Archive for May, 2009

Imam Ahmad Ibnul Husain Al- Bayhaqi (458 AH) has mentioned a principle which is the basis of the differences found in the salah of males and females.

The seperating factor between the laws of salah of males and females is that of concealment. A woman is commanded to do all those actions which are more concealing for her.

Raising the hands

Hafiz Nurud-din Haythami (807 AH) states:

Wail Ibn Hujr (ra) states that the Prophet (peace and blessing be upon him) said to him:

“O Ibn Hujr, when you perform salah, raise your hands till your ears while a woman should raise her hands till her chest.”

Imam Abu Bakr Ibn Abi Shaybah (235 AH) narrates:

Abde Rabbih Ibn Zaytun said that he saw Ummud- Darda raising her hands parallel to her shoulders when beginning salah.

Abdullah Ibn Mas’ud (ra) states:

Should I not perform the salah of the Prophet (peace and blessings be upon him) for you? Then he performed salah and did not raise his hands except in the beginning.

Placing the hands

Allamah Abdul Hayy Lucknowi (1264-1304 AH) writes:

As for women; the jurist are unanimous that it is sunnah for them to place their hands on their bosoms


Imam Abu Dawud (275 AH) has narrated the following hadith:

Yazid Ibn Abi Habib states that the Prophet (peace and blessings be upon him) passed two women who were performing their salah. He said to them, “When you prostrate (go into sajdah), then make parts of your body touch the ground because a woman is unlike a man in these aspects

Imam Bayhaqi (458 AH) narrates the following hadith:

Abdullah Ibn Umar reports that the Prophet (peace and blessing be upon him) said:

When a woman sits during salah, she should place one thigh over the other and when she prostrates (goes into sajdah) she must attach her stomach to her thighs (ie: the stomach and thighs must touch) so that it is more concealing for her. Indeed Allah looks at her and tells the angels, “Oh My angels, bear witness that I have forgiven her.”

It is reported that Ali (ra) said, “When a woman performs salah, she must practise ihtifaz (to lean on one side and rest on the posterior) and keep her thighs close together.

The Sitting Position

It is mentioned in the Musnad of Imam Abu Hanifa (150 AH):

Abdullah Ibn Umar (ra) was asked how the women performed their salah during the era of the Prophet (peace and blessings be upon him).

He replied that initially they performed tarabbu’. Then they were ordered to draw themselves close together and lean onto one side by resting on their left buttock and completely contracting themselves.

When Ibn Abbas (ra) was asked about the salah of a woman, he replied, “She must draw herself close together and lean onto one side by resting on her left buttock.


The Hanafi Madhab

‘A woman should bend slightly in ruku without spreading her fingers out completely. However, she must contract herself and place her palms on her knees and bend them slightly. She must not spread out her arms as this is more concealing for her.’

‘The woman will raise her hands till her shoulders (when performing takbir-e-tahrimah).’

‘A female should not spread out in ruku’ and sajdah while she will sit on her legs. In sajdah, she will make her stomach rest on her thighs.’

‘A woman will sit on her left buttock and position her legs out to the right side.’

The Maliki Madhab

‘As for a woman, she will remain contracted in all postures.’

‘A male should seperate his stomach from his thighs in sajdah and his arms from his legs. As for a woman, she will completely contract herself (so that all limbs are close together)’

The Shafi’i Madhab

‘A woman will join all limbs together.’

‘A woman should sit in the most concealing position.’

Imam Shafi’i (204 AH) states that it is beter for a woman to completely contract herself when performing sajdah because this is more concealing for her. She must attach a great importance to concealment throughout her salah.

The Hanbali Madhab

A woman should practise sadl (ie: draw her legs out to her right side)

Imam Ahmed states that he preferred sadl.

‘Concealment is preferred for a woman. It is for this reason that extending the limbs out is not mustahab for a female.’

There is no statement of any Sahabi, Tabi’i or jurist that declares the salah of males and females as the same. In fact the scholars of the Ahle Hadith sect issue fatwas according to the above mentioned ahadith.


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From the Words of Shaykh ‘Abdullaah ‘Azzaam Rahimahullaah.

Note: Individual duty = Fardh ‘ayn. Collective duty = Fardh Kifayaah

Jihad is the individual duty of the entire Islamic Ummah: An individual duty ever since the khalifate fell, an individual duty ever since Palestine fell, and ever since Bukhara fell, and ever since Azerbaijan went.

So it is not an individual duty in Afghanistan only, why then are you surprised at hearing this from us?

And the wonder of wonders and the strangest of the strange, are those scholars who are still debating: is Jihad an individual duty or a collective duty?

I don’t know from where these people acquire their knowledge. I don’t know from where they procure their fatwas.

All the Muslims` countries have gone, and the tyrants are at the necks of the women and Muslims everywhere, but they’re having discussions, eh?

They’re discussing whether Jihad is an individual duty or a collective duty. Yes.

Constantinople was the headquarters of the synod of the Eastern Church. As Muhammad al Fatih was pounding the walls of Constantinople with the catapults, the men of the Church Synod were meeting and discussing how many devils are able to stand on the head of a pin.

We’re like that: the Jews, the enemies, the Russians and the Americans are coming at us from every side, right? And some of us are still asking, “Is it an individual duty or a collective duty?”

May Allah pluck out your eye if you haven’t yet seen that Jihad is an individual duty!

How? Does this even need to be debated in the first place? If they had studied one book of Fiqh, it is well known that the attacker is to be repelled, the attacker who siezes the people and wants to take their wealth or attack their honour or religion or country: it is well known that it is an individual obligation to repel him.

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Hadhrat Abu Hurayrah Radhiallaahu ‘Anhu narrates that Rasoolullaah Sallallaahu ‘Alayhi Wa Sallam said:

وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم يبصر أحدكم القذاة في عين أخيه وينسى الجذع في عينه

Yubsaru ahadukum al-qadhaatu fee ‘ayni akheehi wa yunsa al-jiz’u fee ‘aynihi.

One of you sees the speck of dirt in the eye of his brother, but fails to see the large piece of dirt in his own eye.

Reported by Ibn Hibbaan in his Saheeh, and is mentioned in Saheeh At-Targheeb Wat-Tarheeb

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The Story of Barseesa

The story of Barseesa, this is a man from the Children of Isreal who was a worshipper, famous worshipper, aabid. He had his temple and he devoted himself to worship in his monastery.

Three men from the Children of Israel wanted to go out for jihad, al-ghazwa. They had a sister. They didn’t know where to leave their sister, so they said “Where should we leave her, we can’t leave her alone, where should we leave her?” They asked around, they said the best place to leave her is with that aabid, that worshipper, he’s the most righteous person, he’s the most trustworthy, leave your sister with him and he’ll take care of her.

They went to the aabid, the worshipper, Barseesa. They told him this is the situation, we want to go out for ghazwoo, can you please take care of our sister? He said “I seek refuge in Allah from you”, stay away from me. Then Shaytan came to him and said, “Who are you gonna leave her with? If you don’t take care of her, an evil person may take care of her and then you know what will happen. How come you’re gonna (let) this good slip out of your hands?” Shaytan is encouraging him to do good, so he called them back and he said “Ok, I’ll take care of her. She’s not gonna stay with me in my monastery, she’s gonna stay in that home over there”, he had a house, you stay there, I stay in my temple.

So she would stay in that house in the room, and he would carry the food for her and he would leave the food on his doorstep, he doesn’t even want to go to her house, he would leave on the doorstep and she would have to come and pick up the food. He doesn’t even want to see her. And then Shaytan came to him and said “What are you doing? Don’t you know that when she walks out from her room and comes to your temple, people can see her? You have to the deliver the food to her doorstep.” He said “Yes, that’s true.” Shaytan is not speaking to him face to face, this is was’wasa, inspirations. He said “That’s true.” He started taking that food and he would drop it on her doorstep. That continued for a while and then Shaytan told him “She’s still opening the door and coming out to take the plate, somebody can still see her. You have to deliver the plate into her own room.” Shaytan is telling him to do good things. So he started taking the plate and he would put it in the room and then he would leave.

And that continued for a while and these three brothers were late, these ghazwa took a while. So Shaytan came to him and said “You’re gonna leave her alone with nobody to take care of her, nobody to speak with” – she’s been in there like she’s in prison, speaking to no one – “so why don’t you take that responsibility and go and speak with her – just socialize just a little bit to take care of her because she could go out and find another man and start having a relation with him.” So he would speak from outside her room and she would be speaking from in her room and they would be screaming at each other to hear each other. Shaytan told him “Why don’t you make it a little convenient for yourself, instead of screaming and hollering at each other from far distances, why don’t you go and sit in the same room?” So he started sitting with her in the same room, spending some time with her, and then slowly and slowly they started spending hours and hours together, and they started getting closer and closer and closer until the great aabid committed zina. She became pregnant, the story didn’t end yet.

She became pregnant, she delivered a child. Shaytan came to him and said “What have you done? Do you know what will happen when the brothers come back? They’re gonna kill you. Even if you say this is not my son, they’re gonna say ‘Even if it’s not your son, you’re supposed to take care of her, it’s your responsibility, we don’t care who the father is, we left her as – you are the person responsible for her.’ The only solution for this problem is that you kill – murder – the child and bury it.” The aabid chopped out the head of the infant and he buried him. Shaytan came to him and said “Do you think that the mother will keep the secret after you killed her son? Do you think she will keep that secret?” What should I do, “You should kill her too.” So he killed her. And he buried them both in that room.

The brothers came back, they came and said “Where is our sister?” He said “Inna lil’lahee wa inna ilayhee ra’jee’oon, she became ill and she died and she’s buried in that place”, and he went and showed them a fictitous grave. So they said “Inna lil’lahee wa inna ilayhee ra’jee’oon”, they made dua for her and they went home.

At night time, one of the brothers saw a dream. Who came to him in that dream? – Shaytan. He told him “Did you believe Barseesa, did you believe him? He’s lying. He committed zina with your sister and then he killed her and her son, and the evidence to prove that is that she’s not buried in the place he showed you, but she’s buried in her room under the rock.” So he woke up and he told his brothers about the dream, they said “We saw the same dream, it must be true.” They went the next day, they dug the fictitious grave, they found nothing. They went into her room, they uncovered the earth and they found their sister buried with an infant.

They grabbed Barseesa and said “You liar. This is what you have done”, and they took him to the king. While they were draggin him to the king, Shaytan came to Barseesa, but now Shaytan didn’t come in the form of inspiration, he came in a human form. He told him “Barseesa, do you know I am? I am Shaytan, I am the one who cause you all of that mess, and I am the only one who can deliver you out of it” – I’m the one who caused it, and I’m the one with the solution for it, it’s up to you, if you want to go and die that’s fine, if you want me to save you, I can. Barseesa said “Please save me.” He said “Make sujood for me.” Barseesa made sujood for Shaytan, what did Shaytan say, he said “Thank you very much, (it’s) been a pleasure meeting you” and he never saw him again.

Barseesa made sujood for Shaytan and that was the last thing he did in his life because shortly afterwards he was executed. The last thing he did in his life was sujood for Shaytan. Aabid, on the righteous path, but because he chose to take turn, even though it was a very very very small turn – in the beginning it was very insignificant – in the name of mas’laha, in the name of the benefit, in the name of mas’laha he did it. And it was a very small diversion that he took but look at where it ended. Look at the final destination.

That is the danger of following desire. Because sometimes we feel confident because of knowledge and because of the Qur’an we know and because of the ibaadah we are doing – subhan’Allah we should always be afraid on ourselves. We should never be overconfident, we should always be worried, and that is the khash’ya of Allah SWT and that is the true knowledge – “The ones who have the fear of Allah are the scholars.” If you are a scholar then you have khash’ya of Allah, otherwise it is just memorization of verses in the mind that have no meaning in the actual world.

A side not on this story, what policy was Shaytan using with Barseesa? If Shaytan came to Barseesa from the beginning and told him “Make sujood to me”, would Barseesa have done that? No he wouldn’t. He took the step-by-step policy.

Transcribed from a lecture by Imam Anwar al-Awlaki

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And This Is How The Donkey Of Knowledge Slipped In Mud

Imām ‘Abdullah ibn al Mubārak

“And from this is the saying of Imām ‘Abdullah ibn al Mubārak regarding Ismā’īl ibn al ‘Ulayyah – May Allāh have Mercy upon them both – when he accepted a post of receiving sadaqah near (Harūn) Ar-Rashīd, where he (Ibn al Mubārak) wrote to him (ibn ‘Ulayyah) saying:


يا جاعل العلم له بازيا يصطاد أموال المساكين

“O who makes knowledge for him as a play

And hunts the wealth of Masākīn (poor)

احتلت للدنيا ولذاتها بحيلة تذهب بالدين

You have deceived (to gain) dunyā and its pleasures

With such a deception that snatches the religion

فصرت مجنونا بها بعدما كنت دواء للمجانين

Thus you became a mad man with it

After you were a cure to madmen

أين رواياتك فيما مضى عن ابن عون وابن سيرين

Where are your narrations which were in the past

From ibn ‘Awn and ibn Sīrīn

ودرسك العلم بآثاره في ترك أبواب السلاطين

And (where is) your teaching of knowledge and narrations

With regards to the leaving of the doors of the Kings

تقول أكرهت فماذا كذا زل حمار العلم في الطين

And you say “I have been forced, thus why?”

And this is how the donkey of knowledge slipped in mud

لا تبع الدين بالدنيا كما يفعل ضلال الرهابين

And do not sell your religion in return of the dunyā

As some misguided Monks does.”

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IBRAHEEM IBN ADHAM – may Allah have mercy on him – a third century scholar, a teacher and a companion of Sufyaan ath-Thawree, was asked about the saying of Allaah – the Most High:


“We supplicate and we are not answered.” So he said to them:

* “You know Allah, Yet you do not obey Him,
* You recite the Qur’aan, Yet do not act according to it,
* You know Shaitaan(Devil), Yet you have agreed with him,
* You proclaim that you love the Messenger of Allah, sallallaahu ‘alaihi wa sallam, Yet you abandon his Sunnah,
* You proclaim your love for Paradise, Yet you do not act to gain it,
* You proclaim your fear for the Fire, Yet you do not prevent yourselves from sins,
* You say “Indeed death is true”, Yet you have not prepared for it,
* You engage yourselves with finding faults with others, Yet you do not look at your faults,
* You eat of that which Allah has provided for you, Yet you do not thank Him,
* You bury your dead, Yet you do not take a lesson from it.”

Taken from Khushoo fis-Salaat (p.62) of Ibn Rajab al-Hanbalee Rahimahullah.

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Bismillaahir Rahmaanir Raheem

The Excellence of Attachment to the Mosques and Sitting in Them

by Shaikh Hussain al-Awaa’ishah
Source: The Prayer – Its Effect in Increasing Eemaan and Purifying the Soul
Courtesy Of: Islaam.com
Source: Tibyan.com

From Aboo Hurairah radiyallaahu `anhu who said that I heard Allah’s Messenger, sallallahu `alaihi wa sallam, say: “There are seven whom Allaah will shade in His shade on the Day when there is no shade except His shade. A just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques, two men who love each other for Allaah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position, but he says: ‘I fear Allaah’; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private so his eyes shed tears.” [Reported by al-Bukhaaree (Eng. Trans. 1/356/no. 629), Muslim (Eng. Trans 2/493 no. 2248) and others]

From Aboo Hurairah radiyallaahu `anhu, from the Prophet, sallallahu `alaihi wa sallam, that he said: “A man does not frequent the mosques for the Prayer and the remembrance of Allaah except that Allaah, the Most High, greets him joyfully, just as the family of one who is absent greet him with joy when he returns to them.” [Reported by Ibn Abee Shaybah, Ibn Maajah, Ibn Khuzaimah and others and it is found in Saheehit-Targheeb (no. 315)]

From Aboo Dardaa radiyallaahu `anhu, who said that I heard Allaah’s Messenger, sallallahu `alaihi wa sallam say: “The mosque is the house of every pious person, and Allaah has granted comfort and mercy for everyone for whom the mosque is his house, and that they will traverse the bridge (as-Siraat) to Allah’s Pleasure and Paradise.” [Reported by at-Tabaraanee in al- Kabeer and al-Awsat and al-Bazzaar who declared it hasan, and it occurs in Saheehut-Targheeb (no. 328)]

From `Abdullaah ibn `Amr, radiyallaahu `anhumaa, from Allaah’s Messenger, sallallahu `alaihi wa sallam, that he said: “There are six sittings in which a person is guaranteed the safekeeping of Allaah, the Most High, as long as he is in one of them: In a congregational mosque; with a sick person; at a funeral; in his house; with a just ruler whom he supports and treats with respect; or at a place where people are fighting jihaad.” [Declared hasan by Shaykh al- Albaanee in Saheehut-Targheeb (no. 326) and is reported by at-Tabaraanee and al-Bazzaar.]

From Aboo Hurairah, radiyallaahu `anhu, waho said: “Indeed there are those who are pillars for the mosques and there are angels who sit in their company. So if they are absent they ask after them, and if they are in need then they assist them.” [Saheeh as the saying of Aboo Hurairah radiyallaahu `anhu, as occurs in Saheehut-Targheeb (no. 327), reported by al-Haakim.]

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