Sat 6 Jan 2018

✏️ Authentic Adhkār from the Qur’an & Sunnah:

Lesson 2: Safety from hypocrisy, curing the heart and The Great Reward of Gatherings of Knowledge

• Engaging in the remembrance of Allah is a sign that a person has safety from Hypocrisy

o This is because the hypocrites do not remember Allah except a little, see Surah (chapter) An-Nisaa verse 143: “Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little.” [4:143]

o Allah mentions in Surah Munaafiquun (The Hypocrites): “O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.” [63.9]

o The above verse is a warning from Allah to keep away from the hypocrites as they have left the remembrance of Allah

o from the signs of hypocrisy is the lack of remembrance of Allah, and this could be upon a Muslims even!

o Allah would not place hypocrisy upon a person who is constantly and sincerely remembering him.

• From the benefits of remembrance of Allah is that it is a cure for the diseases of the Heart

o The remembrance of Allah is a cure, but the remembrance of the people is an illness

o The remembrance of the Allah takes away the hardness or hardening of the heart

o A person came to Hasan Al-Basri (may Allah be pleased with him) and complained about the hardness of his heart, and Hasan Al-Basri advised him to soften it with the remembrance of Allah

• When you remember Allah, then Allah is with you

o The one doing the remembrance is close to the one whom he is remembering

o This is a specific type of Allah being with you (his creation), it is Allah aiding you, guarding you and giving you success

o Allah mentions in the Qur’an: “Truly, Allah is with those who fear Him (keep their duty unto Him), and those who are Muhsinun (good-doers, - see the footnote of V. 9:120).” [16:128]

o And Allah says: “And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allah is with those who are As-Sabirin (the patient ones, etc.).” [8:46]

o More verses mentioned

• Also from the virtues of remembering Allah is that it is a means for blessings to come to you and will divert evil

o Allah says: “Truly, Allah defends those who believe. Verily! Allah likes not any treacherous ingrate to Allah [those who disobey Allah but obey Shaitan (Satan)].” [22:38]

o The more one remembers Allah, the more one has a share of this protection, and likewise the one who is deficient in this regard then he will likewise be deficient in these blessings

• When you remember Allah, then this is a form of worship

o Hadith of Abu Hurairah (may Allah be pleased with him) : “Some of the poor Emigrants came to Messenger of Allah (صلى الله عليه وسلم) and said to him, "The wealthy have obtained all high ranks and everlasting bliss." He asked, "How is that?" They replied: "They offer Salat as we do, and observe Saum (fasting) as we do, but they give in Sadaqah (charity) and we do not, and they emancipate slaves and we cannot." He (PBUH) said, "Shall I not teach you something whereby you will catch up with those who have preceded you and will get ahead of those who follow you, and no one will surpass you unless he does the same as you do?" They said, "Surely, O Messenger of Allah." He said, "Say: Subhan Allah, and Allahu Akbar, and praise Him (by saying Al-hamdu lillah) thirty-three times at the end of every Salat." They returned to him and said: "Our brothers, the possessors of wealth, having heard what we are doing, have started doing the same." Messenger of Allah (صلى الله عليه وسلم) said, "This is Grace of Allah which He gives to whom He wishes."” [Reported by Al- Bukhari and Muslim].

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Balancing Your Life Between Fear and Hope by Alhuda Bolton

Sat 30 Dec 2017

✏️ Authentic Adhkār from the Qur’an & Sunnah:

Lesson 1: Introduction to the Importance of Remembrance and its Virtues

• Introduction to this course and what it will cover

• What is the importance of Dhikr (remembrance) and its benefits:

o All Muslims should know that the remembrance of Allāh is one of the greatest acts of worship one can do and is one of the most beneficial things to do

o Remembrance will bring one closer to Allāh

o Allāh commanded and encouraged for remembrance to be made. Allāh also has praised the ones who make remembrance and has prepared for them forgiveness and a great reward. For example, see verses in Surah Ahzaab (ayah 41 and 35) and Aali-Imraan (ayah 191), note: these are only a few examples, the Qur’an mentions this topic plentifully

o NOTE for the above point: why does Allāh mention remembrance so often in the Quran? = Because of servants great need for this. All of the creation needs Allāh and he needs none.

• There are many ways of making remembrance, for example:

o Reading the Qur’an and Sunnah

o Attending circles of knowledge

o Acts of worship

o Reading supplications found in the Qur’an and Sunnah

• Neglecting remembrance will be an evidence against a person in the hereafter. Any benefit (e.g. being busy with work and not remembering Allāh) gained whilst neglecting remembrance is small compared to the amount of reward lost

• Hadith of Aisha (may Allāh be pleased with her) that the Prophet (صلى الله عليه وسلم) said “There is not an hour [a moment of time] that passes by the son of Adam wherein he does not remember Allāh except that he will be in grief over it on the day of Judgement” [reported by Al-Bayhaqi]

• The effect making duā has on your life

• The Sunnah is full of narrations which mention the importance and great benefits of remembrance:

o Narration of Abū Dardā: The Messenger of Allāh (صلى الله عليه وسلم) said “Shall I not inform you of the best of your actions, and the purest of it with your Lord, and the one which will raise you in levels the most, and that which is better for you than spending in charity with gold and silver and better than meeting you enemy and striking their necks and they strike your necks?” they said “Yes, O messenger of Allāh! Inform us”, He (صلى الله عليه وسلم) said “The remembrance of Allāh” [Reported by At-Tirmidhī, Ibn Mājah and Al-Hākim]

o Hadith of Abū hurairah that the Messenger of Allāh (صلى الله عليه وسلم) said “The Mufarriduun have gone ahead” they said “who are Mufarriduun, O Messenger of Allāh”, he said “Those who remember Allāh often of the men and women” [Reported by Muslim]

o Hadith of Abū Mūsā Al- Ashari that the Prophet (صلى الله عليه وسلم) said “The example of the one who remembers his lord and the one who does not remember his lord is like the example of the living and dead” [Reported by Al-Bukhāri]

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Saturday 16 Dec 2017

The Benefits of Salāh in Congregation Allāh

• The Congregational prayer is legislated to be performed in the obligatory prayers

• Some optional prayers e.g. the eclipse prayer, the Eid prayers and the Taraweeh prayers and also prayed in congregation

• Also, the night prayer (tahajjud) and the morning prayer (duha) may be prayed in congregation can be prayed in congregation, however this should not be the norm

o For example, the Prophet (صلى الله عليه وسلم) in prayed the night prayer with Ibn Abbās and Hudhaifah Ibn Yamān amongst others (however this was not his habit)

• What are the benefits of the congregational prayer?

o 1. It is a means of uniting the Muslims

 Supplications made in the congregational prayers benefits everyone (e.g. those with shortcomings who attend benefit from making supplication alongside and with those who are righteous) present and there is great reward in it

 Allah forgives those who are present in the congregational prayer

o 2. Praying in congregation distances the shaitaan (devil)

 When one is alone in prayer shaitān whispers to him and distracts him, and when one is in congregation this is greatly reduced

 Likewise, the Messenger of Allāh (صلى الله عليه وسلم) said the wolf eats the lone sheep

 NOTE: it is important to stand side by side and not to leave gaps as these gaps leave openings for the shaitān to enter

o 3. Praying in congregation is educational for the one not aware

 Many people make mistakes in their prayers and they don’t notice at all. Praying in congregation will highlight to such a person mistakes they may have e.g. one may notice this himself or be reminded by others

o 4. Praying in congregation establishes a sense of community and connection

 For example, the one who regularly prays in congregation, if he was to become absent people would ask about him. If such a person was ill or had difficulties the others from the congregation would come to help, and if such a person was absent due to negligence then people would approach him to advise him.

o 5.

• Allāh has legislated certain times for the Muslims to congregate and among them is the congregational prayer.

• When the Prophet (صلى الله عليه وسلم) arrived in Madinah he immediately started work on building the mosque so that the believers can come to the congregational prayers.

• Not attending the congregational prayer is a large deficiency for a Muslim as he loses out on the unity, and shaitān has more openings to attack him

• Other times of congregation:

o The Friday prayer is likewise an important opportunity to unite in the week and pray with the other Muslims

o The Eid prayers are major opportunities to unite in congregation twice a year and the gathering on the Eid days are larger than during the daily congregation (the five prayers) and the weekly congregation (Friday)

o Likewise Hajj is a once in the year opportunity for Muslims from all over the world to gather

• The above shows that Islam is a religion of unity

• Hadith of Abdullāh Ibn Umar The reward of the congregational prayer is twenty seven times greater (than that of the prayer offered by a person alone) [Al-Bukhāri]. In the Narration of Abū Hurairah congregational prayer is better by 25 times.

o Which is one more accurate (27 or 25 times?). Some scholars say there is no difference as the main point is that the congregational prayer is superior. Other scholars say originally the factor was 25 times more however by the mercy of Allāh this later became 27. Either way this hadith indicates to us the superiority of the congregational prayer over the solitary prayer

FOR MORE OF THE TEXT AND VERY USEFUL Q&A VISIT ALHUDABOLTON.COM

Saturday 9 Dec 2017

Chapter of Prayer: Funeral Prayer

Lesson 47: Shedding tears, Supporting the Family of the deceased, making Duā for the deceased

Note: the hadiths from this lesson were taken from the Book Bulūghul Marām

• Anas (may Allāh be pleased with him) narrated, “I attended the burial of one of the daughters of the Prophet (صلى الله عليه وسلم). He was sitting by the side of the grave and his eyes were shedding tears” [Related by Al-Bukhārī ]

o Note: All of the children of the Messenger of Allāh (صلى الله عليه وسلم) (may Allāh be pleased with them all) died before him except Fatima (may Allāh be pleased with her).

o The scholars have differed over which daughter it is in this hadith as there were several daughters (Ruqayya, Umm Kulthuum, and Zainab) who died before him. However, it is mentioned that it being Ruqayya mentioned here is unlikely as the messenger of Allāh (صلى الله عليه وسلم) was away at the battle of Badr.

o This hadith also shows that shedding tears at the death of someone is NOT classed as being the same as wailing (see lesson 46). This hadith is mentioned here to show that shedding of tears is permissible and is part of the compassion one has for the deceased and one may not be able to control that emotion.

o Likewise, when the son (Ibrahim) of the Prophet (صلى الله عليه وسلم) died, The Prophet (صلى الله عليه وسلم) said “Indeed the eyes shed tears and the heart is saddened but we do not say anything except that which pleases our Lord and Indeed we are saddened by your departure O Ibrahim”

o Likewise, the Prophet (صلى الله عليه وسلم) also said Allāh does not punish one on account of grief in his heart or for his tears but rather for what he says with his tongue

o Likewise, one of the grandchildren of the Prophet (صلى الله عليه وسلم) was dying and the Prophet (صلى الله عليه وسلم) shed tears

• Jābir ibn ‘Abdullāh (may Allāh be pleased with him) narrated that the Messenger of Allāh (صلى الله عليه وسلم) said “Do not bury your dead during the night unless you have to do so.” [Related by Ibn Mājah. Muslim reported a similar narration, Jābir said in his narration, “The Prophet disapproved that someone is buried at night, unless the funeral prayer has been offered for him”]

o What is the ruling on burying at night? (e.g. Harām/forbidden vs makruuh/disliked). Shaykh Al-Fawzān says it is not impermissible to bury someone at night, Abu Bakr was buried at night and also Fatima (may Allāh be pleased with her) was buried by Ali (her husband, may Allāh be pleased with him) also at night. Therefore, these examples indicate that it is not harām/forbidden to bury at night, and the wording of the hadith itself indicates that it is not impermissible (as one cans till di it if necessary) but that burial during daytime is better.

o If burying the deceased at night is going to cause problems with shortcoming such as difficulties with the washing, shrouding or the funeral prayer, then it is disliked doing this at night.

o However, if there are no such shortcomings when burial at night then it is possible to do it (as it was done for some companions as mentioned)

o There are also narrations that the prophet (صلى الله عليه وسلم) also buried some companions at night

For More of the written summary visit AlhudaBolton.com

Saturday 2 Dec 2017

Chapter of Prayer: Funeral Prayer

Lesson 46: Matters surrounding graves, The Life + trial of the grave and the issue of Wailing

Note: the hadiths from this lesson were taken from the Book Bulūghul Marām

Lesson 46:

• Sa’d Ibn Abī Waqqās (may Allāh be pleased with him) said (during his death illness) “Make a lahd for me and cover it with un-burnt bricks, as you did with the grave of the Prophet (صلى الله عليه وسلم).” [Related by Muslim]

o Who was Sa’d Ibn Abii Waqqaas?

o What did this request mean? What is a Lahd?

• Al-Baihaqī translated on the authority of Jābir (may Allāh be pleased with him) a similar narration and added, “and his grave was raised one span from the ground.” [Ibn Hibbān graded it as Sahiih]

o NOTE: the surface of the grave is raised one span above the ground so that its location can be known.

o This hadith shows that the graves of the Muslims may be as the hadith mentions (i.e.one hand span). HOWEVER, going beyond this is not legislated nor permissible

o This (i.e. raising the grave by a hand span) marks it as a grave and prevents people from walking over it or digging into/around it by accident.

o Note: This is also how the grave of the Prophet (صلى الله عليه وسلم) was made. Allah made the Prophet (صلى الله عليه وسلم) the best of creation and choose for him the best, then how about the one who says elevating graves beyond this is better?!

• Jābir (may Allāh be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) prohibited whitening a grave with plaster, to sit on it or to build over it (such as a dome). [Related by Muslim]

o Whitening a grave with plaster: i.e. beautifying it. Modern day examples include using marble material etc. Beatifying a grave can lead to exaggeration in the matter of the grave as it becomes closer to a shrine and attracts people.

o NOTE: Building upon a grave includes headstones (this is a very common modern day occurrence na’uudhubillaah).

o It is also impermissible to sit on top of the grave area as this against the honour of the deceased.

o Islam allows us to bury the person, raise the grave by a hand span, and use some rocks or stone to identify where the head is. This is how the early Muslims including the Prophet (صلى الله عليه وسلم) were buried.

• ‘Âmir Ibn Rabī’ah (may Allāh be pleased with him) narrated that the Messenger of Allāh (صلى الله عليه وسلم) prayed over ‘Uthmān bin Madh’ūn, then went to the grave and sprinkled three handfuls of soil while he was standing. [Related by Ad-Dāraqutnī]

o Who was ‘Uthmān bin Madh’ūn?

o This hadith shows that this act is a sunnah act.

o The handfuls should be full handfuls

• ‘Uthmān Ibn ‘Affān (may Allāh be pleased with him) narrated, “Whenever the Messenger of Allāh (صلى الله عليه وسلم) finished the burial of the dead, he would stand by the grave and say, “Seek forgiveness for your brother and pray for him to be steadfast, because he is now being questioned.” [Related by Abū Dāwūd. Al-Haakim graded it as Sahīh]

o This hadith refers to the trial of the grave by the two Angles; Munkar and Nakīr

o The deceased (in the life of the grave) hears the footsteps of the people who buried him/her walking away, the two angels come and the trial starts.

o What is this trial?

o What other things happen during the life of the grave (both good and bad)?

o One should therefore not just walk off, but instead remain and make duā for the deceased.

o Question: what if the other people do innovated acts as part of a burial, what should one do?

o Issue: When making this duā at the grave should you raise your hands up? (=no specific hadith mentioning this)

For the rest of this Summary visit AlhudaBolton.com

Friday 24 Nov 2017

Saturday 18 NOV 2017

Chapter of Prayer: Funeral Prayer

Lesson 45: Making Dua for the Deceased, the Funeral Procession, and the reward of taking part in the funeral

• Recap of last lesson (44)

• Hadith of ‘Auf Ibn Mālik (may Allah be pleased with him): “The Messenger of Allah (صلى الله عليه وسلم) offered the funeral prayer, and I memorised this supplication (that he said for the deceased) “O Allāh! Forgive him and have mercy on him (or her). Grant him ease and respite. Make his resting place a noble one, and facilitate his entry. Wash him with the most pure and clean water, snow and hail. Purify him from sins as a white garment is cleansed of dirt. Give him in exchange a home better than his home (on earth) and a family better than his family. Grant him entrance to Paradise and protect him from the trails of the grave and the torture of Hell Fire”” [Related by Muslim]

o This indicates there are 5 pillars to the funeral prayer

 The takbīrāt (opening takbīr and 3 more, see Lesson 38 for how to do this)

 recitation of the Fātihah,

 sending salutation upon the Prophet (صلى الله عليه وسلم)

 Duā for the deceased

 To give the salām

o There are also some conditions of the funeral prayer (See Lesson 38 for more)

 Intention

 That the deceased and those praying over him/her are Muslim

 Must be performed upon purification (as standard for normal prayer)

 The conditions that apply to general prayers also apply here to the funeral prayer (e.g. facing the qibla, covering the private parts etc)

 Issue? Can the Janāzah be performed during prohibited times e.g. after Asr but before maghrib?

• Hadith of Abū Hurairah (may Allah be pleased with him) that the Messenger of Allāh (صلى الله عليه وسلم) said “If you offer the funeral prayer for a deceased person, supplicate Allāh sincerely for him” [Related by Abū Dāwūd]

• Hadith of Abū Hurairah (may Allah be pleased with him) that the Messenger of Allah (صلى الله عليه وسلم) said “Hurry up when you carry the dead body (the Janāzah), for if the deceased is righteous, you would be taking it to something better, and if he or she is an evil person, then you will be getting him or her off your necks.” [Agreed upon]

o There are only two possibilities for the deceased:

 If he/she was good and righteous then burying them quickly will allow them to be amongst the blessings of the grave

 If he/she was evil then burying them will remove the harm of having them among the people

o Walking slowly in a procession (like in some cultures) is not permissible

o The hadith may have two meanings, either to walk quickly with the body when burying them or to make the entire process quickly (e.g. all of it such as washing etc)

o There may be necessary reasons for delay in burial such as identifying the body, to establish if the person has actually died/to confirm death, if the close relatives haven’t arrived then a small delay may be applied. Generally speaking the process should be quick and not delayed unnecessarily

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Friday 17th November 2017

Saturday 11 NOV 2017

Chapter of Prayer: Funeral Prayer

Lesson 44 Announcing the Death of someone, Janȃzah for the Absent one, and some details of the Janȃzah

• Issue regarding making an announcement when someone dies:

o There are 3 hadith we will discuss insha Allah regarding this issue:

 The first is the hadith at the end of last lesson about the woman who used to sweep the Prophet’s mosque and who had died (see Lesson 43)

o 2nd is the Narration from Hudhaifah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) used to prohibit the announcement of anyone’s death [Related by Ahmed and At-Tirmidhi who rendered it hasan]

o 3rd is the Narration from Abu Hurairah (may Allah be pleased with him): “The Messenger of Allah (صلى الله عليه وسلم) informed the people about the death of An-Najȃshi (The Negus) the day he died. He took them out to the place of prayer, to offer funeral prayer for him. He arranged them in rows and made Takbir four times” [Agreed upon]

o Overall: Making the announcement of the death of someone is of 3 types.

 The first one is to inform and announce to the relatives of the deceased so that they may know and pray the funeral prayer upon them. This is permissible and mustahab (desirable). An example of this is the Prophet’s announcing the death of An-Najȃshi so the believers could pray the funeral prayer for him

 The second type is when the announcement is made in a public platform, especially in a prideful way, e.g. to gather the people in large numbers and make it a source of pride for the family of the deceased (that lots of people came). This is impressible.

 The third type is the way of the jȃhiliyyah (days of ignorance) when the family or close relatives of the deceased would wail and scream, thereby others would be informed of their death. This is not permissible

 NOTE: when An-Najȃshi (this was the title of the King of Habasha, East Africa, his actual name as mentioned by the scholars was As-Hamar) died the prophet (صلى الله عليه وسلم) made the announcement regarding his death. He was a Christian but a just man, when he heard the Qur’an from the immigrants from Makkah he became Muslim. He never met the Prophet (صلى الله عليه وسلم). When he passed away Jibreel (Gabriel) may Allah be pleased with him informed the Prophet (صلى الله عليه وسلم) about this and the Muslims prayed the funeral prayer for him. This is one of the miracles of the Prophet (صلى الله عليه وسلم), that he was made aware of the death of An-Najȃshi the same day he passed away, a distance that would take a great many days of travel for a messenger..

 NOTE: in regards to praying the funeral prayer upon a deceased who is not present there are 4 opinions among the scholars.

• 1. That praying the funeral prayer upon someone who is absent (body is not there), is permissible. The scholars who take this opinion say it is permissible as the

• 2. That this is not permissible at all, scholars who take this position give the reason that many companions died away from the main group of Muslims and there isn’t a narration of them all having funeral prayers in absentia

• 3. It is permissible only if the deceased is in a land where no one will pray the funeral prayer over him/her. Evidence for this would be the story of An-Najȃshi as he was in a Christian land and no one would pray over him. Shaikh ul-Islam Ibn Taymiyyah takes this position.

• 4. It is permissible to pray the funeral prayer in abstentia if the deceased is a person of stature/respect such as the scholars and Muslim rulers (e.g. An-Najȃshi) regardless if he had the funeral prayer in his area already.

• NOTE: Shaikh Salih Al-fawzȃn says the strongest opinions are the 3rd and the 4th above.

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