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Saturday, 05 September 2015 14:25

Sunnats and Aadaab of Dhul Hijjah

1. Dhul Hijja is from the four sacred months of the Islamic Calender. The four sacred months are Dhul Qa’dah, Dhul Hijja, Muharram and Rajab. The rewards of any good deed done in these months are multiplied, and the sins committed in these months are also regarded as more serious. Allah Ta’ala says:

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّـهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّـهِ يَوْمَ خَلَقَ السَّموتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ (سورة التوبة)

The number of months in the sight of Allah is twelve (in a year), so ordained by Him the day He created the heavens and the earth; from among them four are sacred.

2. The greatness of the first ten days and nights of Dhul Hijja can be gauged by the fact that Allah Ta’ala had taken a Qasm on the first ten nights of Dhul Hijja in the Qur’an Majeed, and special virtues have been recorded in the Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam) regarding these days. Allah Ta’ala says:

وَٱلْفَجْرِ ﴿١﴾ وَلَيَالٍ عَشْرٍ ﴿٢﴾

(Qasam) By the break of dawn and by the ten nights (of Dhul Hijja)

Published in Sunnats of Dhul Hijjah
Thursday, 20 August 2015 11:42

Sunnats and Aadaab of Qurbaani

1. Qurbaani is a great and meritorious ibaadat in Deen. Special mention has been made regarding it in the Holy Qur’aan and its abundant virtues and significance have been emphasised in the Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam). Allah Ta’ala says:

لَن يَنَالَ اللَّـهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَـٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ

It is neither the meat nor the blood (of the animal) that reaches Allah Ta’ala, instead it is the piety of your heart (ikhlaas) that reaches Him.

عن زيد بن أرقم رضي الله عنه قال قال أصحاب رسول الله صلى الله عليه وسلم : يا رسول الله ما هذه الأضاحي ؟ قال : سنة أبيكم إبراهيم عليه السلام. قالوا : فما لنا فيها يا رسول الله ؟ قال : بكل شعرة حسنة . قالوا : فالصوف يا رسول الله ؟ قال : بكل شعرة من الصوف حسنة. رواه أحمد وابن ماجه (مشكوة المصابيح رقم 1476)

Hadhrat Zaid bin Arqam (Radhiallahu Anhu) reports that the Sahaabah (Radhiallahu Anhum) once enquired from Rasulullah (Sallallahu Alaihi Wasallam): O Rasulullah (Sallallahu Alaihi Wasallam), what is the significance of this action of Qurbaani? Nabi (Sallallahu Alaihi Wasallam) replied: “It is the practice of your forefather Hadhrat Ibraahim (Alaihis Salaam).” The Sahaabah then asked, “O Rasulullah (Sallallahu Alaihi Wasallam), What reward will we receive through carrying it out?” Rasulullah (Sallallahu Alaihi Wasallam) replied, “For every strand of hair (on the back of the animal) you will receive a reward.” The Sahaabah then asked: “O Rasulullah (Sallallahu Alaihi Wasallam), what about wool?” Nabi (Sallallahu Alaihi Wasallam) replied: “For every fibre of wool (on the back of the animal) you will receive a reward.”

Published in Sunnats of Qurbaani
Wednesday, 03 June 2015 05:04

Sunnats and Aadaab of Eid

1. To cleanse the mouth using the miswaak.

2. To have a bath (ghusal).

عن ابن عباس رضي الله عنهما قال كان رسول الله صلى الله عليه و سلم يغتسل يوم الفطر ويوم الأضحى (ابن ماجة رقم 1315)

Hadhrat ibn Abbaas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would have a bath on the day of Eid ul Fitr and Eid ul Adha.

3. To dress in one’s best clothes. (i.e. the best clothes in one’s possession, not necessarily new clothes.

عن جابر رضي الله عنهما قال كانت للنبي صلى الله عليه وسلم جبة يلبسها في العيدين، ويوم الجمعة. (ابن خزيمة رقم 1766)

Hadhrat Jaabir (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) had a jubbah (a robe or long garment) that he would wear specially on the days of Eid and the day of Jumuah.

Published in Sunnats of Eid
Monday, 25 May 2015 05:24

Sunnats and Aadaab of Ramadhaan

1. Start preparing for the month of Ramadhaan well in advance. Some of the pious elders would prepare six months in advance.

2. Make a timetable for how one will utilise the valuable moments of Ramadhaan.

عن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال من صام رمضان وعرف حدوده وتحفظ مما ينبغي له أن يتحفظ كفر ما قبله رواه ابن حبان في صحيحه والبيهقي (الترغيب و الترهيب رقم 1474)

Hadhrat Abu Saeed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever fasts the month of Ramadhaan and acknowledges its boundaries and limits and ensures that he fulfils the rights of ramadhann as he ought to fulfil it, all his previous sins will be forgiven.

3. If a person has any outstanding rights in relation to the Creator (e.g. qadha salaah, qadha fasts unpaid zakaat etc) or the creation (e.g. one has oppressed someone or hurt anyone in any way) or any unsettled debts, then before the month of Ramadhaan enters, he should sort out his affairs and fulfil all outstanding obligations in order for him to be able to derive the full blessings of the month of Ramadhaan.

Published in Sunnats of Ramadhaan
Sunday, 24 May 2015 05:05

Sunnats and Aadaab of the Miswaak

1. Make miswaak at the time of wudhu.

قال أبو هريرة عن النبي صلّى اللّه عليه وسلّم لولا أن أشق على أمّتِي لأَمرتهم بالسواك عند كل وضوء. (بخاري تعليقا 1/259)

Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: Had it not been for the fear of my ummah falling into difficulty (due to not being able to uphold the obligation of miswaak), I would have certainly commanded them to make miswaak at the time of every wudhu.

2. The method of holding the miswaak is that one will place his thumb and small finger under the miswaak, and the remainder fingers will be on the upper-side.

3. One should make miswaak of the teeth horizontally and of the tongue vertically.

عن أبي موسى رضي الله عنه قال دخلت على رسول الله صلى الله عليه وسلم وهو يستاك وهو واضع طرف السواك على لسانه يستن إلى فوق فوصف حماد كأنه يرفع سواكه قال حماد ووصفه لنا غيلان قال كان يستن طولا. (مسند أحمد رقم 19737 )

Hadhrat Abu Musa (Radhiallahu Anhu) reports that I once came to Rasulullah (Sallallahu Alaihi Wasallam) at the time he was making miswaak, and I found him making miswaak of his tongue vertically.

عن عطاء بن أبى رباح رضي الله عنه قال قال رسول الله صلى الله عليه وسلم إذا شربتم فاشربوا مصا وإذا استكتم فاستاكوا عرضا (تلخيص الحبير 1/96)

Hadhrat Ataa ibn Abi Rabaah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said, “When you drink, then drink in sips (i.e. avoid gulping it down), and when you make miswaak, then make miswaak (of the teeth) horizontally.


Published in Sunnats of Miswaak
Monday, 20 April 2015 05:05

Shamaail - Hadith 5

عن علي بن أبي طالب قال : لم يكن النبي صلى الله عليه وسلم بالطويل ولا بالقصير ، شثن الكفين والقدمين ، ضخم الرأس ، ضخم الكراديس ، طويل المسربة ، إذا مشى تكفأ تكفؤا كأنما ينحط من صبب ، لم أر قبله ولا بعده مثله ، صلى الله عليه وسلم.

Hadhrat Ali (Radiyallahu Anhu) reports: “Rasulullah (Sallallahu Alaihi Wasallam) was neither very tall nor short. The mubaarak hands and feet were well-built and fully fleshed. (These qualities are praiseworthy qualities in a man as it denotes strength and courage, though it is not regarded as praiseworthy qualities for a woman). He had a large head (i.e. in due proportion to his mubaarak body). The joints of the bones were also large (i.e. every aspect of his mubaarak body was developed completely). There was a thin line of hair from the mubaarak chest (moving straight down) to the mubaarak navel. When Rasulullah (Sallallahu Alaihi Wasallam) walked, (on account of his humble manner of walking) it was as though he was walking down from a high place.” (i.e. he never walk with his chest out in boastfulness and pride). Hadhrat Ali (Radhiallahu Anhu) further says, “I had never seen anyone like him neither before him, nor after him.”


Generally the intention for mentioning this type of expression ‘I did not see anyone like him’ is to exaggerate and over-emphasize the degree of the exceptional beauty possessed by a person and his beauty being unparallel. However in the case of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam), there is really no exaggeration as words can never do justice in capturing the complete beauty of the mubaarak appearance of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). Allamah Munaawi wrote that every believer should hold the belief that Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) was unique in his beauty, sterling qualities and mubaarak attributes, and that no other person can ever be compared with Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). This is not merely a belief, rather it is a reality. The books on seerah (history of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam)) and Ahaadith are replete with descriptions of his beautiful qualities. Therein it is stated that Allah Ta’ala bestowed fully on Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) all the inner kamaalaat (perfection) and zaahiri (apparent) beauty. Two verses (couplets) are narrated from Hadhrat Aayesha (Radiyallahu Anha), the meaning of which is, ‘If the friends of Zulaykha could see the blessed face of Rasulullah (Sallallahu Alaihi Wasallam), they would have cut their hearts instead of their hands.’ How true are the words of Hadhrat Aayesha (Radiyallahu Anha)! If you wish to read more about the love of the Sahaabah (Radiyallahu Anhum) – male and female- for Sayyidina Rasulullah (Sallallahu Alaihi Wasallam), then read chapter 8 of my book ‘Stories of the Sahaabah’ (Radiyallahu Anhum).

Published in Shamaail
Monday, 20 April 2015 05:02

Shamaail - Hadith 4

عن البراء بن عازب قال : ما رأيت من ذي لمة في حلة حمراء أحسن من رسول الله ، له شعر يضرب منكبيه ، بعيد ما بين المنكبين ، لم يكن بالقصير ولا بالطويل.

Hadhrat Baraa’ bin Aazib (Radiyallahu Anhu) reports: I have never seen anyone with long hair and dressed in red-coloured clothing more handsome than Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). His hair reached his shoulders. The area between his mubaarak shoulders was broad. He was neither very tall nor very short (instead his height was moderate, slightly inclined towards being tall).



The description of the mubaarak hair of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) recorded in this Hadith differs from the description given in the aforementioned Hadith which states that the length of his mubaarak hair was till his earlobes. In reality there is no contradiction between these both Ahaadith, as it is known that the hair does not always remain the same length. At times the hair is short, and at times, it grows and becomes long. At times one intentionally shortens one’s hair and at times one allows it to grow long.

Published in Shamaail
Monday, 20 April 2015 04:51

Shamaail - Hadith 3

عن البراء بن عازب قال : كان رسول الله صلى الله عليه وسلم رجلا مربوعا بعيد ما بين المنكبين ، عظيم الجمة إلى شحمة أذنيه ، عليه حلة حمراء ، ما رأيت شيئا قط أحسن منه.

Hadhrat Baraa’ bin Aazib (Radiyallahu Anhu) relates: “Rasulullah (Sallallahu Alaihi Wasallam) was a man of medium height (however slightly taller than medium height as was explained before), he had broad shoulders (from which we understand that he had a broad chest), he had dense hair which reached his mubaarak ear-lobes. He wore a red-striped pair of clothes (i.e. red-striped lungi and shawl). I never saw anything more handsome than him (i.e. Sayyidina Rasulullah (Sallallahu Alaihi Wasallam).”



In this Hadith, the words رجلا مربوعا is mentioned, which if the letter ‘jeem’ is read with a ‘dhamma’, then it would translate as ‘a man’. This meaning could be intended. In this case the word رجل was added for the purpose of joining. In the Arabic language there are certain similar words which don’t give any extra meaning in the sentence, however it was brought for the purpose of joining other words with it. (i.e. the word مربوع is an attribute describing something. Hence, when the word رجل was brought, one will understand that this quality is in reference to the mubaarak height of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). Though the meaning would have been completely understood without adding the word رجل, however it was brought for further clarification). Some Muhadditheen are of the opinion that this word is read with a ‘kasra’ on the ‘jeem’, and thus would translate as ‘between straight and curly’. In this case the word will be in reference to the description of the mubaarak hair of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam), and as explained before, his mubaarak hair had a slight curl in it. From this Hadith, some ulama deduce that it is permissible for men to wear red-coloured clothing. However, according to the Hanafis, there are some details in regard to this issue (which are mentioned in the books of fiqh). Therefore before one chooses to wear red-coloured clothing, one should refer to the ulama and find out regarding its permissibility.

The ulama have written that in this Hadith the Sahaabi mentioned that he did not see ‘anything’ more handsome and beautiful than Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). The word ‘anything’ indicates towards the fact that Sayyidina Rasulullah (Sallallahu Alaihi Wasallam)’s beauty did not only excel the human species, instead it also excelled every other creation of Allah Ta’ala e.g. the moon, sun, and every other creation.

Published in Shamaail
Saturday, 14 March 2015 14:42

Shamaail - Hadith 2

عن أنس بن مالك رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم ربعة ، ليس بالطويل ولا بالقصير ، حسن الجسم ، وكان شعره ليس بجعد ولا سبط أسمر اللون ، إذا مشى يتكفأ.

Hadhrat Anas (Radiyallahu Anhu) reports: “Rasulullah (Sallallahu Alaihi Wasallam) was of a medium stature. He was neither very tall nor short. He was very handsome of medium built and his hair was neither very curly nor very straight (but slightly curly and wavy). He had a wheat-coloured complexion. When he walked, he leaned forward slightly.



In this Hadith, Hadhrat Anas (Radiyallahu Anhu) states that the complexion of Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) was wheat coloured. In the previous hadith, also narrated by Hadhrat Anas (Radiyallahu Anhu), he states that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) did not have a wheat-coloured complexion (as explained in the translation of the previous Hadith). In reality there is no contradiction between these two Ahaadith. Instead, the essence of both Ahaadith is that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam)’s complexion did not contain within it a deep wheat-colour which is inclining towards darkness and which would cause the beauty and fairness to decrease. Rather, he was extremely fair in complexion with extraordinary beauty with a slight tinge of wheat-colour within it.

In this Hadith, the word يتكفأ is used in describing the mubaarak manner in which Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) walked. The ulama translate this word in several ways. Some say it means to walk in a fast pace. Others are of the opinion that it means to lean a bit forward while walking. Yet others say that it means to lift up one’s legs while walking (and not drag it). All three translations are correct because the mubaarak walk of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) contained all three descriptions and the word يتكفأ also conveys these three meanings. Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) walked quickly and not like some men who adopt the walk of women. It was also the noble habit of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) to walk in a way of humility with his head and shoulders leaning slightly forward. He did not walk with his chest pushed out in pride. He lifted his legs as men do while walking and did not drag his legs on the ground.

Published in Shamaail

The author has quoted in this chapter those Ahaadith that have been narrated on the noble features of Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam). It is impossible to accurately describe the actual beauty and elegance of Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam). To capture and describe in words his appearance is beyond one’s capability, but the Sahaabah (Radiyallahu Anhum) have endeavoured, according to their capabilities, to preserve what little they could, of which some is written here.

Qurtubi (Rahmatullahi Alaihi) writes: “The full beauty and elegance of Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) has not been made manifest to the people of this world, otherwise it would not have been possible for man to look at him.” The Sahaabah (Radiyallahu Anhum) have done the ummah an immense favour by conveying to them the perfect attributes, qualities and knowledge of Rasulullah (Sallallahu Alaihi Wasallam), as well as explained to them his apparent beauty and grandeur. When an unfulfilled lover is deprived of meeting the beloved, then he stands in front of the beloved’s house remembering the features of his beloved, in an attempt to gain some solace. It is from habits and features that the heart is appeased.

Imaam Tirmizi (Rahmatullahi Alaihi) has collected about 400 Ahaadith and divided them into 55 chapters. In the first chapter, 14 Ahaadith are quoted.

عن أنس رضي الله عنه قال: كان رسول الله صلى الله عليه و سلم ليس بالطويل البائن ولا بالقصير ولا بالأبيض الأمهق ولا بالآدم ولا بالجعد القطط ولا بالسبط بعثه الله على رأس أربعين سنة فأقام بمكة عشر سنين وبالمدينة عشرا وتوفاه الله على رأس ستين سنة وليس في رأسه ولحيته عشرون شعرة بيضاء. قال أبو عيسى هذا حديث حسن صحيح

Hadhrat Anas (Radiyallahu Anhu) reports: Rasulullah (Sallallahu Alaihi Wasallam) was neither very tall nor was he short (like a dwarf or midget). In complexion he was neither extremely white (like lime), nor wheat brown (or so brown inclining towards a dark complexion. Rather Rasulullah (Sallallahu Alaihi Wasallam)’s mubaarak countenance and body was full of noor (illumination), even more than the noor of the 14th moon). The hair of Rasulullah (Sallallahu Alaihi Wasallam) was neither very straight nor very curly (but slightly curly and wavy). When he reached the age of forty, Allah Ta’ala granted him nubuwwah. He lived in Makkah Mukarramah for ten years (the complete explanation will be given in the commentary), and in Madinah Munawwarah for ten years. He passed away at the age of sixty. At that time there was not even twenty strands of white hair on his mubaarak hair and beard.


Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) was of a medium stature, but slightly taller than the medium height. This has been clearly reported in a narration from Sayyidina Hind bin Abi Haalah (Radiyallahu Anhu) and others. An objection may arise concerning these two Ahaadith, that it is stated in one hadith that when Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) used to stand up in a group, he appeared to be the tallest amongst them. However, this was not due to his height, but was a result of a mu’jizah (miracle). This miracle was in order that no one could be seen greater than Rasulullah (Sallallahu Alaihi Wasallam) in his outward, external beauty as no one was equal to him in his inward splendour and beauty.

It is stated in the above-mentioned hadith that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) lived after nubuwwah in Makkah Mukarramah for ten years. For this reason it is stated that he attained the age of sixty years. However this is contrary to what has been reported in the other Ahaadith, where it is stated that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) lived there for thirteen years and attained the age of sixty three years. In some Ahaadith it is stated that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) attained the age of sixty five years. At the end of this kitaab (Shamaail Tirmizi), Imaam Tirmizi will mention all three ahaadith with the chain of narrators. Imaam Bukhaari (Rahmatullahi Alaih) says: ‘Most narrations show that Rasulullah (Sallallahu Alaihi Wasallam) lived for sixty three years.’

The ulama have presented two explanations in order to reconcile these Ahaadith:

The first explanation is that Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) received Nubuwwah at the age of forty and Risaalah three years later, and thereafter he lived for ten years in Makkah Mukarramah. According to this, the three years between the time he received Nubuwwah and Risaalah have been omitted in the Hadith under discussion.

The second explanation is that among the Arabs, generally when counting and calculating, they used to omit the fractions and round off the number. For this reason, Sayyiduna Anas (Radiyallahu Anhu) has only calculated in tens in his narration and omitted the units.

In the hadith where the age of Rasulullah (Sallallahu Alaihi Wasallam) is shown as sixty five, then the reason is that the years of birth and death have been counted separately. In short, the content of all the Ahaadith is the same. According to most authentic Ahaaadith, the age of Sayyiduna Rasulullah (Sallallahu Alaihi Wasallam) was sixty three years, therefore all the other Ahaadith will corroborate this.

Published in Shamaail