Chapter 6
Virtues of deeds
47190: Is he regarded as sponsoring an orphan if he
simply pays money to a charity that sponsors orphans?
Question:
I sponsor an orphan through Jama'iyyat al-Birr in
Jeddah, paying 200 riyals a month which is given to the
mother of the child through them. I am not responsible
for anything else concerning the child apart from paying
this money. Is this what the Prophet (peace and blessings
of Allaah be upon him) enjoined when he said, "I and
the one who sponsors an orphan will be in Paradise"?
Please advise me, may Allaah reward you with good.
Answer:
Praise be to Allaah.
Firstly: sponsoring an orphan is one of the righteous
deeds which Islam encourages us to do and tells us are
among the means of entering Paradise, and indeed of
attaining the highest positions therein. There is
sufficient encouragement for the believer to do these actions in
the words of the Prophet (peace and blessings of Allaah
be upon him): "I and the one who sponsors an orphan
will be in Paradise like these two" _ and he gestured with
his forefinger and middle finger, holding them apart.
Al-Bukhaari, 5304.
Ibn Battaal (may Allaah have mercy on him) said: "It is
a duty for the one who hears this hadeeth to act upon it,
so that he will be with the Prophet (peace and blessings
of Allaah be upon him) in Paradise." (Quoted by Ibn
Hajar in Fath al-Baari, 10/436.
Secondly: spending money on an orphan is
something that is encouraged in particular. The Prophet (peace
and blessings of Allaah be upon him) said: "This money
is fresh and sweet. Blessed is the wealth of the
Muslim, from which he gives to the poor, the orphan and
the wayfarer" or as the Prophet (peace and blessings of
Allaah be upon him) said it. Narrated by al-Bukhaari,
1465; Muslim, 1052.
But this spending is not the be-all and end-all of
the sponsorship that is encouraged in Islam, for which
a person is promised a high status in Paradise, rather it
is just one kind and one aspect of sponsorship and
kind treatment of the orphan until he grows up.
Rather sponsorship in the complete sense means looking
after him, guiding him with regard to his religious and
worldly affairs, educating him, and treating him kindly until he
is no longer regarded as an orphan (i.e., when he
reaches adulthood). Ibn al-Atheer said: "The sponsor is the
one who takes care of the orphan's affairs and brings him
up." Al-Nihaayah, 4/192. In Riyaadh al-Saaliheen,
al-Nawawi (may Allaah have mercy on him) defined the sponsor
of an orphan as being the one who takes care of his
affairs. The commentator on this book said: (that means)
his religious and worldly affairs, by spending on him,
clothing him, etc. Daleel al-Faaliheen, 3/103. Shaykh
Ibn `Uthaymeen (may Allaah have mercy on him)
said: Sponsoring an orphan means taking care of his
religious and worldly interests, teaching him and guiding him
etc with regard to religious matters, and taking care of
his food, drink, shelter and other worldly concerns.
Sharh Riyaadh al-Saaliheen, 5/113.
The religious and educational affairs of the orphan
both come under the heading of sponsorship; it is not only
the matter of material, worldly interests. Indeed,
these (religious and educational interests) are more
important, just as a father's educating and disciplining his
children is more important than his simply spending on
them. Shaykh Ibn Sa'di said _ concerning a man educating
his children: When you feed them, clothe them and train
them physically, you are fulfilling their rights for which
you will be rewarded; by the same token, when you train
them spiritually and impart beneficial knowledge to them,
and guide them towards good morals and manners and
warn them against the opposite, you are also fulfilling
rights which are even more important." Bahjat Quloob
al-Abraar, 128.
This is the true sponsorship of an orphan, bringing
him up like one's own son, which is not limited to
feeling compassion for him and being kind to him, and
teaching him and disciplining him and educating him in the
best manner. Fayd al-Qadeer by al-Manaawi, 1/108.
Al-`Iraaqi (may Allaah have mercy on him)
wondered whether this was the reason why the one who
sponsors an orphan would be close to the Prophet (peace
and blessings of Allaah be upon him) in Paradise. He
said: "Perhaps the reason why the one who sponsors an
orphan will be so close to the Prophet (peace and blessings
of Allaah be upon him) in Paradise is because a
Prophet (peace and blessings of Allaah be upon him) is
usually sent to people who do not know about Allaah and
the true religion, so a Prophet is like a sponsor, teacher
and guide for them, and the one who sponsors an orphan
is taking care of one who does not understand his
religion, or even his worldly affairs, so he guides him, teaches
him and disciplines him. (Quoted by al-Haafiz in
al-Fath, 10/437.
Moreover, limiting it to spending, especially when
the orphan is far away, deprives the sponsor of one of
the means of softening the heart and meeting needs, which
is embracing the orphan and treating him kindly.
The Prophet (peace and blessings of Allaah be upon him)
said: "Bring the orphan close to you, wipe his head and
give him some of your food, for that will soften your heart
and fulfil your need." Al-Silsilah
al-Saheehah, 854.
The point is that the best way of sponsoring an orphan
is for a man to bring him in with his own children, and
raise him as he raises them, and spend on him as he spends
on them.
If the sponsor cannot afford to spend on the orphan, or
if the orphan has enough wealth to be independent of
means, and a man brings him in with his own children, this
is good, even if it is lower in status than the first
suggestion. This is one of the greatest types of sponsorship, and
serves one of its greatest aims. Al-Nawawi (may Allaah
have mercy on him) said: "This virtue is attained by the
one who sponsors an orphan from his own wealth or from
the orphan's wealth under legitimate shar'i
guardianship. Quoted by Ibn `Alaan in Daleel
al-Faaliheen, 3/104.
If a man has wealth from which he can spend on an
orphan, as in the case of the person asking this question, then
he is doing something very good in sha Allah, and it will
be sufficient to protect him from the fitnah (trial,
temptation) of wealth and stinginess. And it will fulfill the
condition stipulated by the Prophet (peace and blessings of
Allaah be upon him): "… from which he gives to the poor,
the orphan and the wayfarer." But this is not sponsorship
in the fullest sense, for which a person is promised
closeness to the Prophet (peace and blessings of Allaah be
upon him) in Paradise. But if he has a pure and sincere
intention he may achieve thereby that which he could not attain
by his deeds. It was narrated from Anas (may Allaah
be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) was on a campaign and he
said: "There are people whom we have left behind
in Madeenah, but we did not travel though any
mountain pass or valley but they were with us. They were
detained by some excuse."
Narrated by al-Bukhaari, 2839.
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36546: Examples of good deeds we can do every day
to increase our hasanaat
Question:
I hope you can give me some examples of good
deeds that we can do every day to increase our hasanaat.
Answer:
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.
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34604: Will a person be rewarded for any calamity such
as disease or an accident that befalls him?
Question:
Witchcraft and the evil eye are trials from Allaah. Will
a person be rewarded if he is afflicted by either of
them? Will a person be rewarded for any calamity such as
disease or an accident that befalls him, or are there things
that Islam says must be followed in order to attain the reward?.
Answer:
Praise be to Allaah.
We have already posted, in the answer to question
no. 10936, the fatwa of Shaykh Muhammad ibn Saalih
ibn `Uthyameen (may Allaah have mercy on him),
which states that the calamities for which a Muslim may
be rewarded are those which he bears with patience and
seeks the reward from Allaah, may He be blessed and exalted.
Undoubtedly being afflicted by the evil eye and
witchcraft are some of the greatest calamities that may befall
a Muslim, for their effects on the mind, heart and body
of the victim may be serious. Bearing that with patience
will bring a great reward from Allaah.
It was narrated from Ibn `Abbaas that a black
woman came to the Prophet (peace and blessings of Allaah
be upon him) and said: "I suffer from epilepsy and I
become uncovered. Pray to Allaah for me." He said: "If you
wish, you can be patient and Paradise will be yours, or if
you wish I will pray to Allaah to heal you." She said, "I
will be patient." Then she said: "But I become uncovered.
Pray to Allaah that I will not become uncovered." So he
prayed for her.
Narrated by al-Bukhaari, 5652; Muslim, 2576.
The calamities that befall a person and affect him or
his wealth or his family are not completely bad, rather
they may result in a lot of good for a person.
Allaah has told us in His Book of that which may
reduce the impact of the calamity on a person and
encourage him to seek reward, namely patience and saying
Inna Lillaahi wa inna ilayhi raaji'oon (Truly, to Allaah
we belong and truly, to Him we shall return). This is a
promise from Allaah that He will fulfil. Allaah says
(interpretation of the meaning):
"but give glad tidings to As Saabiroon (the patient).
156. Who, when afflicted with calamity, say: `Truly,
to Allaah we belong and truly, to Him we shall return.'
157. They are those on whom are the Salawaat (i.e.
who are blessed and will be forgiven) from their Lord,
and (they are those who) receive His Mercy, and it is
they who are the guided ones"
[al-Baqarah 2:155-157]
Ibn al-Qayyim said:
This phrase is one of the greatest means of dealing
with calamity and is one of the most beneficial in this
world and in the Hereafter. It comprises two great
principles which, if a person understands them properly, will
bring him consolation for the calamity that has befallen him:
1 _ That the person, his family and his wealth all
belong to Allaah in a real sense; they have been given to him
as a loan, and if they are taken from him, that is like
the lender taking back his property from the borrower.
2 _ The person will ultimately return to Allaah his
Lord. He will inevitably leave this world behind and
come before his Lord on his own as He created him the
first time, with no family, no wealth, no tribe, rather with
good deeds and bad deeds. If this is how he started and is
how he is going to end, then how can he rejoice over what
he has or grieve over what he does not have? Thinking
about how he began and how he will end is the best remedy
for this problem.
Zaad al-Ma'aad, 4/189.
The Prophet (peace and blessings of Allaah be upon
him) has told us that bearing hardships and calamities
with patience is something that can only be done by those
who have achieved true faith.
It was narrated that Subhayb al-Roomi (may Allaah
be pleased with him) said: The Prophet (peace and
blessings of Allaah be upon him) said: "How wonderful is the
affair of the believer, for his affair is all good, and this
applies to no one except the believer. If something good
happens to him, he gives thanks and that is good for him, and
if something bad happens to him, he bears it with
patience, and he will be rewarded for that, so everything that
Allaah has decreed for the Muslim is good."
Narrated by Muslim, 2999.
Trials and calamities are a test, and are a sign of
Allaah's love for a person. They are like medicine: even if it
is bitter, you offer it despite its bitterness to one whom
you love _ and for Allaah is the highest description.
According to a saheeh hadeeth: "The greatest reward comes
with the greatest trial. When Allaah loves a people He
tests them. Whoever accepts that wins His pleasure
but whoever is discontent with that earns His wrath."
Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031;
classed as saheeh by Shaykh al-Albaani.
We should not hate the trials that Allaah has decreed
for us. Al-Hasan al-Basri (may Allaah have mercy on
him) said: Do not hate the trials that befall you or the
calamities that happen to you, for they may be something that
you hate but it leads to your salvation, and there may
be something that you love, but it leads to your doom.
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7859: The virtue of fasting six days of Shawwaal
Question:
What is the ruling on fasting six days of Shawwaal? Is
it waajib (obligatory)?
Answer:
Praise be to Allaah.
Fasting six days of Shawwaal after the obligatory fast
of Ramadaan is Sunnah Mustahabbah, not waajib. It
is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an
immense reward. Whoever fasts these six days will have
recorded for him a reward as if he had fasted a whole year, as
was reported in a saheeh hadeeth from the Prophet (peace
and blessings of Allaah be upon him). Abu Ayyoob
(may Allaah be pleased with him) reported that the
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whoever fasts Ramadaan and follows it with
six days of Shawwaal, it will be as if he fasted for a
lifetime." (Narrated by Muslim, Abu Dawood, al-Tirmidhi,
al-Nisaa'i and Ibn Maajah).
The Prophet (peace and blessings of Allaah be upon
him) explained this when he said: "Whoever fasts for six
days after (Eid) al-Fitr has completed the year: (whoever
does a good deed (hasanah) will have ten hasanah like
it)." According to another report: "Allaah has made for
each hasanah ten like it, so a month is like fasting ten
months, and fasting six days completes the year."
(al-Nisaa'i and Ibn Maajah. See also Saheeh al-Targheeb
wa'l-Tarheeb, 1/421). It was also narrated by Ibn Khuzaymah with
the wording: "Fasting for the month of Ramadaan brings
the reward of ten like it, and fasting for six days brings
the reward of two months, and that is the fasting of the
whole year."
The Hanbali and Shaafa'i fuqaha' explained that
fasting six days of Shawwaal after fasting Ramadaan makes it
as if one has fasted for an entire year of obligatory
fasts, because the multiplication of the reward applies even
to naafil fasts, because each hasanah brings the reward
of ten like it.
Another of the important benefits of fasting six days
of Shawwaal is that is makes up for any shortfall in a
person's obligatory Ramadaan fasts, because no one is free
of shortcomings or sins that have a negative effect on
his fasting. On the Day of Resurrection, some of his
naafil deeds will be taken to make up the shortcomings in
his obligatory deeds, as the Prophet (peace and blessings
of Allaah be upon him) said: "The first thing for
which people will be brought to account on the Day
of Resurrection will be their salaah (prayer). Our Lord,
may He be glorified and exalted, will say to His angels
_ although He knows best _ `Look at the salaah of My
slave, whether it is complete or incomplete.' If it is perfect,
it will be recorded as perfect, and if something is
lacking, He will say, `Look and see whether My slave did
any voluntary (naafil) prayers.' If he did some
voluntary prayers, [Allaah] will say, Complete the obligatory
actions of My slave from his voluntary actions.' Then all
his actions will be dealt with in a similar manner."
(Narrated by Abu Dawood).
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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11722: Virtues of Laylat al-Qadar
Question:
what is the importance of 15 shaban,is it the night in
which the fate of every one is decided for the next year?
the especial night mentioned in surah Dakan means
which night.is it the shaban or Qadar?
Answer:
Praise be to Allaah.
Laylat al-Nusf min Sha'baan (the
15th of Sha'baan) is like any other night, and there is no sound report from
the Prophet (peace and blessings of Allaah be upon him)
to indicate that on this night the fate or destiny of people
is decided.
See Question no. 8907.
With regard to the night mentioned in the verses:
"We sent it (this Qur'aan) down on a blessed night.
Verily, We are ever warning [mankind that Our Torment
will reach those who disbelieve in Our Oneness of
Lordship and in Our Oneness of worship].
Therein (that night) is decreed every matter of ordainments"
[al-Dukhaan 44:3-4]
Ibn Jareer al-Tabari (may Allaah have mercy on him)
said: the commentators differed concerning that night,
i.e., which night of the year it is. Some of them said that it
is Laylat al-Qadr, and it was narrated from Qurtaadah
that it is Laylat al-Qadr. Others said that it is the night of
the 15th of Sha'baan. The correct view is the view of
those who say that it is Laylat al-Qadr, because Allaah has
told us of that when He says, `Verily, We are ever
warning' [al-Dukhaan 44:3]."
(Tafseer al-Tabari, 11/221)
With regard to the phrase, "Therein (that night) is
decreed every matter of ordainments": Ibn Hajar said in
his commentary on Saheeh al-Bukhaari: "What this
means is that the decrees for the year are decided on that
night, because Allaah says: `Therein (that night) is decreed
every matter of ordainments'. And al-Nawawi said: the
scholars said that it is called Laylat al-Qadr because on this
night the angels write down the decrees (aqdaar), because
Allaah says, `Therein (that night) is decreed every matter
of ordainments'. This was also narrated by `Abd
al-Razzaaq and other mufassireen with saheeh isnaads
from Mujaahid, `Ikrimah, Qutaadah and others.
Al-Toorbashti said that the word used in the Qur'aan is qadr,
whereas people think it is qadar (decree); the word qadr refers
to the detailed manifestation of the decree.
Laylat al-Qadr brings great reward for the one who
does good deeds and strives in worship on that night.
Allaah says (interpretation of the meaning):
"Verily, We have sent it (this Qur'aan) down in the
Night of AlQadr (Decree).
And what will make you know what the Night of
AlQadr (Decree) is?
The Night of AlQadr (Decree) is better than a
thousand months (i.e. worshipping Allaah in that night is
better than worshipping Him a thousand months, i.e. 83
years and 4 months).
Therein descend the angels and the Rooh
[Jibreel (Gabriel)] by Allaah's Permission with all Decrees,
(All that night), there is peace (and goodness from
Allaah to His believing slaves) until the appearance of
dawn"[al-Qadr 97:1-5]
There are many ahaadeeth which speak of the virtue
of that night, such as the hadeeth narrated by
al-Bukhaari from Abu Hurayrah, in which the Prophet (peace
and blessings of Allaah be upon him) said: "Whoever
spends Laylat al-Qadr in prayer out of faith and hoping for
reward, all his previous sins will be forgiven, and whoever
fasts Ramadaan out of faith and hoping for reward, all
his previous sins will be forgiven." (Narrated by
al-Bukhaari, al-Sawm, 1768).
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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45839: The virtue of reading Qur'aan at night when
people are asleep
Question:
What is the virtue of reading the Qur'aan at night
when people are asleep?.
Answer:
Praise be to Allaah.
It is proven in the saheeh Sunnah that the Qur'aan
will intercede for those who read it at night, as Ahmad
(6626) narrated from `Abd-Allaah ibn `Amr that the
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Fasting and the Qur'aan will intercede for a
person on the Day of Resurrection. Fasting will say, `O Lord,
I deprived him of his food and his desires during the
day, so let me intercede for him.' And the Qur'aan will say:
`I deprived him of his sleep at night so let me intercede
for him.' Then they will intercede." Narrated by
Ahmad; classed as saheeh by al-Albaani in Saheeh
al-Jaami', no. 3882.
The Prophet (peace and blessings of Allaah be upon
him) stated that reading the Qur'aan at night is one of
the blessings that the believer is to be envied for. He
said: "There should be no envy except in two cases: a man
to whom Allaah teaches the Qur'aan, so he recites it
during the night and during the day, and his neighbour hears
him and says, `Would that I had been given what So and
so has been given and I could do what he does, and a man
to whom Allaah gives wealth so he spends it all for the
sake of the truth, and a man says, `Would that I had been
given what So and so has been given and I could do what
he does.'" Narrated by al-Bukhaari, 4738.
Reading Qur'aan at night saves one from negligence,
as the Prophet (peace and blessings of Allaah be upon
him) said: "Whoever reads ten verses at night will not
be recorded as one of the negligent." Narrated by
al-Haakim, who said it is saheeh according to the conditions
of Muslim. Al-Albaani said in Saheeh al-Targheeb
wa'l-Tarheeb (640): It is saheeh because of
corroborating reports.
And the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever observes these prescribed
prayers regularly will not be recorded as one of the
negligent, and whoever reads one hundred verses in a night will
be recorded as one of the devout." Narrated by
Ibn Khuzaymah in his Saheeh, and by al-Haakim, who said
it is saheeh according to the conditions of both
(al-Bukhaari and Muslim). It was also classed as saheeh by
al-Albaani in Saheeh al-Targheeb
wa'l-Tarheeb, 640.
Allaah has described the pious as follows
(interpretation of the meaning):
"They used to sleep but little by night [invoking
their Lord (Allaah) and praying, with fear and hope].
18. And in the hours before dawn, they were
(found) asking (Allaah) for forgiveness"
[al-Dhaariyaat 51:17, 18]
And Allaah knows best.
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21748: When is the "hour of response" on Friday?
Question:
Is the last hour of `Asr on Friday the "hour of
response"? Does the Muslim have to be in the mosque at this
time, and do women have to be at home?
Answer:
Praise be to Allaah.
There are two opinions concerning the hour of
response on Friday which are likely to be correct:
The first is that it lasts from after `Asr until the sun
sets, for those who sit and wait for Maghrib, whether that is
in the mosque or at home, making du'aa' to their
Lord, whether they are men or women; whoever does that
is more deserving of seeing a response to his or her
du'aa'. But men should not pray Maghrib or any other prayer
at home unless they have a legitimate shar'i excuse, as
is well known from the evidence of sharee'ah.
The second is that it lasts from the time when the
imaam sits on the minbar to deliver the khutbah on Friday
until he finishes the prayer. Du'aa' at either of these times
is deserving of being answered.
These two times are more likely to be the times of
response on Friday, because of the saheeh ahaadeeth which
indicate that. The hour of response may also be sought at
other times of the day. And the bounty of Allaah is great.
Among the moments when response may come to a
du'aa' in all prayers, obligatory and naafil alike, is the
moment of sujood (prostration), because the Prophet (peace
and blessings of Allaah be upon him) said: "The closest that
a person may be to his Lord is when he is prostrating,
so say a great deal of du'aa' in sujood." (Narrated by
Muslim in his Saheeh from the hadeeth of Abu Hurayrah
(may Allaah be pleased with him), in
al-Salaah, 482). And Muslim (may Allaah have mercy on him) narrated in
his Saheeh from Ibn `Abbaas (may Allaah be pleased
with them both) that the Prophet (peace and blessings of
Allaah be upon him) said: "As for rukoo' (bowing),
proclaim the greatness of your Lord in rukoo' and strive in
du'aa', for you will be more deserving of being responded
to." (Muslim, al-Salaah, 479). Shaykh Ibn Baaz, Majallat
al-Buhooth, issue no. 34, p. 142 (www.islam-qa.com)
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26242: Good deeds
Question:
What exactly are good deeds (as-salihat)? I know
some but maybe not all of them.
Answer:
Praise be to Allaah.
Good deeds are those which are in accordance
with sharee'ah, and which are done sincerely for the sake
of Allaah. Shaykh al-Islam [Ibn Taymiyah] defined
`ibaadah (worship) as "a general term which includes all that
Allaah loves and is pleased with, be it words or deeds,
both inward and outward; these are of many kinds and
we cannot list them, let alone enumerate them, but we
will mention some of them:
1. Belief in Allaah _ which includes belief in Allaah,
His angels, His Books, His Messengers, the Last Day,
and the divine will and decree (al-qadar), both good and bad.
2. Prayer done on time _ there are five prayers that
Allaah has enjoined during the night and day. The Sahaabah
(may Allaah be pleased with hem) were all agreed that the
one who does not pray is a kaafir. It is not permissible to
delay the prayers beyond their appointed time. It is
obligatory to perform all the obligatory parts of the prayer, and
the Muslim should pray as the Prophet (peace and
blessings of Allaah be upon him) prayed.
3. Acceptable Hajj _ which means:
a. It should be done with halaal money (earned
from permissible sources)
b. One should avoid immoral actions, sin and
arguments whilst doing Hajj
c. He should perform all the rituals according to
the Sunnah of the Prophet (peace and blessings of Allaah
be upon him).
d. He should not do Hajj to show off, rather he should
do it sincerely for the sake of Allaah.
e. He should not follow it with any act of disobedience
or sin.
4. Honouring one's parents _ which means obeying
them in acts of obedience towards Allaah; it is not
permissible to obey them in matters of disobedience or sin.
Honouring them also means not raising one's voice to them, and
not offending them with hurtful words. It also
includes spending on them, and serving them.
5. Jihad for the sake of Allaah. Allaah has prescribed
jihad in order to establish Tawheed and spread Islam
throughout the world. Allaah has prepared a great reward for
the mujaahideen.
6. Loving for the sake of Allaah and hating for the
sake of Allaah. This means that the Muslim loves his
fellow Muslim for the sake of Allaah, not for his
colour, nationality or wealth, rather for his obedience to his
Lord and his closeness to Him. Similarly he hates the
sinner for his disobedience towards Allaah.
7. Reading and reciting Qur'aan _ whether that is in
the portion he reads each day or what he recites in prayers
at night (qiyaam al-layl).
8. Persisting in acts of worship even if they are little.
The Prophet (peace and blessings of Allaah be upon him)
loved actions that were done consistently, even if they were
little. A small action done persistently is better than a
greater action done intermittently.
9. Fulfilling one's trusts. This is an obligatory action
and is one of the greatest of deeds. It is known in Islam
that the hypocrite is the one who betrays his trust and
does not render trusts back to the people who entrusted
them to him.
10. Being forgiving towards people. This means
foregoing one's personal rights, forgiving the one who has done
you wrong, if doing so will lead to his changing, or if he
has repented and regrets what he did. The Prophet (peace
and blessings of Allaah be upon him) said: "A person
only increases in honour by forgiving."
Narrated by Muslim, 2588
11. Being truthful in speech. The Prophet (peace
and blessings of Allaah be upon him) said: "A man will
keep on speaking the truth and endeavouring to tell the
truth until he will be recorded with Allaah as a speaker of
truth. Truthfulness is a means of salvation; it is a
great characteristic which was one of the features of
the Prophets and those who followed them in truth."
Narrated by Muslim, 2607.
12. Spending for the sake of Allaah. This
includes spending on jihad, and spending on one's parents, the
poor and needy, on building mosques, on printing copies
of the Qur'aan and Islamic books, and spending on
one's family and children.
13. Ensuring that the Muslims are safe from one's
words and actions. That means refraining from
gossip, backbiting, slander, insults and curses, and refraining
from hitting or beating those who do not deserve such treatment.
14. Feeding the hungry _ which includes feeding
both humans and animals.
15. Spreading the greeting of salaam to those whom
you know and those whom you do not know _ except in
the case of those whom the texts say we should not
initiate the greeting of salaam with, namely the kuffaar.
16. Helping the needy, wayfarers and those who
are helpless.
17. Keeping your evil away from people, which is an
act of charity that may benefit you.
And there are many other good deeds.
The following hadeeth enumerates several good deeds:
Al-Bayhaqi narrated that Abu Dharr said: I said,
"O Messenger of Allaah, what will save a person
from Hellfire?"
He said, "Belief in Allaah."
I said, "O Messenger of Allaah, are there are any
deeds that should accompany that belief?"
He said, `He should give from that provision which
Allaah has granted him."
I said, "O Messenger of Allaah, what if he is poor
and does not have anything to give?"
He said, "He should enjoin what is good and forbid
what is evil."
I said, "O Messenger of Allaah, what if he cannot
enjoin what is good and forbid what is evil?"
He said, "He should help the one who is helpless
(i.e., has no skills and cannot earn a learning)."
I said, "What if he himself is helpless and cannot
do anything?"
He said, "He should help one who has been wronged."
I said, "What if he is weak and cannot help one who
has been wronged?"
He said, "You do not want to think of your companion
as having any good in him. Let him refrain from
harming people."
I said, "O Messenger of Allaah, if he does that, will
he enter Paradise?"
He said, "There is no believer who does not strive
to acquire one of these characteristics, but I will take
him by the hand and lead him into Paradise."
Classed as saheeh by al-Albaani in
al-Targheeb, 876
And Allaah is the Source of strength.
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12702: Is there reward for good deeds in this world
apart from reward in the Hereafter?
Question:
Do we get rewarded by allah in this world not only
the next..
Meaning allah will reward us in life for doing good
deeds and also get more reward in the hereafter..
Answer:
Praise be to Allaah.
Yes, Allaah has promised the believer who does
righteous deeds reward in this world, as well as the greater
reward which awaits him in the Hereafter.
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]
Ibn al-Qayyim said: Allaah guarantees to those
who believe and do righteous deeds reward in this world
with a good life, and Paradise on the Day of Resurrection.
The rewards in this life for some good deeds have
been mentioned in the Qur'aan and Sunnah. These include
the following:
1 _ Spending for the sake of Allaah
Allaah says (interpretation of the meaning):
"and whatsoever you spend of anything (in
Allaah's Cause), He will replace it. And He is the Best of providers"
[Saba' 34:39]
It was narrated that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Allaah says: `O son of Adam, spend and I will
spend on you.'"
(Narrated by al-Bukhaari, 4407; Muslim, 993).
Spending for the sake of Allaah is one of the means
of increasing one's provision.
2 _ Being easy-going with a debtor who is facing
hardship, concealing a Muslim's faults and helping him.
It was narrated that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whoever relieves a Muslim of some distress
in this world, Allaah will relieve him of some distress
on the Day of Resurrection. Whoever is easy-going with
a debtor who is facing hardship, Allaah will make it
easy for him in this world and in the Hereafter. And
whoever conceals a Muslim's faults, Allaah will conceal his
faults in this world and the Hereafter. And Allaah will help
His slave so long as His slave helps his brother."
Narrated by Muslim, 2699.
3 _ Being humble for the sake of Allaah.
It was narrated from Abu Hurayrah that the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Wealth never decreases because of charity. No
person shows forbearance but Allaah will honour him and
no one is humble for the sake of Allaah but Allaah will
raise him in status."
Narrated by Muslim, 2588.
Al-Mubaarakfoori said:
"raise him in status" means in this world and in
the Hereafter.
Tuhfat al-Ahwadhi, 6/150.
4 _ Upholding the ties of kinship
It was narrated that Anas ibn Maalik (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 to have his provision increased
or his lifespan extended, let him uphold the ties of kinship."
Narrated by al-Bukhaari, 1961; Muslim, 2557.
With regard to the extension of one's lifespan there is
a well-known scholarly discussion, which is that
lifespans and provisions are decreed and cannot increase
or decrease. "when their term comes, neither can they
delay it nor can they advance it an hour (or a moment)"
[Yoonus 10:49 _ interpretation of the meaning]. The scholars
came up with several answers to this issue, the most correct
of which:
That this refers to an increase of blessing during
one's lifetime, being guided to do good deeds and to make
use of one's times in ways that will be of benefit in
the Hereafter and to make the most of his time for the sake
of Allaah.
The second suggestion is that it refers to what the
angels see and what is in al-Lawh al-Mahfooz, etc. For the
angels see in al-Lawh al-Mahfooz that a person's lifespan
will be sixty years, unless he upholds the ties of kinship,
in which case another forty years will be added to his
life. Allaah knows what will happen to him in that
regard. This is the meaning of the words (interpretation of
the meaning): "Allaah blots out what He wills and
confirms (what He wills)" [al-Ra'd 13:39].
With regard to what Allaah knows and what He
has already decreed, nothing can be added to that; such a
thing is impossible. With regard to what people see, they
see that it is increased. This is what is meant by the hadeeth.
And Allaah knows best. Sharh Muslim, 16/114
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21434: The reward of one whose child dies and he
bears that with patience
Question:
What is the reward parents recieve for being patient
and thanking Allah, when they have an infant or child die?.
Answer:
Praise be to Allaah.
There are many texts in the Qur'aan and Sunnah
which point to the virtue and great reward of those who
are patient and state that Allaah will give them reward
without measure. This includes everyone who bears with
patience any calamity with which he is tested. Undoubtedly
the loss of a child is one of the greatest calamities for the
one whom it befalls. Whoever bears that with patience
and accepts the will and decree of Allaah will have a
great reward by the grace and bounty of Allaah. There
follow some of these texts, which we hope will be of
consolation to you in your time of calamity:
Allaah says (interpretation of the meanings):
"And certainly, We shall test you with something of
fear, hunger, loss of wealth, lives and fruits, but give
glad tidings to As Saabiroon (the patient).
Who, when afflicted with calamity, say: `Truly, to
Allaah we belong and truly, to Him we shall return.'
They are those on whom are the Salawaat (i.e. who
are blessed and will be forgiven) from their Lord, and
(they are those who) receive His Mercy, and it is they who
are the guided ones"
[al-Baqarah 2:155-157]
"And Allaah loves As-Saabiroon (the patient)"
[Aal `Imraan 3:146]
"Only those who are patient shall receive their reward
in full, without reckoning"
[al-Zumar 39:10]
And there are many similar verses.
There are also many ahaadeeth, including the following:
Muslim (5318) narrated that Suhayb said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "How wonderful is the affair of the believer, for
his affair is all good, and this applies to no one except
the believer. If something good happens to him, he
gives thanks and that is good for him, and if something
bad happens to him, he bears it with patience, and that is
good for him." This has to do with the virtues of patience
in general.
There are also ahaadeeth which speak specifically
of losing a child. For example:
Al-Tirmidhi (942) narrated that Abu Sinaan said: I
buried my son Sinaan and Abu Talhah al-Khoolaani was
sitting at the graveside. When I wanted to go out he took
my hand and said, "Shall I not give you some glad tidings,
O Abu Sinaan?" I said, "Yes." He said, "Al-Dahhaak
ibn `Abd al-Rahmaan ibn `Arzab narrated to me from
Abu Moosa al-Ash'ari that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "When
a person's child dies, Allaah says to His angels, `You
have taken the child of My slave.' They say, `Yes.' He
says, `You have taken the apple of his eye.' They say, `Yes.'
He says, `What did My slave say?' They say, `He
praised you and said "Innaa lillaahi wa inna ilayhi
raaji'oon (Verily to Allaah we belong and unto Him is our
return).' Allaah says, `Build for My slave a house in Paradise
and call it the house of praise.'" (Classed as hasan by
al-Albaani in al-Silsilah al-Saheehah, 1408)
It was narrated in al-Saheehayn that there is a
special reward for the person whose child dies but he bears
that with patience and hopes for reward. It was narrated
from Abu Sa'eed (may Allaah be pleased with him) that
the women said to the Prophet (peace and blessings of
Allaah be upon him): "Give us a day (to teach us)," So
he preached to them and said, "Any woman who loses
three of her children, they will be a shield for her against
the Fire." A woman said, "And two?" He said, "And two."
(Narrated by al-Bukhaari, 99; Muslim, 4786)
According to a report narrated by al-Bukhaari
(1292), Anas ibn Maalik (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "There is no Muslim who loses
three of his children before they reach the age of puberty,
but Allaah will admit him to Paradise by virtue of His
Mercy towards them."
These ahaadeeth explain that if two or more of a
person's children die and he bears that with patience, then he
is promised Paradise and salvation from the Fire.
Our Prophet (peace and blessings of Allaah be upon
him) taught us a du'aa' to say at times of calamity, in
which there is virtue and great reward. Muslim narrated in
his Saheeh (1525) that Umm Salamah said: I heard
the Messenger of Allaah (peace and blessings of Allaah
be upon him) say, "There is no Muslim who is afflicted
with a calamity and says that which Allaah has enjoined,
Innaa lillaahi wa inna ilayhi raaji'oon. Allaahumma ajurni
fi museebati wakhluf li khayran minha (Verily to Allaah
we belong and unto Him is our return. O Allaah, reward
me for my calamity and compensate me with something
better than it), but Allaah will compensate him with
something better than it." She said, When Abu Salamah died, I
said, who among the Muslims is better than Abu Salamah,
the first household to migrate to the Messenger of
Allaah (peace and blessings of Allaah be upon him)? Then I
said these words, and Allaah compensated me with
the Messenger of Allaah (peace and blessings of Allaah
be upon him).
We ask Allaah to bless you with patience in the face
of your loss, and to compensate you with something
better. And Allaah knows best.
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5201: The difference between sponsoring orphans
and adopting them
Question:
Many refugees are entering the USA from Kosova,
they may be sponsored by christain organizations.
Some brothers want to sponsor the orphans by allowing
them to live in their homes and feeding them. A scholar
here said that it is Haraam to adopt someone in Islaam, and
he discouraged the people from sponsoring the orphans.
My question is, doesn't Islaam allow us to adopt the
orphans, only that the orphan does not change his last name, nor
is he considered the child of the one adopting him.
Answer:
Praise be to Allaah.
There is a difference between adoption and
sponsoring orphans.
A _ Adoption means that a man takes an orphan and
makes him like one of his own children and calling him
after him, so that the orphan is not allowed to marry one of
the man's mahrams; so the sons of the adoptive father
are regarded as brothers of the orphan and his daughters
are regarded as his sisters, and the adoptive father's
sisters are regarded as his paternal aunts, and so on. This
was one of the things that were done during the
first Jaahiliyyah, and some of the Sahaabah carried the
names of their adoptive fathers, as in the case of al-Miqdaad
ibn al-Aswad whose real father's name was `Amr, but he
was called ibn (son of) al-Aswad, after the man who
had adopted him.
This continued into the early days of Islam, until
Allaah forbade that, according to a well-known story. Zayd
ibn Haarithah was called Zayd ibn Muhammad, and he
was the husband of Zaynab bint Jahsh, then Zayd
divorced her.
It was narrated that Anas said: When Zaynab's
`iddah came to an end, the Messenger of Allaah said to Zayd
ibn Haarithah, "Go and tell her about me (that I want to
marry her)." So he went to her and found her kneading
dough. He said, "O Zaynab, good news. The Messenger of
Allaah wants to marry you." She said, "I will not do
anything until I consult with my Lord." Then she got up and
went to her prayer-place, then the Messenger of Allaah
(peace and blessings of Allaah be upon him) came and
entered upon her.
Concerning this, Allaah revealed the words
(interpretation of the meaning):
"And (remember) when you said to him (Zayd
bin Haarithah the freedslave of the Prophet) on whom
Allaah has bestowed grace (by guiding him to Islam) and
you (O Muhammad too) have done favour (by
manumitting him): `Keep your wife to yourself, and fear Allaah.'
But you did hide in yourself (i.e. what Allaah has
already made known to you that He will give her to you
in marriage) that which Allaah will make manifest, you
did fear the people (i.e., their saying that Muhammad
married the divorced wife of his manumitted slave) whereas
Allaah had a better right that you should fear Him. So
when Zayd had accomplished his desire from her (i.e.
divorced her), We gave her to you in marriage, so that (in
future) there may be no difficulty to the believers in respect
of (the marriage of) the wives of their adopted sons
when the latter have no desire to keep them (i.e. they
have divorced them). And Allaah's Command must be fulfilled"
[al-Ahzaab 33:37]
(Narrated by Muslim, 1428)
B _ Allaah has forbidden adoption because it
causes knowledge of people's lineage to be lost, and we
have been commanded to preserve people's lineage.
It was narrated from Abu Dharr (may Allaah be
pleased with him) that he heard the Prophet (peace and
blessings of Allaah be upon him) say: "There is no man
who knowingly calls himself after someone other than
his father but he has committed kufr. Whoever claims
to belong to people to whom he has no ties of blood, let
him take his place in Hell."
(Narrated by al-Bukhaari, 3317; Muslim, 61)
What is meant by "committed kufr" is that he has
done an act of kufr, not that he is beyond the pale of
Islam, because he is forbidding something that Allaah
has permitted and is permitting something that Allaah
has forbidden.
Because forbidding the orphan to marry the daughters
of the adoptive father, for example, is forbidding
something that is permissible that Allaah has not forbidden.
And allowing the orphan to inherit [like a son] from
the adoptive father after he dies is permitting something
that Allaah has forbidden, because the inheritance is the
right of the children who come from his own loins. This
may generate hatred and resentment between the adopted
son and the children of the adoptive father, because it
will cause them to lose out on something that is
rightfully theirs, which will go to this orphan unlawfully who
they know is not entitled to it as they are.
Sponsoring an orphan means that a man brings the
orphan to live in his house, or he sponsors him somewhere
other than his house, without giving him his name or
forbidding that which is permitted or permitting that which
is forbidden, as is the case with adoption. Rather the
one who sponsors an orphan does it as an act of charity.
So there can be no comparison between one who
sponsors an orphan and one who adopts a child, because of
the great difference between them and because
sponsoring orphans is something which is encouraged in Islam.
Allaah says (interpretation of the meaning):
"…And they ask you concerning orphans. Say: The
best thing is to work honestly in their property, and if you
mix your affairs with theirs, then they are your brothers.
And Allaah knows him who means mischief (e.g. to
swallow their property) from him who means good (e.g. to
save their property). And if Allaah had wished, He could
have put you into difficulties. Truly, Allaah is All-Mighty,
All-Wise" [al-Baqarah 2:220]
The Messenger (peace and blessings of Allaah be
upon him) said that sponsoring orphans is a means of
being together with him in Paradise.
It was narrated that Sahl ibn Sa'd said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "I and the one who sponsors an orphan will be like this
in P | 
