Q) I had a problem with a sin, and one day after doing it I regretted it deeply and began to curse myself. Then I raised my finger and said, literally, “I vow that if I do this habit again, I will give five hundred riyals in charity, and if I do it another time I will give this amount in charity again,” i.e., each time I did it I would give five hundred riyals in charity. But I did it again, many times. My question is: What should I do in this case, knowing that I have not even given a single riyal in charity yet, and I do not know how many times I did it, but it has been a long time? Please advise me, may Allaah reward you with good..
A) Praise be to Allaah.
Firstly:
Making vows so that one will not commit sin is something that was done by some of the salaf, in order to punish themselves and train themselves not to commit sin, but that was with regard to things that thy were able to do.
Harmalah said: I heard Abu Wahb say: I vowed that every time I backbit about a person I would fast for a day and that wore me out, because I used to backbite and fast. So I intended that every time I backbit about a person I would give a dirham in charity instead, and because of my love of money I gave up backbiting.
Al-Dhahabi said: This, by Allaah, is how the scholars were. This is one of the fruits of beneficial knowledge.
Siyar A’laam al-Nubala’, 9/228
It is better for a Muslim to refrain from committing sin without making vows or oaths, so that he will not expose himself to breaking that oath or not fulfilling that vow.
Secondly:
If the one who makes a vow intends to prevent himself from doing a particular deed, then either he will break that vow or he will not. If he does not break it then he does not have to do anything. If he does break it then he is given the choice of two things: either to fulfil the vow or to offer kafaarat yameen (expiation for breaking a vow).
Ibn Qudaamah said in al-Mughni (13/461):
If he makes a vow to prevent himself or someone else from doing something, or to encourage him to do something, such as saying, ‘If I speak to Zayd, then I am bound to perform Hajj, or give my wealth in charity, or fast for a year,” this is a vow and the ruling is that he has the choice between fulfilling what he swore to do, in which case he does not have to do anything else, or breaking his vow. So he has the choice between doing what he vowed to do or offering kafaarat yameen. This is called a vow of desperation and anger, and he does not have to fulfil it. This is the view of ‘Umar, Ibn ‘Abbaas, Ibn ‘Umar, ‘Aa’ishah, Hafsah and Zaynab bint Abi Salamah. It is also the view of al-Shaafa’i.
Shaykh Ibn ‘Uthaymeen was asked:
I am a young man who was negligent then Allaah guided me, but I still commit some sins. I have tried to repent from them many times but I could not. I said to myself that I should vow that if I repeated this sin, I would fast for two consecutive months. But the Shaytaan tempted me and I said that the vow in this case is like a yameen (oath) for which kafaarah (expiation) may be offered. Then I committed that sin again. What should I do, may Allaah reward you with good? Is it permissible for me to feed sixty poor persons, because that is easier for me than fasting? Please note that Allaah has blessed me by helping me to repent from this sin now.
He replied:
Firstly: A Muslim should be determined, resolved and strong in resisting haraam things without swearing oaths or making vows, and he should do what he is obliged to do without swearing oaths or making vows. Allaah says (interpretation of the meaning):
“They swear by Allaah their strongest oaths, that if only you would order them, they would leave (their homes for fighting in Allaah’s Cause). Say: Swear you not; (this) obedience (of yours) is known (to be false). Verily, Allaah knows well what you do”
[al-Noor 24:53]
But some people may be incapable of controlling themselves so they resort to vows and oaths to make themselves do what they are obliged to, or to refrain from doing haram things. The scholars (may Allaah have mercy on them) mentioned that the vow which is intended to help one to refrain from something haraam or do something obligatory comes under the ruling of a yameen (oath). Hence the brother who asked this question has to offer kafaarat yameen as an expiation for this oath, by feeding ten poor persons, giving each one of them a mudd (or two handfuls) of rice or wheat, or clothing ten poor persons, or freeing a slave. He has the choice of doing one of these three things. If he cannot do any of them, then he has to fast for three consecutive days, because Allaah says in Soorat al-Maa'idah (interpretation of the meaning):
“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days”
[al-Maa’idah 5:89]
With regard to feeding the poor, it is permissible to make food, lunch or dinner, and invite ten poor people to come and eat.
Fataawa Islamiyyah, 3/501.
Islam Q&A
Sunday, February 1, 2009
The difference between joining and shortening prayers
Q) What is the difference between joining and shortening prayers?
A) Praise be to Allaah.
There are many differences between joining and shortening prayers, including the following:
1. Definition
The meaning of shortening prayers is that the four-rak’ah prayers become two rak’ahs when travelling.
As for joining prayers, it means that the worshipper joins two prayers, Zuhr and ‘Asr, or Maghrib and ‘Isha’, at the time of the earlier or later of the two prayers.
2. Shar’i ruling
The scholars are unanimously agreed that shortening the prayers is better for the traveller than offering them in full, because the Prophet (peace and blessings of Allaah be upon him) shortened prayers during all his journeys, and there is no saheeh report that he offered the prayers in full whilst travelling.
Ibn ‘Umar (may Allaah be pleased with him) said: I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not do more than two rak’ahs whilst travelling, and the same applies to Abu Bakr, ‘Umar and ‘Uthmaan (may Allaah be pleased with them). Narrated by al-Bukhaari (1102).
The Hanafis are of the view that it is obligatory for the traveller to shorten his prayers, but the correct view is that of the majority, that shortening the prayers is sunnah mu’akkadah (a confirmed Sunnah), and that it is better than offering the prayers in full.
See: al-Ijmaa’ by Ibn al-Mundhir (27); al-Mughni (1/382); al-Mawsoo’ah al-Fiqhiyyah (27/274).
As for joining prayers, the scholars are not agreed on its permissibility except in the case of the pilgrim in ‘Arafah and Muzdalifah. Some scholars said that it is not permissible to join prayers anywhere except in these two places.
The correct view is that of the majority of scholars, which is that it is permissible to join prayers if there is an excuse for doing so, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did that in places other than ‘Arafah and Muzdalifah.
3. Reasons which make it permissible to join or shorten prayers
The reasons which make it permissible to join prayers are broader than those which make it permissible to shorten them. Joining prayers is permissible for every traveller, and for the non-traveller if it is too difficult for him to offer every prayer on time, such as one who is sick, or if there is rain, or he is busy with some work that he cannot delay in order to pray, such as a student taking an exam or a doctor who is doing surgery and so on.
With regard to shortening prayers, that is only permissible when travelling.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (22/293):
The reason for shortening prayers is travelling only, and it is not permissible in situations other than travelling. As for joining prayers, the reason for it is need and excuses, so if a person needs to he may join both shortened and full-length prayers whilst travelling, and he may join prayers when it is raining and so on, or because of sickness and the like, and for other reasons, because the purpose behind it is to spare the ummah hardship. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Liqa’ al-Shahri (60/11):
Joining prayers is broader in scope than shortening them, i.e., the reasons for doing so are more numerous.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
There are many differences between joining and shortening prayers, including the following:
1. Definition
The meaning of shortening prayers is that the four-rak’ah prayers become two rak’ahs when travelling.
As for joining prayers, it means that the worshipper joins two prayers, Zuhr and ‘Asr, or Maghrib and ‘Isha’, at the time of the earlier or later of the two prayers.
2. Shar’i ruling
The scholars are unanimously agreed that shortening the prayers is better for the traveller than offering them in full, because the Prophet (peace and blessings of Allaah be upon him) shortened prayers during all his journeys, and there is no saheeh report that he offered the prayers in full whilst travelling.
Ibn ‘Umar (may Allaah be pleased with him) said: I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not do more than two rak’ahs whilst travelling, and the same applies to Abu Bakr, ‘Umar and ‘Uthmaan (may Allaah be pleased with them). Narrated by al-Bukhaari (1102).
The Hanafis are of the view that it is obligatory for the traveller to shorten his prayers, but the correct view is that of the majority, that shortening the prayers is sunnah mu’akkadah (a confirmed Sunnah), and that it is better than offering the prayers in full.
See: al-Ijmaa’ by Ibn al-Mundhir (27); al-Mughni (1/382); al-Mawsoo’ah al-Fiqhiyyah (27/274).
As for joining prayers, the scholars are not agreed on its permissibility except in the case of the pilgrim in ‘Arafah and Muzdalifah. Some scholars said that it is not permissible to join prayers anywhere except in these two places.
The correct view is that of the majority of scholars, which is that it is permissible to join prayers if there is an excuse for doing so, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did that in places other than ‘Arafah and Muzdalifah.
3. Reasons which make it permissible to join or shorten prayers
The reasons which make it permissible to join prayers are broader than those which make it permissible to shorten them. Joining prayers is permissible for every traveller, and for the non-traveller if it is too difficult for him to offer every prayer on time, such as one who is sick, or if there is rain, or he is busy with some work that he cannot delay in order to pray, such as a student taking an exam or a doctor who is doing surgery and so on.
With regard to shortening prayers, that is only permissible when travelling.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (22/293):
The reason for shortening prayers is travelling only, and it is not permissible in situations other than travelling. As for joining prayers, the reason for it is need and excuses, so if a person needs to he may join both shortened and full-length prayers whilst travelling, and he may join prayers when it is raining and so on, or because of sickness and the like, and for other reasons, because the purpose behind it is to spare the ummah hardship. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Liqa’ al-Shahri (60/11):
Joining prayers is broader in scope than shortening them, i.e., the reasons for doing so are more numerous.
And Allaah knows best.
Islam Q&A
He has repented but he cannot restore people’s rights because he is poor
Q) The Messenger (peace and blessings of Allaah be upon him) said: “The one who is bankrupt is the one who will come on the Day of Resurrection having wronged this one and reviled that one…” What is the ruling on one who repents but he cannot restore people’s rights because he is poor?
A) Praise be to Allaah.
The basic principle with regard to people’s rights among themselves is that it is based on setting things straight with them. It is not waived just because one repents, rather rights must be restored to people or the person must ask them to let him off. If a person repents sincerely to Allaah from having transgressed people’s rights and he is unable to restore them to them because he is too poor or because he does not know who or where they are, then Allaah will accept his repentance and make them let him off on the Day of Resurrection by compensating them with whatever He wills. But if he is able to restore their rights to them in this world or ask for their pardon, then he must do that, and his repentance is not complete otherwise, because Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16].
And Allaah is the Source of strength; may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Islam Q&A
A) Praise be to Allaah.
The basic principle with regard to people’s rights among themselves is that it is based on setting things straight with them. It is not waived just because one repents, rather rights must be restored to people or the person must ask them to let him off. If a person repents sincerely to Allaah from having transgressed people’s rights and he is unable to restore them to them because he is too poor or because he does not know who or where they are, then Allaah will accept his repentance and make them let him off on the Day of Resurrection by compensating them with whatever He wills. But if he is able to restore their rights to them in this world or ask for their pardon, then he must do that, and his repentance is not complete otherwise, because Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16].
And Allaah is the Source of strength; may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Islam Q&A
Hadeeth: “The most hated thing before Allaah is divorce”
Q) What the source of the phrase “The most hated thing before Allaah is divorce”? Is it a hadeeth or what?
A) Praise be to Allaah.
This hadeeth is narrated from the trustworthy narrator Mu’arrif ibn Waasil, from the trustworthy imam Muhaarib ibn Dathaar (d. 116 AH), who was one of the Taabi’een. But it came from Mu’arrif via two isnaads.
1 – A muttasil isnaad from Mu’arrif ibn Waasil, from Muhaarib, from Ibn ‘Umar (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him).
This was narrated by Muhammad ibn Khaalid al-Wahabi, from Mu’arrif, like this with an isnaad, as recorded by Abu Dawood (2178), and via al-Bayhaqi in al-Sunan al-Kubra (7/322), and Ibn ‘Adiy in al-Kaamil (6/2453).
2 – A mursal isnaad from Mu’arrif ibn Waasil, from Muhaarib ibn Dathaar, from the Prophet (peace and blessings of Allaah be upon him), without any mention of Ibn ‘Umar.
It was narrated thus by Ahmad ibn Yoonus, Yahya ibn Bakeer and Wakee’ ibn al-Jarraah,
As recorded by Abu Dawood in al-Sunan (2177), al-Bayhaqi in al-Sunan al-Kubra (7/322), Ibn Abi Shaybah in al-Musannaf (5/253); it was also mentioned by al-Sakhaawi in al-Maqaasid al-Hasanah (11), and al-Daaraqutni in al-‘Ilal (13/225).
When the muhaddithoon saw that those who narrated it via a mursal isnaad were more trustworthy and more numerous than those who narrated via a muttasil (connected) isnaad, they thought it more likely to be mursal, and mursal is one of the types of da’eef (weak) ahaadeeth. They stated that those who narrated it with a muttasil isnaad from Ibn ‘Umar from the Prophet (peace and blessings of Allaah be upon him) were either mistaken or confused.
Ibn Abi Haatim said:
My father said: It is only Muhaarib, from the Prophet (peace and blessings of Allaah be upon him). Mursal. End quote.
Al-‘Ilal (1/431).
Al-Daaraqutni (may Allaah have mercy on him) said: It is more likely to be mursal. End quote.
Al-‘Ilal (13/225).
Al-Bayhaqi (may Allaah have mercy on him) said:
It is mursal. According to the report of Ibn Abi Shaybah from ‘Abd-Allaah ibn ‘Umar it is mawsool. End quote.
Al-Sunan al-Kubra (7/322).
Ibn ‘Abd al-Haadi (may Allaah have mercy on him) said of it being mursal: it is more likely the case. End quote.
Al-Muharrir fi’l-Hadeeth (1/567).
In al-Maqaasid al-Hasanah (p. 11), al-Sakhaari thought is more likely to be mursal. End quote.
Shaykh Ahmad Shaakir (may Allaah have mercy on him) said in ‘Umdat al-Tafseer (1/583): There is some doubt as to whether it is saheeh. End quote.
Al-Albaani said in Irwa’ al-Ghaleel (2040): To sum up: the hadeeth was narrated from Mu’arrif ibn Waasil by four trustworthy narrators: Muhammad ibn Khaalid al-Waahibi, Ahmad ibn Yoonus, Wakee’ ibn al-Jarraah and Yahya ibn Bakeer.
They differed concerning it. The first of them narrated it from Muhaarib ibn Dathaar from Ibn ‘Umar in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)).The others said it was narrated from him from Muhaarib in a mursal report.
The one who has knowledge of hadeeth will not doubt that the narration of these men is more valid, because they are more numerous and had better memories. They are all among those whose hadeeth the two Shaykhs (al-Bukhaari and Muslim) narrated in al-Saheehayn. So it comes as no surprise that Ibn Abi Haatim narrated from his father that the hadeeth is most likely mursal, and that al-Daaraqutni suggested the same in al-‘Ilal, and al-Bayhaqi did likewise, as al-Haafiz said in al-Talkhees (3/205). al-Khattaabi said something similar and al-Mundhiri followed him in Mukhtasar al-Sunan (3/92): The well known view is that it is mursal. End quote.
The hadeeth has a corroborating report from Mu’aadh ibn Jabal (may Allaah be pleased with him), which was narrated by al-Daaraqutni in al-Sunan (4/35) and Ibn ‘Adiy in al-Kaamil (2/694), with the wording: “Allaah has not permitted anything more hated to Him than divorce.” And there are other versions, but its isnaad is da’eef jiddan (very weak) and it is not valid to be quoted as evidence.
But although it is most likely that the hadeeth cannot be soundly attributed to the Prophet (peace and blessings of Allaah be upon him), its meaning is sound.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The most hated of permissible things to Allaah is divorce.” This hadeeth is not saheeh, but its meaning is sound: Allaah hates divorce, but He does not forbid it to His slaves, so as to make things easier for them. If there is a legitimate shar’i or regular reason for divorce, then it is permissible and depends on the likely outcome of keeping this woman as one's wife. If keeping her will lead to something that is contrary to sharee’ah which cannot be avoided except by divorcing her, such as if the woman is lacking in religious commitment or chastity, and the husband cannot set her straight, then in this case we say that it is better to divorce. But if there is no shar’i reason or ordinary reason, then it is better not to divorce, rather in that case divorce is makrooh. End quote.
Liqaa’aat al-baab il-Maftooh, no. 55, question no. 3
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
This hadeeth is narrated from the trustworthy narrator Mu’arrif ibn Waasil, from the trustworthy imam Muhaarib ibn Dathaar (d. 116 AH), who was one of the Taabi’een. But it came from Mu’arrif via two isnaads.
1 – A muttasil isnaad from Mu’arrif ibn Waasil, from Muhaarib, from Ibn ‘Umar (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him).
This was narrated by Muhammad ibn Khaalid al-Wahabi, from Mu’arrif, like this with an isnaad, as recorded by Abu Dawood (2178), and via al-Bayhaqi in al-Sunan al-Kubra (7/322), and Ibn ‘Adiy in al-Kaamil (6/2453).
2 – A mursal isnaad from Mu’arrif ibn Waasil, from Muhaarib ibn Dathaar, from the Prophet (peace and blessings of Allaah be upon him), without any mention of Ibn ‘Umar.
It was narrated thus by Ahmad ibn Yoonus, Yahya ibn Bakeer and Wakee’ ibn al-Jarraah,
As recorded by Abu Dawood in al-Sunan (2177), al-Bayhaqi in al-Sunan al-Kubra (7/322), Ibn Abi Shaybah in al-Musannaf (5/253); it was also mentioned by al-Sakhaawi in al-Maqaasid al-Hasanah (11), and al-Daaraqutni in al-‘Ilal (13/225).
When the muhaddithoon saw that those who narrated it via a mursal isnaad were more trustworthy and more numerous than those who narrated via a muttasil (connected) isnaad, they thought it more likely to be mursal, and mursal is one of the types of da’eef (weak) ahaadeeth. They stated that those who narrated it with a muttasil isnaad from Ibn ‘Umar from the Prophet (peace and blessings of Allaah be upon him) were either mistaken or confused.
Ibn Abi Haatim said:
My father said: It is only Muhaarib, from the Prophet (peace and blessings of Allaah be upon him). Mursal. End quote.
Al-‘Ilal (1/431).
Al-Daaraqutni (may Allaah have mercy on him) said: It is more likely to be mursal. End quote.
Al-‘Ilal (13/225).
Al-Bayhaqi (may Allaah have mercy on him) said:
It is mursal. According to the report of Ibn Abi Shaybah from ‘Abd-Allaah ibn ‘Umar it is mawsool. End quote.
Al-Sunan al-Kubra (7/322).
Ibn ‘Abd al-Haadi (may Allaah have mercy on him) said of it being mursal: it is more likely the case. End quote.
Al-Muharrir fi’l-Hadeeth (1/567).
In al-Maqaasid al-Hasanah (p. 11), al-Sakhaari thought is more likely to be mursal. End quote.
Shaykh Ahmad Shaakir (may Allaah have mercy on him) said in ‘Umdat al-Tafseer (1/583): There is some doubt as to whether it is saheeh. End quote.
Al-Albaani said in Irwa’ al-Ghaleel (2040): To sum up: the hadeeth was narrated from Mu’arrif ibn Waasil by four trustworthy narrators: Muhammad ibn Khaalid al-Waahibi, Ahmad ibn Yoonus, Wakee’ ibn al-Jarraah and Yahya ibn Bakeer.
They differed concerning it. The first of them narrated it from Muhaarib ibn Dathaar from Ibn ‘Umar in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)).The others said it was narrated from him from Muhaarib in a mursal report.
The one who has knowledge of hadeeth will not doubt that the narration of these men is more valid, because they are more numerous and had better memories. They are all among those whose hadeeth the two Shaykhs (al-Bukhaari and Muslim) narrated in al-Saheehayn. So it comes as no surprise that Ibn Abi Haatim narrated from his father that the hadeeth is most likely mursal, and that al-Daaraqutni suggested the same in al-‘Ilal, and al-Bayhaqi did likewise, as al-Haafiz said in al-Talkhees (3/205). al-Khattaabi said something similar and al-Mundhiri followed him in Mukhtasar al-Sunan (3/92): The well known view is that it is mursal. End quote.
The hadeeth has a corroborating report from Mu’aadh ibn Jabal (may Allaah be pleased with him), which was narrated by al-Daaraqutni in al-Sunan (4/35) and Ibn ‘Adiy in al-Kaamil (2/694), with the wording: “Allaah has not permitted anything more hated to Him than divorce.” And there are other versions, but its isnaad is da’eef jiddan (very weak) and it is not valid to be quoted as evidence.
But although it is most likely that the hadeeth cannot be soundly attributed to the Prophet (peace and blessings of Allaah be upon him), its meaning is sound.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The most hated of permissible things to Allaah is divorce.” This hadeeth is not saheeh, but its meaning is sound: Allaah hates divorce, but He does not forbid it to His slaves, so as to make things easier for them. If there is a legitimate shar’i or regular reason for divorce, then it is permissible and depends on the likely outcome of keeping this woman as one's wife. If keeping her will lead to something that is contrary to sharee’ah which cannot be avoided except by divorcing her, such as if the woman is lacking in religious commitment or chastity, and the husband cannot set her straight, then in this case we say that it is better to divorce. But if there is no shar’i reason or ordinary reason, then it is better not to divorce, rather in that case divorce is makrooh. End quote.
Liqaa’aat al-baab il-Maftooh, no. 55, question no. 3
And Allaah knows best.
Islam Q&A
Examples of good deeds we can do every day to increase our hasanaat
Q) I hope you can give me some examples of good deeds that we can do every day to increase our hasanaat.
A) Praise be to Allaah.
If Allaah helps him to do righteous deeds, the Muslim can earn a great deal of reward.
There are many different kinds of righteous deeds that can be done by rich and poor, old and young, male and female, depending on each person’s circumstances, ambition and energy, after the help of Allaah.
Allaah says (interpretation of the meaning):
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hasten to do good deeds before there come tribulations like pieces of a dark night, when a man will be a believer in the morning and a kaafir by evening, or he will be a believer in the evening and a kaafir by morning, selling his religious commitment for worldly gain.”
Narrated by Muslim, 118.
The kinds of good deeds that a person can do every day include the following:
1 – Praying in congregation in the mosque
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to the mosque in the morning and evening, Allaah will prepare for him an honourable place in Paradise every time he goes and comes.”
Narrated by al-Bukhaari, 631; Muslim, 669.
2 – Attending funerals and offering the funeral prayer
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward) and whoever attends until the burial is done will have two qiraats.” It was said: “What are the two qiraats?” He said: “Like two great mountains.”
Narrated by al-Bukhaari, 1261; Muslim, 945
3 – Saying “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, to Him be all praise, and He is able to do all things)” one hundred times each day.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day, it will be as if he freed ten slaves, and one hundred hasanaat (good deeds) will be recorded for him, and one hundred sayi’aat (bad deeds) will be erased from him, and it will be a protection for him against the Shaytaan all that day until evening comes. No one can do anything better than that except one who does more.”
Narrated by al-Bukhaari, 3119; Muslim, 2691.
4 – Upholding the ties of kinship
It was narrated that Anas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever would like his provision to be increased and his lifespan extended, let him uphold his ties of kinship.”
Narrated by al-Bukhaari, 5639; Muslim, 2557.
5 – Observing voluntary fasts, visiting the sick and giving charity.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Who among you is fasting today?” Abu Bakr (may Allaah be pleased with him) said: “I am.” He said: “Who among you has attended a funeral today?” Abu Bakr (may Allaah be pleased with him) said: “I have.” He said: “Who among you has fed a poor person today?’ Abu Bakr (may Allaah be pleased with him) said: “I have.” He said: “Who among you has visited a sick person today?” Abu Bakr (may Allaah be pleased with him) said: “I have.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “These (traits) are not combined in a person but he will enter Paradise.”
Narrated by Muslim, 1028.
6 – Saying Subhaan Allaah wa bi hamdih (Praise and glory be to Allaah) one hundred times.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever says Subhaan Allaah wa bi hamdih (Praise and glory be to Allaah) one hundred times, morning and evening, his sins will be erased even if they are like the foam of the sea.”
Narrated by al-Bukhaari, 6042; Muslim, 2691.
7 – Tasbeeh, tahmeed and takbeer, and enjoining what is good and forbidding what is evil, and praying Duha.
It was narrated from Abu Dharr that the Prophet (peace and blessings of Allaah be upon him) said: “For every bone of the son of Adam a charity must be given each day. Every tasbeehah [saying Subhaan Allaah (Glory be to Allaah)] is a charity, every tahmeedah [saying al-hamdu Lillaah (praise be to Allaah)] is a charity, every tahleelah [saying Laa ilaaha ill-Allaah (There is no god but Allaah)] is a charity, every takbeerah [saying Allaahu akbar [Allaah is Most Great]) is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and two rak’ahs offered in the mid-morning (Duha) is sufficient.”
Narrated by Muslim, 720.
8 – Reading Qur’aan.
It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever reads a letter of the Book of Allaah will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem is a letter, rather alif is a letter, laam is a letter and meem is a letter.”
Narrated by al-Tirmidhi, 2910; he said it is hasan saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And there are many other good deeds. The Muslim should seek the help of his Lord to do good deeds, and do his best to do them. He should persist in doing these good deeds even if they are little, for that is better than doing a lot of good deeds then stopping.
It was narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, you should do whatever good deeds you can, for Allaah does not get tired (of giving reward) until you get tired. And the most beloved of good deeds to Allaah is that in which a person persists, even if it is little. If the family of Muhammad (peace and blessings of Allaah be upon him) started to do something, they would persist in it.”
Narrated by al-Bukhaari, 43; Muslim, 782.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If Allaah helps him to do righteous deeds, the Muslim can earn a great deal of reward.
There are many different kinds of righteous deeds that can be done by rich and poor, old and young, male and female, depending on each person’s circumstances, ambition and energy, after the help of Allaah.
Allaah says (interpretation of the meaning):
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hasten to do good deeds before there come tribulations like pieces of a dark night, when a man will be a believer in the morning and a kaafir by evening, or he will be a believer in the evening and a kaafir by morning, selling his religious commitment for worldly gain.”
Narrated by Muslim, 118.
The kinds of good deeds that a person can do every day include the following:
1 – Praying in congregation in the mosque
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to the mosque in the morning and evening, Allaah will prepare for him an honourable place in Paradise every time he goes and comes.”
Narrated by al-Bukhaari, 631; Muslim, 669.
2 – Attending funerals and offering the funeral prayer
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward) and whoever attends until the burial is done will have two qiraats.” It was said: “What are the two qiraats?” He said: “Like two great mountains.”
Narrated by al-Bukhaari, 1261; Muslim, 945
3 – Saying “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, to Him be all praise, and He is able to do all things)” one hundred times each day.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day, it will be as if he freed ten slaves, and one hundred hasanaat (good deeds) will be recorded for him, and one hundred sayi’aat (bad deeds) will be erased from him, and it will be a protection for him against the Shaytaan all that day until evening comes. No one can do anything better than that except one who does more.”
Narrated by al-Bukhaari, 3119; Muslim, 2691.
4 – Upholding the ties of kinship
It was narrated that Anas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever would like his provision to be increased and his lifespan extended, let him uphold his ties of kinship.”
Narrated by al-Bukhaari, 5639; Muslim, 2557.
5 – Observing voluntary fasts, visiting the sick and giving charity.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Who among you is fasting today?” Abu Bakr (may Allaah be pleased with him) said: “I am.” He said: “Who among you has attended a funeral today?” Abu Bakr (may Allaah be pleased with him) said: “I have.” He said: “Who among you has fed a poor person today?’ Abu Bakr (may Allaah be pleased with him) said: “I have.” He said: “Who among you has visited a sick person today?” Abu Bakr (may Allaah be pleased with him) said: “I have.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “These (traits) are not combined in a person but he will enter Paradise.”
Narrated by Muslim, 1028.
6 – Saying Subhaan Allaah wa bi hamdih (Praise and glory be to Allaah) one hundred times.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever says Subhaan Allaah wa bi hamdih (Praise and glory be to Allaah) one hundred times, morning and evening, his sins will be erased even if they are like the foam of the sea.”
Narrated by al-Bukhaari, 6042; Muslim, 2691.
7 – Tasbeeh, tahmeed and takbeer, and enjoining what is good and forbidding what is evil, and praying Duha.
It was narrated from Abu Dharr that the Prophet (peace and blessings of Allaah be upon him) said: “For every bone of the son of Adam a charity must be given each day. Every tasbeehah [saying Subhaan Allaah (Glory be to Allaah)] is a charity, every tahmeedah [saying al-hamdu Lillaah (praise be to Allaah)] is a charity, every tahleelah [saying Laa ilaaha ill-Allaah (There is no god but Allaah)] is a charity, every takbeerah [saying Allaahu akbar [Allaah is Most Great]) is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and two rak’ahs offered in the mid-morning (Duha) is sufficient.”
Narrated by Muslim, 720.
8 – Reading Qur’aan.
It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever reads a letter of the Book of Allaah will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem is a letter, rather alif is a letter, laam is a letter and meem is a letter.”
Narrated by al-Tirmidhi, 2910; he said it is hasan saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And there are many other good deeds. The Muslim should seek the help of his Lord to do good deeds, and do his best to do them. He should persist in doing these good deeds even if they are little, for that is better than doing a lot of good deeds then stopping.
It was narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, you should do whatever good deeds you can, for Allaah does not get tired (of giving reward) until you get tired. And the most beloved of good deeds to Allaah is that in which a person persists, even if it is little. If the family of Muhammad (peace and blessings of Allaah be upon him) started to do something, they would persist in it.”
Narrated by al-Bukhaari, 43; Muslim, 782.
And Allaah knows best.
Islam Q&A
Should he meet the needs of his kaafir neighbour?
Q) If I have an non Muslim neighbour and he asks me for something, should I help him?
A) Praise be to Allaah.
That depends on what is customary; if it is customary for neighbours to meet one another’s needs, such as if one neighbour is going to the marketplace and his neighbours say to him: “Bring me such and such” – fruit or food and the like, then there is nothing wrong with doing that for his kaafir neighbour, because that is part of honouring one’s neighbour, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him honour his neighbour.”
But if that is not customary, then he should see what is best. End quote.
Shaykh Ibn ‘Uthmaymeen (may Allaah have mercy on him).
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/15, 16)
A) Praise be to Allaah.
That depends on what is customary; if it is customary for neighbours to meet one another’s needs, such as if one neighbour is going to the marketplace and his neighbours say to him: “Bring me such and such” – fruit or food and the like, then there is nothing wrong with doing that for his kaafir neighbour, because that is part of honouring one’s neighbour, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him honour his neighbour.”
But if that is not customary, then he should see what is best. End quote.
Shaykh Ibn ‘Uthmaymeen (may Allaah have mercy on him).
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/15, 16)
Is spending on a defiantly disobedient wife obligatory if she is pregnant?
Q) My wife went out of my house without my permission and went to her family’s house. She has been there for a few months and is pregnant. Am I obliged to spend on her during her pregnancy?
A) Praise be to Allaah.
Firstly:
It is not permissible for a woman to go out of her husband’s house without his permission. If she does that then she is naashiz (defiantly disobedient) and she has no right to maintenance until she comes back to obeying her husband.
But it is essential to know the reason why she has gone for this long time. She may have done that to flee from a husband who was mistreating her or beating her or abusing her and so on. In that case the shortcoming and transgression were on his part, not hers.
Secondly:
If a woman defiantly disobeys her husband when she is pregnant, is the husband obliged to maintain her during the pregnancy or not? There is a difference of opinion among the fuqaha’ concerning this matter, which is based on their difference of opinion as to whether the maintenance during the pregnancy is for the infant or the mother. The majority of scholars are of the view that a pregnant wife who is defiantly disobedient is entitled to maintenance. This is the view of the Maalikis and Hanbalis, and is one view of the Shaafa’is.
Ibn Qudaamah (may Allaah have mercy on him) said: Is maintenance due to the pregnant woman for the sake of the infant or is it due to the infant? There are two views, one of which is that it is due to the infant. This was the view favoured by Abu Bakr, because it is due owing to the existence of the infant, and ceases to be due when he is weaned. This indicates that it is for him (the infant). The second view is that it is due to her (the mother) because of him (the infant), because it is obligatory whether the man is well off or hard up, so it is like maintenance of wives; and because it is not waived with the passage of time, so it is like the maintenance of the woman so long as the infant is still alive.
Al-Shaafa’i had two views, like those mentioned above, and many other issues are based on these differences, such as: … If a man’s wife is defiantly disobedient, and she is pregnant, and we say that maintenance is due to the infant, then her maintenance is not waived, because the maintenance of the infant is not waived because of his mother’s defiant disobedience. But if we say that maintenance is due to her, then there is no maintenance for her (in this case), because of her defiant disobedience. End quote from al-Mughni (8/187),
It says in Mataalib Ooli al-Nuha (5/627): Maintenance spent on the mother is due to the infant himself; it is not due to her because of him, because it is due because of his existence, and it is waived if he is no longer there. So it is obligatory to spend on a pregnant wife who is defiantly disobedient, because the maintenance is for the infant, and it cannot be waived because of the mother’s defiant disobedience. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: There is a difference of opinion concerning this issue among the fuqaha’. Some of them say that maintenance is due to the mother because of the infant.
Some say that maintenance is due to the child and not to the mother because of him. This second view is more correct, but because we have no way of making the maintenance reach the infant except by nourishing the mother, then maintenance must be given to the mother because of the infant.
Based on this difference, if the wife is defiantly disobedient when she is pregnant, is she entitled to maintenance?
If we say that maintenance is due to the infant [which is the more correct view, as stated above], then maintenance is due to her, because the infant is not being defiantly disobedient. But if we say that maintenance is due to her, then her maintenance is waived, because she is defiantly disobedient. End quote from al-Sharh al-Mumti’ (13/470).
Based on that, then spending on the infant is obligatory for the father, even if his mother is defiantly disobedient.
If they dispute about the amount of maintenance, then the case should be referred to the qaadi (judge), so that he may resolve the dispute justly, as he sees fit.
May Allaah help us all to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
It is not permissible for a woman to go out of her husband’s house without his permission. If she does that then she is naashiz (defiantly disobedient) and she has no right to maintenance until she comes back to obeying her husband.
But it is essential to know the reason why she has gone for this long time. She may have done that to flee from a husband who was mistreating her or beating her or abusing her and so on. In that case the shortcoming and transgression were on his part, not hers.
Secondly:
If a woman defiantly disobeys her husband when she is pregnant, is the husband obliged to maintain her during the pregnancy or not? There is a difference of opinion among the fuqaha’ concerning this matter, which is based on their difference of opinion as to whether the maintenance during the pregnancy is for the infant or the mother. The majority of scholars are of the view that a pregnant wife who is defiantly disobedient is entitled to maintenance. This is the view of the Maalikis and Hanbalis, and is one view of the Shaafa’is.
Ibn Qudaamah (may Allaah have mercy on him) said: Is maintenance due to the pregnant woman for the sake of the infant or is it due to the infant? There are two views, one of which is that it is due to the infant. This was the view favoured by Abu Bakr, because it is due owing to the existence of the infant, and ceases to be due when he is weaned. This indicates that it is for him (the infant). The second view is that it is due to her (the mother) because of him (the infant), because it is obligatory whether the man is well off or hard up, so it is like maintenance of wives; and because it is not waived with the passage of time, so it is like the maintenance of the woman so long as the infant is still alive.
Al-Shaafa’i had two views, like those mentioned above, and many other issues are based on these differences, such as: … If a man’s wife is defiantly disobedient, and she is pregnant, and we say that maintenance is due to the infant, then her maintenance is not waived, because the maintenance of the infant is not waived because of his mother’s defiant disobedience. But if we say that maintenance is due to her, then there is no maintenance for her (in this case), because of her defiant disobedience. End quote from al-Mughni (8/187),
It says in Mataalib Ooli al-Nuha (5/627): Maintenance spent on the mother is due to the infant himself; it is not due to her because of him, because it is due because of his existence, and it is waived if he is no longer there. So it is obligatory to spend on a pregnant wife who is defiantly disobedient, because the maintenance is for the infant, and it cannot be waived because of the mother’s defiant disobedience. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: There is a difference of opinion concerning this issue among the fuqaha’. Some of them say that maintenance is due to the mother because of the infant.
Some say that maintenance is due to the child and not to the mother because of him. This second view is more correct, but because we have no way of making the maintenance reach the infant except by nourishing the mother, then maintenance must be given to the mother because of the infant.
Based on this difference, if the wife is defiantly disobedient when she is pregnant, is she entitled to maintenance?
If we say that maintenance is due to the infant [which is the more correct view, as stated above], then maintenance is due to her, because the infant is not being defiantly disobedient. But if we say that maintenance is due to her, then her maintenance is waived, because she is defiantly disobedient. End quote from al-Sharh al-Mumti’ (13/470).
Based on that, then spending on the infant is obligatory for the father, even if his mother is defiantly disobedient.
If they dispute about the amount of maintenance, then the case should be referred to the qaadi (judge), so that he may resolve the dispute justly, as he sees fit.
May Allaah help us all to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
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