Fasting Six Days of Shawwal

 Fasting six days of Shawwal

Sheikh Muhammed Salih Al-Munajjid

What is the ruling on fasting six days of Shawwal? Is it wajib (obligatory)?

 In the Name of Allah, Most Gracious, Most Merciful ;

All the praise and thanks are due to Allah; May Peace and blessings of Allah be upon His Messenger.

Fasting six days of Shawwal after the obligatory fast of Ramadhan is Sunnah Mustahabbah, not wajib. It is recommended for the Muslim to fast six days of Shawwal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a sahih hadith from the Prophet,(Sallallāhu 'alaihi wa sallam).

Abu Ayyub (radiallāhu`anhu) reported that the Messenger of Allah, (Sallallāhu 'alaihi wa sallam), said:

“Whoever fasts Ramdhan and follows it with six days of Shawwal, it will be as if he fasted for a lifetime.”

 [Narrated by Muslim, Abu Dawud, al-Tirmidzi, al-Nasa’i and Ibn Majah].

The Prophet,(Sallallāhu 'alaihi wa sallam), explained this when he said:

“Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).”

According to another hadith: “Allah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.”

[Al-Nisa’i and Ibn Majah. See also Sahih al-Targhib wa’l-Tarheb, 1/421]

It was also narrated by Ibn Khuzaimah with the wording:

“Fasting for the month of Ramadhan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”

The Hanbali and Shafi’es fuqaha’ explained that fasting six days of Shawal after fasting Ramadan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwal is that is makes up for any shortfall in a person's obligatory Ramadhan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet, (Sallallāhu 'alaihi wa sallam ) , said:

“The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.”

[Narrated by Abu Dawud].

And Allah knows best.

[ Excerpted from Fatwa No: 7859 Islam QA]

Making Up Missed Ramadhan with Shawwal

It is not valid to combine making up missed Ramadhan fasts with fasting six days of Shawwal with one intention.

Is it permissible for me to fast the six days of Shawwal with the same intention as making up the days I did not fast in Ramadhan because of menstruation?

All the the Praise be to Allah.

It is not valid, because fasting the six days of Shawwal can only be done after fasting Ramadhan in full.

Shaikh Ibn ‘Uthaymeen said in Fatawa al-Siyaam (438):

Whoever fasts the Day of ‘Arafah, or the Day of ‘Ashura’, but still owes days from Ramadhan, his fast is valid, but if he intends to fast this day to make up for a missed Ramadhan fast, he will have two rewards: the reward for the day of ‘Arafah or ‘Ashura’ along with the reward for making up the missed fast. This has to do with voluntary fasts in general that are not connected to Ramadhan. With regard to fasting the six days of Shawal, they are connected to Ramadhan and can only do after making up missed Ramadhan fasts. If he fasts them before making up missed Ramadhan fasts he will not attain that reward, because the Prophet (sallallāhu 'alayhi wa sallam) said: “Whoever fasts Ramadhan then follows it with six days of Shawwal, it will be as if he fasted for a lifetime.” It is well known that whoever still owes days from Ramadhan is not regarded as having fasted Ramadhan until he makes up the days he missed.

[Via Fatwa No: 39328 Islam Q&A]

The Common Origin of Humanity

Description: The Qur’an, the Muslim sacred scripture, informs humanity of their common origins from Adam and Eve.

“O mankind! Be conscious of your Lord, who has created you from one soul (Adam), and out of it created its mate (Eve), and out of the two spread many men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you!” [Surah An-Nisaa’, 4:1]

In the above verse, Allah addresses entire humanity and asks them to be conscious of Him, to be aware of His presence. Allah reminds people of a forgotten reality: their earthly origins. All human beings have One God, their Creator, one father – Adam – and one mother, Eve. The plight of modernity could begin to heal if human beings remember their origins.

Human beings did not appear on this earth by their own will. Rather, someone else willed that human beings inhabit earth. Someone else willed their existence and prepared the earth and sun in perfect balance to make life possible. If people were to recall this simple fact, they would proceed in the right direction. The One who willed human existence has perfect knowledge of humanity and their strengths and their weaknesses. If humans recognized this, they would obey the One they owe their existence to.

Just like human beings have come into existence by the will of the One, human beings also trace back to the same parents. If people were to realize this, racism, ethnic superiority, and exploitation would end. Siblings would stop fighting and taking each other’s life. Siblings would realize their common Creator and be conscious of Him, and give their “kin” their due rights. Human beings would not divide themselves into casts and classes. Human beings would not let race, skin color, or national origin determine superiority.

If human beings were to realize that another soul was created from the original single soul to be its mate and to spread both men and women throughout the world, they would respect women more. Women would not have to go through centuries of oppression, and their humanity would not have been denied for centuries. Unfortunately, when human beings tried to correct one wrong, they fell into another one. They forgot that a soul was created for a soul, that a woman makes a man complete. Men and women are not engaged in an eternal battle of genders; rather, they have been created to complement and complete each other.

Allah lays out the social fabric of human society, which lies in the family. Allah could have created multiple families instead of Adam and Eve in the beginning, but He chose to create Adam and Eve, and spread humanity from their seed. Islamic ethics considers the family to be the natural basis and cornerstone of a moral society. A family consists of a human couple and their (legal) children where both the man and woman have each essential role to play in keeping the family happy and intact.

In the latter portion of the verse is a reminder to be conscious of Allah, to do what is right and to stay away from wrongdoing in whose Name people take oaths, swear allegiances, and ask favors.

Lastly, the verse ends with a reminder that Allah is ever watchful over everything, big or small; nothing escapes His knowledge and sight. The knowledge that Allah is watching helps one be conscious of Him.
____________________________________________________________________________________________________
Excerpted with modifications from By IslamReligion.com, published on 16 Jan 2006 .

©IslamReligion.com

The Eid Prayers

The  Eid Prayers

I would like to know the guidance of the Prophet (peace and blessings of Allah be upon him) regarding Eid prayers.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The Prophet,  (sallallāhu 'alayhi wa sallam),  used to offer the Eid prayers in the prayer-place (musalla). There is no report of his offering the Eid prayer in his mosque.

Al-Shafi’e said in Al-Umm: It was narrated that the Messenger of Allah, (sallallāhu 'alayhi wa sallam) , used to go out on the two Eids to the prayer-place in Madinah, as did those (the caliphs) who came after him, unless there was an excuse such as rain etc. The people of other lands did likewise, apart from the people of Makkah.

He used to wear his most beautiful garments to go out to pray. He had a suit (hullah) which he would wear for Eid and Jumu’ah (Friday prayer). A hullah is a two-piece suit of the same kind of fabric.

He used to eat dates before going out on Eid al-Fitr, and he would eat an odd number of them. Al-Bukhari (953) narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (sallallāhu 'alayhi wa sallam) did not go out on the morning of Eid al-Fitr until he had eaten some dates, and he would eat an odd number.

Ibn Qudamah said: We do not know of any differing opinion concerning the fact that it is mustahabb to eat early on the day of Eid al-Fitr.

The reason for eating before the prayer is so that no one will think that it is essential to fast until the prayer has been offered.

And it was said that this was in order to hasten to obey the command of Allah Who enjoined breaking the fast after He enjoined fasting.

If no dates are available, he should have something else for breakfast, even if it is only water, so that he can fulfil the Sunnah in principle, which is to have something for breakfast before praying on Eid al-Fitr.

With regard to Eid al-Adha, the Prophet,(sallallāhu 'alayhi wa sallam), used not to eat anything until he came back from the prayer-place, then he would eat some of the meat of his sacrifice.

It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim said: Two weak (da’ief) hadith have been narrated concerning this… but it was proven from Ibn ‘Umar, who was very keen to follow the Sunnah that he used to do ghusl before going out on the day of Eid.

And he (sallallāhu 'alayhi wa sallam) used to go out to the Eid prayer walking, and come back walking.

Ibn Majah (1295) narrated that Ibn ‘Umar said: The Messenger of Allah,peace and blessings of Allah be upon him, used to go out to the Eid (prayer) walking and come back walking. Classified as sahih by al-Albani in Sahih Ibn Majah.

Al-Tirmidzi (530) narrated that ‘Ali ibn Abi Talib said: It is Sunnah to go out to the Eid (prayer) walking. Classified as hasan by al-Albani in Sahih al-Tirmidzi.

Al-Tirmidzi said: Most of the scholars followed this hadith and said that it is mustahabb for a man to go out to the Eid (prayer) walking. It is mustahabb for him not to ride unless he has an excuse.

When the Prophet,(sallallāhu 'alayhi wa sallam), reached the prayer-place, he would begin the prayer with no adhan or iqamah, and without saying “Al-salaatu jaami’ah (prayer is about to begin).” The Sunnah is not to do any of these things.

And he did not offer any prayer in the prayer-place before or after the Eid prayer.

The Prophet,(sallallāhu 'alayhi wa sallam), would start with the prayer, before the khutbah. He prayed two rak’ahs, with seven consecutive takbîrs in the first raka’ah, including takbirat al-ihram (the takbir with which the prayer begins), and a brief pause between each two takbîrs. There is no report of him saying any particular dzikir between the takbirs, but it was narrated that Ibn Mas’ud would praise Allah and send blessings upon the Prophet,(sallallāhu 'alayhi wa sallam).

But Ibn ‘Umar, who was always keen to follow the Prophet,(sallallāhu 'alayhi wa sallam) used to raise his hands with each takbir.

When he had completed the takbirs, he would start to recite. He would recite al-Faatihah then recite Qaf wa’l-Qur’an il-majid (Surah Qaaf, 50) in the first raka’ah and Aqtarabat il-saa’ah wa anshaqqa al-qamar (Surah Al-Qamar, 54) in the other. Sometimes he recited Sabbih isma rabbika al-A’la (Surah al-A’laa, 87) and Hal ataaka hadeeth al-ghaashiyah (Surah Al-Ghaashiyah, 88). Both were narrated in sahih reports, but no other surahs are mentioned in sahih reports. When he had finished reciting he would say takbeer and bow. When he had finished bowing and prostrating and had stood up again, he would say five takbirs. When he had completed the takbîrs he would start to recite again. The takbeer was the first thing that he would do in each raka’ah and his recitation was followed by ruku’ (bowing).

Al-Tirmidzi narrated from the hadith of Kathir ibn ‘Abdallah ibn ‘Amr ibn ‘Awf, from his father, from his grandfather, that the Messenger of Allah,(sallallāhu 'alayhi wa sallam), recited takbir in the Eid (prayer), seven times in the first raka’ah before reciting Qur’an and five times in the second rak’ah before reciting Qur’an. Al-Tirmidzi said: I asked Muhammad – i.e., Al-Bukhari – about this hadith and he said: There is nothing more soundly than this concerning this topic. And I say likewise.

When the Prophet,(sallallāhu 'alayhi wa sallam), had finished the prayer, he would move away and stand facing the people, with the people sitting in their rows, and he would address them, preaching and exhorting, with commands and prohibitions. If he wanted to dispatch anyone on a mission he would do so, and if he wanted to enjoin anything he would do that.

There was no minbar on which he would stand, and the minbar of Madinah was not brought out. Rather he would address them standing on the ground. Jabir said: I attended Eid prayer with the Messenger of Allah,(sallallāhu 'alayhi wa sallam). He started with the prayer before the khutbah, with no adzan and no iqamah, and then he stood, leaning on Bilal, and enjoined us to fear and obey Allah. He preached to the people and reminded them, and then he went over to the women and preached to them and reminded them. [Muslim and Al-Bukhari].

Abu Sa’eed al-Khudri (may Allah be pleased with him) said: The Prophet,(sallallāhu 'alayhi wa sallam) used to go out on the day of al-Fitr and al-Adha to the prayer place. He would start with the prayer, and then he would go and stand facing the people, with the people sitting in their rows. [Muslim]

The Prophet,peace and blessings of Allah be upon him, started all his khutbahs with praise of Allah. It is not narrated even in one hadith that he started the khutbah of Eid with takbir. Rather Ibn Majah narrated in his Sunan (1287) that Sa’ad Al-Qaraz, the muezzin of the Prophet (sallallāhu 'alayhi wa sallam)) said: The Prophet,(sallallāhu 'alayhi wa sallam), used to say the takbir between the two sermons and he used to say takbir a great deal throughout the khutbah of Eid. This was classified as da’ief by al-Albani in Da’ief Ibn Majah. Although the hadith is da’ief, it does not indicate that the Prophet,(sallallāhu 'alayhi wa sallam), used to begin his khutbah with takbir.

It says in Tamam al-Mannah: Although it does not indicate that it is prescribed to begin the Eid khutbah with takbeer, its isnaad is da’ief and includes one man who is da’ief (weak) and another who is majhool (unknown), so it is not permissible to quote it as evidence that it is Sunnah to say takbir during the khutbah.

Ibn al-Qayyim said: People differed as to how the khutbah on Eid and on the occasion of prayers for rain (istisqa’) should begin. It was said that they should begin with takbir and it was said that the khutbah of istisqa’ should begin with prayers for forgiveness, and it was said that they should begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is the correct view. The Prophet,(sallallāhu 'alayhi wa sallam), used to begin all his khutbahs with praise of Allah.

The Prophet,(sallallāhu 'alayhi wa sallam), granted a concession allowing those who attended the Eid prayers either to sit and listen to the khutbah, or to leave.

Abu Dawud (1155) narrated that ‘Abdallah ibn al-Saa’ib said: I attended Eid (prayer) with the Messenger of Allah (sallallāhu 'alayhi wa sallam), and when he had finished the prayer he said: “We are going to deliver the khutbah, so whoever wants to sit and listen to the khutbah, let him do so, and whoever wants to leave, let him go.” Classified as sahih by al-Albani in Sahih Abi Dawud.

The Prophet,(sallallāhu 'alayhi wa sallam), used to vary his route on the day of Eid. He would go by one route and come back by another.

Al-Bukhari narrated (986) that Jabir ibn ‘Abdallah (radiallāhu`anhu) said: On the day of Eid, the Prophet,(sallallāhu 'alayhi wa sallam) would vary his route.

[Excerpted from Fatwa No: 49020 Islam Q&A]

Etiquette of Making Dua'

Etiquette of Making  the Dua'

Sheikh Muhammed Salih Al-Munajjid

What is the etiquette of making Duā’ and what are the obligatory duties and Sunnahs thereof? How should it start and how should it end? Can we ask for worldly things before asking with regard to the Hereafter? And what about raising the hands when making Duā’, and how should it be done?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa ta’ala loves to be asked in all aspect and Allāh dislike with those who does not ask of Him and but He encourages His slaves to ask of Him. Allāh says:

“And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)”  [Ghafir, 40:60]

Duā’' is very significant in Islam, so much so that the Prophet (Sallallāhu `alaihi wa sallam) said: “Du’a is worship.” [Narrated by at-Tirmidzi, 3372; Abu Dawud, 1479; Ibn Majah, 3828: sahih ]

The Etiquette are as follows.

1. Tawhid in Allāh Divinity.

One should believe in Tawhid with regard to the divinity, Lordship, names and attributes of Allāh. His heart should be filled with Tawhid. In order for Allāh to respond to the Duā’, it is essential that the person should be responding to his Lord by obeying Him and not disobeying Him.

Allāh says: “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”  [Al-Baqarah, 2:186]

2. Sincerity towards Allāh Alone in Making Duā’.

Allāh says: “And they were commanded not, but that they should worship Allāh, and worship none but Him Alone (abstaining from ascribing partners to Him)” [Al-Bayyinah, 98:5]

Duā’' is worship, as the Prophet (Sallallāhu `alaihi wa sallam) said, so sincerity (ikhlas) is a condition of its being accepted.

3. We Should Ask of Allāh By His Most Beautiful Names.

Allāh  says: “And (all) the Most Beautiful Names belong to Allāh , so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names” [Al-A’raf, 7:180]

4. Begin it with Praising Allāh.

We should praise Allāh as He deserves before we call upon Him, as reported by Fadalah ibn ‘Ubayd (radiallāhu’anhu) who said:

Whilst the Messenger of Allāh (Sallallāhu `alaihi wa sallam) was sitting, a man came in and prayed and said, “O Allāh, forgive me and have mercy on me.”
 

The Messenger of Allāh (Sallallāhu `alaihi wa sallam) said, “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allāh as He deserves to be praised, and send blessings upon me, then call upon Him.” [At-Tirmidzi (3476): sahih]

According to another version : “When one of you prays, let him start with praise of Allāh, then let him send blessings upon the Prophet (Sallallāhu `alaihi wa sallam), then let him ask whatever he likes after that.” Then another man prayed after that, and he praised Allāh and sent blessings upon the Prophet (Sallallāhu `alaihi wa sallam). The Prophet (Sallallāhu `alaihi wa sallam) said: “O worshipper, ask and you will be answered.” [At-Tirmidzi 3477: sahih]

5 . Sending Blessings upon the Prophet (Sallallāhu `alaihi wa sallam).

The Prophet (Sallallāhu `alaihi wa sallam) said: “Every du’a is kept back until you send blessings upon the Prophet (Sallallāhu `alaihi wa sallam).” [Narrated by Al-Tabarani in Al-Awsat, 1/220; classified as sahih]

6 . Facing towards the Qiblah.

‘Umar ibn al-Khattab (radiallāhu’anhu) said: "On the day of Badar, the Messenger of Allāh  (Sallallāhu `alaihi wa sallam) looked at the mushrikeen, who were one thousand strong, and his companions numbered three hundred and nineteen. Then the Prophet of Allāh (Sallallāhu `alaihi wa sallam) turned to face the qiblah, then he stretched forth his hands and started to cry out to his Lord: “O Allāh, grant me what You have promised me, O Allāh, give me what You have promised me. O Allāh, if this small band of Muslims perishes, You will not be worshipped on earth.” He kept on crying out to his Lord, stretching forth his hands, facing towards the qiblah, until his cloak fell from his shoulders…" [Muslim (1763)]

Al-Nawawi (rahimullah) said: "This shows that it is mustahabb to face towards the qiblah when making duā’, and to raise the hands" [Sharh Muslim]

7. Raising the hands.

Salman (radiallāhu’anhu) said: The Messenger of Allāh (Sallallāhu `alaihi wa sallam) said:

“Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands to Him, bring them back empty.”  [Abu Dawud (1488), Classified as sahih]

The palm of the hand should be raised heavenwards, in the manner of a humble beggar who hopes to be given something. It was narrated from Malik ibn Yassar (radiallāhu’anhu) that the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said:

“When you ask of Allāh, ask of Him with the palms of your hands, not with the backs of them” [Abu Dawud (1486); Classified as sahih]

Should the hands be held together when raising them or should there be a gap between them?  Ibn ‘Uthaymeen stated in al-Sharh al-Mumti’ (4/25) that they should be held together. What he said is: “There is no basis in the Sunnah or in the words of the scholars for separating them and holding them far apart from one another”

8. Tawakal that Allāh Will Respond

Having certain faith that Allāh will respond, and focusing with proper presence of mind, because the Prophet (Sallallāhu `alaihi wa sallam) said:

“Call upon Allāh when you are certain of a response, and remember that Allāh  will not answer a du’a that comes from a negligent and heedless heart.”

[Narrated by Al-Tirmidzi, 3479; classified as hasan by Al-Albāni in Sahih Al-Tirmidzi, 2766.]

9. Asking Allāh frequently.

A person should ask his Lord for whatever he wants of the good things in this world and the Hereafter, and he should beseech Allāh  in Duā’, and not seek a hasty response, because the Prophet (Sallallāhu `alaihi wa sallam) said:

 “The slave will receive a response so long as his duā’ does not involve sin or severing of family ties, and so long as he is not hasty.” It was said, “What does being hasty mean?” He said: “When he says, ‘I made du’a and I made Duā’, and I have not seen any response,’ and he gets frustrated and stops making Duā’.”[Narrated by Al-Bukhāri, 6340; Muslim, 2735.]

10. To Be Firm in Making the Duā’.

He should be firm in his Duā’, because the Prophet (Sallallāhu `alaihi wa sallam) said:

“No one of you should say, ‘O Allāh, forgive me if You wish, O Allāh, have mercy on me if You wish’; he should be firm in his asking, for Allāh cannot be compelled.” [Narrated by Al-Bukhari, 6339; Muslim, 2679.]

11 . Beseeching, Humility, Hope and Fear.

Allāh says: “Invoke your Lord with humility and in secret”  [Al-A’raf, 7:55]

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us”  [Al-Anbiya’, 21:60]

“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons”  [Al-A’raf, 7:20]

12. Saying Duā’s Three Times.

‘Abdallāh ibn Mas’ud (radiallāhu’anhu) said: “Whilst the Messenger of Allāh (Sallallāhu `alaihi wa sallam) was praying at the Ka’abah, Abu Jahal and his companions were sitting nearby. They had slaughtered a camel the previous day, and Abu Jahal said: “Which of you will go and get the abdominal contents of the camel of Banu So and so and put it on the back of Muhammad when he prostrates?” The worst of the people went and got it, and when the Prophet (Sallallāhu `alaihi wa sallam) prostrated, he placed it between his shoulders. They started laughing, leaning against one another. I was standing there watching, and if I had had any power, I would have lifted it from the back of the Messenger of Allāh (Sallallāhu `alaihi wa sallam). The Prophet (Sallallāhu `alaihi wa sallam) remained in prostration, not lifting his head, until someone went and told Fatimah. She came with Juwayriyyah, and lifted it from him, and then she turned to them and rebuked them. When the Prophet (Sallallāhu `alaihi wa sallam) had finished his prayer, he raised his voice and prayed against them – and when he made du’a or asked of Allāh  he would repeat it three times – and he said: “O Allāh , punish Quraysh” three times. When they heard his voice, they stopped laughing and were afraid because of his duā’. Then he said, “O Allāh, punish Abu Jahal ibn Hisham, ‘Utbah ibn Rabī’ah, Shaybah ibn Rabī’ah, al-Walīd ibn ‘Uqbah, Umayyah ibn Khalaf and ‘Uqbah ibn Abu Mu’īt,” and he mentioned the seventh but I cannot remember who it was. By the One Who sent Muhammad (Sallallāhu `alaihi wa sallam) with the truth, I saw those whom he had named slain on the day of Badar, then they were dragged and thrown into the well, the well of Badar.   [Al-Bukhari (240) and Muslim (1794)]

13. Ensuring that one’s Food and Clothing is Halal.

Muslim (1015) narrated that Abu Hurayrah (radiallāhu’anhu) said: The Messenger of Allāh (Sallallāhu `alaihi wa sallam) said: “O people, Allāh is Good and does not accept anything but that which is good. Allāh enjoins upon the believers the same as He enjoined upon the Messengers. He says:

‘O (you) Messengers! Eat of the Tayyibāt [all kinds of Halal (lawful) foods which Allāh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well Acquainted with what you do’ [Al-Mu’minun, 23:51]

‘O You who believe (in the Oneness of Allāh  — Islamic Monotheism)! Eat of the lawful things that We have provided you with’ [Al-Baqārah, 2:172]

Then he mentioned a man who travels for a long distance and is disheveled and dusty, and he stretches forth his hands towards heaven saying, ‘O Lord, O Lord,’ but his food is haram, his drink is haram, his clothing is haram, he has been nourished with harām, so how can he be responded to?

Ibn Rajab (rahimullāh) said: "Ensuring that one’s food, drink and clothing are halāl, and that one is nourished with halal, is a means of having one’s duā’ answered"

14 . Saying the Duā’ Quietly.

Allāh says: “Invoke your Lord with humility and in secret” [Al-A’rāf 7:55] And Allāh praised His slave Zakariyyah (‘alaihis-salam) by saying: “When he called to his Lord (Allāh) a call in secret” [Maryam, 19:3]

[Excerpted from Fatwa No: 36902 published in Islam QA]