Authentic Adhkār Lesson 1: Introduction to the Importance of Remembrance and its Virtues

Sat 30 Dec 2017

✏️ Authentic Adhkār from the Qur’an & Sunnah:

Lesson 1: Introduction to the Importance of Remembrance and its Virtues

  • Introduction to this course and what it will cover
  • What is the importance of Dhikr (remembrance) and its benefits:
    • All Muslims should know that the remembrance of Allāh is one of the greatest acts of worship one can do and is one of the most beneficial things to do
    • Remembrance will bring one closer to Allāh
    • Allāh commanded and encouraged for remembrance to be made. Allāh also has praised the ones who make remembrance and has prepared for them forgiveness and a great reward. For example, see verses in Surah Ahzaab (ayah 41 and 35) and Aali-Imraan (ayah 191), note: these are only a few examples, the Qur’an mentions this topic plentifully
    • NOTE for the above point: why does Allāh mention remembrance so often in the Quran? = Because of servants great need for this. All of the creation needs Allāh and he needs none.
  • There are many ways of making remembrance, for example:
    • Reading the Qur’an and Sunnah
    • Attending circles of knowledge
    • Acts of worship
    • Reading supplications found in the Qur’an and Sunnah
  • Neglecting remembrance will be an evidence against a person in the hereafter. Any benefit (e.g. being busy with work and not remembering Allāh) gained whilst neglecting remembrance is small compared to the amount of reward lost
  • Hadith of Aisha (may Allāh be pleased with her) that the Prophet (صلى الله عليه وسلم) said “There is not an hour [a moment of time] that passes by the son of Adam wherein he does not remember Allāh except that he will be in grief over it on the day of Judgement” [reported by Al-Bayhaqi]
  • The effect making duā has on your life

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📢** New series of Saturday Lessons!

Assalaamu Alaikum Dear Brothers and Sisters,

Insha Allah we will be starting a new course on Saturdays at 6:30PM titled:

✏️ “Authentic Adhkār from the Qur’an & Sunnah and their Meanings”

This will be a course studying authentic Daily Remembrances & Supplications every Muslim needs to know. Course materials are compiled from the works of various Scholars.

❕**Knowing and practising daily remembrances will bring us closer to Allah, be a source of reward and ward off harm**.

🏡We encourage everyone (who is able) to attend the Lessons at Alhuda masjid (see address), and insha Allah they will also be streamed LIVE on AlhudaBolton.com/Radio

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The Benefits of Salāh in Congregation

Saturday 16 Dec 2017

The Benefits of Salāh in Congregation Allāh

  • The Obligatory prayers are legislated to be performed in congregation
  • Some optional prayers e.g. the eclipse prayer, the Eid prayers and the Taraweeh prayers are also prayed in congregation
  • The night prayer (tahajjud) and the morning prayer (duha) may be prayed in congregation , however this should not be the norm and they should normally be prayed alone
    • For example, the Prophet (صلى الله عليه وسلم) prayed the night prayer with Ibn Abbās and Hudhaifah Ibn Yamān amongst others (however this was not his habit)
  • What are the benefits of the congregational prayer?
    • It is a means of uniting the Muslims
      • Supplications made in the congregational prayers benefit everyone (e.g. those with shortcomings who attend benefit from making supplication alongside and with those who are righteous) present and there is great reward in it
      • Allah forgives those who are present in the congregational prayer
    • Praying in congregation distances the shaitaan (devil)
      • When one is alone in prayer shaitān whispers to him and distracts him, and when one is in congregation this is greatly reduced
      • Likewise, the Messenger of Allāh (صلى الله عليه وسلم) said the wolf eats the lone sheep
      • NOTE: it is important to stand side by side and not to leave gaps as these gaps leave openings for the shaitān to enter
    • Praying in congregation is educational for the one not aware
      • Many people make mistakes in their prayers and they don’t notice at all. Praying in congregation will highlight to such a person mistakes they may have e.g. one may notice this himself or be reminded by others
    • Praying in congregation establishes a sense of community and connection
      • For example, the one who regularly prays in congregation, if he was to become absent people would ask about him. If such a person was ill or had difficulties the others from the congregation would come to help, and if such a person was absent due to negligence then people would approach him to advise him
  • Allāh has legislated certain times for the Muslims to congregate and among them is the congregational prayer which takes place every day.
  • When the Prophet(صلى الله عليه وسلم) arrived in Madinah he immediately started work on building the mosque so that the believers can come to the congregational prayers.
  • Not attending the congregational prayer is a large deficiency for a Muslim as he loses out on the unity, and shaitān has more openings to attack him
  • Other times of congregation:
    • The Friday prayer is likewise an important opportunity to unite in the week and pray with the other Muslims
    • The Eid prayers are major opportunities to unite in congregation twice a year and the gathering on the Eid days are larger than during the daily congregation (the five prayers) and the weekly congregation (Friday)
    • Likewise Hajj is a once in the year opportunity for Muslims from all over the world to gather
  • The above shows that Islam is a religion of unity
  • Hadith of Abdullāh Ibn Umar The reward of the congregational prayer is twenty seven times greater (than that of the prayer offered by a person alone) [Al-Bukhāri]. In the Narration of Abū Hurairah congregational prayer is better by 25 times.
    • Which is one more accurate (27 or 25 times?). Some scholars say there is no difference as the main point is that the congregational prayer is superior. Other scholars say originally the factor was 25 times more however by the mercy of Allāh this later became 27. Either way this hadith indicates to us the superiority of the congregational prayer over the solitary prayer

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Fiqh | Lesson 47: Shedding tears, Supporting the Family of the deceased, making Duā for the deceased

Saturday 9 Dec 2017

Chapter of Prayer: Funeral Prayer

Lesson 47: Shedding tears, Supporting the Family of the deceased, making Duā for the deceased

Note: the hadiths from this lesson were taken from the Book Bulūghul Marām

  • Anas (may Allāh be pleased with him) narrated, “I attended the burial of one of the daughters of the Prophet (صلى الله عليه وسلم). He was sitting by the side of the grave and his eyes were shedding tears” [Related by Al-Bukhārī ]
    • Note: All of the children of the Messenger of Allāh (صلى الله عليه وسلم) (may Allāh be pleased with them all) died before him except Fatima (may Allāh be pleased with her).
    • The scholars have differed over which daughter it is in this hadith as there were several daughters (Ruqayya, Umm Kulthuum, and Zainab) who died before him. However, it is mentioned that it being Ruqayya mentioned here is unlikely as the messenger of Allāh (صلى الله عليه وسلم) was away at the battle of Badr.
    • This hadith also shows that shedding tears at the death of someone is NOT classed as being the same as wailing (see lesson 46). This hadith is mentioned here to show that shedding of tears is permissible and is part of the compassion one has for the deceased and one may not be able to control that emotion.
    • Likewise, when the son (Ibrahim) of the Prophet (صلى الله عليه وسلم) died, The Prophet (صلى الله عليه وسلم) said “Indeed the eyes shed tears and the heart is saddened but we do not say anything except that which pleases our Lord and Indeed we are saddened by your departure O Ibrahim”
    • Likewise, the Prophet (صلى الله عليه وسلم) also said Allāh does not punish one on account of grief in his heart or for his tears but rather for what he says with his tongue
    • Likewise, one of the grandchildren of the Prophet (صلى الله عليه وسلم) was dying and the Prophet (صلى الله عليه وسلم) shed tears
  • Jābir ibn ‘Abdullāh (may Allāh be pleased with him) narrated that the Messenger of Allāh (صلى الله عليه وسلم) said “Do not bury your dead during the night unless you have to do so.” [Related by Ibn Mājah. Muslim reported a similar narration, Jābir said in his narration, “The Prophet disapproved that someone is buried at night, unless the funeral prayer has been offered for him”]
    • What is the ruling on burying at night? (e.g. Harām/forbidden vs makruuh/disliked). Shaykh Al-Fawzān says it is not impermissible to bury someone at night, Abu Bakr was buried at night and also Fatima (may Allāh be pleased with her) was buried by Ali (her husband, may Allāh be pleased with him) also at night. Therefore, these examples indicate that it is not harām/forbidden to bury at night, and the wording of the hadith itself indicates that it is not impermissible (as one can still do it if necessary) but that burial during daytime is better.
    • If burying the deceased at night is going to cause problems with shortcoming such as difficulties with the washing, shrouding or the funeral prayer, then it is disliked doing this at night.
    • However, if there are no such shortcomings when burial at night then it is possible to do it (as it was done for some companions as mentioned)
    • There are also narrations that the prophet (صلى الله عليه وسلم) also buried some companions at night
  • Hadith of ‘Abdullāh ibn Ja’far (may Allāh be pleased with him) narrated, “When we received news of Ja’far’s death; when he was killed (in the Battle of Mu’tah), the Prophet (صلى الله عليه وسلم) said, “Prepare some food for the family of Ja’far, for what has befallen them is keeping them preoccupied” [Reported by the five Imams except for An-Nasāī]
    • The story of Ja’far Ibn Abī Tālib (The brother of Ali Ibn Abī Tālib) and his battle with the Romans. Ja’far was form among the early companions and also migrated to Abyssinia. The Prophet (صلى الله عليه وسلم) sent an army of the Muslims (approx. 3,000 men) to fight the Romans (approx. 100,000 men) and leadership was given to Ja’far. He died and was succeeded by Zaid ibn Hāritha (the freed slave of the Messenger of Allah (صلى الله عليه وسلم)) as leader. When Zaid died, he was succeeded by Abdullāh Ibn Rawāha as leader. When Abdullāh died he was succeeded Khalid Ibn Walīd.
    • The hadith indicates that the neighbours should look after the family of the deceased (e.g. making food for them, taking are of any guests etc).
    • NOTE: in some Muslim groups, they do the OPPOSITE, that when someone dies the family of the deceased is made to cook food for everyone else! This is a sin, an opposition to the sunnah and is also a very large burden for the family of the deceased in such a difficult time. This is NOT how it should be.

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