Category Archives: Sunnah of Prophet Muhammad (PBUH)
– Reported by Abu Darda (R.A.) in Muslim, Hadith no. 501
… (2) The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar, Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that ALL used to keep beards that were one fist length or more. Hadhrat Jaabir (R.A.) had said: “We used to grow long beards and only during Hajj and Umrah did we trim them to the required length (i.e. fist length).”
(3) Hadhrat Abdullah Ibn Umar (R.A.) relates that: “He who imitates the kuffar (non-believers) and dies in that state, he will be raised up with them on the Day of Qiyamat (Judgement).”
(4) Rasulullah (Sallallahu Alayhi Wasallam) says: “Trim closely the moustache, and let the beard flow (Grow).”
– Narrated Ibn Umar (R.A.) in Muslim, Hadith no. 498
(5) “Rasulullah (Sallallahu Alayhi Wasallam) ordered us to trim the moustache closely and spare the beard” says Ibn Umar.
– Muslim, Hadith no. 449
(6) Rasulullah (Sallallahu Alayhi Wasallam)said: “Act against contrary to the polythesists, trim closely the moustache and grow the beard.”
– Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500
(7) Rasulullah (Sallallahu Alayhi Wasallam) said “Trim closely the moustache and grow the beard.”
– Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501
(8) Rasulullah (Sallallahu Alayhi Wasallam) said: “Anyone who shaves has no claim to the mercy of Allah”
– Reported by Ibn Abbas (R.A.) in Tibrabi
(9) Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which exceeds the grip of the hand) of the beard.
Growing beard is a symbol of Real Men.
The Prophet (sal Allahu alaihi wa sallam) used to accept gifts and used to give something in return.” [Sahih Bukhari]
Gift giving increases love and affection among people. For this the gift does not have to be given on a particular occasion or of a particular standard. Whatever is given to promote harmony between Muslims, seeking with this Allah’s Pleasure, will be a source of happiness on the Day of Judgement. The more we love Allah (subhana wa ta’ala) the more we will love His creation and desire to give people good things, good sentiments and good advice.
If we give presents to each other because it is the Sunnah of Allah’s Beloved Messenger and because following his Sunnah will make Allah (subhana wa ta’ala) pleased with us, then this gift giving is praiseworthy. On the other hand, if we give gifts in order to receive something in return, then this type of gift giving will bring us no lasting good. When we give presents in order to show off what we can afford to give, this arrogance invites Allah’s wrath and punishment.
Some other corrupt practices associated with gift giving are: belittling others’ gifts and opening presents in the middle of a gathering of people. When we expose everybody’s gifts to a crowd we risk embarrassing those who had a smaller budget. Some people end up having spent more than they could afford to in order not to be publicly humiliated. All in all we take a practice of love and sincerity and turn it into an ugly competition, creating hardships for our brothers and sisters in Islam. Read the rest of this entry
Narrated Samurah: The Prophet (peace be upon him) said: A neighbour has the best claim to the house or land of the neighbour. - [Sunan Abu Dawood, 1556]
Narrated Jabir ibn Abdullah: The Prophet (peace be upon him) said: The neighbour is most entitled to the right of pre-emption, and he should wait for its exercise even if he is absent, when the two properties have one road. - [Sunan Abu Dawood, 1557]
Narrated Abdullah ibn Amr ibn al-’As: Mujahid said that Abdullah ibn Amr slaughtered a sheep and said: Have you presented a gift from it to my neighbour, the Jew, for I heard the Apostle of Allah (peace be upon him) say: Gabriel kept on commending the neighbour to me so that I thought he would make an heir? - [Sunan Abu Dawood, 2446]
Malik related to me from Ibn Shihab from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “No one should prevent his neighbour from fixing a wooden peg in his wall.” Then Abu Hurayra said, “Why do I see you turning away from it? By Allah! I shall keep on at you about it.” - [Malik Al-Muwatta, Volume 36, Number 32] Read the rest of this entry
Aa’isha (may Allah be pleased with her) narrates in Sahih Al Bukhari V2/B 15/no.70]:
It was the day of ‘Id, and the Black people were playing with shields and spears; so either I requested the Prophet (peace be upon him) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (peace be upon him) made me stand behind him and my cheek was touching his cheek and he was saying, “Carry on! O Bani Arfida,” till I got tired.
The Prophet Muhammad (peace be upon him) asked me, “Are you satisfied (Is that sufficient for you)?” I replied in the affirmative and he told me to leave.
The Prophet Muhammad (Peace be upon him) always kept his smile with his wives and he used to laugh and please them to make them laugh as well. With all the troubles around him, he used to take his wife Aisha, to the desert and say, “Aisha, lets race!” And she used to race him and win. So, he kept on feeding her meat for a whole week, so she would unassumingly gain weight, until he took her again to the desert and said, “Aisha, let’s race!” At that time, he won and said to her, “This time I won!”.
(Recorded in Ahmad & Abu Dawood)
Jabir bin ‘Abdullah (Radiya Allahu anhu) reported that the Messenger of Allah (PBUH) said:
“Satan erects his throne on water and sends his emissaries among the people. The closest person to him is the person who causes the most Fitnah. One of them (a devil) would come to him and would say, ‘I kept inciting so-and-so, until he said such and such words.’ Iblis says, ‘No, by Allah, you have not done much.’ Another devil would come to him and would say, ‘I kept inciting so-and-so, until I separated between him and his wife.’ Satan would draw him closer and embrace him, saying, ‘Yes, you did well.”
[Recorded by Imam Muslim 4:2167]
Sa’eed ibn Zaid reported: The Messenger of Allah, peace and blessings be upon him, said, “He who wrongly takes a span of land, Allah shall make him carry around his neck seven earths.”
[Sahih Muslim, Book 10, Number 3920]
Prophet Muhammad (sallallahu ‘alaihi wa sallam) said, “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter).
[Sahih Bukhari, Vol. 8, Book 76, Hadith 541] – Narrated Abu Huraira
بسم اللہ الرحمن الرحیم
إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماَوَاتِ وَالأَرْضَ مِلَّةَ إِبْرَاهِيمَ حَنِيفَاً وَمَا أَنَا مِنَ الْمُشْرِكِينَ . إِنَّ صَلاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ العَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ المُسْلِمِينَ ، اللَّهُمَّ مِنْكَ وَلَكَ
“Verily I have turned my face to that Being who has created the skies and the Earth in the state of the Straight Deen of Ibrahim – and I am not amongst the Mushrikeen. Definitely, my Prayer, my Worship and my living and dying is all for ALLAH, who is the Lord of the worlds, and who has no partner. I have been ordered (all that passed) I am amongst the Muslimeen (the obedient).
A complete authoritative book on the life of Prophet Muhammad (S.A.W) by Sheikh Safi-ur-Rahman al-Mubarkpuri.
It was honored by the World Muslim League as first prize winner book. Whoever wants to know the whole life style of the Prophet Muhammad (S.A.W) in detail must read this book.
1. Barley ( jau):
Good in fever, while use in a soup form.
The Prophet (صلى الله عليه واله وسلم) said that a house without dates has no food. It should also be eaten at the time of childbirth.
It is a fruit from paradise and a cure for piles.
The Prophet (صلى الله عليه واله وسلم) ) was very fond of grapes – it purifies the blood, provides vigour and health, strengthens the kidneys and clears the bowels.
Considered the best remedy for diarrhoea when mixed in hot water. It is the food of foods, drink of drinks and drug of drugs. It is used for creating appetite, strengthening the stomach, eliminating phlegm; as a meat preservative, hair conditioner, eye soother and mouthwash. It is extremely beneficial in the morning in warm water.
The Prophet (صلى الله عليه واله وسلم) said: ‘None of your women who are pregnant and eat of water melon will fail to produce off spring that is good in countenance
The Prophet(صلى الله عليه واله وسلم) said that milk wipes away heat from the heart just as the finger wipes away sweat from the brow. It strengthens the back, improved the brain, renews vision and drives away forgetfulness.
The Prophet (صلى الله عليه واله وسلم) said that mushroom is a good cure for the eyes; it also serves as a form of birth control and arrests paralysis.
9. Olive Oil:
Excellent treatment for skin and hair, delays old age, and treats inflammation of the stomach.
The Prophet (صلى الله عليه واله وسلم) said it cleanses you of Satan and evil aspirations for 40 days.
A food Prophet Muhammad (SAW) used to eat with olive oil.
The Prophet (صلى الله عليه واله وسلم) said the best drink in this world is water, when you are thirsty drink it by sips and not gulps, gulping produces sickness of the liver
One of the great qualities of Prophet Muhammad (peace be upon him) was that he never took revenge on anyone for personal reasons and always forgave even his firm enemies.
His wife `A ishah reported that Allah s Messenger was not unseemly or obscene in his speech, nor was he loud-voiced in the streets, nor did he return evil for evil, but he would forgive and pardon.
The people of the Quraysh rebuked him, taunted and mocked at him, beat him and abused him. They tried to kill him and when he left for Madinah, they …
♥ The Sunnah way of Drinking water ♥
1) Drink Water With Right Hand.
2) Drink Water By Sitting.
3) Start Drinking Water With Saying “Bismillah”.
4) See The Water Before Drinking.
5) Drinking Water In 3 Steps.
6) After Finishing Saying “Alhamdullilah”
Surely,الله Will Give The Reward For Spreading Righteousness. ♥
بسم اللہ الرحمن الرحیم
Love for Prophet Mohammad (pbuh) is what differentiates the believers in the perfection of their Iman (faith). In an authentic hadith related in Bukhari and Muslim, the Prophet (pbuh) said: “None of you believes until he loves me more than he loves his children, his parents, and all people.” In another hadith in Bukhari he said: “None of you believes until he loves me more than he loves himself” and Sayyidina `Umar said: “O Prophet, I love you more than myself.”
Loving the Prophet (pbuh) and following him is a main component of Faith. ALLAH has repeatedly emphasized the believers in the Qur’an to Obey ALLAH and His Messenger (pbuh), and ignoring this Command puts one’s faith in doubt;
So fear ALLAH and set things right between you, and obey ALLAH and His Messenger if you are (in truth) believers. (The Holy Quran, Surrah Al-Anfaal 8:1)
Say (O Muhammad pbuh): “Obey ALLAH and the Messenger (Muhammad pbuh).” But if they turn away, then ALLAH does not like the disbelievers. [The Holy Quran 3:31-32]
Thus it is very important to follow the Prophet (pbuh) to have perfect Imaan (faith), ALLAH says in the Qur’an; Indeed in the Messenger of ALLAH (Muhammad pbuh) you have a good example to follow for him who hopes in (the Meeting with) ALLAH and the Last Day and remembers ALLAH much. [Al-Ahzab; 33:21], so ALLAH has placed a role model in front of us to pursue and adapt our lives according to it, with the guarantee from ALLAH of being the best model which ALLAH likes.
Prophet Muhammad (pbuh) said in the Farewell hajj sermon;
“Imam Tirmidi has narrated from Sayyidina Jabir ; he states: ‘I saw Nabi (s.a.a.w) in Hajj on the day of Arafat, he was sat on a camel and he said: ‘O people! I am leaving with you such things that if you hold fast to them you will never go astray, they are the book of ALLAH (Quran) and my Sunnah.’
He further said;
“…The people of Israel divide into divided into 72 sects, my Ummah will divide into 73 sects, all of them will be in the hellfire, and one of them will be in paradise.” We asked “Which one is saved?” The Prophet (saw) said, “The one that is with me and my Companions.”3
[Abdullah ibn Amru, Tirmidhi, Hadith No. 2565 ]
Now keeping these verses of the Qur’an and Hadith of Prophet Muhammad (pbuh) in mind, lets see what was the sunnah of prophet Muhammad (pbuh) and his companions in regard to 12th Rabi ul Awwal or the birthday of the prophet (pbuh), in the following extracts:-
“Most historians are silent about the exact date of birth of the Prophet (s.a.w), where as those who do mention it, there are many contradictions and disagreements amongst them.
Muhammad Husain Haykal in the biography of Muhammad (s.a.w) writes :
“Historians have disagreed about the year of Muhammad’s birth. Most of them hold that it took place in “the Year of the Elephant,” i.e. 570 C.E. Ibn ‘Abbas claims that Muhammad (s.a.w) was born on “the Day of the Elephant.” Others claim that he was born fifteen years earlier. Still others claim that he was born a few days, months, or years, after “the Year of the Elephant.” Some even assert that Muhammad was born thirty years and others seventy years later than “the Year of the Elephant.”
Historians have also differed concerning the month of Muhammad’s birth although the majority of them agree that it was Rabi` al Awwal, the third month of the lunar year. It has also been claimed that he was born in Muharram, in Safar, in Rajab, or in Ramadan.
Furthermore, historians have differed as to the day of the month on which Muhammad was born. Some claim that the birth took place on the third, of Rabi` al Awwal; others, on the ninth; and others on the tenth. The majority, however, agree that Muhammad (s.a.w) was born on the twelfth of Rabi` al Awwal, the claim of ibn Ishaq and other biographers.”
The presence of such disagreements on the exact day of his birth, proves that birthdays were not important to the Arabs. Arabs were very well known for their great memorization skills. They used to know the lineage of their families and other Arabs by heart; they used to know hundreds of verses of poetry by heart, a great feat of memorization.
If the birthday of Prophet Muhammad PBUH was such an important celebration, surely they would have remembered it and noted it down. Furthermore, there is also no proof from history that Prophet Muhammad (PBUH) mentioned his exact date of birth or encouraged his followers to hold milads/mawlid or recite durood loudly on this day.
History proves that Prophet Muhammad (s.a.w) never celebrated his own birthday. He used to fast on Mondays irrespective of the month. All that we know for sure is that he was born on a Monday and that deeds are presented to ALLAH on Mondays, which is the reason he used to fast on Mondays. His exact date of birth and even the month is a subject of debate, which further proves the insignificance of birthday celebration of Prophet Muhammad (PBUH)
Further more none of the Sahaba, his closest companions ever celebrated his birthday, decorated mosques, read aloud poetry in his praise or held milads or took out processions on 12th Rabiul Awal.
So when we say that we dearly love our Prophet saw and therefore there is no harm in displaying this love on 12 Rabiul Awwal, we need to analyze our selves and ask our selves…
If companions of Rasool ALLAH did not celebrate Milad then why are we celebrating it?
Do we love Prophet Muhammd saw more than his closest companions who sacrificed their lives, family , wealth and property for him? Do we love our Prophet (s.a.w) more than these sahaba? Do we know a better way of expressing our love then the sahaba?Are we better Muslims than the Sahaba Karam (ra)? Are we more pious than Abu Bakar and Umar and Ali and usman radiallahu anhum?? Are we more knowledgeable than these companions? Obviously Not!
This tradition of Milads seeped into Muslims culture later on and was not part of original Islam. It is clearly an innovation a new thing added into Islam which is a Bida and therfore should not be celebrated as it was not part of original Islam practiced by the companions at the time of Prophet Muhammad (PBUH)
Rasool ALLAH (s.a.w) him self said:“Whoever has performed a deed which is not in the religion from its inception is rejected (not acceptable to ALLAH)“. (Bukhari and Muslim)
History of Mawlud
The basic earliest accounts for the observance of Mawlid can be found in 8th century Mecca, when the house in which Prophet Muhammad was born was transformed into a place of prayer by Al-Khayzuran (mother of Harun al-Rashid, the fifth and most famous Abbasid caliph). Public celebrations of the birth of Muhammad did not occur until four centuries after his death. It was originally a festival of the Shia ruling class, not attended by the common people, with the first official Mawlid celebrations occurring in Egypt towards the end of the 11th century. The early celebrations included elements of Sufic influence, with animal sacrifices and torchlight processions along with public sermons and a feast. The celebrations occurred during the day, in contrast to modern day observances, with the ruler playing a key role in the ceremonies. Emphasis was given to the Ahl al-Bayt with presentation of sermons and recitations of the Qur’an. The event also featured the award of gifts to officials in order to bolster support for the ruling caliph.
Abu al-Abbas al-Azafi (1162–1236) established the custom of celebrating Mawlid in Morocco. His son Abu’l-Qasim propagated it throughout the Maghreb.
The first public celebrations by Sunnis took place in twelfth-century Syria, under the rule of Nur ad-Din Zangi Though there is no firm evidence to indicate the reason for the adoption of the Shi’ite festival by the Sunnis, some theorize the celebrations took hold to counter Christian influence in places such as Spain and Morocco. Theologians denounced the celebration of Mawlid as unorthodox, and the practice was briefly halted by the Ayoubides when they came to power, becoming an event confined to family circles. It regained status as an official event again in 1207 when it was re-introduced by Muzaffar ad-din, the brother-in-law of Saladin, in Arbil, a town near Mosul, Iraq.
The practice spread throughout the Muslim world, assimilating local customs, to places such as Cairo, where folklore and Sufic practices greatly influenced the celebrations. By 1588 it had spread to the court of Murad III, Sultan of the Ottoman Empire. In 1910, it was given official status as a national festival throughout the Ottoman empire. Today it is an official holiday in many parts of the world.
5. ^ a b c d “Mawlid (a.), or Mawlud”, Encyclopedia of Islam
6. ^ Kaptein (1993), p.29
7. ^ a b “Mawlid”, Encyclopædia Britannica
8. ^ a b Schussman (1998), p.216
9. ^ a b Kaptein (1993), p.30
10. ^ Marion Holmes Katz, The birth of the prophet Muḥammad: devotional piety in Sunni Islam, Routledge, 2007, p. 10 and throughout
11. ^ “Festivals and Commemorative Days”, Encyclopedia of the Qur’an
12. ^ Hava Lazarus-Yafeh. “Muslim Festivals”. Numen 25.1 (1978), p. 53
13. Celebrating the Prophet’s Birthday. Fatwa by former head of Al-Azhar Fatwa Committee.
14. ^ Schussman (1998), p.217
So it is clearly seen that celebrating 12th Rabi ul Awwal was a practice not to be found in the history of Islam till many hundred years after the time of Prophet Muhammad (pbuh) and his companions. The Prophet (pbuh) did not encourage his sahaba to celebrate his birthday and not only that, the following hadith reveal that he disliked to be magnified and exaggerated,
Anas said that none was dearer to them than ALLAH’s Messenger, and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi (Adab – 5:90 # 44) said it is hasan sahih (fair and sound).
He (pbuh) said in another hadith: “Do not praise me in the fashion that the Christians praised `Isa ibn Maryam” (Bukhari 6:478 Bk. 60 Anbiya’ #48 and Ahmad 1:23,24).
It is observed these days that in addition to or as a pretext to showing love to the holy Prophet (pbuh) the mawlid or Eid Milad un Nabi has become a display of celebrating, merrymaking and of some acts which have no evidence of acceptability from the sunnah of the Prophet (pbuh) and his companions, but are actually discouraged, like dancing on a beat of a drum etc. Instead of spending the time in such actions we should concentrate on the teachings of the Prophet and make an effort to follow his Sunnah and make it a part of our lives, for true love is not just an outward expression, it is a matter that involves the heart and affects both the outward and the inward. When we truly love someone, then, because of the influence of that love, we dislike to behave in a manner which contradicts with the likings of the loved one. So we can analyze for ourselves that when we claim to love our beloved Prophet (pbuh), do our actions really harmonize with his teachings and preferences. How ironical it is that with a closer observation one can see that those involved in celebrations for the Prophet’s (pbuh) birthday, do not even have a good knowledge about the life history of the Prophet (pbuh). Then one may wonder what kind of expression of love is this, where the method of that expression goes against the norms of the loved one!
Anas bin Maalik (radi Allahu anhu) said: “The Messenger of ALLAH (sal Allahu alaihi wa sallam) came to Madinah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah (Days of Ignorance). The Messenger of ALLAH (sal Allahu alaihi wa sallam) said, ‘ALLAH has given you something better than them, the day of (Eid) Adhaa and the day of (Eid) Fitr.’”
[Sunan Abu Dawood - Classed as Sahih by Shaykh al-Albaani]
Rasoolullah (pbuh) did not mention a third day of eid or the day of his birth as a day of rejoicing and celebrationg.
ALLAH says, “O you who believe! Do not put (yourselves) forward before ALLAH and His Messenger (SAW), and fear ALLAH. Verily! ALLAH is All-Hearing, All-Knowing.
O you who believe! Raise not your voices above the voice of the Prophet (SAW), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.” [The Holy Quran, Surrah Al-Hujuraat 1-2]
ALLAH knows best
[Continue reading for more information about the history of Mawlid]
The Sayings of A’immah Muhaditheen about the History of Celebrating Eid Milad Un Nabi :
The Bid’ah custom of Eid Milad Un Nabi was not established amongst the Ummah after the time of the prophet until six centuries (600 years) had surpassed. There was no evidence from the Companions, Tabi’een, Mujtahideen, Muhaditheen or Awliya of this Ummah to ever have even thought of performing this act of celebrating the birth of the Prophet .Yet, all of these great personalities had even greater knowledge of the Holy Qur’an and Hadith, which the Ahle Bid’ah ‘use’ to support their innovated practice. This act was first performed by a ruling king, Muzafarudeen Ibn Arbal (died 630H) and his friend who was a worldly orientated scholar by the name of Ibn Wahiya Abul Khattab (died 633H), in the Muslim area of Mosul, Iraq in 604 Hijri. (Dowlul Islam, p104)
Imam Ahmed bin Muhammad Misri Maliki رحمه الله writes: ‘That king (Muzafarudeen Ibn Arbal) used to tell the scholars in his time that whatever Ijtihad he would dictate should be adopted and nothing else was to be followed. He managed to select a group from the scholars who were inclined to Duniya to support his view. In this way he started celebrating ‘Milad Un Nabi’ and he is the 1st person amongst the Muslims kings to create this innovation.’ (Al Qawlul Mu’tamit)
To propagate and spread this Bid’ah further, the king would utilise hundreds of thousands of Dinars from the Muslim treasury. Allamah Dhahabi رحمه الله (died 748H) stated: ‘Every year he (this king) would spend 300,000 Dinar on this event. To try to establish proof for this celebration, he commissioned a book written by Ibn Wahiya and for this effort he paid Ibn Wahiya 1000 Dinar in modern day terms. (Dowlul Islam, p103-4)
Hafiz Ibn Hajar Asqalani رحمه الله stated in respect of Ibn Wahiya: ‘He would greatly disrespect and dishonour the pious predecessors and scholars of the past. He was foul tongued (bad language, filthy talk, etc) extremely proud and foolish individual. He was lazy, narrow minded and unmindful in respect of religious works.’ (Lisaanul Meezan, vol 4, p296)
Nowadays there are people who have engulfed themselves in innovated practices (Ahle Bid’at). It is claimed from some of their leaders that a ‘Wahabi’ is that person who is disrespectful of the Awliya ALLAH. The qualities these people attribute to ‘Wahabis’ are ironically the very same qualities that are renowned to the individuals who started the innovation (Bid’ah) of Milad-un-Nabi. Muzafarudeen Ibn Arbal and Ibn Wahiya would greatly disrespect the Awliya and Scholars. These two individuals also held views similar to the Ghair Muqalideen, as they would rely on their own Ijtihad to formulate rulings, leaving aside scholars and religious rulings. Therefore, according to the definition of Ahle Bid’at, they
too must be ‘Wahabi’ themselves! This celebration also serves as a way to dupe simple people, who have little knowledge of Deen but desire it in their lives, in order to preserve a position of power over them.
It is a blessing of ALLAH that even today, those that adhere to the path of the Ahle Sunnat Wal Jamat do not follow such innovated practices.
Further, Ibn Hajar رحمه الله has written that Allamah Ibn Najjar رحمه الله stated: ‘I have found people to be unanimous upon his (Ibn Wahiya) being a liar.’ (Lisaanul Meezan, vol 4, p295)
Ibn Katheer رحمه الله stated: ‘Ibn Wahiya was an untruthful individual. People had forsaken the act of relating Hadith from him and he was regarded untrustworthy. This was due to the fact that his condition was very bad (character).’ (Al Bidaya Wal Nihaya, vol 13, p145)
The Saying of the Scholars and Awliya ALLAH :رحمهم الله
Through the above mentioned references, it is clear how and where this innovation began after the 6th Century Hijri. The question must arise, why then are people still acting upon this today if it is incorrect?
As mentioned above previously, the individual who commenced this practice was a king himself. There is an Arabic saying ( النّاس على دين ملوآهم ) ‘People are upon the religion of their leaders.’ For the layman it is somewhat understandable. However, some of those who have knowledge are well aware that this Bid’ah was not present for 3 blessed generations of this Ummah. They try to falsely establish evidence from the Qur’an and Sunnah for this and form their own Qiyas on narrations that have no relation to the birth of the Prophet . This is in fact propaganda against the pure teachings of Islam, to the extent that an individual of immense knowledge and calibre Imam Jalaludin Suyuti رحمه ال(died 911H) had to state: ( ليس فيه نص ولكن فيه قياس ) ‘The permissibility of Mawlud is not established anywhere from the Qur’an or Sunnah. It is only Qiyas.’ (Fe Amalil Mawlood)
From the above saying we can understand that there is no evidence to make the act of Milad-un-Nabi permissible in light of the Qur’an, Sunnah or Ijma. It is only a forcefully fabricated Qiyas to appease the Nafs. Allamah Abdur Rahman Maghribi رحمه الله writes in his Fatawa: ‘Verily, the performing of Milad (as a celebration) is Bid’ah. There is no evidence that the Prophet , the rightly guided companions or A’ima Mujtahideen practiced upon this themselves or ordered others to practice upon it.’ (Fe Shiratil Ilahiyah)
ان عمل المولد بدعة لم يقل به ولم يفعله رسول الله والخلفاء والائمة- (آذافى الشرعة الإ لهيه)
Imam Ahmed bin Muhammad Misri Maliki رحمه الله writes: ‘The scholars of the four schools of Fiqh are all unanimous upon the evil of this action of Milad.’ (Al Qawlul Mu’tamit)
Imam Abu Ishaaq Shatibi رحمه الله writes it is also Bid’ah ‘To take the day of birth of the Prophet and celebrate it as an Eid’. (Al E’tisaam, vol 1, p39)
It is clear that the scholars of the four schools of Fiqh are unanimous in their verdict of declaring the celebration of Eid Milad Un Nabi to be incorrect. How can it not be, as the name of the Prophet is being used to establish that deed wherein, all things are against the teachings of the Prophet ? This is definitely a greater disobedience and disrespect to the Prophet !. Certain things have been taken from the Christian teachings, and some from the manner of the Rawafid (Shia) association to Muharram. The Ahle Bid’ah takes these two evils and combines them under the name of the Prophet, disrespecting the Prophet personality and the teachings of Islam. They proclaim that this deed represents belief and love for the Prophet .
Shah Waliullah Muhaddith Dehlawi رحمه الله writes: ‘The Prophet said: ‘Do not make my grave a place of celebration.’ In this Hadith, the Prophet has prevented any innovation coming into the Deen with respect to the blessed grave. Due to the fact that the Christians and Jews did this very same deed with the graves of their pious people.’ (Hujatullahi Baligha)
The Scholars of Truth in every generation have strongly opposed this act of Milad celebration: Ibn Taymiyyah Hanbali stated in Fatwa Ibn Taymiyyah, vol 1, p312; Imam Naseer ud Deen Shafi رحمه الله stated in Rashad ul Akhyar, p20.
Mujadid Alf Thani Hanafi رحمه الله stated in Mutkoobat, vol 5, p22; Shah Abdul Aziz Muhadith Dehlawi رحمه الله stated in his Fatawa Azizi, p93.
By, Mufti Muhammad Yusuf Danka
01/Jamad ul Awwal / 1431 Hijrah- 16. 04. 2010.
Who began the celebration of 3rd Eid:
Imam Ibne Kathir (May Allah be pleased with him) says: “Muzaffaruddin Abu Saeed Kokabri” used to decorate the festival/gathering of Eid Milad in the Rabbi ul Awwal and one Sheikh Ibne Dehiya gave a book prepared concerning to this Milad on which this king happily gave 1000 Dinar to Ibne Dehiya, the (people who) entered to the prepared/decorated festival/gathering of Muzaffaruddin describes the scene this way that there were numerous camels, cows and goats used to be slaughtered for entertainment with same there were halwa (dense sweet confection), gathering used to begin by Zuhr(noon) till Fajr(Dawn) and along with mystic, king also used to dance.”
(البداية والنهاية : 160/7)
It is proved that this innovation was invented by Muzaffaruddin Abu Saeed Kokabri in 7th century, this is also proved by the people who decorated and held the festival.
Mufti Naeem Ahmad Yar Khan Gujrati says:
“The king who invented this first was Shah Arbal.”
(جاء الحق : 237)
A well known scholar of these people Cleric Abdus Sami Rampuri says:
“The celebration of Milad Shareef began later, means in the last of 6th century.”
(انورا ساطعة مع براهين قاطعة : 163)
Molana Ghulam Rasool Saeed Hanafi Barelvi a Sheikh (master) of Hadith Jamaya Naemia says:
“Salaf Saliheen, means the companions and Tabiéen did not celebrated/started gathering/festival of milad.”
[Sahih Muslim,شرح صحيح مسلم : 179/3)
When Allama Fakahani was asked about this, he said:
“I don’t know any reality of this Milad in the book of Allah and the tradition of the Holy Prophet and the scholars of the Ummah who are going to hold the religious example and mutaqaddamin (to those who will come in future), none of them reports this practice, whereas it’s an innovation which is founded by idol worshipers, self desires full fillers and stomach worshipers (those who just wants to fill their stomach irrelevant from where they earn).”
(المورد في الكلام المولد بحواله حسن المقصد في عمل المولد : 223/1)
Salaf Saliheen (pious predecessors) did not celebrated this milad despite the fact that there is a stability in this act and no hindrance (for doing it), and if this practice is well or better/superior then Salaf Saliheen are more deserving persons in comparison to us, they are more strict in comparison to us in the love and honor to Holy Prophet and they were more solicitous, big deal in his(Prophet) love and honor is in the inside(secret) and outside(open) obedience, in submitting in front of the command of him(Prophet), keeping alive the Sunnah of him (صلى الله عليه وسلم) and the commands with which the he (صلى الله عليه وسلم) was sent, in spreading them and doing Jihad with heart, hands and tongue on these commands and this is the way of Ansar o Muhajireen who are the foremost leaders and was (the way) of those who obey it perfectly."
(اقتضاء الصراط المستقيم لمخالفة أصحاب الجحيم : 615/2), [Eqtza as siratul Mustaqim, Le Mukhalefat as habel Jaheem: 615,2]
Hence! Eid Milad (Celebration of the Birth day of Prophet Muhammad PBUH) is an innovation in the Religion, which is invented and used for political gain by the king Muzaffaruddin Saeed Abukokabri of the 7th century hijrah, and the scholar who collected the data and content was Ibne Dehiyah. This practice an increment in the Religion which is renowned as Bid’ah (Innovation), and for Bid’ah, the Holy Prophet Muhammad PBUH has said:
“To proceed, the best speech is the Book of Allah and the best guidance is the guidance of Muhammad PBUH, the worst practice is the introduction of new practices in Islam and every Bid’ah is misguidance.”
Abdullah Bin Umer (May Allah be pleased with him) said:
“All bidat (innovations in religion) are errors, whether they appear apparently good to the people.”
(Sunan Ad Darmi, سنن الدارمي)
The Prophet Muhammad (Peace and mercy be upon him) said:
“If anyone introduces in our matter something which does not belong to it, will be refected.”
(Sahih Al Bukhari, Muslim)
The Holy Prophet Muhammad (Peace and mercy be upon him) has said:
“Allah Ta’la does not accept the repentance of a Bidati (innovator) unless he leaves that bid’ah.”
(Sahih Al Targheeb w al tarheeb)
Allah asks the Prophet to remind his Nation that it is essential for those who claim to love God, to love His Prophet :
“Say to them: If you love God, follow (and love and honor) me, and God will love you” (The Holy Quran 3:31).
[see also (2)]
This obligation to love the Prophet means to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying:
“Truly you are of a magnificient character” (The Holy Quran, Surrah al-Qalam 4).
. Love of the Prophet is what differentiates the believers in the perfection of their imaan. In an authentic hadith related in Bukhari and Muslim, the Prophet said:
“None of you believes until he loves me more than he loves his children, his parents, and all people.”
In another hadith in Bukhari he said: “None of you believes until he loves me more than he loves himself.”
Perfection of faith is dependent on love of the Prophet because Allah and His angels are constantly raising his honor, as is meant in the verse:
“Allah and His angels are praying on the Prophet” (The Holy Quran,33:56).
The Divine order that immediately follows in the verse:
“O believers, pray on him,”
makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet.
O Allah! Send peace and blessings on the Prophet, his family, and his companions.
Abu Hurairah (R.A) said: “The Prophet, peace be upon him, remarked: ‘The example of a believer is like a fresh tender plant; from whichever direction the wind blows, it bends the plant. But when the wind dies down, it straightens up again. (Similarly a believer is tested by afflictions to strengthen his faith and heart, and he remains patient and firm). And an evil person is like a pine tree which remains hard and stiff until Allah breaks it whenever He wills.”
Source: Fiqh-us-Sunnah, volume 4, #1
Let’s ensure that we are very careful in quoting, interpreting, and in general stating whatever is in the Quran and not attribute anything as words of Allah unless we are confident about the truth. Thus, we should be careful when saying, “Allah says (or said) so and so” unless we know the truth. We can see from the attached verse that doing so can be classified as a “lie” by Allah. Sheikh Modudi highlights an example in Tafeem-ul-Quran, when he provides an example of “some people who stressed the superhuman character of the Prophet (peace be on him) and misread the following verse: innama ana basharun mithlukum. (The Holy Qur’an 18: 110)
(I am nothing but a human being like you), replacing innama by inna ma ana that translates as: ‘(O Prophet), say to them: “I am not a human being like you.” Thus, we see how the message can be easily distorted.
Believers! When you stand up for Namaz, wash your faces, and your hands (and arms) to the elbows. Wipe on your head by your wet hand, wash your feet to the both ankles. If you are unclean (which necessitates the ritual ablution), bathe your whole body. If you are ill, or on a journey, or when one of you come from removing excreta or get in touch with women or you find no water, then take teyemüm with clear soil. Focus on to teyemmum in your mind. Wipe on your faces and hands with that soil. God’ s wish is not diffuculties for you, but he make you clean and wants to complete the favors of your, that ye may be grateful” (The Holy Qur’an, Surrah Al- Maidah Verse: 6)
It is obliged to take ablution for performing Namaz. The namaz is never performed without ablution. We can not look at one way for taking ablution. There are very important benefits as for body and spiritual. Taking ablution before each Namaz, means doing the spadework by brain and body to think of Allah and not to think of mundane. Ablution is to fix (identify) the moment. Therefore, one should not think about anything. It must be to think of Allah(cc) from the moment of taking ablution until the end of the Namaz. Ablution is not to wash with water only, it is to turn to Allah(cc) in our thoughts and our minds.
Prophet Muhammed Muhammad (PBUH) says:
”During the ablution, if a person tells name of Allah(cc), his entire body is cleaned by Allah(cc). If that person takes ablution without mentioned the name of Allah, only the organs that are touched by water will be cleaned”
This hadith is reported that believers start to take ablution, should start thinking about Allah, and reported that the goodness of getting ablution for the Prayer.
Taking an ablution that according to Sunna and to Farz (religious duty) is the most accurate form. To wash face, hands and arms (with elbow) and to wash the feet with heels are obligatory (Fardh).
Feet and heels are washed for providing to link between us and ground. Wiping on one quarter of head is since due to the fact that Kaaba during Sajdah. Our head becomes neutral. Such as grounding in the scientific sense, allows us to put out bad energy.Energy in the body will be balanced. We have discussed obligations of ablution, in connection with issues energy balance of body.
Contrary to assumption, ablution is not only physical cleaning. If it had so, the teyemmüm will have pointless. The ablution and the Teyemmüm means to be neutralized the body as well as spiritual and also, not to think anything worldly, to prepare going into presence of Allah(SWA).
Teyemmum (Ablution with soil):
The Teyemmüm is done, in such cases that Lack of clean water, lack of adequate water or no water. If water is in someone else’s property and unless property owner’s permission, the water means not exist. If landlord does not allow, the teyemmüm will not valid. If the property owner gives permission the teyemmüm will be void and we should take ablution. If we don’t find clean water, the teyemmüm is done with clean soil.
Teyemmüm and ablution are comprehensive. Allah’s orders-prohibitions have spiritual and material features. Ablutions, also Teyemmüm serve the same purpose. Here, the main issue is to make balance the energy in our body. Water or soil makes balance of energy in our body. In other words, positive and negative energies of our body is balanced. Then, we are united with God. when we say the words for islamic testimony of faith, we internalize Allah(cc) is only one, and there is no God other than Allah(cc). Such as bi-directional concepts, plus – minus, hot – cold, presence – absence of hunger – fullness are only applies to the universe we live. Everything is unique in the presence of God. During ablution and Namaz, if we do not think anything, we are united with Allah(cc) (neutralize) and we will be closer to Allah (S.W.A).
Washing our bodies with water, and Teyemmum means cleaning at external side of our body. And also means that to be balanced of negative and positive energies. Intend for ablution means neutralization of our brain’s positive-negative energies by balancing and by thinking about Allah(cc). From the begining of ablution until the end of the Namaz, we shouldn’t think about anything worldly, and also, It is necessary not to forget that we are in presence of Allah(cc). All of them means preparation for worship.
some information about ablution of whole body; It is needed to distinguish between washing body and Ablution. Taking a bath is different from Ablution. When you are taking a bath, you can think anything, wash any part of your body or You can use any cleanser article. But, when you are taking gusul, you have to intend for gusul, do neutralize and balance your body’s energies like in Ablution. Taking a bath for body cleaning is very different from Gusul. It is useful to remind that 70% of our body is water, 70% of our world is water too.
The advent of Islam didn’t merely signify a historical epoch in terms of a birth of a new religion. Contrary to a common misconception, Islam is not a religion solely concerned with or dedicated to the spiritual worship of God in terms of ritual prayers. In fact, Islam is a religion that has successfully married the temporal aspects of life with the spiritual needs of the soul.
This combination of the two was done in such a manner that even temporal action, if done with the proper intention, is an act of worship. It is for this reason that when Muslim scholars discuss Islam they define it as a “complete way of life.” What is meant by this expression is that all the answers to human needs can be found in the guidelines of Islam.
These detailed yet simple guidelines of Islam cover all aspects of human life, from the most basic elements of life such as the etiquette of relieving oneself to the intricate world of politics and state governance.
One of the strands of this vast spectrum of guidelines can be illustrated in the Islamic precept of ritual ablution known aswudu‘ inArabic.
The Islamic ordinance of ablution depicts an excellent example of how Islam combines the concept of spirituality with temporal affairs or — to be more precise in this case — personal hygiene and cleanliness.
To better understand this, one has to apprehend the optimal station of a person’s relationship with God, a station that should be aspired to by all and that forms the cornerstone of a person’s relationship with God.
This station is the love for God. It is the highest aim of true believers who truly love God and reach a point where God loves them back. God addresses the topic of our loving Him in a very subtle manner.
Almighty Allah says in the Qur’an what means the following:
But the love of the believers for Allah is more intense. (The Holy Quran, Surah Al-Baqarah 2:165)
And there is a man who is willing to sell his soul to win the favor of Allah. And Allah is companionate to His creatures. (The Holy Quran, Surah Al-Baqarah 2:207)
However, the love for God is something dynamic in the sense that it requires a complete change in the structure of a person’s life. This entails change in interaction, behavior, thoughts, and concepts. This is the most essential ingredient required for reaching the pinnacle of submission and worship of God.
The starting point of one’s relationship with God is in the purification of thoughts and concepts. Unless the soul is completely purified, one cannot proceed with achieving closeness to God.
Once a person yields to the will of God, he or she has taken the first step in drawing closer to God and gaining His favors. The question now is, how can a person continue to proceed with achieving God’s complete love and favor? The answer can be found in the following hadith.
Prophet Muhammad said, “God the Almighty said, ‘Whoever shows animosity to a friend of Mine, I have declared war upon him. My servant does not draw closer to Me with anything more beloved than the religious duties that I have prescribed on him; and My servant continues to draw closer to Me with voluntary actions so much that I love him, and when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he holds, and his legs with which he walks. Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would surely grant him it.’” (Sahih Al-Bukhari)
This hadith encapsulates for believers the path they have to adopt in order to attain their aim of loving God and God loving them in return, and elucidates that this relationship is a two-way bond.
The first action must come from the person: This reflects God’s self-sufficiency of being worshiped and His independence of His creations. Once the first step has been taken by the person in search of God’s love, God responds.
His response does not in any way equate or resemble the love the person has shown for the Creator. Rather, the Creator’s love for His creation is unmatchable and unquantifiable.
This metaphorical analogue explains nothing but God’s deep love for His creation, which the creation can never reciprocate. If we look closer we will discover that it is a person’sunequivocalsubmission to God that creates that love for God.
To test submission, God has ordained various tasks a person must complete. The successful completion of these tasks not only proves one’s submission to God but is also a manifestation of one’s love for God.
Ablution is one of many tasks that God commands the faithful to perform.
God says in the Qur’an what means the following:
O you who believe when you stand for prayer, wash your faces and your hands up to your elbows, and wipe your heads and wash your feet up to your ankles. (The Holy Quran, Surah Al-Ma’idah 5:6)
Ablution, like all acts of worship, is a symbolic reflection of a person’s submission to God resulting out of love for Him. To God, ablution in itself is meaningless. The meaningful thing about it is His servant’s submission to Him.
This continuous submission helps purify the soul and raise it to a blessed state. The cleanliness of the body is the most elementary stage in achieving this because one’s physical state would most certainly have an effect on one’s mental and spiritual states.
Islam has greatly emphasized the importance of cleanliness and purity; the Qur’an says what means the following:
Indeed Allah loves those who repent and those who keep clean.
(The Holy Quran, SurahAl-Baqarah 2:22)
There you will find men who love cleanliness and Allah loves those who are clean. (The Holy Quran, Surah At-Tawbah 9:108)
Prophet Muhammad has further expounded the importance of cleanliness by saying that ”cleanliness is half of faith” (Muslim), adjoining cleanliness to faith in God Himself.
The message of cleanliness in Islam is deep rooted in all aspects of worshiping God. In regard to ablution, God explicitly outlines His intention by saying in the Qur’an what means the following:
Allah wants to purify you and grace you with His favors in full so that you may be grateful.
(The Holy Quran, SurahAl-Ma’idah 5:6)
In other words, enjoining cleanliness of the body brings a person to realize that when physical impurities dominate, their effect is felt mentally, thus creating a corroding effect on a person’s mental status, which will inevitably defile and pollute the soul.
Therefore, for the process of spiritual cleanliness to take place, the beginning must be physical. Hence when a person washes the face and limbs several times a day at different intervals, he or she is refreshed and kept clean.
This continual ritual of washing performed on the physical being of a person will eventually penetrate to the soul and help him or her draw closer to the Creator. Through the institution of ablution one can quite easily see how Islam uniquely combines the need for personal hygiene with the spiritual needs of the soul.
7 Things You Need to Know About Ablution (Wudhu)
1- I form the intention to purify myself in my heart, without uttering it out loud.
2- I start by standing beneath the shower and letting the water flow all over my body.
3- I wash my entire body using a loofah and soap, including the private parts.
4- I wash my head using shampoo
5- After that I rinse all traces of soap and shampoo from my body and I let the water flow three times over the right side of my body and three times over the left side
6- Then I do wudoo’.
Recently I found out that I am not following the correct steps of ghusl.
Praise be to Allaah.
Your ghusl in the manner described is valid and acceptable, praise be to Allaah.But you have missed out some of the sunnahs, which does not affect the validity of your ghusl.
The reason for that is that ghusl is of two types: acceptable and complete.
In the case of acceptable ghusl, it is sufficient to do the obligatory parts of ghusl only, without doing any of the mustahabb or Sunnah actions. He should intend to purify himself, then make water reach every part of his body, using any means whether that is standing beneath a shower or immersing oneself in the sea or in a swimming pool and the like, as well as rinsing the mouth and nose.
Complete ghusl means doing what the Prophet (peace and blessings of Allaah be upon him) did it, with all the sunnahs of ghusl.
Shaykh Muhammad ibn ‘Uthaymeen was asked about how ghusl is done.
He replied: Ghusl may be done in two ways:
1 – By doing the obligatory parts of ghusl only, which is making water reach all parts of the body, and includes rinsing the mouth and nose. If a person makes the water reach all parts of his body, by whatever means, then he has removed the major impurity and purified himself properly, because Allaah says (interpretation of the meaning):
“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”
2 – The complete way, which is doing ghusl as the Prophet (peace and blessings of Allaah be upon him) did it. When he wanted to do ghusl in the case of janaabah, he would wash his hands, then wash his private part and anywhere else that the impurity had reached, then he would do complete wudoo’, then he would wash his head three times with water, then he would wash the rest of his body. This is how complete ghusl is done.
End quote from Fataawa Arkaan al-Islam, p. 248.
There is no difference between ghusl in the case of janaabah and ghusl following menses except that it is more mustahabb to rub the hair in the case of ghusl following menses than in the case of ghusl following janaabah. It is also mustahabb for the woman to apply perfume to the site of bleeding, to remove any unpleasant smell.
Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: “Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.” Asma’ said: How should she purify herself? He said: “Subhaan-Allaah! Purify yourself with it.” ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood. And she asked him about ghusl in the case of janaabah. He said: “Let her take water and clean herself well – or clean herself thoroughly – then let her pour water over her head and rub it so that it reaches the roots of the hair, then let her pour water over herself.” ‘Aa’ishah said: How good the woman of the Ansaar were! They did not let shyness prevent them from understanding their religion properly.
So the Prophet (peace and blessings of Allaah be upon him) differentiated between ghusl following menses and ghusl following janaabah, with regard to rubbing the hair and applying perfume.
Saying Bismillah when doing ghusl and wudoo’ is mustahabb according to the majority of fuqaha’, and the Hanbalis said that it is obligatory.
Shaykh ibn ‘Uthaymeen (may Allaah have mercy on him) said: Saying Bismillaah is obligatory according to our madhhab, as in the case of wudoo’. There is no text concerning that but they said: It is obligatory in the case of wudoo’ so it is more so in the case of ghusl, because that is a greater purification.
But the correct view is that it is not obligatory in the case of either wudoo’ or ghusl. End quote from al-Sharh al-Mumti’.
Rinsing the mouth and nose is essential in ghusl, as is the view of the Hanafis and Hanbalis.
Al-Nawawi said, discussing the difference of opinion on this point: the views of the scholars on rinsing the mouth and nose are four:
1- That these actions are two of the sunnahs of wudoo’ and ghusl. This is our view (Shaafa’i).
2- That they are obligatory in both wudoo’ and ghusl and are conditions of them being valid. This is the well known view of Ahmad.
3- That they are obligatory in ghusl but not in wudoo’. This is the view of Abu Haneefah and his companions.
4- That rinsing the nose, but not the mouth, is obligatory in wudoo’ and ghusl. This was narrated from Ahmad, and Ibn al-Mundhir said: This is my view.
End quote from al-Majmoo’ (1/400).
The correct view is the second one, which is that rinsing the mouth and nose is obligatory in ghusl, and that is a condition of it being valid.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the scholars are some who say that ghusl is not valid without them (i.e., rinsing the mouth and nose), as is the case with wudoo’.
And it was said that it is valid without them.
The correct view is the former, because Allaah says (interpretation of the meaning): “purify yourselves (bathe your whole body)” [al-Maa'idah 5:6],and this includes the entire body.
The inside of the nose and mouth are part of the body which must be purified. Hence the Prophet (peace and blessings of Allaah be upon him) enjoined that in wudoo’ because they are included in the words of Allaah (interpretation of the meaning): “wash your faces” [al-Maa’idah 5:6]. As they are included in washing the face and are included in that which must be purified in wudoo’, they are also included in ghusl, because purification in that case is even more important. End quote from al-Sharh al-Mumti’.
If in the past you did not rinse your mouth and nose when doing ghusl because you did not know the ruling on that or because you were following the opinion of someone who does not regard that as obligatory, then your ghusl is valid and your prayers offered following that ghusl are also valid, and you do not have to repeat them, because of the strong difference of opinion among the scholars concerning the ruling on rinsing the mouth and nose, as stated above.
May Allaah help us all to do that which He loves and which pleases him.
And Allaah knows best.
Importance of the Beard in the words of Prophet Muhammad (PBUH)
(1) Prophet Muhammad (PBUH) said: “I have no connection with one who shaves, shouts and tears his clothing eg. in grief or affication.”
[Reported by Abu Darda (R.A), Sahih Muslim, Hadith no. 501]
(2) Hadhrat Abdullah Ibn Umar (R.A) relates that:
“He who imitates the kuffar (non-believers) and dies in that state, he will be raised up with them on the Day of Qiyamat (Judgement).”
(3)Prophet Muhammad (PBUH) said “I have no connection iwth one who shaves, shouts and tears his clothing eg. in grief or affication.”
(4) The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar, Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that ALL used to keep beards that were one fist length or more. Hadhrat Jaabir (R.A.) had said: “We used to grow long beards and only during Hajj and Umrah did we trim them to the required length (i.e. fist length).”
(4) Prophet Muhammad (PBUH) said: “Trim closely the moustache, and let the beard flow (Grow).”
[Narrated Ibn Umar (R.A), Sahih Muslim, Hadith no. 498]
(5) “Rasulullah (PBUH) ordered us to trim the moustache closely and spare the beard” says Ibn Umar.
- Muslim, Hadith no. 449-
(6)Prophet Muhammad (PBUH)said: “Act against contrary to the polythesists, trim closely the moustache and grow the beard.”
- Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500-
(7)Prophet Muhammad (PBUH) said “Trim closely the moustache and grow the beard.”
- Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501-
(8)Prophet Muhammad (PBUH) said: “Anyone who shaves has no claim to the mercy of Allah”
- Reported by Ibn Abbas (R.A.) in Tibrabi-
(9) Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which exceeds the grip of the hand) of the beard.
The Beard according to the Great Imams of Jurisprudence
Imam Muhammed (R.A.) writes in his book “Kitabul Aathaar” where he relates from Imam Abu Hanifa (R.A.) who relates from Hadhrat Haytham (R.A.) who relates from Ibn Umar (R.A.) that he (Ibn Umar) used to hold his beard in his hand and cut off which was longer. Imam Muhammed (R.A.) says that this is what we follow and this was the decision of Imam Abu Hanifa. Therefore, according to Hanafies, to shorten the beard less than a FIST LENGTH is HARAAM and on this is IJMA (concensus of opinion).
Imam Shafi (R.A.) in his Kitabul Umm states, “To shave the beard is HARAAM.” (Shari Minhaj dar Shara Fasl Aqueeqa).
Shekh Ahmad Nafarawi Maliki in the commentary of Imam Abu Zayed’s booklet states, “to shave the beard is without doubt haraam according to all Imams.” It is also mention in “Tamheed” which is a commentary of “Muatta” (Sunnan Imam Malik (R.A.)) that to shave the beard is HARAAM and among males the only ones to resort to this practice (of shaving) are the HERMAPHRODITES (persons who possess both male and female features and characteristics).
The Hanbalies in the famous Al-Khanie’a Hanbali Fatawa Kitab state that “to grow the beard is essential and to shave it is HARAAM.” Also in the Hanbali Mathab books “Sharahul Muntahaa” and “Sharr Manzoomatul Aadaab”, it is stated “The most accepted view is that it is HARAAM (prohibited to shave the beard).”
Also note, according to scholars of Islam: “To shave off the beard is unlawful (haraam) and one who shaves his beard is legally speaking an unrighteous fellow (FASIQ); hence, it is NOT PERMISSIBLE to appoint such a man as an Imam. To say Taraweeh behind such an Imam is MAKRUH-E-TAHRIMI (near prohibition)” (Shami Vol.1, p.523)
The Durre-Mukhtar states: “No one has called it permissible to trim it (the beard) less than FIST-LENGTH as is being done by some westernized Muslims and hermaphrodites.” (Vol. 2, p. 155). Also, “It is forbidden (haraam) for a man to cut off another’s beard.” (Vol. 5, p. 359).
Thus, a Muslim who shaves or shortens his beard is like a hermaphrodite, his Imamate near prohibition, his evidence is not valid, he will not have the right to vote or being voted for. Shaving and shortening the beard is the action of non-believers. Imam Ghazzali (RA) says: “Know that the key to total bliss (Saadah) lies in following the Sunnah and in emulating the life ofProphet Muhammad (PBUH) in ALL that issues from him, and in ALL his doings even if it concerns the manner of his eating, rising, sleeping, and speaking. I do say thisin relation to rituals in worship ONLY because ther is no way neglecting the Sunnah reported of him in such matters – but what I say INCLUDES EVERY ASPECT of his daily life.” (Kitab al Arbain Addin, Cairo 1344, p. 89). Furthermore, in the Holy Qur’an, Allah toldProphet Muhammad (PBUH) to say:
” (The Noble Quran; 3:31)”
The daily recitation of a band of angels of Allah is “Holy is the Being who adorned men with beards and women with braids”
(Takmela e Bahr al Raiq, Vol. 3, p. 331)
(PBUH) [to accept and practice the law and commands of Allah and His Rasul (PBUH)] Lastly, Allah Ta’ala says in the Holy Qur’an: ” (24:51)”
LINK/LIEN : http://www.islam.tc/beard/beard.htm
Revive A Sunnah
• Ibn Umar [R.A] narrates that the Messenger of ALLAH [PBUH] said: “Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator (i.e. Allah is pleased with the Muslim who uses the Miswaak)”.
Shuraih [R.A] narrates that he asked Aisha [R.A]: ‘What was the first thing the Messenger of ALLAH [PBUH] did upon entering the house?’ Aisha [R.A] replied: ‘The Messenger of ALLAH [PBUH] would use the Miswaak’. [Sahih Muslim]
• ‘Aisha said, “The Prophet [PBUH] said, “It (i.e. Siwak) is a purification for the mouth and it is a way of seeking ALLAH’s pleasures.” [Bukhari, Vol 3, Book 31, #154]
• And narrated Abu Huraira, “The Prophet [PBUH] said, ‘But for my fear that it would be hard for my followers, I would have ordered them to clean their teeth with Siwak on every performance of ablution.” The same is narrated by Jabir and Zaid bin Khalid from the Prophet [PBUH] who did not differentiate between a fasting and a nonfasting person in this respect (using Siwak).
_The fasting person can also use miswak throughout the day.
• Narrated ‘Amir bin Rabi’a, “I saw the Prophet [PBUH] cleaning his teeth with Siwak while he was fasting so many times as I can’t count.”
[Al-Bukhari and Muslim].
Commentary: When a person awakes from sleep, he has an unpleasant breath because of the smell in his mouth. For this reason, the Prophet (Shallallahu ‘alaihi wa sallam) would cleanse his teeth with Miswak. We should also follow him and make this Sunnah a routine.
1198. `Aishah (may Allah be pleased with her) reported: We used to prepare for the Messenger of Allah (Shallallahu ‘alaihi wa sallam) a Miswak (tooth-stick) and the water for making Wudu’. Whenever Allah wished to awaken him from sleep at night, he (Shallallahu ‘alaihi wa sallam) would brush his teeth with Miswak, make Wudu’, and perform Salat.
Commentary: This Hadith shows how particular the Prophet (Shallallahu ‘alaihi wa sallam) was about using Miswak. Besides pointing out the importance of Miswak, it also throws light on the noble conduct of the wives of the Prophet (Shallallahu ‘alaihi wa sallam) as it shows how keen they were about his needs, habits and temperament.
- Kills Gum disease causing bacteria
- Fights plaque effectively
- Fights against caries
- Removes Bad breath and odor from mouth
- Creates a fragrance in the mouth
- Effectively clean between teeth due to its parallel bristles
- Increases salivation and hence inhibits dry mouth