Tag Archive | Ελληνες Μουσουλμανοι

Fasting in the month of Rajab

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Originally posted 0n16th June 2010

Reposted on 5th June 2011

Q: Is there any special virtue in fasting during the month of Rajab?.


Praise be to Allaah.


The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”

[al-Tawbah 9:36]

The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.

Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.

These months are called sacred for two reasons:

1-     Because fighting therein is forbidden unless initiated by the enemy

2-     Because transgression of the sacred limits therein is worse than at other times.

Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning):

“wrong not yourselves therein”

[al-Tawbah 9:36]

Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden.

Al-Sa’di (may Allaah have mercy on him) said (p. 373):

In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.

The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others. End quote.


With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.

What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah.

But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.

Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):

As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96

Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)

There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.

Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):

Fasting in Rajab is no better than fasting in any other month, except that  it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:

Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.

Source: Islam qa

Alhamdulillah!-It’s Jumuah(Friday)

Surah Ala- Kahf – Sheikh Abu Shatri

“Allah is beautiful and He loves beauty.”

Related Post: Allah is beautiful and loves beauty

Sheikh Salman al-Oadah

Prophet Muhammad (peace be upon him) said: “Allah is beautiful and He loves beauty.” [Sahīh Muslim (911)]

Some people who seek to be pious tend to underrate the value of beauty. They fail to recognize that beauty is an Islamic value. Allah intended for His Creation to contain beauty.Allah says: “And He created the cattle for you; you have in them warm clothing and (many) advantages, and of them do you eat. And you have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning.” [Sūrah al-Nahl: 5-6]He says: “And (He has created) horses, mules, and donkeys, for you to ride and use as an ornament for show; and He has created (other) things of which you have no knowledge.” [Sūrah al-Nahl: 8]

Elsewhere in the Qur’ān, Allah speaks about the beauty of the heavens, the stars, of gardens and myriad other things.

Beauty stands in opposition to ugliness. Allah is beautiful in His essence, in His names and attributes, and in His actions. This is why the greatest of all pleasures in Paradise is to look upon Allah’s countenance. Allah says: “That day will faces be resplendent, looking to their Lord” [Sūrah al-Qiyāmah: 22-23]

Allah refers to His names as being beautiful: “Allah’s are the most beautiful names.” [Sūrah al-A`rāf: 180]

Likewise, His actions are beautiful. They are always within the context of His beneficence and grace, or His justice and wisdom. His actions are never in vain, never unjust, and never superfluous. “Perfected is the Word of your Lord in truth and justice.” [Sūrah al-An`ām: 115]

Allah created everything with proficiency and He created the human being in the best of forms.

The beauty that exists in Creation – on land and at sea and in the heavens – attests to Allah’s beauty as well as His power. He who created beauty is most entitled to beauty. And indeed Paradise is adorned with beauty beyond imagining.

Allah’s beauty is also beyond our imagining. Prophet Muhammad (peace be upon him) beseeched Allah with the following prayer: “I unable to extol all of Your praises. You are as You have extolled Yourself.” [Sahīh Muslim (486)]

Prophet Muhammad (peace be upon him) also said: “His is a veil of light. If He were to remove it, the glory of His countenance would ignite everything of Creation as He looks upon it.” [Sahīh Muslim (179)]

Our faith in Allah’s beauty strengthens our connection with our Lord. It increases our love for Him and our longing to return to Him. Prophet Muhammad (peace be upon him) used to offer the following prayer: “I ask of You the joy of looking on Your noble countenance and of my longing to be with You.” [Sunan al-Nasā’ī (1305)]

Our faith in Allah’s beauty should also encourage us to concern ourselves with our appearance, dress, and decorum, as well as with the beauty of our words and deeds. This is something that Allah wants from us.

Someone once approached the Prophet (peace be upon him) and asked: “What if someone likes that his clothing and his shoes are beautiful?” The Prophet (peace be upon him) replied: “Allah loves to see the affects of His grace upon His servant.” [Sunan al-Tirmidhī(2819)]

The Prophet’s Companions, following the example that the Prophet set for them, took care of their appearance.

When the Prophet (peace be upon him) said: “Allah is beautiful and He loves beauty,” this means that Allah blesses us for the beauty that we bring about through our good efforts. He loves beauty in us, just as He loves us to be possessed knowledge, generosity, clemency and purity.

We have already mentioned that beauty is among the purposes of Allah’s Creation.

Allah says: “Is not He (best) Who created the heavens and the Earth, and sends down for you water from the sky wherewith We cause to spring forth beautiful orchards, whose trees it never has been yours to cause to grow?” [Sūrah al-Naml: 60]

“Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.” [Sūrah al-Kahf: 7]

“Know you (all), that the life of this world is but play, amusement, and embellishment.” [Sūrah al-Hadīd: 20]

Allah had given His prophet Joseph (peace be upon him) half of all humanbeauty. [Sahīh Muslim (162)] Likewise, Prophet Muhammad (peace be upon him) was blessed with a bright complexion and a handsome face, not to mention the beauty of his character as seen in his politeness, humility, patience, kindness and forbearance even with those who actively opposed him and the religion of Islam.

Hadith of the Day- Χαντίθ της Ημέρας- Ο προφήτης(ειρήνη σε αυτόν) μας επέτρεψε…

Hadith presentation – Presentation Transcript

  1. HadithSahihBukhari
    Book #23, Hadith #331
  2. Narrated Al-Bara’ bin ‘Azib:
    Allah’s Apostle ordered us to do seven things and forbade us to do other seven:
    O Απόστολος του ΑΛΛΑΧ μας απαγόρευσε 7 πράγματα και μας επέτρεψε 7
  3. He ordered us: Μας επέτρεψε
    to follow the funeral procession
    Να ακολουθούμε τις κηδείες
  4. To-Να
    to visit the sick
    Να επισκεπτόμαστε τους ασθενείς
  5. To-Να
    to accept invitations
    Να δεχόμασθε προσκλήσεις
  6. To- Να
    to help the oppressed
    Να βοηθάμε τους καταπιεσμένους
  7. To- Να
    to fulfill the oaths
    Να κρατούμε τους όρκους μας
  8. Tο- Να
    to return the greeting
    Να ανταποδίδουμε τον χαιρετισμό
  9. To-Να
    to reply to the sneezer: (saying, “May Allah be merciful on you,” provided the sneezer says, “All the praises are for Allah,”)
    Να απαντούμε σε αυτόν που φταρνίσθηκε λέγοντας « Ο Θέος να έχει έλεος γιά εσένα» αφού αυτός που φταρνίσθηκε είπε« Δοξα τω Θεώ»
  10. He forbade us to: Μας απαγόρευσε
    to use silver utensils and dishes-Να χρησιμοποιούμε ασημένια σκεύη και πιάτα
    to wear golden rings- Να φοράμε χρυσά δαχτυλίδια
    silk (clothes),-μεταξωτά ρούχα
    Dibaj (pure silk cloth)-Dibaj ( αγνό μεταξωτό ύφασμα)
    Qissiand Istabraq (two kinds of silk cloths)- Qissiκαι Istabraq( δυό είδη μεταξωτού υφάσματος)
  11. Μετάφραση Ξένια©

Questioning in the Grave and the answers…-Ερωτήσεις και απαντήσεις στον τάφο

Yawm al-Arafat-The Day of Arafat

Διαβαστε στα Ελληνικα

Related Post: Virtues of the Day of Arafat

Originally posted on 24/11/09 Reposted on 12/11/10

Yawm al-Arafat:

The 9th day of Dhul-Hijjah is the day of Arafat. It is this day when the pilgrims gather on the mountain plain of Arafat, praying and supplicating to their Lord. The day of Arafat holds great importance in Islam since this is the Day when Allâh completed his revelation on His Messenger (sAllâhu alaihe wa-sallam). It is reported in the Sahîhayn (i.e. Sahîh al-Bukharî and Sahîh Muslim), from Umar Ibn al-Khattab (radhi Allâhu anhu) that a Jewish man said to him:

“O Amîr al-Muminîn (O head of the Muslims)! There is a verse in the Qur’ân, which if was revealed on us, the Jews, we would have taken that day as an Eid (festival). Umar asked: ‘Which verse?’ He said:“This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” [Sûrah al-Maidah (5): 3]Umar (radhi Allâhu anhu) said: ‘We know on which day and in which place was this verse revealed to Allâh’s Messenger (sAllâhu alaihe wa-sallam). It was when he was standing in Arafat on a Friday.

Arafat is the day on which Allâh took the covenant from the progeny of Adam (alaihis-salâm), it was reported that Ibn Abbas (radhi Allâhu anhu) narrated: The Messenger of Allâh (sallAllâhu alaihi wa-sallam) related:

“(When Allâh created Adam (alaihis-salâm) Allâh took covenant from him in a place Na’mân on the day of Arafat, then He extracted from him all the descendants who would be born until the end of the world, generation after generation, and spread them out in front of Him in order to take a covenant from them also. He spoke to them face to face saying:“Am I not your Lord?”and they all replied: ‘Yes, we testify to it’. Allâh then explained why He had all of mankind bear witness that He was their Creator and only true God worthy of worship. He said: 

“That was in case you (mankind) should say on the Day of Resurrection, ‘Surely, we were unaware of this. We had no idea that You, Allâh, were our Lord. No one told us that we were only supposed to worship You.”

[(Sahîh by Shaikh al-Albanî in Silsilah al-Ahâdîth as-Sahîhah vol: 4, no: 1623]

Indeed, the day of Arafat is a blessed day and there is no other covenant greater than this covenant! Arafat is a day of Forgiveness from sins, freedom from the Hell-Fire for the people who are present in the plain of Arafat. A’ishah (radhi Allâhu anha) narrated the Messenger of Allâh (sallAllâhu alaihi wa-sallam) saying:

“There is no day on which Allâh frees more people from the Fire than the day of Arafat. He comes close and expresses His pride to the angels saying, ‘What do these people (the Hajis) want?’” [Sahîh Muslim]

This Hâdîth mentions forgiveness for the pilgrims. In addition to this, fasting on the day of Arafat is a Sunnah and an expiation of sins for the residents. Hunaydah ibn Khâlid reported from his wife that some of the wives of the Prophet (sallAllâhu alaihi wa-sallam) said:

“The Messenger of Allâh (sallAllâhu alaihi wa-sallam) used to fast on the ninth of Dhul-Hijjah, on the day of Ashûrah, on three days of each month, and on the first two Mondays and Thursdays of each month.” [(Sahîh) by Shaikh al-Albanî in Sahîh Abi Dawûd vol: 2, no: 462]

It is reported in Sahîh Muslim that when the Messenger of Allâh (sallAllâhu alaihi wa-sallam) was asked about the fasting on the day of Arafat, he said:

“It expiates the sins of the previous year and that of the following year.” [Sahîh Muslim]

This fasting is Mustahabb only for the non-pilgrims and not for the Hajis (the pilgrims) because it was not the practice of Allâh’s Messenger (sallAllâhu alaihi wa-sallam) to fast on the day of Arafat during pilgrimage and in a narration he also forbade doing so. Imâm at-Tirmidhî (rahimahullah) (d. 275H) said:

“The People of Knowledge consider it recommended (Mustahabb) to fast on the day of Arafat, except for those at Arafat.” [Jâmi’ut-Tirmidhî (3/377)] 

Source: Islamic Network

Affect of Hajj on the soul and life of a Muslim!

Praise be to Allaah.

Performing the rituals of Hajj has many virtues and there is a great deal of wisdom behind them. The one who is enabled to understand them and do them is blessed with a great deal of good. We will try to list as many as we can here.

1-     Travelling for Hajj to perform the rituals; his journey reminds him his journey to Allaah and the Hereafter. When he travels he leaves behind his loved ones, family, children and homeland, and the journey to the Hereafter is like that too.

2-     The one who goes on this journey takes with him supplies that will help him reach the holy land, and this reminds him that for the journey to his Lord, he must have with him provisions that will help him to arrive safely. Concerning this, Allaah says (interpretation of the meaning): “And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness)” [al-Baqarah 2:197].

3-     Just as travelling is a kind of torment, the journey to the Hereafter is like that too, and many times greater. Ahead of a person there is the agony of death, death itself, the grave, the gathering, the reckoning, the weighing in the Balance, and al-Siraat (a bridge across Hell, over which all must pass), then Paradise or Hell. The blessed one is the one whom Allaah saves.

4-     When the pilgrim wears the ihraam garments (two pieces of unsewn white cloth), this reminds him of the shroud in which he will be wrapped. This motivates him to give up sin. Just as he sheds his clothes, he should also shed his sins; just as he puts on two clean white garments, his heart and limbs should also be clean and untainted with sin.

5-     When he says at the meeqaat (the point at which pilgrims enter ihraam), “Labbayk Allaahumma labbaayk (Here I am at Your service, O Allaah)”, which means that he has responded to his Lord, may He be exalted, how can he remain in a state of sin without saying to his Lord, “Labbayk Allaahumma labbaayk (Here I am at Your service, O Allaah)”, meaning, I have responded to Your prohibition of them. This is the time to give up sin.

6-     When he gives up the things that are forbidden when in ihraam, and keeps busy with the talbiyah and dhikr (remembering Allaah), this shows the state that the Muslim should always be in. This is a means of training and disciplining himself, because he is disciplining himself by giving up what is basically permitted, but Allaah has forbidden it to him in this situation. So how can he transgress the sacred limits that Allaah has set for all times and places?

7-     When he enters the sacred House of Allaah, which Allaah has made a place of safety for mankind, this reminds him ofsafety on the Day of Resurrection, and that no one can attain it without effort and striving. The greatest source of safety on the Day of Resurrection is Tawheed (belief in the Oneness of Allaah) and avoiding shirk (associating others with Allaah). Concerning this Allaah says (interpretation of the meaning): “It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided” [al-An’aam 6:82].

When he kisses the Black Stone, which is the first ritual that he does, this trains the visitor to venerate the Sunnah (the way of the Prophet (peace and blessings of Allaah be upon him)), and not to transgress against the law of Allaah on the basis of his flawed reasoning. He knows that what Allaah has prescribed for mankind is wise and good, and he trains himself to submit fully to his Lord, may He be exalted. Concerning that, ‘Umar (may Allaah be pleased with him) said, after kissing the Black Stone: “I know that you are just a stone and you can neither cause harm nor bring benefit. Were it not that I saw the Prophet (peace and blessings of Allaah be upon him) kissing you, I would not have kissed you.” Narrated by al-Bukhaari (1520) and Muslim (1720).

8-     When he circumambulates the Ka’bah, that reminds him of his father Ibraaheem (Abraham, peace be upon him), and how he built the Ka’bah as a place of safety for mankind and called them to come on pilgrimage to this House. Then came our Prophet Muhammad (peace and blessings of Allaah be upon him) who also called people to come to this House. Moosa (Moses) and ‘Eesa (Jesus – peace be upon them both) also came on pilgrimage to this House, which is therefore a symbol of these Prophets. How could it be otherwise when Allaah commanded Ibraaheem (peace be upon him) to build it and venerate it?

9-     When he drinks the water of Zamzam, this reminds him of the blessing that Allaah has bestowed upon people in this blessed water, from which millions of people have drunk for many centuries, and it still has not dried up. He is encouraged to say du’aa’ (supplication) when drinking it, because the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever it is drunk for.” Narrated by Ibn Maajah (3062) and Ahmad (14435). It is a hasan hadeeth which was classed as such by Ibn al-Qayyim (may Allaah have mercy on him) in Zaad al-Ma’aad (4/320).

10-The saa’i (running) between al-Safa and al-Marwa reminds him of the great hardship undergone by our mother Haajar(Hagar), and how she ran between al-Safa and al-Marwa looking for someone to save her from the trouble in which she found herself, and especially for water to give to her young son Ismaa’eel (Ishmael). This woman bore this test with patience, and turned to her Lord. In her we have a good example, because when a man remembers the striving and patience of this woman, his problems seem less significant, and when a woman remembers one of her own gender, her hardship becomes easier to bear.

11-Standing in ‘Arafah reminds the pilgrim of the great gathering of mankind on the Day of Gathering. If the pilgrim suffers exhaustion because of the crowding together of thousands of people, then how about when all of mankind are gathered, barefoot, naked and uncircumcised?

12-As we said with regard to kissing the Black Stone, so too when stoning the Jamaraat (stone pillars representing the Devil), the Muslim trains himself to be obedient and to follow the example of the Prophet (peace and blessings of Allaah be upon him). Thus he manifests pure submission to Allaah.

13-When he offers the sacrifice, this reminds him of the important incident when our father Ibraaheem submitted to Allaah’s command to sacrifice his only son Ismaa’eel (Ishmael), and that there is no room for compassion which goes against the commands and prohibitions of Allaah. It also teaches him to respond to the command of Allaah, as Ismaa’eel said: “ ‘O my father! Do that which you are commanded, In sha’ Allaah (if Allaah wills), you shall find me of As‑Saabiroon (the patient)’” [al-Saffaat 37:102].

14-When he exits ihraam and that which Allaah had forbidden to him during ihraam becomes permissible to him again, this trains him to be patient, and teaches him that with hardship goes ease, and that the outcome for the one who responds to the command of Allaah is joy and happiness. This joy can only be felt by the one who tastes the sweetness of obedience, like the joy that the fasting person feels when he breaks his fast, or that the one who spends the night in prayer feels after he has prayed.

15-When he has finished the rituals of Hajj and done them as Allaah has prescribed and as He likes, and has completed his rituals, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised when he said: “Whoever comes to this House and does not utter any obscene speech or do any evil deed, will go back as his mother bore him.” Narrated by al-Bukhaari (1449) and Muslim (1350). This motivates him to turn over a new leaf in his life, free from sin.

16-When he goes back to his wife and children, the joy of meeting them reminds him of the greater joy he will feel when he meets them in the Paradise of Allaah, may He be exalted. This reminds him that true loss is loss of oneself and one’s family on the Day of Resurrection, as Allaah says (interpretation of the meaning): “Say (O Muhammad): The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” [al-Zumar 39:15].

This is what we were able to mention.

And Allaah knows best.

Source: Islam qa

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