Sûrah Al-Fâtihah: It’s Names & Virtues

بسم الله الرحمن الرحيم

1. In the Name of Allâh, The Most Merciful, The Bestower of Mercy.  
2. All the praises and thanks be to Allâh, the Lord of the ‘Alamin (mankind, jinns and all that exists). 
3. The Most Merciful, The Bestower of Mercy.  
4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)  
5. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).  
6. Guide us to the Straight Way 
7. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians). [Sûrah Al-Fâtihah 1:1-7]

The revelation of Sûrah Al-Fâtihah

Al-Fâtihah was revealed in Makkah as Ibn ‘Abbâs, Qatâdah and Abû Al-‘Âliyah stated.

Allâh said,

﴿وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي﴾

(And indeed, We have bestowed upon you the seven Mathani) (seven repeatedly recited verses), (i.e. Sûrah Al-Fâtihah) (15:87).


The names of Sûrah Al-Fâtihah

1) Umm al-Kitâb (The Mother of the Book)

2) Umm al-Qur’ân (The Mother of the Qur’ân)

3) Sab al-Mathânî (The Seven Oft-Repeated Verses)

4) Al-Qur’ân al-Adhîm (The Great Qur’ân)

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ ‏{‏ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ‏}‏ أُمُّ الْقُرْآنِ وَأُمُّ الْكِتَابِ وَالسَّبْعُ الْمَثَانِي ‏”

Abû Hurairah reported the Messenger of Allah (ﷺ) as saying: All praise be to Allâh, the Lord of the ‘âlamîn” (1) is The mother of the Qur’ân, The mother of the Book, and The seven oft-repeated verses. (Abû Dawûd 1457. Declared Sahîh by Al-Albânî)

And in another narration [Abu Dawûd 1456. Declared Sahîh by Al-Albânî] he (ﷺ) said:  ‏”‏ ‏{‏ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ‏}‏ وَهِيَ السَّبْعُ الْمَثَانِي الَّتِي أُوتِيتُ وَالْقُرْآنُ الْعَظِيمُ ‏”

It is: “Praise be to Allâh, the Lord of the Universe” which is the seven oft-repeated verses, and The Great Qur’ân.

Imam Bukhârî said: It is called Umm Al-Kitâb, because the Qur’ân starts with it and because the prayer is started by reciting it. (Sahîh Bukhari, Kitâb At-Tafsîr:1)

5) Al-Fâtihah (The Opener)

Imâm Ibn Kathîr said: This Sûrah is called Al-Fâtihah, that is, the Opener of the Book, the Sûrah with which prayers are begun. (Tafsîr Ibn Kathîr 1)

6) Al-Hamd (The Praise) & As-Salâh (The Prayer)

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ مَنْ صَلَّى صَلاَةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهْىَ خِدَاجٌ – ثَلاَثًا – غَيْرُ تَمَامٍ ‏”‏ ‏.‏ فَقِيلَ لأَبِي هُرَيْرَةَ إِنَّا نَكُونُ وَرَاءَ الإِمَامِ ‏.‏ فَقَالَ اقْرَأْ بِهَا فِي نَفْسِكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏”‏ قَالَ اللَّهُ تَعَالَى قَسَمْتُ الصَّلاَةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ الْعَبْدُ ‏{‏ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ‏}‏ ‏.‏ قَالَ اللَّهُ تَعَالَى حَمِدَنِي عَبْدِي وَإِذَا قَالَ ‏{‏ الرَّحْمَنِ الرَّحِيمِ‏}‏ ‏.‏ قَالَ اللَّهُ تَعَالَى أَثْنَى عَلَىَّ عَبْدِي ‏.‏ وَإِذَا قَالَ ‏{‏ مَالِكِ يَوْمِ الدِّينِ‏}‏ ‏.‏ قَالَ مَجَّدَنِي عَبْدِي – وَقَالَ مَرَّةً فَوَّضَ إِلَىَّ عَبْدِي – فَإِذَا قَالَ ‏{‏ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ‏}‏ ‏.‏ قَالَ هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ ‏.‏ فَإِذَا قَالَ ‏{‏ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ * صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ‏}‏ ‏.‏ قَالَ هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ ‏”‏ ‏.‏ قَالَ سُفْيَانُ حَدَّثَنِي بِهِ الْعَلاَءُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ يَعْقُوبَ دَخَلْتُ عَلَيْهِ وَهُوَ مَرِيضٌ فِي بَيْتِهِ فَسَأَلْتُهُ أَنَا عَنْهُ

Abû Hurairah reported: The prophet of Allâh (ﷺ) said: If anyone observes prayer in which he does not recite Umm al-Qur’ân, It is deficient [he said this three times] and not complete. It was said to Abû Hurairah: At times we are behind the Imâm. He said: Recite it inwardly, for he had heard the Messenger of Allâh (ﷺ) declare that Allâh the Exalted had said: I have divided the prayer (i.e Al-Fâtihah) into two halves between Me and My servant, and My servant will receive what he asks. When the servant says: Praise be to Allâh, the Lord of the universe, Allâh the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allâh the Most High says: My servant has lauded Me. And when he (the servant) says: Master of the Day of judgment, He remarks: My servant has glorified Me. and sometimes He would say: My servant entrusted (his affairs) to Me. And when he (the worshipper) says: You alone do we worship and You alone do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom You have bestowed your favour and not of those who have earned Your Anger, nor of those who have gone astray, He (Allâh) says: This is for My servant, and My servant will receive what he asks for. Sufyân said: ‘Ala b. ‘Abd al-Rahmân b. Ya’qûb narrated it to me when I went to him and he was confined to his home on account of illness, and I asked him about it. (Sahîh Muslim 395)

Imâm Ibn Kathîr said: Al-Fâtihah was called the Salâh, because reciting it is a condition for the correctness of Salâh (prayer). (Tafsîr Ibn Kathîr 1)

7) Ar-Ruqyah (The Remedy) / Ash-Shifâ (The Cure)

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ أَنَّ نَاسًا مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم أَتَوْا عَلَى حَىٍّ مِنْ أَحْيَاءِ الْعَرَبِ فَلَمْ يَقْرُوهُمْ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ لُدِغَ سَيِّدُ أُولَئِكَ فَقَالُوا هَلْ مَعَكُمْ مِنْ دَوَاءٍ أَوْ رَاقٍ فَقَالُوا إِنَّكُمْ لَمْ تَقْرُونَا، وَلاَ نَفْعَلُ حَتَّى تَجْعَلُوا لَنَا جُعْلاً‏.‏ فَجَعَلُوا لَهُمْ قَطِيعًا مِنَ الشَّاءِ، فَجَعَلَ يَقْرَأُ بِأُمِّ الْقُرْآنِ، وَيَجْمَعُ بُزَاقَهُ، وَيَتْفِلُ، فَبَرَأَ، فَأَتَوْا بِالشَّاءِ، فَقَالُوا لاَ نَأْخُذُهُ حَتَّى نَسْأَلَ النَّبِيَّ صلى الله عليه وسلم فَسَأَلُوهُ فَضَحِكَ وَقَالَ ‏ “‏ وَمَا أَدْرَاكَ أَنَّهَا رُقْيَةٌ، خُذُوهَا، وَاضْرِبُوا لِي بِسَهْمٍ ‏”

Narrated by Abû Sa’îd Al-Khudrî: Some of the companions of the Prophet (ﷺ) came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet (ﷺ) ), “Have you got any medicine with you or anybody who can treat with Ruqya?” The Prophet’s companions said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep. One of them (the Prophet’s companions) started reciting Sûrah Al-Fâtihah and gathering his saliva and spitting it (at the snake-bite). The patient got cured and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Sûrah Al-Fâtihah is a Ruqya? Take it (flock of sheep) and assign a share for me.” (Sahih Bukhârî 5736)


Other Virtues of Al-Fâtihah

– عَنْ أَبِي سَعِيدِ بْنِ الْمُعَلَّى، قَالَ كُنْتُ أُصَلِّي فَدَعَانِي النَّبِيُّ صلى الله عليه وسلم فَلَمْ أُجِبْهُ قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي كُنْتُ أُصَلِّي‏.‏ قَالَ ‏”‏ أَلَمْ يَقُلِ اللَّهُ ‏{‏اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ‏}‏ ثُمَّ قَالَ أَلاَ أُعَلِّمُكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ ‏”‏‏.‏ فَأَخَذَ بِيَدِي فَلَمَّا أَرَدْنَا أَنْ نَخْرُجَ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّكَ قُلْتَ لأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ مِنَ الْقُرْآنِ‏.‏ قَالَ ‏”‏‏{‏الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ‏}‏ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ ‏”‏‏.

– Narrated by Abû Sa’îd Al-Mu’allâ :While I was praying, the Prophet (ﷺ) called me but I did not respond to his call. Later I said, “O Allâh’s Messenger! I was praying.” He said, “Didn’t Allâh say: ‘O you who believe! Give your response to Allâh (by obeying Him) and to His Messenger when he calls you’?” (8.24) He then said, “Shall I not teach you the greatest Sûrah in the Qur’ân?” He said, ‘(It is), ‘Praise be to Allâh, the Lord of the worlds. ‘ (i.e., Sûrah Al-Fâtihah) which consists of seven repeatedly recited Verses and the Magnificent Qur’ân which was given to me.” (Sahîh Bukhârî 5006)

عَنِ ابْنِ عَبَّاسٍ، قَالَ بَيْنَمَا جِبْرِيلُ قَاعِدٌ عِنْدَ النَّبِيِّ صلى الله عليه وسلم سَمِعَ نَقِيضًا مِنْ فَوْقِهِ فَرَفَعَ رَأْسَهُ فَقَالَ هَذَا بَابٌ مِنَ السَّمَاءِ فُتِحَ الْيَوْمَ لَمْ يُفْتَحْ قَطُّ إِلاَّ الْيَوْمَ فَنَزَلَ مِنْهُ مَلَكٌ فَقَالَ هَذَا مَلَكٌ نَزَلَ إِلَى الأَرْضِ لَمْ يَنْزِلْ قَطُّ إِلاَّ الْيَوْمَ فَسَلَّمَ وَقَالَ أَبْشِرْ بِنُورَيْنِ أُوتِيتَهُمَا لَمْ يُؤْتَهُمَا نَبِيٌّ قَبْلَكَ فَاتِحَةُ الْكِتَابِ وَخَوَاتِيمُ سُورَةِ الْبَقَرَةِ لَنْ تَقْرَأَ بِحَرْفٍ مِنْهُمَا إِلاَّ أُعْطِيتَ

– Ibn ‘Abbâs narrated that while Jibrîl was sitting with the Prophet (ﷺ) he heard a creaking sound above him. He lifted his head and said: This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Fâtihah Al-Kitâb and the concluding verses of Sûrah al-Baqarah. You will never recite a letter from them for which you will not be given (the blessings they contain). (Sahîh Muslim 806)

وعن أنس رضى الله عنه قال: قال فالتفت النَّبيُّ صلَّى اللهُ عليه وسلَّم فقال ألا أخبِرُك بأفضلِ القرآنِ قال بلى فتلا { الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ}

– Anas narrated that the Prophet (ﷺ) said: Should I not inform you of the most noble and excellent part of the Qur’ân? He then recited : ‘All Praise and Thanks are due to Allâh, Lord of the ‘Âlamîn.’ (An-Nasâ’i, Al-Kubrâ 8011. Declared Sahîh by Al-Albânî)

The Importance of Prayer (Salâh)

بسم الله الرحمن الرحيم

Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salâh (i.e. the best prayer – ‘Asr). And stand before Allâh with obedience [Surah Al-Baqarah 2:238].
  • The 5 daily prayers were made obligatory during the Prophets Miraculous Night Journey (Al-Isrâ wa Al-Mi’râj)

The Prophet صلى الله عليه وسلم said:

فَأَوْحَى اللَّهُ إِلَىَّ مَا أَوْحَى فَفَرَضَ عَلَىَّ خَمْسِينَ صَلاَةً فِي كُلِّ يَوْمٍ وَلَيْلَةٍ فَنَزَلْتُ إِلَى مُوسَى صلى الله عليه وسلم فَقَالَ مَا فَرَضَ رَبُّكَ عَلَى أُمَّتِكَ قُلْتُ خَمْسِينَ صَلاَةً قَالَ ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ فَإِنَّ أُمَّتَكَ لاَ يُطِيقُونَ ذَلِكَ فَإِنِّي قَدْ بَلَوْتُ بَنِي إِسْرَائِيلَ وَخَبَرْتُهُمْ ‏.‏ قَالَ فَرَجَعْتُ إِلَى رَبِّي فَقُلْتُ يَا رَبِّ خَفِّفْ عَلَى أُمَّتِي ‏.‏ فَحَطَّ عَنِّي خَمْسًا فَرَجَعْتُ إِلَى مُوسَى فَقُلْتُ حَطَّ عَنِّي خَمْسًا ‏.‏ قَالَ إِنَّ أُمَّتَكَ لاَ يُطِيقُونَ ذَلِكَ فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ ‏.‏ – قَالَ – فَلَمْ أَزَلْ أَرْجِعُ بَيْنَ رَبِّي تَبَارَكَ وَتَعَالَى وَبَيْنَ مُوسَى – عَلَيْهِ السَّلاَمُ – حَتَّى قَالَ يَا مُحَمَّدُ إِنَّهُنَّ خَمْسُ صَلَوَاتٍ كُلَّ يَوْمٍ وَلَيْلَةٍ لِكُلِّ صَلاَةٍ عَشْرٌ فَذَلِكَ خَمْسُونَ صَلاَةً

Then Allâh revealed to me a revelation and He made obligatory for me fifty prayers every day and night. Then I went down to Mûsâ (peace be upon him) and he said: What has your Lord enjoined upon your Ummah? I said: Fifty prayers. He said: Return to Your Lord and beg for reduction (in the number of prayers), for your community shall not be able to bear this burden. as I have put to test the children of Isra’îl and tried them (and found them too weak to bear such a heavy burden). He (the Prophet) said: I went back to my Lord and said: My Lord, make things lighter for my Ummah. (The Lord) reduced five prayers for me. I went down to Musa and said. (The Lord) reduced five (prayers) for me, He said: Verily your Ummah shall not be able to bear this burden; return to Your Lord and ask Him to make things lighter. I then kept going back and forth between my Lord Blessed and Exalted and Mûsâ, till He said: There are five prayers every day and night. (Sahîh Muslim 162)


  • The first thing that one will be reckoned with on The Day of Judgement is Salâh

The Prophet صلى الله عليه وسلم said:

إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ صَلاَتُهُ فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ فَإِنِ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْءٌ قَالَ الرَّبُّ عَزَّ وَجَلَّ انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّعٍ فَيُكَمَّلَ بِهَا مَا انْتَقَصَ مِنَ الْفَرِيضَةِ ثُمَّ يَكُونُ سَائِرُ عَمَلِهِ عَلَى ذَلِكَ

Indeed the first deed by which a servant will be called to account on the Day of Resurrection is his Salâh. If it is sound, he is successful and saved, but if it is defective, he has failed and lost. So if something is deficient in his obligatory (prayers) then the Lord, Mighty and Sublime says: ‘Look! Are there any voluntary (prayers) for my worshipper?’ So with them, what was deficient in his obligatory (prayers) will be completed. Then the rest of his deeds will be treated like that. (At-Tirmidhî 413. Declared Sahîh by Al-Albânî)


  • The Salâh is from the best of deeds

The Prophet صلى الله عليه وسلم said:

وَاعْلَمُوا أَنَّ مِنْ أَفْضَلِ أَعْمَالِكُمُ الصَّلاَةَ

Know that among the best of your deeds is Salâh. (Ibn Mâjah 278. Declared Sahîh by Al-Albânî)


  • The Salâh expiates (minor) sins

The Prophet صلى الله عليه وسلم said:

الصَّلَوَاتُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّرَاتٌ مَا بَيْنَهُنَّ إِذَا اجْتَنَبَ الْكَبَائِرَ ‏

The five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadân to Ramadân are expiations for the (sins) committed in between (their intervals) provided one shuns the major sins. (Sahîh Muslim 233)

He صلى الله عليه وسلم also said:

أَرَأَيْتُمْ لَوْ أَنَّ نَهَرًا بِبَابِ أَحَدِكُمْ، يَغْتَسِلُ فِيهِ كُلَّ يَوْمٍ خَمْسًا، مَا تَقُولُ ذَلِكَ يُبْقِي مِنْ دَرَنِهِ ‏”‏‏.‏ قَالُوا لاَ يُبْقِي مِنْ دَرَنِهِ شَيْئًا‏.‏ قَالَ ‏”‏ فَذَلِكَ مِثْلُ الصَّلَوَاتِ الْخَمْسِ، يَمْحُو اللَّهُ بِهَا الْخَطَايَا

If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Prophet (ﷺ) added, “That is the example of the five prayers with which Allâh blots out (annuls) evil deeds. (Sahîh Bukhârî 528)


  • Sins fall away during bowing & prostrating

The Prophet صلى الله عليه وسلم said:

إِنَّ الْعَبْدَ إِذَا قَامَ يُصَلِّي أُتِيَ بِذُنُوبِهِ فَوَضَعَتْ عَلَى رَأْسِهِ أَوْ عَاتِقِهِ فَكُلَّمَا رَكَعَ أَوْ سَجَدَ تَسَاقَطَتْ عَنْهُ

Verily, when a servant stands to pray, his sins are placed on top of his head and shoulders. Every time he bows or prostrates, they fall away from him. (Ibn Hibbân 1734. Declared Sahîh by Al-Albânî, Sahîh Al-Jâmi’ 1671)


  • For every prostration, Allâh erases 1 sin, records 1 good deed & raises him by 1 degree (in status)

The Prophet صلى الله عليه وسلم said:

مَا مِنْ عَبْدٍ يَسْجُدُ لِلَّهِ سَجْدَةً إِلاَّ كَتَبَ اللَّهُ لَهُ بِهَا حَسَنَةً وَمَحَا عَنْهُ بِهَا سَيِّئَةً وَرَفَعَ لَهُ بِهَا دَرَجَةً فَاسْتَكْثِرُوا مِنَ السُّجُودِ

No one prostrates to Allâh but Allâh will record one Hasanah (good reward) for him, and will erase thereby one bad deed and raise him in status one degree. So prostrate a great deal. (Ibn Mâjah 1424. Declared Sahîh by Al-Albânî)


  • They (Salâh al-Fajr & al-‘Asr) are a means to entering Paradise & a means of avoiding the Hellfire

He صلى الله عليه وسلم said:

مَنْ صَلَّى الْبَرْدَيْنِ دَخَلَ الْجَنَّةَ

Whoever prays the two cool prayers (`Asr and Fajr) will go to Paradise. (Sahîh Bukhârî 574)

The Prophet صلى الله عليه وسلم said:

لَنْ يَلِجَ النَّارَ أَحَدٌ صَلَّى قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا

He who observes prayer before the rising of the sun and its setting, i.e. the dawn prayer and the afternoon prayer, would not enter the (Hell) fire. (Sahîh Muslim 634)


  • Hellfire is forbidden from touching the marks of prostration

The prophet صلى الله عليه وسلم said:

أَمَرَ الْمَلاَئِكَةَ أَنْ يُخْرِجُوا مِنَ النَّارِ مَنْ كَانَ لاَ يُشْرِكُ بِاللَّهِ شَيْئًا، مِمَّنْ أَرَادَ اللَّهُ أَنْ يَرْحَمَهُ مِمَّنْ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ، فَيَعْرِفُونَهُمْ فِي النَّارِ بِأَثَرِ السُّجُودِ، تَأْكُلُ النَّارُ ابْنَ آدَمَ إِلاَّ أَثَرَ السُّجُودِ، حَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ

He (Allâh) will then order the angels to take out of the Fire all those who used to worship none but Allâh from among those whom Allâh wanted to be merciful to and those who testified (in the world) that none has the right to be worshipped but Allâh. The angels will recognise them in the Fire by the marks of prostration, for the Fire will eat up all the human body except the marks of prostration as Allâh has forbidden the Fire to eat the marks of prostration. (Sahîh Bukhârî 7437)


  • Not performing Salah is a major sin & an act of disbelief (kufr)

The Prophet صلى الله عليه وسلم said:

الْعَهْدُ الَّذِي بَيْنَنَا وَبَيْنَهُمُ الصَّلاَةُ فَمَنْ تَرَكَهَا فَقَدْ كَفَرَ

The covenant that distinguishes between us and them is prayer; so whoever leaves it, he has committed disbelief (Kufr). (At-Tirmidhî 1079. Declared Sahîh by Al-Albânî)

He صلى الله عليه وسلم also said:

بَيْن الرَّجل وَبَيْن الشِّرْكِ وَالكُفر ترْكُ الصَّلاةِ

Between a man and shirk and kufr there stands his neglect of the prayer. (Sahîh Muslim 82)

عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ الْعُقَيْلِيِّ، قَالَ كَانَ أَصْحَابُ مُحَمَّدٍ صلى الله عليه وسلم لاَ يَرَوْنَ شَيْئًا مِنَ الأَعْمَالِ تَرْكُهُ كُفْرٌ غَيْرَ الصَّلاَةِ

Narrated by ‘Abdullâh ibn Shaqîq Al-‘Uqayli:The Companions of Muhammad (ﷺ) didn’t consider leaving anything to be disblief except for the Salah. (At-Tirmidhî 2622. Declared Sahîh by Al-Albânî)


  • The dangers of missing Salâh al-‘Asr

The Prophet صلى الله عليه وسلم said:

Whoever misses the `Asr prayer then it is as if he lost his family and property. (Sahîh Bukhârî 552)

He صلى الله عليه وسلم said:

مَنْ تَرَكَ صَلاَةَ الْعَصْرِ فَقَدْ حَبِطَ عَمَلُهُ

Whoever leaves the ‘Asr prayer, all his (good) deeds will be nullified. (Sahîh Bukhârî 553)

Eating Meat Is From The Sunnah

بسم الله الرحمن الرحيم

Indeed in the Messenger of Allâh you have a good example to follow for him who hopes in (the Meeting with) Allâh and the Last Day and remembers Allâh much (Al-Ahzâb 33:21)
  • Allâh has permitted that which is Halâl [lawful] & Tayyib [pure]

﴿يـأَيُّهَا النَّاسُ كُلُواْ مِمَّا فِى الاٌّرْضِ حَلَـلاً طَيِّباً وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ﴾

O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaytân (Satan). Verily, he is to you an open enemy. (Al-Baqarah 2:168)

Ibn Kathîr says: He (Allâh) has allowed them to eat any of the pure lawful things on the earth that do not cause harm to the body or the mind. (Tafsîr Ibn Kathîr 2:168)

﴿فَكُلُواْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَـتِهِ مُؤْمِنِينَ ﴾

So eat of that on which Allâh’s Name has been mentioned, if you are believers in His Ayât. (Al-An’âm 6:118)

Ibn Kathîr says: This is a statement of permission from Allâh, for His servants, allowing them to eat the slaughtered animals werein His Name was mentioned when slaughtering them. (Tafsîr Ibn Kathîr 6:118)


  • It is prohibited to make unlawful that which Allâh has made lawful

﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُحَرِّمُواْ طَيِّبَـتِ مَآ أَحَلَّ اللَّهُ لَكُمْ وَلاَ تَعْتَدُواْ إِنَّ اللَّهَ لاَ يُحِبُّ الْمُعْتَدِينَ – وَكُلُواْ مِمَّا رَزَقَكُمُ اللَّهُ حَلَـلاً طَيِّباً وَاتَّقُواْ اللَّهَ الَّذِى أَنتُم بِهِ مُؤْمِنُونَ ﴾

O you who believe! Make not unlawful the Tayyibat (all that is good as regards foods, things, deeds, beliefs, persons, etc.) which Allâh has made lawful to you, and transgress not. Verily, Allâh does not like the transgressors. And eat of the things which Allâh has provided for you, lawful and good, and fear Allâh in Whom you believe. (Al-Mâ’idah 5:87-88)

Ibn Kathîr says: ‘Alî ibn Abû Talhah said that Ibn ‘Abbâs said, “This Âyah ﴿5:87﴾ was revealed about some of the Companions of the Prophet who said,’We should cut off our male organs, abandon the desires of this life and travel in the land, just as the Ruhban (monks) do.’ When the Prophet heard of this statement, he summoned them and asked them if they made this statement and they answered `Yes.’ The Prophet said,

«لكِنِّي أَصُومُ وَأُفْطِرُ، وَأُصَلِّي، وَأَنَامُ، وَأَنْكِحُ النِّسَاءَ، فَمَنْ أَخَذَ بِسُنَّتِي فَهُوَ مِنِّي، وَمَنْ لَمْ يَأْخُذْ بِسُنَّتِي فَلَيْسَ مِنِّي»

(I fast and break my fast, pray and sleep, and marry women. Whoever follows my Sunnah is of me, and whoever abandons my Sunnah is not of me.)” (Ibn Abî Hâtim)

In another narration [Minhâj As-Sunnah of Ibn Taymiyyah 4/29 |Sahîh Bukhârî 5063 | Sahîh Muslim 1401]

‘Â’ishah said that some of the Companions asked the wives of the Prophet about the acts of worship that he performed in private. One of them said, “I will not eat meat,” another said, “I will not marry women,” while the third said, “I will not sleep on the bed.” When the Prophet heard this statement, he said,

«مَا بَالُ أَقْوَامٍ يَقُولُ أَحَدُهُمْ كَذَا وَكَذَا، لكِنِّي أَصُومُ وَأُفْطِرُ، وَأَنَامُ وَأَقُومُ، وَآكُلُ اللَّحْمَ، وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي»

(What is the matter with some people who said such and such. I fast and break the fast, sleep and wake to stand and pray, eat meat, and marry women. He who is not pleased with my Sunnah is not of me.)

(Tafsîr Ibn Kathir 5:87-88)


  • Meat is from the foods of Paradise

﴿وَأَمْدَدْنَـهُم بِفَـكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ ﴾

And We shall provide them with fruit and meat, such as they desire. (At-Tûr 52:22)


  • It is from the Sunnah to eat meat

We mentioned above that the Prophet صلى الله عليه وسلم said : وَآكُلُ اللَّحْمَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي

“I eat meat, He who is not pleased with my Sunnah is not from me.” [The wording collected by Ibn Taymiyyah in Minhâj As-Sunnah]

عَنِ ابْنِ عَبَّاسٍ، قَالَ انْتَشَلَ النَّبِيُّ صلى الله عليه وسلم عَرْقًا مِنْ قِدْرٍ فَأَكَلَ، ثُمَّ صَلَّى، وَلَمْ يَتَوَضَّأْ‏

Narrated by Ibn ‘Abbâs: The Prophet (ﷺ) took out a bone with meat on it from a cooking pot and ate of it, and then offered the prayer without performing ablution anew. (Sahîh Bukhârî 5405)

  • Some of the types of meat that the Prophet ate

عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ السَّلَمِيِّ، عَنْ أَبِيهِ، أَنَّهُ قَالَ كُنْتُ يَوْمًا جَالِسًا مَعَ رِجَالٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم فِي مَنْزِلٍ فِي طَرِيقِ مَكَّةَ، وَرَسُولُ اللَّهِ صلى الله عليه وسلم نَازِلٌ أَمَامَنَا، وَالْقَوْمُ مُحْرِمُونَ وَأَنَا غَيْرُ مُحْرِمٍ، فَأَبْصَرُوا حِمَارًا وَحْشِيًّا وَأَنَا مَشْغُولٌ أَخْصِفُ نَعْلِي، فَلَمْ يُؤْذِنُونِي لَهُ، وَأَحَبُّوا لَوْ أَنِّي أَبْصَرْتُهُ، فَالْتَفَتُّ فَأَبْصَرْتُهُ فَقُمْتُ إِلَى الْفَرَسِ فَأَسْرَجْتُهُ‏.‏ ثُمَّ رَكِبْتُ وَنَسِيتُ السَّوْطَ وَالرُّمْحَ فَقُلْتُ لَهُمْ نَاوِلُونِي السَّوْطَ وَالرُّمْحَ‏.‏ فَقَالُوا لاَ وَاللَّهِ لاَ نُعِينُكَ عَلَيْهِ بِشَىْءٍ‏.‏ فَغَضِبْتُ فَنَزَلْتُ فَأَخَذْتُهُمَا، ثُمَّ رَكِبْتُ فَشَدَدْتُ عَلَى الْحِمَارِ فَعَقَرْتُهُ، ثُمَّ جِئْتُ بِهِ وَقَدْ مَاتَ فَوَقَعُوا فِيهِ يَأْكُلُونَهُ، ثُمَّ إِنَّهُمْ شَكُّوا فِي أَكْلِهِمْ إِيَّاهُ وَهُمْ حُرُمٌ، فَرُحْنَا وَخَبَأْتُ الْعَضُدَ مَعِي، فَأَدْرَكْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم فَسَأَلْنَاهُ عَنْ ذَلِكَ فَقَالَ ‏ “‏ مَعَكُمْ مِنْهُ شَىْءٌ ‏”‏‏.‏ فَنَاوَلْتُهُ الْعَضُدَ فَأَكَلَهَا حَتَّى تَعَرَّقَهَا، وَهْوَ مُحْرِمٌ‏.‏ قَالَ ابْنُ جَعْفَرٍ وَحَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي قَتَادَةَ مِثْلَهُ

Narrated by Abû Qatâdah: Once, while I was sitting with the companions of the Prophet (ﷺ) at a station on the road to Mecca and Allâh’s Messenger (ﷺ) was stationing ahead of us and all the people were assuming Ihram while I was not. My companion, saw an onager while I was busy Mending my shoes. They did not Inform me of the onager but they wished that I would see it Suddenly I looked and saw the onager Then I headed towards my horse, saddled it and rode, but I forgot to take the lash and the spear. So I said to them my companions), “Give me the lash and the spear.” But they said, “No, by Allâh we will not help you in any way to hunt it ‘ I got angry, dismounted, took it the spear and the lash), rode (the horse chased the onager and wounded it Then I brought it when it had dyed. My companions started eating of its (cooked) meat, but they suspected that it might be unlawful to eat of its meat while they were in a state of Ihram Then I proceeded further and I kept one of its forelegs with me. When we met Allâh’s Prophet we asked him about that. He said, “Have you some of its meat with you?” I gave him that foreleg and he ate the meat till he stripped the bone of its flesh although he was in a state of Ihram. (Sahîh Bukhârî 5407)

عَمْرَو بْنَ أُمَيَّةَ أَخْبَرَهُ أَنَّهُ، رَأَى النَّبِيَّ صلى الله عليه وسلم يَحْتَزُّ مِنْ كَتِفِ شَاةٍ فِي يَدِهِ، فَدُعِيَ إِلَى الصَّلاَةِ فَأَلْقَاهَا وَالسِّكِّينَ الَّتِي يَحْتَزُّ بِهَا، ثُمَّ قَامَ فَصَلَّى، وَلَمْ يَتَوَضَّأْ‏.‏

Narrated ‘Amr bin Umaiyyah: that he saw the Prophet (ﷺ) holding a shoulder piece of mutton in his hand and cutting part of it with a knife. Then he was called for the prayer whereupon he put down the shoulder piece and the knife with which he was cutting it, and then stood for prayer without performing ablution again. (Sahîh Bukhârî 5408)

عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم أُتِيَ بِمَرَقَةٍ فِيهَا دُبَّاءٌ وَقَدِيدٌ، فَرَأَيْتُهُ يَتَتَبَّعُ الدُّبَّاءَ يَأْكُلُهَا

Narrated Anas: I saw the Prophet (ﷺ) being served with soup and containing gourd and cured meat, and I saw him picking and eating the pieces of gourd. (Sahîh Bukhârî 5437)

عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ فَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ

Narrated by Anas: The Prophet (ﷺ) said, “The superiority of ‘Â’ishah to other women is like the superiority of Tharîd [a dish prepared from meat and bread] to other kinds of food . ” (Sahîh Bukhârî 5418)

أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ، يَقُولُ إِنَّ خَيَّاطًا دَعَا رَسُولَ اللَّهِ صلى الله عليه وسلم لِطَعَامٍ صَنَعَهُ – قَالَ أَنَسٌ – فَذَهَبْتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم إِلَى ذَلِكَ الطَّعَامِ فَقَرَّبَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم خُبْزًا مِنْ شَعِيرٍ وَمَرَقًا فِيهِ دُبَّاءٌ وَقَدِيدٌ ‏.‏ قَالَ أَنَسٌ فَرَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَتَتَبَّعُ الدُّبَّاءَ مِنْ حَوَالَىِ الصَّحْفَةِ فَلَمْ أَزَلْ أُحِبُّ الدُّبَّاءَ بَعْدَ يَوْمِئِذٍ

Anas ibn Mâlik said:A tailor invited the Messenger of Allâh (ﷺ) to a meal which he had prepared. Anas said: I went along with the Messenger of Allâh (ﷺ) barley bread and soup containing pumpkin and dried sliced meat. Anas said: I saw the Messenger of Allâh (ﷺ) going after the pumpkin round the dish, so I have always liked pumpkins since that day. (Abû Dawûd 3782. Declared Sahîh by Al-Albânî)

The Etiquette of Using The Bathroom

بسم الله الرحمن الرحيم

عَنِ ابْنِ عَبَّاسٍ، قَالَ مَرَّ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ بِقَبْرَيْنِ جَدِيدَيْنِ فَقَالَ ‏ “‏ إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ أَمَّا أَحَدُهُمَا فَكَانَ لاَ يَسْتَنْزِهُ مِنْ بَوْلِهِ وَأَمَّا الآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ ‏”‏

Ibn ‘Abbâs said:”The Messenger of Allâh (ﷺ)passed by two new graves, and he said: ‘They are being punished, but they are not being punished for anything major. One of them was heedless about preventing urine from getting on his clothes, and the other used to walk about spreading malicious gossip.'” (Ibn Mâjah 347. Declared Sahîh by Al-Albânî)


عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ أَكْثَرُ عَذَابِ الْقَبْرِ مِنَ الْبَوْلِ ‏”‏ ‏.

Abû Hurairah said:”The Messenger of Allâh (ﷺ) said: ‘Most of the torment of the grave is because of urine.'” (Ibn Mâjah 348. Declared Sahîh by Al-Albânî)


1) The prohibition of relieving oneself in certain places

عَنْ مُعَاذِ بْنِ جَبَلٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ اتَّقُوا الْمَلاَعِنَ الثَّلاَثَ الْبَرَازَ فِي الْمَوَارِدِ وَقَارِعَةِ الطَّرِيقِ وَالظِّلِّ ‏”‏

Narrated by Mu’âdh ibn Jabal: The Messenger of Allâh (ﷺ) said: Stay away from three things which provoke cursing: relieving [oneself] in the watering places and on the middle of the road, and in the shade [which people sit under i.e for protection from the suns heat]. (Abû Dawûd 26. Declared Hasan by Al-Albânî)

عَنْ جَابِرٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ نَهَى عَنِ الْبَوْلِ فِي الْمَاءِ الرَّاكِدِ

Jâbir narrated that the Messenger of Allâh (ﷺ) forbade urinating into stagnant water. (An-Nasâ’i 35. Declared Sahîh by Al-Albânî)


2) The prohibition of facing the Qiblah or turning ones back to it [except when one is screened by a building or a wall or something like that]

عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِذَا أَتَى أَحَدُكُمُ الْغَائِطَ فَلاَ يَسْتَقْبِلِ الْقِبْلَةَ وَلاَ يُوَلِّهَا ظَهْرَهُ، شَرِّقُوا أَوْ غَرِّبُوا ‏”

Abû Ayyûb Al-Ansârî narrated: Allâh’s Messenger (ﷺ) said, “If anyone of you goes to an open space for answering the call of nature he should neither face nor turn his back towards the Qiblah; he should either face the east or the west.” (Sahîh Bukhârî 144)


3) One should conceal himself

عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا ذَهَبَ الْمَذْهَبَ أَبْعَدَ

Mughîrah ibn Shu’bah narrated: When the Prophet (ﷺ) went (outside) to relieve himself, he went to a far-off place [so that no one could see him]. (Abû Dawûd 1. Declared Hasan Sahîh by Al-Albânî)


4) One should say Bismillah followed by the legislated Du’â (supplication) when entering the bathroom

عَنْ عَلِيٍّ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ سِتْرُ مَا بَيْنَ الْجِنِّ وَعَوْرَاتِ بَنِي آدَمَ إِذَا دَخَلَ الْكَنِيفَ أَنْ يَقُولَ بِسْمِ اللَّهِ

‘Alî narrated:”The Messenger of Allâh (ﷺ) said: ‘The screen between the Jinn and the nakedness of the sons of Âdam is that when a person enters the Kanîf [a place where people relieve themselves] , he should say: Bismillah (in the name of Allâh).'” (Ibn Mâjah 297. Declared Sahîh by Al-Albânî)

عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، قَالَ سَمِعْتُ أَنَسًا، يَقُولُ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا دَخَلَ الْخَلاَءَ قَالَ ‏ “‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ ‏”‏‏

Anas narrated: Whenever the Prophet (ﷺ) went to answer the call of nature, he used to say, “Allah-humma inni a’ûdhu bika minal khubuthi wal khabâ’ith [O Allâh, I take refuge with You from all evil and evil-doers / all male and female devils]. ” (Sahîh Bukhârî 142)


5) It is better & recommended to sit when passing urine

عَنْ عَائِشَةَ، قَالَتْ مَنْ حَدَّثَكُمْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَالَ قَائِمًا فَلاَ تُصَدِّقُوهُ مَا كَانَ يَبُولُ إِلاَّ جَالِسًا

‘Âishah narrated :”Whoever tells you that the Messenger of Allâh (ﷺ) urinated standing up, do not believe him, for he would not urinate except while squatting.” (An-Nasâ’i 29. Declared Sahîh by Al-Albânî)


6) One should use ones left hand to clean oneself & it is prohibited to use ones right hand

عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لاَ يُمْسِكَنَّ أَحَدُكُمْ ذَكَرَهُ بِيَمِينِهِ وَهُوَ يَبُولُ وَلاَ يَتَمَسَّحْ مِنَ الْخَلاَءِ بِيَمِينِهِ… ‏”‏

Abû Qatâdah reported it from his father: The Messenger of Allâh (ﷺ) said: None of you should touch his private part with his right hand while urinating, nor wipe himself with his right hand after relieving himself… (Sahîh Muslim 267)


7) One should perform Al-Istinjâ (clean oneself with water) and/or Al-Istijmâr (clean oneself with stones or its substitutes)

عَنْ أَبِي هُرَيْرَةَ، قَالَ اتَّبَعْتُ النَّبِيَّ صلى الله عليه وسلم وَخَرَجَ لِحَاجَتِهِ، فَكَانَ لاَ يَلْتَفِتُ فَدَنَوْتُ مِنْهُ فَقَالَ ‏ “‏ ابْغِنِي أَحْجَارًا أَسْتَنْفِضْ بِهَا…

Narrated Abû Hurairah : I followed the Prophet (ﷺ) while he was going out to answer the call of nature. He used not to look this way or that. So, when I approached near him he said to me, “Fetch for me some stones for ‘ cleaning the privates parts… (Sahîh Bukhârî 155)

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ نَزَلَتْ هَذِهِ الآيَةُ فِي أَهْلِ قُبَاءَ ‏{‏ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ‏}‏ قَالَ كَانُوا يَسْتَنْجُونَ بِالْمَاءِ فَنَزَلَتْ فِيهِمْ هَذِهِ الآيَةُ

Narrated by Abû Hurayrah: The Prophet (ﷺ) said: The following verse was revealed in connection with the people of Quba’: “In it are men who love to purify themselves” (9:108). He said: They used to cleanse themselves with water after relieving themselves. So the verse was revealed in connection with them. (Sunan Abû Dawûd 44. Declared Sahîh by Al-Albânî)


8) It is forbidden to perform Al-Istinjâ or Al-Istijmâr using bones and manure

عَنْ أَبِي هُرَيْرَةَ، قَالَ اتَّبَعْتُ النَّبِيَّ صلى الله عليه وسلم وَخَرَجَ لِحَاجَتِهِ، فَكَانَ لاَ يَلْتَفِتُ فَدَنَوْتُ مِنْهُ فَقَالَ ‏ “‏ ابْغِنِي أَحْجَارًا أَسْتَنْفِضْ بِهَا ـ أَوْ نَحْوَهُ ـ وَلاَ تَأْتِنِي بِعَظْمٍ وَلاَ رَوْثٍ ‏”

Narrated by Abû Hurairah: I followed the Prophet (ﷺ) while he was going out to answer the call of nature. He used not to look this way or that. So, when I approached near him he said to me, “Fetch for me some stones for ‘ cleaning the privates parts (or said something similar), and do not bring a bone or a piece of manure.” (Sahîh Bukhârî 155)

In another narration, Abû Hurayrah continues:

ابْغِنِي أَحْجَارًا أَسْتَنْفِضْ بِهَا، وَلاَ تَأْتِنِي بِعَظْمٍ وَلاَ بِرَوْثَةٍ ‏”‏‏.‏ فَأَتَيْتُهُ بِأَحْجَارٍ أَحْمِلُهَا فِي طَرَفِ ثَوْبِي حَتَّى وَضَعْتُ إِلَى جَنْبِهِ ثُمَّ انْصَرَفْتُ، حَتَّى إِذَا فَرَغَ مَشَيْتُ، فَقُلْتُ مَا بَالُ الْعَظْمِ وَالرَّوْثَةِ قَالَ ‏”‏ هُمَا مِنْ طَعَامِ الْجِنِّ، وَإِنَّهُ أَتَانِي وَفْدُ جِنِّ نَصِيبِينَ وَنِعْمَ الْجِنُّ، فَسَأَلُونِي الزَّادَ، فَدَعَوْتُ اللَّهَ لَهُمْ أَنْ لاَ يَمُرُّوا بِعَظْمٍ وَلاَ بِرَوْثَةٍ إِلاَّ وَجَدُوا عَلَيْهَا طَعَامًا ‏”‏‏.‏

So I brought some stones, carrying them in the corner of my robe till I put them by his side and went away. When he finished, I walked with him and asked, “What about the bone and the manure?” He said, “They are the food of Jinns. The delegate of Jinns of (the city of) Nasîbîn came to me–and how nice those Jinns were–and asked me for the remains of the human food. I invoked Allâh for them that they would never pass by a bone or manure but find food on them.” (Sahîh Bukhârî 3860)


9) One should perform Al-Istinjâ and Al-Istijmâr an odd number of times

عَنْ أَبِي هُرَيْرَةَ، يَبْلُغُ بِهِ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ “‏ إِذَا اسْتَجْمَرَ أَحَدُكُمْ فَلْيَسْتَجْمِرْ وِتْرًا…

Abû Hurairah reported Allâh’s Prophet (ﷺ) as saying: When anyone performs Al-Istijmâr, then let him perform it an odd number of times… (Sahîh Muslim 237)

عَنْ سَلْمَانَ، قَالَ قَالَ لَنَا الْمُشْرِكُونَ إِنِّي أَرَى صَاحِبَكُمْ يُعَلِّمُكُمْ حَتَّى يُعَلِّمَكُمُ الْخِرَاءَةَ ‏.‏ فَقَالَ أَجَلْ إِنَّهُ نَهَانَا أَنْ يَسْتَنْجِيَ أَحَدُنَا بِيَمِينِهِ أَوْ يَسْتَقْبِلَ الْقِبْلَةَ وَنَهَى عَنِ الرَّوْثِ وَالْعِظَامِ وَقَالَ ‏ “‏ لاَ يَسْتَنْجِي أَحَدُكُمْ بِدُونِ ثَلاَثَةِ أَحْجَارٍ ‏”

Salmân said that (one among) the polytheists remarked :I see that your friend [Prophet Muhammad] even teaches you about the excrement. He replied; Yes, he has in fact forbidden us that anyone amongst us should cleanse himself with his right hand, or face the Qiblah. He has forbidden the use of manure or bone for it, and he has also instructed us not to use less than three pebbles (for this purpose). (Sahîh Muslim 262)


10) One should not speak whilst he is in the bathroom

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ رَجُلاً، مَرَّ عَلَى النَّبِيِّ ـ صلى الله عليه وسلم ـ وَهُوَ يَبُولُ فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ إِذَا رَأَيْتَنِي عَلَى مِثْلِ هَذِهِ الْحَالَةِ فَلاَ تُسَلِّمْ عَلَىَّ فَإِنَّكَ إِنْ فَعَلْتَ ذَلِكَ لَمْ أَرُدَّ عَلَيْكَ ‏”‏

Narrated by Jâbir ibn ‘Abdullâh that:”A man passed by the Prophet while he was urinating, and greeted him by the Salam. The Messenger of Allâh said to him: “If you see me in this situation, do not greet me with the Salam, for if you do that I will not respond to you.'” (Ibn Mâjah 380. Declared Sahîh by Al-Albânî)


11) One should say the legislated Du’â when exiting the bathroom

حَدَّثَتْنِي عَائِشَةُ، رضى الله عنها أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا خَرَجَ مِنَ الْغَائِطِ قَالَ ‏ “‏ غُفْرَانَكَ ‏”‏

‘Âishah narrated: When the Prophet (ﷺ) came out of the privy, he used to say: Ghufrânak “I ask You (Allâh) for forgivness.” (Abû Dawûd 30. Declared Sahîh by Al-Albânî)


The Virtue of Being Pleased With Allâh as (ones) Lord, Islâm as (ones) Religion & Muhammad as (ones) Prophet

بسم الله الرحمن الرحيم

1) Guaranteed paradise

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ يَا أَبَا سَعِيدٍ مَنْ رَضِيَ بِاللَّهِ رَبًّا وَبِالإِسْلاَمِ دِينًا وَبِمُحَمَّدٍ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ ‏”‏ ‏.‏ قَالَ فَعَجِبَ لَهَا أَبُو سَعِيدٍ قَالَ أَعِدْهَا عَلَىَّ يَا رَسُولَ اللَّهِ ‏.‏ فَفَعَلَ ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ وَأُخْرَى يُرْفَعُ بِهَا الْعَبْدُ مِائَةَ دَرَجَةٍ فِي الْجَنَّةِ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ ‏”‏ ‏.‏ قَالَ وَمَا هِيَ يَا رَسُولَ اللَّهِ قَالَ ‏”‏ الْجِهَادُ فِي سَبِيلِ اللَّهِ الْجِهَادُ فِي سَبِيلِ اللَّهِ ‏”

It was narrated from Abû Sa’îd Al-Khudrî that the Messenger of Allâh (ﷺ) said:”O Abû Sa’îd! Whoever is content with Allâh as Lord, Islâm as his religion and Muhammad as Prophet, then he is guaranteed Paradise.” Abu Sa’îd found this amazing and said: “Say it to me again, O Messenger of Allâh.” So he did that, then the Messenger of Allâh (ﷺ) said: “And there is something else by means of which a person may be raised one hundred degrees in Paradise, each of which is like that which is between the Heaven and the Earth.” He said: “What is it, O Messenger of Allâh?” He said: “Jihad in the cause of Allâh, Jihad in the cause of Allâh.”

(Sunan An-Nasâ’i 3131. Declared Sahîh by Al-Albânî)


2) Attaining the sweetness of Îmân (faith)

عَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ ذَاقَ طَعْمَ الإِيمَانِ مَنْ رَضِيَ بِاللَّهِ رَبًّا وَبِالإِسْلاَمِ دِينًا وَبِمُحَمَّدٍ نَبِيًّا ‏”‏ ‏.

Narrated Al-Abbâs ibn Abdul-Muttalib:that he heard the Messenger of Allâh (ﷺ) say: “Whoever is pleased with Allâh as (his) Lord, and Islâm as (his) religion, and Muhammad as (his) Prophet, then he has tasted the sweetness of faith.”

(At-Tirmidhî 2623. Declared Sahîh by Shu’ayb Al-Arnaût & Ahmad Shâkir)


3) The prophet will take him by the hand until he will enter paradise

عن المنيذر صاحب رسول الله صلى الله عليه وسلم- وكان يكون بإفريقية – قال سمعت رسول الله صلى الله عليه وسلم يقول: مَن قال إذا أصْبحَ : رَضِيتُ باللهِ ربًّا ، وبالإسلامِ دينًا ، وبِمحمدٍ نبيًا فأنا الزَّعيمُ ، لآخُذَنَّ بيدِه حتى أُدخِلَه الجنةَ

It was narrated from Al-Munaydhir – a companion of the Messenger, and he was in Africa- who said: I heard the Messenger of Allâh (ﷺ) say: Whoever says when the morning enters: radîtu Billahi rabban wa bil-islâmi dînan wa bi muhammadin nabiyyan (I am pleased with Allâh as my Lord, Islâm as my religion and Muhammad as my Prophet). Then I guarantee I will take him by the hand until he is entered into Paradise.

(Sahîh At-Targhîb 657. Declared Hasan by Al-Albânî)


4) Allâh will please him / (on the Day of Resurrection)

عن ثوبان قال رسول الله صلى الله عليه وسلم :ما مِن عبدٍ مسلمٍ يقولُ حينَ يُصْبِحُ وحينَ يُمْسي ثلاثَ مرَّاتٍ رضيتُ باللهِ ربًّا وبالإسلامِ دينًا وبمحمَّدٍ صلَّى اللهُ عليه وسلَّم نبيًّا إلَّا كان حقًّا على اللهِ أن يُرضِيَه يومَ القيامةِ

It was narrated from Thawbân that he said: The Messenger of Allâh (ﷺ) said: No Muslim servant says thrice ever morning and evening: radîtu Billahi rabban wa bil-islâmi dînan wa bi muhammadin nabiyyan (I am pleased with Allâh as my Lord, Islâm as my religion and Muhammad as my Prophet), except that is is incumbent upon Allâh to please him on the Day of Resurrection.

(Majm’a Al-Zawâid 10/119. Majmu Al-Fatâwâ of Ibn Bâz 26/28. Imâm Ahmads Musnad 23111. Sunan Al-Kubra of An-Nasâ’i 9832. Declared Sahîh by Shu’ayb Al-Arnaût)

In another wording :

عن ثوبان قال رسول الله صلى الله عليه وسلم : مَن قالَ حينَ يصبِحُ وحينَ يُمسي ثلاثَ مرَّاتٍ رضيتُ باللَّهِ ربًّا وبالإسلامِ دينًا وبمحمَّدٍ نبيًّا كانَ حقًّا على اللَّهِ أن يُرضِيَهُ

It was narrated from Thawbân that he said: The Messenger of Allâh (ﷺ) said: Whoever says thrice ever morning and evening: radîtu Billahi rabban wa bil-islâmi dînan wa bi muhammadin nabiyyan (I am pleased with Allâh as my Lord, Islâm as my religion and Muhammad as my Prophet), except that is is incumbent upon Allâh to please him.

Declared Hasan by Ibn Hajr in Nata’ij Al-Afkâr 2/371.


5) Sins will be forgiven

عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ أَنَّهُ قَالَ ‏ “‏ مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ وَأَنَا أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ رَضِيتُ بِاللَّهِ رَبًّا وَبِالإِسْلاَمِ دِينًا وَبِمُحَمَّدٍ نَبِيًّا غُفِرَ لَهُ ذَنْبُهُ ‏”

It was narrated from Sa’d ibn Abî Waqqâs that:The Messenger of Allâh (ﷺ) said: “Whoever says, when he hears the Mu’adh-dhin, ‘Wa ana Ash-hadu an lâ ilâha illallâh wahdahu lâ sharîka lahu, wa ash-hadu anna Muhammadan ‘abduhu wa rasûluhu, radîtu Billahi rabban wa bil-islâmi dînan wa bi muhammadin nabiyyan (And I bear witness that none has the right to be worshipped but Allâh alone, with no partner, and I bear witness that Muhammad is His slave and Messenger, and I am pleased with Allâh as my Lord, Islâm as my religion and Muhammad as my Prophet),’ his sins will be forgiven to him.

(Sunan Ibn Mâjah 721. Declared Sahîh by Al-Albânî)


The Encouragement To Dye With Henna

بسم الله الرحمن الرحيم

What Is Henna?

Henna is the dried and powdered leaf of the dwarf evergreen shrub Lawsonia inermis, a member of the family Lythraceae and sole species of the genus Lawsonia.

When applied to the skin, hair, or nails, the pigment lawsone in henna leaves interacts with the keratin which results in a reddish‐brown colour.

Lawsonia inermis. (Wikispecies)

What is Katam?

Katam is the dried and powdered leaf of the Buxus dioica, a member of the Buxaceae family.

When applied, the pigment-skin interaction results in a dark colour – almost black – with violet undertones.

Buxus dioica. (qbg.org)

The recommendation to dye the hair [male/female] & beard [male] with henna and katam

عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ “‏ إِنَّ الْيَهُودَ وَالنَّصَارَى لاَ يَصْبُغُونَ فَخَالِفُوهُمْ ‏”‏

Abû Hurayrah reported Allâh’s Messenger (ﷺ) as saying: The Jews and the Christians do not dye (their hair), so oppose them. (Sahîh Bukhârî 2103)

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ أُتِيَ بِأَبِي قُحَافَةَ يَوْمَ فَتْحِ مَكَّةَ وَرَأْسُهُ وَلِحْيَتُهُ كَالثَّغَامَةِ بَيَاضًا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ غَيِّرُوا هَذَا بِشَىْءٍ وَاجْتَنِبُوا السَّوَادَ ‏

Jâbir ibn ‘Abdullâh reported that Abû Quhâfah was led (to the audience of the Holy Prophet) on the day of the Conquest of Mecca and his head and beard were white like hyssop, whereupon Allâh’s Messenger (ﷺ) said: Change it with something but avoid black. (Sahîh Muslim 2102)

عَنْ أَبِي ذَرٍّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّ أَحْسَنَ مَا غُيِّرَ بِهِ هَذَا الشَّيْبُ الْحِنَّاءُ وَالْكَتَمُ ‏”

Narrated by Abû Dharr: The Prophet (ﷺ) said: The best things with which grey hair are changed are henna and katam. (Abû Dawûd 4205. Declared Sahîh by Al-Albânî)

عَنْ أَبِي رِمْثَةَ، قَالَ انْطَلَقْتُ مَعَ أَبِي نَحْوَ النَّبِيِّ صلى الله عليه وسلم فَإِذَا هُوَ ذُو وَفْرَةٍ بِهَا رَدْعُ حِنَّاءَ وَعَلَيْهِ بُرْدَانِ أَخْضَرَانِ

Narrated by Abû Rimthah: I went with my father to the Prophet (ﷺ). He had locks hanging down as far as the lobes of the ears stained with henna, and he was wearing two green garments. (Abû Dawûd 4206. Declared Sahîh by Al-Albânî)

عَنْ عُثْمَانَ بْنِ مَوْهَبٍ، قَالَ دَخَلْتُ عَلَى أُمِّ سَلَمَةَ ‏.‏ قَالَ فَأَخْرَجَتْ إِلَىَّ شَعَرًا مِنْ شَعَرِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ مَخْضُوبًا بِالْحِنَّاءِ وَالْكَتَمِ

Narrated that ‘Uthmân ibn Mawhab said:“I entered upon Umm Salamah and she brought out for me a hair of the Messenger of Allâh (ﷺ), which was dyed with henna and katam.” (Ibn Mâjah 3623. Declared Sahîh by Al-Albânî)

عَنْ أَنَسٍ، خَادِمِ النَّبِيِّ صلى الله عليه وسلم قَالَ قَدِمَ النَّبِيُّ صلى الله عليه وسلم وَلَيْسَ فِي أَصْحَابِهِ أَشْمَطُ غَيْرَ أَبِي بَكْرٍ، فَغَلَفَهَا بِالْحِنَّاءِ وَالْكَتَمِ‏

Narrated by Anas: (the servant of the Prophet) When the Prophet (ﷺ) arrived (at Medînah), there was not a single companion of the Prophet (ﷺ) who had grey and black hair except Abû Bakr, and he dyed his hair with Henna’ and Katam. (Sahîh Bukhârî 3919)


The prohibition to dye the hair black

عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ يَكُونُ قَوْمٌ يَخْضِبُونَ فِي آخِرِ الزَّمَانِ بِالسَّوَادِ كَحَوَاصِلِ الْحَمَامِ لاَ يَرِيحُونَ رَائِحَةَ الْجَنَّةِ ‏”

Narrated by Abdullâh ibn Abbâs: The Prophet (ﷺ) said: At the end of time there will be people who will dye their hair with black like the crops of doves and will not smell the fragrance of Paradise. (Abû Dawûd 4212. Declared Sahîh by Al-Albânî)


The recommendation to use henna on the skin (for women)

عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم أُتِيَ بِمُخَنَّثٍ قَدْ خَضَبَ يَدَيْهِ وَرِجْلَيْهِ بِالْحِنَّاءِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ مَا بَالُ هَذَا ‏”‏ ‏.‏ فَقِيلَ يَا رَسُولَ اللَّهِ يَتَشَبَّهُ بِالنِّسَاءِ ‏.‏ فَأُمِرَ بِهِ فَنُفِيَ إِلَى النَّقِيعِ فَقَالُوا يَا رَسُولَ اللَّهِ أَلاَ نَقْتُلُهُ فَقَالَ ‏”‏ إِنِّي نُهِيتُ عَنْ قَتْلِ الْمُصَلِّينَ ‏”‏ ‏.‏ قَالَ أَبُو أُسَامَةَ وَالنَّقِيعُ نَاحِيَةٌ عَنِ الْمَدِينَةِ وَلَيْسَ بِالْبَقِيعِ

Narrated Abû Hurayrah: Am effeminate man (mukhannath) who had dyed his hands and feet with henna was brought to the Prophet (ﷺ). He asked: What is the matter with this man? He was told: “Messenger of Allâh! He imitates the look of women.” So he issued an order regarding him and he was banished to an-Naqi’. The people said: Messenger of Allâh! Should we not kill him? He said: I have been prohibited from killing people who pray. Abû Usâmah said: Naqi’ is a region near Medînah and not a Baqi’.

Abu Dawûd 4928. Declared Sahîh by Al-Albânî.

عَنْ عَائِشَةَ، – رضى الله عنها – قَالَتْ أَوْمَتِ امْرَأَةٌ مِنْ وَرَاءِ سِتْرٍ بِيَدِهَا كِتَابٌ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَضَ النَّبِيُّ صلى الله عليه وسلم يَدَهُ فَقَالَ ‏”‏ مَا أَدْرِي أَيَدُ رَجُلٍ أَمْ يَدُ امْرَأَةٍ ‏”‏ ‏.‏ قَالَتْ بَلِ امْرَأَةٌ ‏.‏ قَالَ ‏”‏ لَوْ كُنْتِ امْرَأَةً لَغَيَّرْتِ أَظْفَارَكِ ‏”‏ ‏.‏ يَعْنِي بِالْحِنَّاءِ ‏.‏

Narrated by ‘Âishah :A woman made a sign from behind a curtain to indicate that she had a letter for the Messenger of Allâh (ﷺ). The Prophet (ﷺ) closed his hand, saying: I do not know if this is a man’s or a woman’s hand. She said: No, a woman. He said: If you were a woman, you would make a difference to your nails, meaning with henna.

Abû Dawûd 4166. Declared Hasan by Al-Albânî

Fatâwâ of Shaykh Abd al-‘Azîz Ibn Bâz (may Allâh have mercy upon him)

Question: Is it obligatory for a woman to put henna on her hands, because some people say that a woman is imitating men if she does not put henna on her hands? 

Answer: Undoubtedly dyeing her hands with henna is recommended. There are some hadîths concerning that which are somewhat da‘îf (weak), but it is better for her to dye them with henna. As to whether that is obligatory or it is forbidden (harâm) for her to leave her hands white, I do not know of any basis for saying that. But it is better and preferable for her to dye them with henna, so that they will not resemble the hands of a man. This is what is better and is preferable, because there are hadîths which speak of this, and because it is part of the Sunnah that is well-known among women and it was customary at the time of the Prophet صلى الله عليه وسلم and afterwards to dye the hands with henna, and it is preferable for women.

السؤال:
من المرسلة… وردتنا هذه الرسالة تقول فيها: 
هل يجب على المرأة وضع الحناء في يديها؛ لأن البعض يقول: إن المرأة تتشبه بالرجل إذا لم تضع الحناء في يديها؟

الجواب:
لا شك أن تغيير يديها بالحناء مستحب، وقد جاء فيه أحاديث لا تخلو من ضعف، فالأولى لها أن تغيرها بالحناء، أما كون ذلك يجب أو كونه يحرم عليها بقاء يديها بيضاء فلا أعلم له أصلاً، ولكن الأفضل والأولى أن تغيرها بالحناء حتى تكون غير مشابهة ليد الرجل، هذا هو الأفضل والأولى؛ لأنه جاء في هذا أحاديث ولأنه من السنة المعلومة بين النساء والمعروفة في عهد النبي ﷺ وبعده تغيير اليدين بالحناء هو أمر معلوم، وهو الأولى في حق المرأة

https://binbaz.org.sa/fatwas/27914/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AD%D9%86%D8%A7%D8%A1-%D9%84%D9%84%D9%86%D8%B3%D8%A7%D8%A1


The medicinal properties of Henna (L.inermis)

  • Antibacterial

Henna has shown to be antibacterial against a range of bacterial organisms : Staphylococcus epidermidis, Staphylococcus aureus, Escherichia coli, P. aeruginosa, Bacillus spp, Klesiella pneumoniae, Salmonella spp, Shigella sonnei, Citrobacter frewndii, Vibrio cholerae, Neisseria meningitides, Haemophilus influenzae, Aeromonas hydrophila, MRSA, Micrococcus spp, Corynebacterium diphtheriae, Candida albicans, Cryptococcus neoformans, Streptococcus pyogenes, Streptococcus pneumoniae, Bacteriodes fragilis, Clostridium perfringens [1].


References

[1] Habbal O, Al-Jabri A, El-Hag A, Al-Mahrooqi Z, Al-Hashmi N. In vitro antimicrobial activity of Lawsonia Inermis linn (henna). A pilot study on the Omani henna. Saudi Med J 2005;26:69-72.

The Prophets & Messengers Mentioned in The Qur’ân and The Sunnah

بسم الله الرحمن الرحيم

Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ’îl (Ishmael), Ishâq (Isaac), Ya’qûb (Jacob), and to Al-Asbât [the twelve sons of Ya’qub (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Îsâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we Him we have submitted (in Islam).” [Sûrah Al-Baqarah 2:136]

The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, “We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” [Sûrah Al-Baqarah 2:285]

O you who believe! Believe in Allâh, and His Messenger (Muhammad), and the Book (the Qur’ân) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allâh, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away. [Sûrah An-Nisâ 4:136]

The number of Prophets & Messengers

قال أبو ذرّ : قلتُ : يا رسولَ اللهِ كم وفَّى عددُ الأنبياءِ ؟ قال : مائةُ ألفٍ وأربعةُ وعشرون ألفًا ، الرسلُ من ذلك ثلاثمائةٍ وخمسةَ عشرَ جمًّا غفيرًا

Abû Dharr said: I asked the Messenger of Allâh  (ﷺ( : O Messenger of Allâh! What is the full number of the Prophets? The messenger of Allâh said: One hundred and twenty-four thousand, out of whom the Messengers are as many as three hundred and fifteen – a large number.

Mishkât Al-Masâbîh 5737. Declared Sahîh by Al-Albânî.


The Prophets & Messengers mentioned in the Qur’ân

1) Âdam

إِنَّ ٱللَّهَ ٱصۡطَفَىٰٓ ءَادَمَ… ٣٣

“Allâh chose Âdam…” [3:33]

2) Hûd

إِلَىٰ عَادٍ أَخَاهُمۡ هُودٗاۚ… ٠٥

“And to ‘Âd (people We sent) their brother Hûd…” [11:50]

3) Sâlih

إِلَىٰ ثَمُودَ أَخَاهُمۡ صَٰلِحٗاۚ… ١٦

“And to Thamûd (people, We sent) their brother Sâlih…” [11:61]

4) Shu’ayb

إِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبٗاۚ… ٤٨

“And to the Madyan (Midian) people (We sent) their brother Shu’ayb…” [11:84]

5) Ismâ’îl

6) Idrîs

7) Dhul-Kifl

إِسۡمَٰعِيلَ وَإِدۡرِيسَ وَذَا ٱلۡكِفۡلِۖ كُلّٞ مِّنَ ٱلصَّـٰبِرِينَ ٥٨

“And (remember) Ismâ’îl (Ishmael), and Idrîs (Enoch) and Dhul-Kifl (Isaiah), all were from among As-Sâbirîn (the patient ones, etc.).” [21:85]

8) Ibrâhîm

9) Ishâq

10) Ya’qûb

11) Nûh

12) Dawûd

13) Sulaymân

14) Ayyûb

15) Yûsuf

16) Mûsâ

17) Hârûn

18) Zakariyya

19) Yahyâ

20) ‘Îsâ

21) Ilyâs

22) Al-Yasâ’

23) Yûnus

24) Lût

25) Muhammad

وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ ٣٨ وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۚ كُلًّا هَدَيۡنَاۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيۡمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ ٤٨ وَزَكَرِيَّا وَيَحۡيَىٰ وَعِيسَىٰ وَإِلۡيَاسَۖ كُلّٞ مِّنَ ٱلصَّـٰلِحِينَ ٥٨ إِسۡمَٰعِيلَ وَٱلۡيَسَعَ وَيُونُسَ وَلُوطٗاۚ وَكُلّٗا فَضَّلۡنَا عَلَى ٱلۡعَٰلَمِينَ ٦٨

“And that was Our Proof which We gave Ibrâhîm (Abraham) against his people. We raise whom We will in degrees. Certainly your Lord is All-Wise, All-Knowing. And We bestowed upon him Ishâq (Isaac) and Ya’qûb (Jacob), each of them We guided, and before him, We guided Nûh (Noah), and among his progeny Dawûd (David), Sulayman (Solomon), Ayyûb (Job), Yûsuf (Joseph), Mûsâ (Moses), and Hârûn (Aaron). Thus do We reward the good-doers. And Zakariyyâ (Zachariya), and Yahyâ (John) and ‘Îsâ (Jesus) and Ilyâs (Elias), each one of them was of the righteous. And Ismâ’îl (Ishmael) and Al-Yasâ (Elisha), and Yûnus (Jonah) and Lût (Lot), and each one of them We preferred above the ‘Âlamîn (mankind and jinns) (of their times).” [6:83-86]

حَمَّدٞ رَّسُولُ ٱللَّهِۚ… ٩٢

“Muhammad is the Messenger of Allâh…” [48:29]


*) Al-Asbât

قُولُواْ ءَامَنَّا بِاللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَى إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَمَآ أُوتِىَ مُوسَى وَعِيسَى وَمَآ أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ ٦٣١

“Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ’îl (Ishmael), Ishâq (Isaac), Ya’qûb (Jacob), and to Al-Asbât, and that which has been given to Mûsâ (Moses) and ‘Îsâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).” [2:136]

Imâm Ibn Kathîr said:

Abû Al-‘Âliyah, Ar-Rabî’ and Qatâdah said, “Al-Asbât are the twelve sons of Ya’qûb, and each one of them had an Ummah of people from his descendants. This is why they were called Al-Asbât.” Al-Khalîl ibn Ahmad and others said, “Al-Asbât among the Children of Israel are just like the tribes among the Children of Ismâ’îl.” This means that the Asbât are the various tribes of the Children of Israel, among whom Allâh sent several Prophets. Mûsâ said to the Children of Israel,

﴿اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً﴾

(Remember the favor of Allâh to you: when He made Prophets among you, made you kings) (5:20).

Also, Allâh said,

﴿وَقَطَّعْنَـهُمُ اثْنَتَىْ عَشْرَةَ أَسْبَاطًا﴾

(And We divided them into twelve tribes) (7:160).

(Tafsîr Ibn Kathîr 2:136)


Prophets mentioned in the Sunnah

  • Shîth

The Prophet  (ﷺ) said:

أُنزِل على شِيثَ خمسونَ صحيفةً…

“Fifty pages were revealed to Shîth…” (Ibn Hibbân 361. Bidâyah wa Nihâyah 1/99 of Ibn Kathîr)

  • Yûsha’ ibn Nûn

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ غَزَا نَبِيٌّ مِنَ الأَنْبِيَاءِ فَقَالَ لِقَوْمِهِ لاَ يَتْبَعْنِي رَجُلٌ مَلَكَ بُضْعَ امْرَأَةٍ وَهْوَ يُرِيدُ أَنْ يَبْنِيَ بِهَا وَلَمَّا يَبْنِ بِهَا، وَلاَ أَحَدٌ بَنَى بُيُوتًا وَلَمْ يَرْفَعْ سُقُوفَهَا، وَلاَ أَحَدٌ اشْتَرَى غَنَمًا أَوْ خَلِفَاتٍ وَهْوَ يَنْتَظِرُ وِلاَدَهَا‏.‏ فَغَزَا فَدَنَا مِنَ الْقَرْيَةِ صَلاَةَ الْعَصْرِ أَوْ قَرِيبًا مِنْ ذَلِكَ فَقَالَ لِلشَّمْسِ إِنَّكِ مَأْمُورَةٌ وَأَنَا مَأْمُورٌ، اللَّهُمَّ احْبِسْهَا عَلَيْنَا‏.‏ فَحُبِسَتْ، حَتَّى فَتَحَ اللَّهُ عَلَيْهِ

Narrated by Abû Hurayrah : The Prophet (ﷺ) said, “A prophet amongst the prophets carried out a holy military expedition, so he said to his followers, ‘Anyone who has married a woman and wants to consummate the marriage, and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or shecamels and is waiting for the birth of their young ones.’ So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the ‘Asr prayer, he said to the sun, ‘O sun! You are under Allâh’s Order and I am under Allâh’s Order. O Allâh! Stop the sun from setting. It was stopped till Allâh made him victorious.” (Sahîh Bukhârî 3124. Sahîh Muslim 1747)

عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم: إنَّ الشَّمسَ لم تُحبَسْ على بشرٍ إلَّا ليُوشعَ لياليَ سار إلى بيتِ المقدسِ

Narrated by Abû Hurayrah : The Messenger of Allâh (ﷺ) said: The sun was not held back for any person except Yûsha‘ on the day he was marching to Jerusalem.

Musnad of Imâm Ahmad 8298. Declared Sahîh by Al-Albânî.


Those who may or may have not been Prophets

  • Al-Khidr

فَوَجَدَا عَبۡدٗا مِّنۡ عِبَادِنَآ ءَاتَيۡنَٰهُ رَحۡمَةٗ مِّنۡ عِندِنَا وَعَلَّمۡنَٰهُ مِن لَّدُنَّا عِلۡمٗا ٥٦

“Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.” (Sûrah Al-Kahf 18:65)

It is mentioned in Sahîh Muslim 2380 / Bukhârî 3400 & elsewhere that the above verse is in reference to Al-Khidr.

Imâm Ibn Kathîr said:

﴿رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِى﴾

“as a mercy from your Lord. And I did them not of my own accord.” (Sûrah Al-Kahf 18:82)

Meaning, ‘These three things that I did, come from the mercy of Allâh for those we have mentioned, the crew of the ship, the parents of the boy and the two sons of the righteous man; I was only commanded to do these things that were enjoined upon me.’ This is proof and evidence in support of those who say that Al-Khidr, peace be upon him, was a Prophet, along with the Âyah which we have already quoted: [18:65]. (Tafsîr Ibn Kathîr 18:82)

  • Tubba’ & Dhul-Qarnayn

أَهُمۡ خَيۡرٌ أَمۡ قَوۡمُ تُبَّعٖ وَٱلَّذِينَ مِن قَبۡلِهِمۡ أَهۡلَكۡنَٰهُمۡۚ إِنَّهُمۡ كَانُواْ مُجۡرِمِينَ ٧٣

“Are they better or the people of Tubba’ and those before them? We destroyed them because they were indeed Mujrimîn (disbelievers, polytheists, sinners, criminals, etc.).” (Sûrah Ad-Dukhân 44:37)

قُلۡنَا يَٰذَا ٱلۡقَرۡنَيۡنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمۡ حُسۡنٗا ٦٨

“We (Allâh) said (by inspiration): “O Dhul-Qarnayn! Either you punish them, or treat them with kindness.” (Sûrah Al-Kahf 18:86)

The Prophet (ﷺ) said:

ما أدري أَتُبَّعُ أنَبيًّا كان أم لا ؟ و ما أَدري ذا القَرنينِ أَنبيًّا كانَ أم لا ؟

I do not know whether Tubba’ was a Prophet or not? And I do not know whether Dhul-Qarnayn was a Prophet or not? (Al-Bayhaqee 18050. Al-Hâkim 2174. Declared Sahîh by Al-Albânî)


The Religious Recommendation of Honey & Its Therapeutic Benefits

بسم الله الرحمن الرحيم

And your Lord inspired the bee, saying: “Take you habitations in the mountains and in the trees and in what they erect. “Then, eat of all fruits, and follow the ways of your Lord made easy (for you).” There comes forth from their bellies, a drink of varying colour wherein is healing for men. Verily, in this is indeed a sign for people who think. [Sûrah An-Nahl 16: 68-69]

Imâm as-Sa’dî said: “This is in reference to the creation of the small bee. Allâh blessed it with a strange type of knowledge. He made it easy for it to eat from different flowers and return to its hive, which is built with guidance from Allâh. From their stomachs they create a delicious honey that varies in colour according to the difference of land and the food they take. In it there is a cure for the people from various diseases. This is a proof of Allâh’s blessings and His unlimited kindness toward His servants. It requires that one should love Him alone and should not call other gods beside him.” (Tafsir as-Sa’dî 2/16:68-69)

Imâm Ibn Kathîr said: “What is meant by inspiration here is guidance. The bee is guided to make its home in the mountains, in trees and in structures erected by man. The bee’s home is a solid structure, with its hexagonal shapes and interlocking forms there is no looseness in its combs. Then Allâh decrees that the bee will have permission to eat from all fruits and to follow the ways which Allâh has made easy for it, wherever it wants to go in the vast spaces of the wilderness, valleys and high mountains. Then each bee comes back to its hive without swerving to the right or left, it comes straight back to its home where its offspring and honey are. It makes wax from its wings, and regurgitates honey from its mouth, and lays eggs from its rear, then the next morning it goes out to the fields again.” (Tafsîr Ibn Kathîr 16:68)


What is honey?

Honey is a natural product formed from nectar of flowers by honeybees (Apis mellifera; Family: Apidae) [1].

As of present, over 300 types of honey have been identified – depending on the different types of nectar collected by the honeybees.


The recommendation of honey in Islâm

عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُحِبُّ الْحَلْوَاءَ وَالْعَسَلَ

° Narrated by ‘Âishah: Allâh’s Messenger (ﷺ) used to love sweet edible things and honey. (Sahîh Bukhârî 5431)

عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ ‏ “‏ الشِّفَاءُ فِي ثَلاَثَةٍ شَرْبَةِ عَسَلٍ، وَشَرْطَةِ مِحْجَمٍ، وَكَيَّةِ نَارٍ، وَأَنْهَى أُمَّتِي عَنِ الْكَىِّ ‏”

° Narrated by Ibn ‘Abbâs: (The Prophet (ﷺ) said), “Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing).” But I forbid my followers to use (cauterization) branding with fire.” (Sahîh Bukhârî 5680)

عَنْ أَبِي سَعِيدٍ، أَنَّ رَجُلاً، أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ أَخِي يَشْتَكِي بَطْنَهُ‏.‏ فَقَالَ ‏”‏ اسْقِهِ عَسَلاً ‏”‏‏.‏ ثُمَّ أَتَى الثَّانِيَةَ فَقَالَ ‏”‏ اسْقِهِ عَسَلاً ‏”‏‏.‏ ثُمَّ أَتَاهُ فَقَالَ فَعَلْتُ‏.‏ فَقَالَ ‏”‏ صَدَقَ اللَّهُ، وَكَذَبَ بَطْنُ أَخِيكَ، اسْقِهِ عَسَلاً ‏”‏‏.‏ فَسَقَاهُ فَبَرَأَ

° Narrated by Abû Sa’îd: A man came to the Prophet (ﷺ) and said, “My brother has some Abdominal trouble [i.e diarrhoea – Sahîh Bukhârî 5716].” The Prophet (ﷺ) said to him “Let him drink honey.” The man came for the second time and the Prophet (ﷺ) said to him, ‘Let him drink honey.” He came for the third time and the Prophet (ﷺ) said, “Let him drink honey.” He returned again and said, “I have done that ‘ The Prophet (ﷺ) then said, “Allâh has said the truth, but your brother’s Abdomen has told a lie. Let him drink honey.” So he made him drink honey and he was cured. (Sahîh Bukhârî 5684)


The therapeutic benefits of honey

Gastrointestinal diseases (acute inflammation of the gastrointestinal tract that may be caused by a variety of microbes) :

  • Honey has shown to prevent gastrointestinal infections by blocking the attachment of pathogenic bacteria (i.e Helicobacter pylori, Salmonella) to the mucosal epithelium [2] [3].
  • Honey has been shown to speed recovery for diarrhoea and vomiting in infants [4], children [5] and adults [6].
  • Honey improves the gut microflora & inhibits the harmful and genotoxic effects of mycotoxins [7].
  • Honey reduces acid reflux by stimulating the tissues on the sphincter to assist in their regrowth [8].
  • Honey helps repair the intestinal mucosa and works as an anti-inflammatory agent [9].
  • Honey helps heal gastric ulcers (open sores which develop on the stomach lining) [10].

Cardiovascular diseases :

  • Honey has shown to decrease the risk of coronary heart disease due to the flavonoids it contains, by (a) improving coronary vasodilatation, (b) decreasing the ability of platelets in the blood to clot, and (c) preventing low-density lipoproteins from oxidising [11]. 
  • Honey has shown to modulate hypertension (high blood pressure) [12].
  • Honey has shown to restore cardiac arrhythmia (abnormal heart rhythm) back to normal [12].
  • Honey reduces cardiovascular disease risk factors (i.e cholesterol,  low-density lipoprotein cholesterol, triacylglycerole, C-reactive protein) [13].

Upper respiratory tract infections:

  • Honey (a teaspoon) given to children (older than 1) before bedtime has shown to relieve cough symptoms by severity and duration, as well as improving sleep [14].

Asthma

  • Honey has shown to reduce symptom severity in asthma [15].

Neurological diseases :

  • Honey has shown to preserve brain functions and cognitive ability due to its antioxidant properties [16].
  • Tualang honey has shown to improve learning and memory of the brain [17].

Cancer

  • Honey has shown to exert anticancer effects via different mechanisms in different cancer cells – cervical, colorectal, renal, liver, skin, lung, bladder [18].

Diabetes

  • Honey has shown to exert beneficial effects in the treatment of diabetes mellitus[19].

Wound healing

  • Honey has shown to promote wound healing of burns and leg ulcers via several mechanisms – i) activating a tissue repair cascade by inducing leukocytes to release cytokines. ii) activating the immune response. iii) inducing antibodies [20].

References

[1] Alvarez-Suarez, J. M., Gasparrini, M., Forbes-Hernández, T. Y., Mazzoni, L. and Giampieri, F. (2014) The Composition and Biological Activity of Honey: A Focus on Manuka Honey, Foods, 3(3), pp. 420–432.

[2] al Somal, N., Coley, K. E., Molan, P. C. and Hancock, B. M. (1994) Susceptibility of Helicobacter pylori to the antibacterial activity of manuka honey, Journal of the Royal Society of Medicine, 87(1), pp. 9–12.

[3] Alnaqdy, A., Al-Jabri, A., Al Mahrooqi, Z., Nzeako, B. and Nsanze, H. (2005) Inhibition effect of honey on the adherence of Salmonella to intestinal epithelial cells in vitro, International Journal of Food Microbiology, 103(3), pp. 347–351.

[4] Haffejee, I. E. and Moosa, A. (1985) Honey in the treatment of infantile gastroenteritis., British Medical Journal (Clinical research ed.), 290(6485), pp. 1866–1867.

[5] Abdulrhman, M. A., Mekawy, M. A., Awadalla, M. M. and Mohamed, A. H. (2010) Bee honey added to the oral rehydration solution in treatment of gastroenteritis in infants and children, Journal of Medicinal Food, 13(3), pp. 605–609.

[6] Bansal, V., Medhi, B. and Pandhi, P. (2005) Honey–a remedy rediscovered and its therapeutic utility, Kathmandu University medical journal (KUMJ), 3(3), pp. 305–309.

[7] Ezz El-Arab, A. M., Girgis, S. M., Hegazy, E. M. and Abd El-Khalek, A. B. (2006) Effect of dietary honey on intestinal microflora and toxicity of mycotoxins in mice, BMC complementary and alternative medicine, 6, p. 6.

[8] Abdellah F., Abderrahim L. A. Honey in Traditional and Modern Medicine. Boca raton, Florida, USA: CRC Press; 2013. 8 honey for gastrointestinal; p. 159

[9] Molan, P. (2001). Why honey is effective as a medicine. 2. The scientific explanation of its effects. Bee World, 82(1), 22-40.

[10] Fazalda, A., Quraisiah, A. and Nur Azlina, M. F. (2018) Antiulcer Effect of Honey in Nonsteroidal Anti-Inflammatory Drugs Induced Gastric Ulcer Model in Rats: A Systematic Review, Evidence-based Complementary and Alternative Medicine : eCAM, 2018, [online] Available from: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6076929/ (Accessed 10 September 2020).

[11] Khalil, M. I. and Sulaiman, S. A. (2010) The Potential Role of Honey and its Polyphenols in Preventing Heart Diseases: A Review, African Journal of Traditional, Complementary, and Alternative Medicines, 7(4), pp. 315–321.

[12] Rakha, M. K., Nabil, Z. I. and Hussein, A. A. (2008) Cardioactive and vasoactive effects of natural wild honey against cardiac malperformance induced by hyperadrenergic activity, Journal of Medicinal Food, 11(1), pp. 91–98.

[13] Yaghoobi, N., Al-Waili, N., Ghayour-Mobarhan, M., Parizadeh, S. M. R., Abasalti, Z., Yaghoobi, Z., Yaghoobi, F., Esmaeili, H., Kazemi-Bajestani, S. M. R., Aghasizadeh, R., Saloom, K. Y. and Ferns, G. a. A. (2008) Natural honey and cardiovascular risk factors; effects on blood glucose, cholesterol, triacylglycerole, CRP, and body weight compared with sucrose, TheScientificWorldJournal, 8, pp. 463–469.

[14] Ashkin, E. and Mounsey, A. (2013) A spoonful of honey helps a coughing child sleep, The Journal of Family Practice, 62(3), pp. 145–147.

[15] Shamshuddin, N. S. S. and Mohd Zohdi, R. (2016) Gelam honey attenuates ovalbumin-induced airway inflammation in a mice model of allergic asthma, Journal of Traditional and Complementary Medicine, 8(1), pp. 39–45.

[16] Azman, K. F. and Zakaria, R. (2019) Honey as an antioxidant therapy to reduce cognitive ageing, Iranian Journal of Basic Medical Sciences, 22(12), pp. 1368–1377.

[17] Azman, K. F., Zakaria, R., AbdAziz, C., Othman, Z. and Al-Rahbi, B. (2015) Tualang honey improves memory performance and decreases depressive-like behavior in rats exposed to loud noise stress, Noise & Health, 17(75), pp. 83–89.

[18] Porcza, L. M., Simms, C. and Chopra, M. (2016) Honey and Cancer: Current Status and Future Directions, Diseases, 4(4), [online] Available from: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5456322/ (Accessed 10 September 2020).

[19] Porcza, L. M., Simms, C. and Chopra, M. (2016) Honey and Cancer: Current Status and Future Directions, Diseases, 4(4), [online] Available from: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5456322/ (Accessed 10 September 2020).

[20] Molan, P. and Rhodes, T. (2015) Honey: A Biologic Wound Dressing, Wounds: A Compendium of Clinical Research and Practice, 27(6), pp. 141–151.

The Virtues of Masjid Al-Qubâ

بسم الله الرحمن الرحيم

Masjid Al-Qubâ is located to the South of Medînah, just over 3 miles away from the Prophets Mosque.

When the Masjid was built

When the Messenger of Allâh (ﷺ) left Makkah to make Hijrah, he arrived at Qubâ (outskirts of Medînah) on Monday the 12th of Rabî’ al-Awwal.

He (ﷺ) reached the dwellings of Banu ‘Amr ibn ‘Awf in Qubâ and stayed with Kulthûm ibn Hadm for four days (Monday to Thursday).

It was during this time that Masjid Al-Qubâ was built.

(See Sîrah of Ibn Hishâm & Ar-Rahîq Al-Makhtûm of Safî Ar-Rahmân Mubârakpurî)


The virtues of Masjid Al-Qubâ

  • Verse 108 of Sûrah At-Tawbah [9] was revealed in relation to Masjid Al-Qubâ

ا تَقُمۡ فِيهِ أَبَدٗاۚ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِۚ فِيهِ رِجَالٞ يُحِبُّونَ أَن يَتَطَهَّرُواْۚ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ ٨٠١

Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allâh loves those who make themselves clean and pure. [9:108]

Imâm Ibn Kathîr said: Allâh encouraged His Prophet to pray in Masjid Qubâ’ which, from the first day, was built on Taqwa, obedience to Allâh and His Messenger , for gathering the word of the believers and as an outpost and a fort for Islam and its people. (Tafsîr Ibn Kathîr)

Imâm As-Sa’dî said:… This is a reference to Masjid Al-Qubâ, whose foundation was laid on sincerity of Allâh’s religion, establishing His remembrance, and built on His ordained principles and practises. This mosque is the oldest mosque in the place and is very blessed, enjoying excellence. (Tafsîr As-Sa’dî)

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ نَزَلَتْ هَذِهِ الآيَةُ فِي أَهْلِ قُبَاءَ ‏{‏ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ‏}‏ قَالَ كَانُوا يَسْتَنْجُونَ بِالْمَاءِ فَنَزَلَتْ فِيهِمْ هَذِهِ الآيَةُ

Narrated by Abû Hurayrah: The Prophet (ﷺ) said: The following verse was revealed in connection with the people of Quba’: “In it are men who love to purify themselves” (9:108). He said: They used to cleanse themselves with water after relieving themselves. So the verse was revealed in connection with them. (Sunan Abû Dawûd 44. Declared Sahîh by Al-Albânî)

  • Visiting the Masjid every Saturday & praying therein

عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَأْتِي مَسْجِدَ قُبَاءٍ كُلَّ سَبْتٍ مَاشِيًا وَرَاكِبًا‏.‏ وَكَانَ عَبْدُ اللَّهِ ـ رضى الله عنهما ـ يَفْعَلُهُ‏

Narrated ‘Abdullâh ibn Dinâr: Ibn ‘Umar said, “The Prophet (ﷺ) used to go to the Mosque of Qubâ every Saturday (sometimes) walking and (sometimes) riding.” ‘Abdullah (Ibn ‘Umar) used to do the same. (Sahîh Bukhârî 1193)

In another narration “… And he (the prophet) would offer 2 rak’ah of prayer” (Sahîh Muslim 1399)

In another narration Ibn ‘Umar said:… “when he (the prophet) entered the mosque, he used to dislike to leave without offering a prayer…” (Sahîh Bukhârî 1192)

  • A reward like that of ‘Umrah

حَدَّثَنَا أَبُو الأَبْرَدِ، مَوْلَى بَنِي خَطْمَةَ أَنَّهُ سَمِعَ أُسَيْدَ بْنَ ظُهَيْرٍ الأَنْصَارِيَّ، وَكَانَ، مِنْ أَصْحَابِ النَّبِيِّ ـ صلى الله عليه وسلم ـ يُحَدِّثُ عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ أَنَّهُ قَالَ ‏ “‏ صَلاَةٌ فِي مَسْجِدِ قُبَاءٍ كَعُمْرَةٍ ‏”‏

Abul-Abrad, the freed slave of Banû Khatmah, said that he heard Usaid ibn Dhuhayr al-Ansârî who was one of the Companions of the Prophet (ﷺ) narrating that the Prophet (ﷺ) said:“One prayer in the Quba’ Mosque is like ‘Umrah.” (Sunan ibn Mâjah 1411. Declared Sahîh by Al-Albânî)

قَالَ سَهْلُ بْنُ حُنَيْفٍ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ مَنْ تَطَهَّرَ فِي بَيْتِهِ ثُمَّ أَتَى مَسْجِدَ قُبَاءٍ فَصَلَّى فِيهِ صَلاَةً كَانَ لَهُ كَأَجْرِ عُمْرَةٍ

Sahl ibn Hunaif said:“The Messenger of Allah (ﷺ) said: ‘Whoever purifies himself in his house, then comes to the Qubâ’ Mosque and offers one prayer therein, will have a reward like that for ‘Umrah.” (Sunan Ibn Mâjah 1412. Declared Sahîh by Al-Albânî)

The Virtue of Fasting Three Days Every Month & al-Ayyâm al-Bîd [The White Days]

بسم الله الرحمن الرحيم

عَنْ عَبْدِ اللَّهِ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُ – يَعْنِي مِنْ غُرَّةِ كُلِّ شَهْرٍ – ثَلاَثَةَ أَيَّامٍ

Narrated by ‘Abdullah ibn Mas’ûd: The Messenger of Allâh صلى الله عليه وسلم used to fast three days every month.

Sunan Abû Dawûd 2450. Declared Hasan by Al-Albânî


عَنْ حَفْصَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُ ثَلاَثَةَ أَيَّامٍ مِنَ الشَّهْرِ الاِثْنَيْنِ وَالْخَمِيسِ وَالاِثْنَيْنِ مِنَ الْجُمُعَةِ الأُخْرَى

Narrated by Hafsah – mother of the believers: The messenger of Allâh صلى الله عليه وسلم used to fast three days every month: Monday, Thursday and Monday in the next week.

Sunan Abû Dawûd 2451. Declared Hasan by Al-Albânî


سَمِعَ عَبْدَ اللَّهِ بْنَ عَمْرٍو، – رضى الله عنهما – قَالَ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم -… صَوْمُ ثَلاَثَةِ أَيَّامٍ مِنَ الشَّهْرِ صَوْمُ الشَّهْرِ كُلِّهِ…

‘Abdullâh ibn Amr reported: The Messenger of Allâh صلى الله عليه وسلم said to me:… Fasting for three days during the month is like fasting the whole of the month.

Sahîh Muslim 1159


عَنْ أَبِي ذَرٍّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ صَامَ ثَلاَثَةَ أَيَّامٍ مِنَ الشَّهْرِ فَقَدْ صَامَ الدَّهْرَ كُلَّهُ ‏”‏ ‏.‏ ثُمَّ قَالَ ‏”‏ صَدَقَ اللَّهُ فِي كِتَابِهِ ‏{‏ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ‏}‏ ‏”‏

It was narrated that Abû Dharr said:”The Messenger of Allâh صلى الله عليه وسلم said: ‘Whoever fasts for three days of each month, he has fasted for a whole lifetime.‘ Then he said: Allâh has spoken the truth in His book: Whoever brings a good deed shall have ten times the like thereof to his credit [Al-An’âm 6:160].

Sunan An-Nasâ’i 2411. Declared Sahîh by Al-Albânî

In the narration collected by Imâm Tirmidhî [762, declared Sahîh by Al-Albânî] :

عَنْ أَبِي ذَرٍّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ صَامَ مِنْ كُلِّ شَهْرٍ ثَلاَثَةَ أَيَّامٍ فَذَلِكَ صِيَامُ الدَّهْرِ ‏”‏ ‏.‏ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ تَصْدِيقَ ذَلِكَ فِي كِتَابِهِ ‏:‏ ‏(‏مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ‏)‏ ‏.‏ الْيَوْمُ بِعَشَرَةِ أَيَّامٍ

Abû Dharr narrated:”The Messenger of Allâh صلى الله عليه وسلم said: ‘Whoever fasts three days in every month, then that is (similar to) fasting every day.’ Then Allâh Mighty and Sublime is He, attested to that in His Book, by revealing: Whoever brings a good deed, shall have ten times the like thereof. So a day is like ten.”


عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ صِيَامُ ثَلاَثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ صِيَامُ الدَّهْرِ وَأَيَّامُ الْبِيضِ صَبِيحَةَ ثَلاَثَ عَشْرَةَ وَأَرْبَعَ عَشْرَةَ وَخَمْسَ عَشْرَةَ ‏”‏

Narrated from Jarîr ibn ‘Abdullâh that the Prophet صلى الله عليه وسلم said:”Fasting three days of each month is fasting for a lifetime, and the shining days of Al-Bîd are the thirteenth, fourteenth and fifteenth.”

Sunan An-Nasâ’i 2422. Declared Hasan by Al-Albânî


عَنْ مُوسَى بْنِ طَلْحَةَ، قَالَ سَمِعْتُ أَبَا ذَرٍّ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ يَا أَبَا ذَرٍّ إِذَا صُمْتَ مِنَ الشَّهْرِ ثَلاَثَةَ أَيَّامٍ فَصُمْ ثَلاَثَ عَشْرَةَ وَأَرْبَعَ عَشْرَةَ وَخَمْسَ عَشْرَةَ ‏”

Abû Dharr narrated that : the Messenger of Allâh صلى الله عليه وسلم said: “O Abû Dharr! If you fast three days out of a month, then fast the thirteenth, fourteenth, and fifteenth.

At-Tirmidhî 761. Declared Sahîh by Al-Albânî


عَنْ أَبِي ذَرٍّ، قَالَ أَمَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ نَصُومَ مِنَ الشَّهْرِ ثَلاَثَةَ أَيَّامِ الْبِيضِ ثَلاَثَ عَشْرَةَ وَأَرْبَعَ عَشْرَةَ وَخَمْسَ عَشْرَةَ

It was narrated that Abû Dharr said:”The Messenger of Allâh صلى الله عليه وسلم commanded us to fast the three days of Al-Bîd, the thirteenth, fourteenth and fifteenth.”

Sunan An-Nasâ’i 2425. Declared Hasan by Al-Albânî


عَنِ ابْنِ مِلْحَانَ الْقَيْسِيِّ، عَنْ أَبِيهِ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَأْمُرُنَا أَنْ نَصُومَ الْبِيضَ ثَلاَثَ عَشْرَةَ وَأَرْبَعَ عَشْرَةَ وَخَمْسَ عَشْرَةَ ‏.‏ قَالَ وَقَالَ ‏ “‏ هُنَّ كَهَيْئَةِ الدَّهْرِ ‏”‏

Narrated by Ibn Malhân al-Qaysi from his father: The Messenger of Allâh صلى الله عليه وسلم used to command us to fast the white days: thirteenth, fourteenth and fifteenth of the month. He said: it is like fasting all the time.

Sunan Abû Dawûd 2449. Declared Sahîh by Al-Albânî