Ads 468x60px

Friday, August 13, 2010

Sunnahs of RasūlAllāh sallAllāhu álayhi wa sallam

Sunnahs of Eating :
Sit and eat on the floor.
Spread out a cloth on the floor first before eating.
Wash both hands up to the wrists.
Recite 'Bismillah wa'la barakatillah' aloud.
Eat with the right hand.
Eat from the side that is in front of you.
If a morsel of food falls down, pick it up, clean it and eat it.
Do not lean and eat.
Do not find fault with the food.
Remove your shoes before eating.
When eating, sit with either both knees on the ground orone knee raised or both knees raised.
Clean the plate and other utensils thoroughly after eating.
By doing this, the utensils make dua for one's  forgiveness.
Recite dua after eating.
First remove the food then get up.

After meals wash both the hands.


Thereafter gargle the mouth.


Whilst eating one should not remain completely silent.


Eat with three fingers if possible.


One should not eat very hot food.


Do not blow on the food.


After eating one should lick his fingers.

Sunnahs of drinking:
A Muslim should drink with the right hand. Shaytaan Drinks with the left hand.
Sit and drink.


Recite 'Bismillah' before drinking.


After drinking say 'Alhamdullilah' .


Drink in 3 breaths removing the utensil from the mouthafter each sip.


Do not drink directly from the jug or bottle.  Oneshould pour the contents into a glass first and then drink.

Sunnahs of Sleeping:

Discuss with one's family members matters pertaining to Deen before going to sleep (whether it is in the form of reading some Islamic Books or narrating some incidents of Sahabah etc.)..

To sleep in the state of Wuzu.

To make the bed yourself.

Dust the bed thrice before retiring to bed.

One should change into some other clothes before going to sleep.

It is Sunnah to sleep immediately after Isha Salaah.

To apply surmah in both the eyes.

To brush the teeth with a miswaak.
To sleep on the right hand side.

To sleep with the right palm under the right cheek.

To keep the knees slightly bent when sleeping.

To refrain from sleeping on ones stomach.

To sleep on a bed or to sleep on the floor are both sunnah.

To face Qiblah.

To recite Surah Mulk, before sleeping.

To recite Ayatul Kursi.

To recite Surah Ikhlaas, Surah Falaq and Surah Naas before sleeping 3 times and thereafter blow over the entire body thrice.

Recite Tasbeeh-e-Fathima before sleeping.( i.e. 33 X Subhan Allah 33 X Alhamdulillah and 34 X Allahu Akbar).

To recite the dua before sleeping.

To wake up for Tahajjud Salaah
.

Sunnahs on Awakening:

On awakening rub the face and the eyes with the palms of the hands in order to remove the effects of sleep.

When the eyes open in the morning say 'Alhamdullilah' thrice and then recite Kalima Tayyibah.

Thereafter recite the dua on awakening.

On awakening cleanse the mouth with a miswaak

.Sunnahs when wearing clothes:

Rasulullah (Sallallahu alayhi wasallam) loved white Clothing.

When putting on any garment Rasulallah (Sallallahu Alayhiwasallam) always began with the right limb.

When removing any garment Rasullallah (Sallallahu alayhi wasallam) always removed the left limb first.

Males must wear the pants above the ankles. Females should ensure that their lower garment covers their ankles.
 Males should wear a 'topee' or turban. Females must wear scarves at all times.

When wearing shoes, first wear the right shoe then the left.

When removing them first remove the left and then The right.

Sunnahs of the Toilet :
Enter the toilet with your head covered.

To enter the toilet with shoes.

Recite the dua before entering the toilet.

Enter with the left foot.

To sit and urinate. One should never urinate whilst Standing.

To leave the toilet with the right foot.

To recite the dua after coming out of the toilet.

One should not face Qiblah or show his back towards the Qiblah.

Do not speak in the toilet.

Be very careful of the splashes of urine (being unmindful in this regard causes one to be punished in the grave).

After relieving oneself, to cleanse oneself using water.

Sunnahs of the Home:
To recite the dua before entering the home.

To greet those that are in the house with 'Assalaamu Alaykum'.

To announce ones arrival by coughing, greeting, etc. Even though it may be your own house.
Other Sunnahs of High Importance:
Using a miswaak is a great Sunnah of Rasulullah (Sallallahu alayhi wasallam). One who makes miswaak when making wuzu and thereafter performs salaah will receive 70 times more reward. It will also enable one to easily recite the kalima at the time of death.

To take a Ghusl bath on a Friday.

To apply itr (applies to men only).

To show mercy to those that are younger than you.

To respect your elders.

It is sunnah to ponder over Allah Ta'ala and His Creation.

For men to keep a beard that is one fist in length
.
To visit a Muslim when he is sick.

To be good towards ones neighbors

To meet a Muslim with a cheerful face.

To care for the poor and the needy.

To keep good relations with all your relatives
To honor a guest even though he may not be of a very high position.
To greet all Muslims by saying 'Assalaamu alaykum wa rahmatullahi wa barakaatuhu' .

To keep the gaze on the ground whilst walking.

To speak softly and politely.

To command people to do good.

To forbid them from doing evil.

To carry ones shoes in the left hand.

To make wuzu at home before going to the Masjid.

To enter the Masjid with the right foot.

To leave the Masjid with the left foot.

To recite some portion of the Quran 
daily.


To be hospitable towards one's guest.
 
To exchange gifts with one another.

To make dua to Allah Ta'ala for the fulfillment of one's needs in what ever language one desires.

To consult with one's parents, teachers or elders before doing any work.
To respect one's parents.
Enhanced by Zemanta

Three Friends

Tuesday, August 10, 2010

Fasting According to the Quran
A modern Arabic Quran with Persian translation...Image via Wikipedia

Believers! Fasting is enjoined upon you, as it was enjoined upon those before you, that you become God fearing. Quran 2:183


Fasting is for a fixed number of days, and if one of you be sick, or if one of you be on a journey, you will fast the same number of other days later on. For those who are capable of fasting (but still do not fast) there is a redemption: feeding a needy man for each day missed. Whoever, voluntarily, does more good than is required, will find it is better for him; and that you should fast is better for you, if you only know. Quran 2:184
During the month of Ramadan the Qur'an was sent down as a guidance to the people with clear signs of the true guidance, and as the Criterion (between right and wrong). So those of you who live to see that month should fast it, and whoever is sick or on a journey should fast the same number of other days instead. Allah wants ease and not hardship for you so that you may complete the number of days required, magnify Allah for what He has guided you to, and give thanks to Him. Quran 2:185
  1. Like most other injunctions of Islam those relating to fasting were revealed gradually. In the beginning the Prophet  had instructed the Muslims to fast three days in every month, though this was not obligatory. When the injunction in the present verse was later revealed in 2 A.H., a degree of relaxation was introduced: it was stipulated that those who did not fast despite their capacity to endure it were obliged to feed one poor person as an expiation for each day of obligatory fasting missed (see verse 184). Another injunction was revealed later (see verse 185) and here the relaxation in respect of able-bodied persons was revoked. However, for the sick, the traveler, the pregnant, the breast-feeding women and the aged who could not endure fasting, the relaxation was retained.

    (See Bukhari, `Tafsir al-Qur'an', 25; Tirmidhi, 'Sawm', 21; Nasa'i, `Siyam', 51, 62, 64; Ibn Majah, `Siyam', 12; Ahmad b. Hanbal, Musnad, vol. 3, p. 104; vol. 4, pp. 347 and 418; vol. 5, p. 29 - Ed.)
  2. This act of extra merit could either be feeding more than the one person required or both fasting and feeding the poor.
  3. Here ends the early injunction with regard to fasting which was revealed in 2 A.H. prior to the Battle of Badr. The verses that follow were revealed about one year later and are linked with the preceding verses since they deal with the same subject.
  4. Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when traveling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by 'Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close. to the enemy, since abstention from fasting would lead to greater strength.
    (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209; Darimi, `Sawm', 41; Muslim, `Siyam', 92; Nasa'i, `Siyam', 47; Bukhari, `Maghazi', 71; Muslim, `Siyam', 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, .46; Tirmidhi, 'Sawm', 18; Nasa'i, `Siyam', 52; Bukhari, `Jihad', 29; Muslim, `Siyam', 98; Abu Da'ud, 'Sawm', 42; Muslim, `Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad, vol. 2, 99; Tirmidhi, 'Sawm', 19 - Ed.)

    The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet.
    (cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasa'i, `Siyam', 54, 55; Malik, Muwatta', `Siyam', 21, 27 - Ed.)

    In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with traveling, should be deemed sufficient justification for not fasting.
    Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually traveling. Ibn Taymiyah favors the permissibility of abstention from fasting and supports his view with very forceful arguments.

  5. This indicates that fasting need not be confined, exclusively, to Ramadan. For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty in revealing the Qur'an.
    It should be noted here that fasting in Ramadan has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur'an. In fact, the best way of expressing gratitude for someone's bounty or benevolence is to prepare oneself, to the best of one's ability, to achieve the purpose for which that bounty has been bestowed. The Qur'an has been revealed so that we may know the way that leads to God's good pleasure, follow that way ourselves and direct the world along it. Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur'an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur'an.
Related articles by Zemanta
Enhanced by Zemanta