Blog Archives

Taqwa;the Provision of Believers

Ibn Juzayy said in his dictionary of terms from the introduction to his tafsir:
“Taqwa’s meaning is fear, clinging to obedience to Allah and abandoning disobedience to Him. It is the sum of all good.”
And in his commentary:
We will discuss taqwa in three sections.

FIRST SECTION:

Concerning its benefits derived from the Qur’an, and they are fifteen:
  • Guidance, because of His words “guidance for the muttaqeen (the people of taqwa)”;
  • Help because of His words “Truly, Allah is with the people who have taqwa”;
  • Close friendship [with Allah] because of His words, “Allah is the close friend of the muttaqeen”;
  • Love because of His words, “Truly Allah loves the muttaqeen”;
  • Covering over [of wrong actions] because of His words, “If you have taqwa of Allah He will make for you a discrimination and He will cover over for you your wrong actions”;
  • A way out from unhappiness, and provision from where one does not expect because of His words, “Whoever has taqwa of Allah He will make a way out for him and provide him from where he does not expect”;
  • Facilitation of affairs because of His words, “Whoever has taqwa of Allah He will make ease for him in his affair”;
  • Full covering over of wrong actions and magnification of rewards because of His words, “Whoever has taqwa of Allah He will cover over his wrong actions and magnify a reward for him”;
  • Acceptance of actions because of His words, “Allah only accepts from the people of taqwa”;
  • Success because of His words, “Have taqwa of Allah in order that you might succeed”;
  • Good news because of His words “For them there is good news in this world and in the next”;
  • Entrance into the Garden because of His words “Truly, there are for the people of taqwa with their Lord Gardens of bliss”;
  • Salvation from the Fire because of His words “Then We will save the ones who had taqwa”.

SECOND SECTION:

There are ten things which awaken taqwa:
  • Fear of punishment in the next life;
  • Fear [of punishment in] this life;
  • Hope of worldly reward;
  • Hope of the reward of the next world;
  • Fear of the reckoning;
  • Shyness and bashfulness before the gaze of Allah, and this is the station of fearful watchfulness (muraqabah);
  • Showing gratuide  for His blessings by obeying Him;
  • Knowledge, because of His words, “They only fear Allah, of His slaves, the ones who have knowledge”;
  • Exalting and honouring His majesty, and it is the station of awe;
  • Sincerity in love because of the words of the one who said:
“You disobey God while you make apparent that you love Him,
          This, by my life, in analogy is a marvel.
If your love were sincere you would obey Him,
          Truly, the lover towards the one he loves is obedient.”
And to Allah be attributed the good of the one who said:
“She said, and she had asked about the state of her lover,
          ‘For Allah’s sake, describe him and do not omit nor exceed!’
I said, ‘If he had feared death from thirst,
          and you had said, “Stop! don’t approach the water!” then he would not have approached.'”

THE THIRD SECTION:

There are five degrees of taqwa:
  • That the slave should protect himself from kufr (covering over the truth), and that is the station of Islam;
  • That he should protect himself from acts of disobedience and forbidden things, and it is the station of turning or repentance (tawbah);
  • That he should protects himself from doubtful matters, and that is the station of caution or carefulness (wara’);
  • That he should protect himself from even those things that are permitted, and that is the station of doing without (zuhd);
  • That he should protect himself from the presence of other than Allah in his heart, and it is the presence of witnessing (mushahadah).
That ends what Ibn Juzayy al-Kalbi wrote on taqwa.

Prayer ♥

Prayer Changes Things ♥

Worry Changes Nothing

So, Instead Of Worrying About ..
What You Can Do Just Pray and Think Of What ALLAH Can Do For You..

Prophet  Muhammad (PBUH) said : “Nothing repels divine decree except du’a, and nothing increases one’s lifespan except good deeds”

(Al-Tirmidhi and Al-Hakim)

Medical Benefits fo Wodhu (Ritual Ablution)

7 Things You Need to Know About Ablution (Wudhu)

 “Wudu’ (Ritual Ablution) protects the body from mycosis (fungal infection) in the toes, skin infections and suppuration’s as well as pus accumulations. It also minimizes possibility of skin cancers, as it removes chemical substances from the skin before they accumulate thereon.
That is why skin cancers are rare in Islamic countries.”
7 Benefits of doing Wudu:
1.Washing the Hands prevents the transmission of many contagious diseases.
2.Washing the Face recharges such organs as the intestines stomach and bladder, as well as having positive effect on the nervous and reproductive system.
3.Washing the Mouth removes food particles that could cause teeth and gum problems.
4.Washing the Nostrils removes germs trapped inside so they do not reach the respiratory system.
5.Washing the Ears decreases high blood pressure and relieved tooth and throat pain, as well as removing any extra wax that could cause ear infection and general body imbalances.
6.Repeated Washing of the Face invigorated facial akin cells and helps prevent early wrinkles. Skin cells and helps invigorate the ends of the blood vessels, as well as the nerved and glands that are near the skin surface, and there fore helps them perform their functions efficiently.
7.Washing the Feet helps prevent athlete’s foot a fungal problem of the feet.
Did you know???
The Prophet Muhammad(peace and blessings of Allah be upon him) also encouraged doing ablution before going to bed. This same ritual is also encouraged by Yoga experts who say that washing important motor and sensory organs such as the hands, arms, eyes, legs, and mouth before sleep using cool water relaxes the body preparing it for a deep sleep.

The Proper way of Ghusl

Complete vs. acceptable Ghusl
Question:
I do ghusl following menses as follows:
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.
I hope that you can advise me whether the ghusl I have been doing all these years as described above is wrong or correct… If it is wrong then I hope you can tell me what I should do to correct this mistake which I have done repeatedly for years. Are my prayers and fasts during this time invalid and not accepted? If that is the case, what can I do to set things straight? I also hope that you can tell me the correct way of doing ghusl in the case of menses and janaabah. 

Answer:

Praise be to Allaah.

 Firstly: 

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)”

[al-Maa’idah 5:6]

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.

Secondly:

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.

Thirdly:

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’.

Fourthly:

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’.

Fifthly:

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.

Islam Q&A