Category Archives: Sunnah

Lunar Eclipse Prayer (Salatul Khusuf) as prayed by the Prophet (Salla Allaahu ‘alaihi wa sallam)

Allaah says (interpretation of the meaning):

“It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning. Allaah did not create this but in truth. He explains the Ayaat in detail for people who have knowledge.” [Yoonus 10:5]

“And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun” nor to the moon, but prostrate yourselves to Allaah Who created them, if you (really) worship Him” (Fussilat 41:37)

Salaat al-Khusuf is Sunnah mu’akkadah (a confirmed Sunnah) according to the consensus of the scholars. The daleel (evidence) for this is the Sunnah reported from the Messenger of Allaah (Salla Allaahu ‘alaihi wa sallam)

When the sun was eclipsed at the time of the Messenger of Allaah (Salla Allaahu ‘alaihi wa sallam) , he went out rushing nervously to the mosque, dragging his cloak behind him, and led the people in prayer. He told them that the eclipse was one of the signs of Allaah, with which Allaah makes His slaves afraid, and that it may be the cause of punishment coming upon the people. He commanded them to do that which could prevent the punishment, so he commanded them to pray when an eclipse happens, and to make du’aa’, seek His forgiveness, give charity, free slaves and do other righteous deeds so that the punishment would go away and not befall the people. So the eclipse is a reminder to people, making them afraid so that they will turn back to Allaah and pay attention to Him.

Imaam al-Bukhaari and Muslim narrated that Ibn Mas’ood al-Ansaari said: “the sun was eclipsed the day Ibraaheem the son of the Messenger of Allaah (Salla Allaahu ‘alaihi wa sallam) died, and the people said, ‘The sun is eclipsed because of the death of Ibraaheem.’ The Messenger of Allaah (Salla Allaahu ‘alaihi wa sallam) said: ‘The sun and the moon are two signs from Allaah, and they do not become eclipsed for the death or the birth of anyone. If you see that, hasten to remember Allaah and to pray.’” Read the rest of this entry


The status of Endowment – Waqf in Islam

A Waqf is an endowment of one’s original property that he has set aside whilst having the intention that its fruitions will be donated to benefit the Muslims; thereby seeking nearness to Allah. It is an ongoing charity that will benefit a person after his death.

E.g. setting aside land as a Waqf for the Muslims to bury their dead.

E.g. building a Masjid as a Waqf for the Muslims to pray in.

Original property refers to a property whose benefits may be derived while its essence remains, such as donating a building to be used as a mosque, renting a house and spending its rent on the needy, using it to print Islamic books, etc.

The benefits refer to its yield, such as crops, rent, provision of shelter, etc. that comes from the original property.

Establishing a Waqf is a highly recommended Sunnah (سنة مستحبة).
Read the rest of this entry

Did the Prophet (salla-Allaahu ‘alayhi wa sallam) celebrate his birthday?

Some scholars took the following Hadeeth as evidence to celebrate the birthday of the Prophet (Salla-Allaahu ‘alayhi wa sallam). They said that the following Hadeeth indicates the significance of the day that he was born and was commissioned as a Prophet.

Abu Qatadah (Radia-Allaahu ‘anhu) narrated that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) was asked about observing fast on Mondays. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “It is the day I was born and the day the Revelation was sent down to me.” [Muslim, no. 1162]

In another narration, Abu Qatadah (Radia-Allaahu ‘anhu) said: “Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) was asked about the fast on the day of ‘Arafah, whereupon he said: ‘It expiates the sins of the preceding year and the coming year.’ And he was asked about fasting on the day of ‘Ashura’, whereupon he said: ‘It expiates the sins of the preceding year.’ He was then asked about fasting on Monday, whereupon he said: ‘That is the day on which I was born, on it I was commissioned with Prophethood and on it (the Qur’an) was revealed to me.’” [Reported by Muslim]

Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “Those who have taken this Hadeeth as evidence to celebrate the birthday of the Prophet (Salla-Allaahu ‘alayhi wa sallam) are mistaken; they are like those who hold on to algae, which floats on the surface of the water, to save them from drowning. If the drowning person holds on to it, it will not benefit him; it will only increase him in evil. We say that this is wrong from different aspects:

First: The Hadeeth does not specify a day in the month, rather it specifies a day of the week. Those who celebrate the birthday have specified a day in the month (of Rabi’ul-Awwal); however, the Prophet (Salla-Allaahu ‘alayhi wa sallam) specified the day and not the month.

Accordingly, if his birthday had happened to occur on any day other than Monday, then one would not be asked to observe fast because the Hadeeth mentions the fast on Monday only.

Second: The Prophet (Salla-Allaahu ‘alayhi wa sallam) did not mention any significance for this day except fasting. This indicates that any other act is not prescribed. In this way, this Hadeeth will become a plea against them, not for them.

Do these people who celebrate the birthday of the Prophet (Salla-Allaahu ‘alayhi wa sallam) observe fast on that day? If they observe fast on other than Monday, it is considered Bid’ah because they are specifying a day in a month and not a day in the week, then from this aspect it is also considered Bid’ah.

Third: The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “That is a day on which I was born. On it I was commissioned with Prophethood and on it (the Qur’an) was revealed to me.”

These innovators do not consider the Revelation on this day, rather they consider only the birth without the Revelation of Qur’an to him (Salla-Allaahu ‘alayhi wa sallam). However, the Grace of Allaah (Ta’ala) in His sending down the Qur’an to the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam), is far better and more complete than His favor of his (Salla-Allaahu ‘alayhi wa sallam) birth. This is because the Prophet (Salla-Allaahu ‘alayhi wa sallam) attained the honor by Prophethood and having the Qur’an revealed to him, as before that he was just a human from among those of mankind who were not Prophets or Messengers. He (Salla-Allaahu ‘alayhi wa sallam) was not a Prophet except after it was revealed to him, and there was no religion that he brought except after he received the Revelation.

Also, those who celebrate his birthday on the twelfth of the month celebrate it whether it occurs on Monday or Sunday or Friday, or any day and this is not correct.

Fourth: Their designating the twelfth of the month is historically incorrect. It is affirmed according to the calculation which is based on certainty that his birth was on the ninth. And there are six or seven opinions regarding his birth and there is no consensus (agreement).

It is known that this Bid’ah did not exist in the era of the Companions, the Tabi’een, or the followers of the Tabi’een. The best generations passed away without any of them talking about or taking any action regarding this Bid’ah. Accordingly, it is considered an innovation in the religion. Anyone who seeks nearness to Allaah by practicing an innovation is misguided, and their innovation is to be rejected.

We also tell the people who commemorate this event: ‘You should start this day by observing fast, but commemorating it by distributing sweets and rejoicing, and singing the songs which consist of excessive praise for the Prophet, which he (Salla-Allaahu ‘alayhi wa sallam) himself did not approve of, then this is not the way of establishing his mention; rather, all this is considered in opposition to the Messenger (Salla-Allaahu ‘alayhi wa sallam).’

The Levels of Fasting the Day of ‘Ashura’

The First Level: To fast the 9th , 10th and 11th. This is the highest rank. This is based on the Hadeeth reported by Ahmad “Fast a day before it and a day after it to oppose the Jews.” And because by fasting the three days, one will get the virtue of fasting three  days of this blessed month.

The Second Level: Fasting the 9th and the 10th. This is based on the statement of the prophet (Salla Allahu ‘alayhi wa sallam) “If I remain alive till next year, I shall also observe fast on the 9th Muharram (meaning 9th and 10th) to be different form Jews.” He (Salla Allahu ‘alayhi wa sallam) loved opposing the Jews,

The Third level: To fast the 10th and the 11th.

The Fourth level: To fast the 10th alone. Some scholars said it is Mubaah(allowable) and some said it is Makrooh(disliked). Those who said it is allowable based it on the general statement of the Prophet (Salla Allahu ‘alayhi wa sallam): “It is expiation for the sins of the previous year.” Without the mention of the 9th. While those who said it is disliked, said so because the Prophet (Salla Allahu ‘alayhi wa sallam) said: “fast a day before it and a day after it.”

This obligates one to add a day to it for the sake of differentiation. Therefore opinion that states it is disliked is the strong opinion. Accordingly we see that one should fast the 9th or the 11th along with the tenth.

Source: Liqaa’ Al Baab Al-Maftooh (95) by Shaikh ibn Uthaimeen

Fasting The Day Of ‘Ashura’ Along With The Day Preceding Or Succeeding it.

It is a Sunnah (Supererogatory act of worship following the example of the Prophet) to observe Sawm on the Day of ‘Ashura’ for the authentic Ahadeeth in which the Prophet (peace be upon him) stated so. The Prophet (peace be upon him) mentioned that the Jews used to observe Sawm on that day because it was the day on which Allah (may He be Exalted) rescued Musa (Moses, peace be upon him ) and his people and destroyed Pharoah and his people. our Prophet Muhammad thus, observed Sawm on the Day of ‘Ashura’ to express his gratitude to Allah, advised Muslims to do so, and directed us as well to observe Sawm on the day preceding or succeeding it. However, observing Sawm on the ninth and tenth is better than doing so on the tenth and eleventh. The latter form is also sufficient for it contradicts the practice of the Jews as well. One may also observe Sawm on all three days, i.e. the ninth, the tenth and the eleventh of Muharram as is reported in some narrations: Fast a day before(the Day of ‘Ashura’) and a day after it. But, it is Makruh (reprehensible) to observe Sawm on the Day of ‘Ashura’ only, i.e. without accompanying it by the preceding or the succeding the day. May Allah grant us success!


Source: Fatwas of Ibn Baz

Offering two optional rak’ahs after Witr.

Offering two optional rak’ahs after Witr.
Shaykh Al-Albani said in his book, Qiyam Ramadan:
One may offer two rak’ah voluntary prayer after witr prayer because they are affirmed by the action of the Prophet. Rather, he commanded his Ummah with it, saying:


آن هذا السفر جهد و ثقل، فإذا أوتر أحدكم فليركع ركعتين، فان استيقظ و الا كانت له


“This journey is strenuous and exhausting. If you pray witr, offer two rak’ah afterwards if you wake up, otherwise they will be written for you” (Reported by Ibn Khuzaimah in his Saheeh, ad-Daarimi and others, it is verified in as-Saheeha)


 Regarding the hadith in which the Prophet (sallAllaahu ‘alayhi wa sallam) said:
اجعلوا آخر صلاتكم بالليل وترا
“Make your last prayer of the night Witr.” (Muslim)
The command in this hadith serves as an option and not an obligation.
The Sunnah is to recite Surah Zalzalah and Surah Al-Kafiroon in these two rak’ahs

Continuation of raising voice in audible prayers.

Continuation of raising voice in audible prayers.
Q. Can we raise our voice in voluntary prayers?
A. Scholars are in consensus that it should be recited silently in day time, while the Sunnah prayers like Taraweeh and Qiyaam Al Layl, sunnah of Maghrib and ‘Ishaa, at night and is according to your situation. If you are alone it is better to recite loudly, if there are people sleeping or praying around you you can recite silently. You have the choice. Do what is better for your heart.
Q. If the women are praying in congregation the Prophet said the Sunnah is to clap if the Imam makes a mistake, while the men should do تسبيح.  What about if they were only praying together?
A. This is a matter of dispute amongst scholars. Some say as long as they are alone they can do تسبيح, others say no they should clap.
Q. How should you clap?
A. Some scholars said any way. Others, such as Shaykh Saleh AlFawzaan,  say the palm of the right hand on the back of the left hand.
Q. If you are praying and someone knocks on the door. What should you do?
A. You can clap or raise your voice with your Qur’an recitation, تسبيح. In the prayers which the Prophet recited silently sometimes he would raise his voice with the recitation.

Women reciting aloud in the Jahriyyah (Audible) Prayers

In the congregational prayer the Imam recites loudly in Fajr, Maghrib and Ishaa. Many women think that if she is praying alone at home she can’t pray loudly.

Ibn Baz was asked about the ruling of a woman praying or reciting the Qur’ân aloud in the Jahriyyah prayers. He answered: Allâh prescribed for his servants to recite aloud in the Fajr prayer, the first and second Rak’ah of Maghrib and Ishaa prayers. This ruling is general for men and women. This is because the legal rules are general, except for what has been specified by proof to be for men apart from the women.

This is a Sunnah. It is not obligatory. If you leave it it’s fine, but you are neglecting a Sunnah act. Whoever acts upon the Sunnah of the Prophet will be rewarded.

Shaykh bin ‘Uthaymeen was asked the same question to which he answered, “One should consider the following: Whichever case makes her more energetic and more submissive then let her do that. If it is better for her Khushu’ (submissiveness and humbleness) in the Salât to recite quietly, then she will recite quietly and if it is better for her Khushu’ to offer aloud then she recites aloud.

This is the case if there was no one around her who can hear her of other than her mahram, otherwise she should recite silently, because it is not permissible for the woman to raise her voice in the presence of men. His evidence is the following hadith: The Prophet said, “The Tasbeeh (saying سبحان الله) is for men, and clapping is for women” in another narration, “during Salaat” (Al Bukhaari and Muslim)

This is also the answer to those who question why ladies can’t give lectures to men. It causes fitnah for the men. He is following the opinion of the Hanbali’s. How much should she raise her voice? The limit is in the middle, not very high and not very low. The minimum is hearing herself and the maximum is the people in the same room can hear her.