Hadith Qudsi: Allah Ka Fazal Aur Ihsan
TAG: niyyah
Rozay Ki Niyat
Rozay Ki Niyat
Rules: Sunnah In Ablution(Wudu)
Q. How is it to perform ablution (Wudu) without its intention?
A. If without the intention of ablution, one falls in the river, or one keeps standing in the rain so that water passes over all the parts which are necessary for the ablution, it will be considered that the ablution is done for saying prayers. But there will be no blessings for the ablution.
Q. How to make intention (Niyyah) for ablution (Wudu)?
A. Intention implies the making-up of one’s mind at the start of ablution; having the intention of removing impurity, and becoming clean for saying the prayers properly. Such thoughts mean ‘intention’ i.e. ‘Niyyah’ for the ablution.
Q. Is it necessary to express the intention (Niyyah) in words?
A. No, it is not necessary. However, if said in words, that too will be correct.
Q. With ablution intact, if fresh ablution is performed, what should be the ‘intention’ (Niyyah) for that?
A. The sole intention of performing ablution-over-ablution should be to enhance the blessings of Allah and to earn more benefits.
Q. Must one say the complete Tasmiah in ablution?
A. It is equally permissible to recite:
BISMIL LAHIR RAHMAN NIR RAHIM (or)
BISMIL LAHIL ‘ALIYIL ‘AZIM VAL HAMDU LIL LAHI ‘ALA DINIL ISLAM (or)
BISMIL LAHI WAL HAMDU LIL LAHI i.e., in any of the above three ways
Q. How is it to use a tooth-stick (Miswak) and what is its method?
A. Brushing the teeth with a tooth-stick (Miswak) is ‘Sunnah Mu’akkadah’ i.e. Emphasized Sunnah. It has many blessings and very many benefits. It may be had from the root of a bitter tree, or its twig e.g., Peelo’s root, or a stick from the Neem tree, not more than 8 inches in length. It should be rinsed before and after use. First brush the teeth from the right side, followed by those on the left. The teeth should be brushed thrice, using fresh water each time.
Q. What is the opinion about gargling?
A. Gargling is an act of Sunnah, both during bath and ablution It should not be done if one is Fasting. During Fasting, only rinse the mouth with a handful of water using the right hand.
Q. How to put water into the nostrils?
A. Hold water in the scooped right hand close to the nose. After this, sniff water into the nostrils (taking care not to let it reach the brain). If one is Fasting, the water should not be sniffed. Instead, it should be put into the nostrils with the hand. Gargling and sniffing water into the nostrils are both Sunnah-mu’akkadah of the Holy Prophet (Peace be upon him).
Q. Which part of the beard should be combed (to do Khalal) according to the Sunnah?
A. It is Sunnah to comb (to do Khalal with fingers) the lower and middle (part) of the beard. And it is obligatory (Fard) to wash hair on the face adjoining the skin.
Q. How to comb the fingers i.e., to do Khalal of the fingers?
A. Khalal of the fingers means that the fingers of both hands should be rubbed against each other and shaken in a manner that they are interwoven. The Khalal of the toe is done by the little finger of the left hand beginning from the little toe of the right foot and ending with the little toe of the left foot.
Q. How to perform the Massah of the whole head?
A. Wet both hands, and place them on both sides of the hair at the forehead. Move both palms and fingers, to the back of the head, up to the nape. Then return hands, ensuring that the whole head is covered.
Q. Must fresh water be used for the Massah of the ears?
A. No, the water taken for the Massah of the head would do. use index finger for Massah inside the ears. The thumb should be used for the outside of the ear.
Q. Is it Sunnah or Mustahab (desirable) to start the ablution from the right side?
A. Some religious scholars hold it as Sunnah, while others regard it as desirable (Mustahab).
Q. How to perform Massah on the back of the neck (nape)?
A.The neck should be wiped with the back of fingers of both the hands. It is an innovation (Bi’dah) to do Massah on the throat.
Q. What are the other procedures in ablution?
A. There are many procedures for ablution. For example, the following are desirable:
- Putting the wet tip of the small finger into the ear holes.
- Performing ablution before the time of prayer.
- Rubbing parts of the body while washing them.
- Moving the ring on the finger.
- Refraining from gossiping about worldly affairs.
- Avoid splashing water on the face (with force).
- Not using too much water for ablution.
- Reciting Tasmiah while washing each part of the body.
- Sending Darud on the Holy Prophet (Peace be upon him) after ablution.
- Reciting Kalima of Shahadah, and reciting the following Dua after ablution:
ALLA HUMMAJ ‘ALNI MINAT-TAW-WABINA WAJ ‘ALNI MINAL MUTATAHIRIN - Drinking the left-over water of ablution while standing.
- Offering two Rakahs of prayer after ablution, known as TAHI YAT UL WUDU (Thanksgiving for the ablution), etc.
Hajj Aur Umrah Kernay Waloon Ki Niyatien
Thoughts On Modesty
EVERY religion has its characteristic, and the characteristic of Islam is modesty.
This statement made some 1400 years ago by Prophet Muhammad (peace be upon him) is just as relevant today as it was then. The Prophet (peace be upon him) lived in turbulent times when slavery, debauchery, drunkenness and sexual abuse was rife; when poor women could be maltreated without redress and wealthy women could live totally without morals if they wished, without much criticism.
When the Prophet (peace be upon him) was a teenage boy he was one of the founder members of a society of “Knights of Justice” created by his uncle, determined to bring protection and fair dealing to the weak and insecure. He, and those of like mind, were loved and admired for their nobility, years before the revelation of Islam. The revelations, when they came, encouraged and exhorted them to show others that compassion, generosity, courage, modesty and patient faith were the right way to live.
Modesty is such a ‘quiet’ characteristic, that perhaps nobody thinks about it very much. What are modest people like? They are self-effacing and humble; they do not wish to draw too much attention to themselves. They feel embarrassed when they are given praise, and genuinely do not really feel they have done all that much to deserve it, for everything they do is no more than their duty and their delight, in serving Allah. They would hate to be picked out for praise above their fellows, or pushed forward into the limelight, shown off, or made to perform ‘party pieces’ to the applause of others.
Modesty also implies a personal and physical shyness and reticence, as opposed to a wish to flaunt themselves for their physical charms. In this day and age, when it seems to be taken for granted that young women wish to walk down the streets of town wearing garments that cover little more than their underwear does, and when everything seems geared up to a lifestyle that encourages females to make themselves as sexually attractive as possible and to feel failures if they are not turning heads, women who are not like that, and do not wish to be, are regarded by some as being rather odd.
It is an unfortunate sort of discrimination, for in actual fact very large numbers of girls and women are naturally modest, and do not wish to flaunt themselves at all, and feel no sense of distress or loss if they are not arousing male desires or interested glances. Wearing hijab, or becoming a ‘covered lady’, is one of the odd problems facing girls and women who convert to Islam and who then decide to alter their style of clothing, and/or wear a head-veil.
Ironically, genuinely shy and modest women can feel really uneasy and ‘forced into the arena of public scrutiny’ when they change old habits; putting on hijab can cause people who know you to stare, or wonder why you suddenly think yourself to be ‘better’ or ‘more holy’ than them, or to bring out remarks about how well they know what you are really like, or to wonder why you are seeking to ‘dress up in fancy dress’, or pretending to be an Arab or a Pakistani or whatever. Muslim women who take the further step of covering their faces often face a similar reaction from Muslim women who don’t.
This is not something that male Muslims know very much about. There is no equivalent requirement for a man as regards his clothing, or head covering, or face covering. I suppose something similar would be for a converted man to feel it was a good thing required by Allah to turn up at the office or go to the garage or factory in an Arab long white dress and put a bag over his head.
There is no false modesty intended. But they are giving certain specific messages: firstly, that their faith is Islam and they have chosen to submit to the will of God in every aspect of their lives; and secondly, that they wish to be appreciated for their characters and good deeds, and not for whether or not they happen to be pretty or slim or sexy.
Modesty also implies simplicity and lack of desire for ostentation. A woman could be completely covered, but in some gaudy material, shrieking color, and also dripping with jewelry, gold, and pearls. That’s one sort of ostentation. Or she might be the only woman in her community who chooses to be head to toe in black-that might well be genuine piety, but it could also be a form of ostentation too. Allah will judge the lady not by her clothes at all, but by her motives, her niyyah, and the quality of her life and what she does with it.
There is always a lot of controversy about the extent of a woman’s hijab in Islam. Some women cover absolutely everything, others interpret it to mean ‘modest dress according to the society in which one lives’ and even dispense with the head-veil. Hijab certainly means that a woman should not be showing her cleavage, or wearing a garment that is transparent and reveals her underwear, or one that is tight and clinging.
The compulsory aspect of hijab to a Muslim woman is modesty-how this is interpreted in clothing styles is not compulsory at all, and is left to the piety and taste of the individual. Modesty and simplicity, and trust in Allah go hand in hand.
May Allah bless us, and fill our hearts with love and compassion, and direct our lives along a path that will enable us to bring help, hope, serenity, shelter and peace to others, and a means of rescue and healing to those already hurt and damaged by callousness, cruelty and abuse,
Ameen.
Zakheera Andozi
Namaz Ki Sharait
The Meaning And Rules Of Fasting
Muslims all over the world wait eagerly for Ramadan, as it is a time of increased inner peace and well-being.
Fasting in the month of Ramadan is obligatory upon every Muslim, male or female, who is adult (i.e., has reached puberty) and sane and who is not sick or on a journey.
Sickness could be a temporary sickness from which a person expects to be cured soon. Such a person is allowed not to fast during the days of his/her sickness, but he/she must fast later after Ramadan to complete the missed days.
Those who are sick with incurable illness and expect no better health are also allowed not to fast but they must pay the fidyah, which is giving a day’s meals for each fast missed to a needy person. One can also give instead the money for meals to a needy person.
Women in their menses and post-natal bleeding are not allowed to fast, but they must make up later after Ramadan. If pregnant women and mothers who are nursing babies find it difficult to fast, they can also postpone their fasting to a later time when they are in a better condition.
A journey according to the Shariah is any journey that takes you away from your city of residence, a minimum of 92 kilometers. The journey must be for a good cause. It is a sin to travel in Ramadan in order to avoid fasting. A Muslim should try to change his/her plans during Ramadan to be able to fast and should not travel unless it is necessary. The traveler who misses the fasts of Ramadan must make up those missed days later as soon as possible after Ramadan.
Fasting according to the Sunnah
1) Take suhoor (pre-dawn meal). It is Sunnah and there is a great reward and blessing in taking suhoor. The best time for suhoor is the last half hour before dawn or the time for Fajr prayer.
2) Take iftar (breakfast) immediately after sunset. Shariah considers sunset when the disk of the sun goes below the horizon and disappears completely.
3) During the fast, abstain from all false talks and deeds. Do not quarrel, have disputes, indulge in arguments, use bad words, or do anything that is forbidden. You should try to discipline yourself morally and ethically, besides gaining physical training and discipline. You should also not make a show of your fasting by talking too much about it, or by showing dry lips and a hungry stomach, or by showing a bad temper. The fasting person must be a pleasant person with good spirits and good cheer.
4) During the fast, do acts of charity and goodness to others and increase your worship and reading of the Qur’an. Every Muslim should try to read the whole Qur’an at least once during the month of Ramadan.
I’tikaf – The Spiritual Retreat
The Messenger of Allah (blessings of Allah be upon him and his family) is reported to have said:
“The persons who seclude himself (for I’tikaf) in true faith and hope (of reward from Allah), all of his previous sins shall be forgiven.” (Kanzul Ummal, Hadith 24007)
The meaning of Itikaf is to seclude oneself in the Masjid with the express niyyah (intention) of Itikaf.
Allah has indeed in his perfect wisdom created humanity in a unique way. He has made it such that from time to time His creation needs a rest. We rest at night to give our bodies time to recover. Birds retire to their nests, horses to their stables, bees to their hives, etc. However, there comes a time when more intensive rest or retreat is required. Sometimes due to a person’s physical condition, he is admitted into the hospital’s intensive care unit allowing his or her body time to recover.
Likewise, the soul also needs to recover from the hustle and bustle of the world, the spiritual pollution caused by evil elements of society, the rat race of wanting, desiring, and acquiring more of this world, and the distractions that have diverted our mind, heart, and soul from the remembrance of Allah Ta’ala and His Beloved Messenger Muhammad (peace be upon him).
The Intensive Care Unit(ICU) for the soul is the Musjid and Itikaf is the facility within this ICU to allow the soul to not only recover but be spiritually rejuvenated!
Itikaf is indeed a Spiritual Retreat!
Inside each and every human being, a constant battle rages. It is like a battle between two wolves. One of the wolves is evil. It is full of hate, lust, and greed. His fangs drip with bitterness and strife. The other wolf is a good one. He is full of love, compassion, and honesty. He never betrays his brother.
These two wolves are constantly at war. Which wolf is going to win the battle?
The answer is quite obvious…. Whichever one you feed.
Our soul is being bombarded by forces of good and evil. We need to feed it good so that it overpowers the evil….and Itikaf is indeed an excellent opportunity to achieve this.
Since the life of the transient world keeps us busy for the whole year with studies, work, social functions, business, traveling, and other such things that cause us to be negligent of our souls and the next life, we may sometimes think that these things are the sole purpose in life and thus, we end up forgetting our true goal – Allah (Glory and Greatness be to Him). Thus, it is for this reason that I’tikaf is referred to as “The spring of life in a world struck with the drought of the negligence of Allah (Glory and Greatness be to Him).”
The period of I’tikaf is the best time to force one’s self to sit and think and reflect on the self and the world around; the period of the I’tikaf is the best time to forget the worries of the transient world and to return to nurturing the soul and linking oneself with the Creator of the soul; the period of the I’tikaf is the best time to return back to Allah (Glory and Greatness be to Him) in true repentance for our sins committed through the year and to give our souls the spiritual strength desperately needed to live a spiritual and pure life in this challenging world.