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Assalamualikum,My age is 24 working in a software company ,alhamdulillah performing the prayer daily and avoids to see non-mehrum.But the problem is like whenever i was going to sleep,feels like doing JIMA with a known seeing lady she is from my family relatives and her face is coming infront of me.Please give me suggestion on this and I dont no whats to do and how to avoid this?Jazakallah khair in Advance.? --T--? --T--	. Brother in Islaam, We advise you to perform wudhu before retiring to bed. Once in bed, recite the sunnah duaas and surahs. Continue to recite azkaar until you fall asleep. If any evil thoughts come to your mind, recite the following: There is no might or power except with Allah.Muajul I	Narrated Az-Zuhri:Anas bin Malik Al-Ansari, told me, "Abu Bakr used to lead the people in prayer during the fatal illness of the Prophet till it was Monday. When the people aligned (in rows) for the prayer the Prophet lifted the curtain of his house and started looking at us and was standing at that time. His face was (glittering) like a page of the Quran and he smiled cheerfully. We were about to be put to trial for the pleasure of seeing the Prophet, Abu Bakr retreated to join the row as he thought that the Prophet would lead the prayer. The Prophet beckoned us to complete the prayer and he let the curtain fall. On the same day he died."<D>It was narrated that Ibn Abbas said:"There was a woman who used to pray behind the Messenger of Allah () who was beautiful, one of the most beautiful of people. Some of the people used to go to the front row to avoid seeing her, and some used to go tothe back row so that when they bowed they could see her from beneath their armpits. Then Allah revealed the words: To Us areknown those of you who hasten forward and those who lag behind."<D>Anas reported the Messenger of Allah() as saying; Adopt a moderate position when prostrating yourselves, and see that none of you stretches out his forearms(on the ground) like a dog.<D> (And when Our messengers) Gabriel and the angels with him (came unto Lot, he was distressed) he did notlike their coming (and knew not how to protect them) from his people. (He said) within himself: (This is a distressful day) for me.<D>(Or as darkness on a vast, abysmal sea) He says: the similitude of denial in the heart of the disbeliever is like darkness in the depth of a very deep sea. (There covereth him a wave, above which is a wave) another wave, (above which is a cloud) likewise, the heart of the disbeliever, like the denial in his heart, is similar to the darkness of the bottom of the sea; and his heart is like a deep sea; and his chest is like a huge wave, and his works are like a useless cloud, because Allah sealed the disbelievers hearts and hearings and sights. (Layer upon layer of darkness. When he holdeth out his hand he scarce can see it) from intense darkness; likewise, the disbeliever does not see the Truth and guidance because of the intense darkness of his heart. (And he for whom Allah hath not appointed light) knowledge in this worldly life, (for him there is no light)he has no knowledge in the Hereafter; it is also said that this means: the one whom Allah has not honoured with faith in the life of this world, Allah will not honour with faith in the Hereafter.<D>(Nay, but doth their knowledge reach to the Hereafter) their knowledge is in consensus that there is no Hereafter? (Nay, for they are in doubt concerning it) concerning the coming of the Hour. (Nay, for they cannot see it) they are blind, unable to see.
Assalam walaikum Dear brother, I wanted to know that how a reverted muslim brother/sister can offer animal sacrifice on Eid-ul-Adha when his/her parents are not muslims? They are Christians. Because who is offering animal sacrifising, his/her name alongwith their fathers names must be uttered before sacrifising. So in that case, fathers name should be taken irrespectively of fathers religion or is their any other ways to do it properly? Eid-ul-Adha is coming. This will be very helpful. I am Eagerly waiting for the answer. Thanks, Regards, Sadid Ahmed I? --T--? --T--	When sacrificing an Animal for Eidul Adha, the intention of the individual from his/her heart is sufficient for the validity of the sacrifice. It is not necessary to take her name or his fathers name at the time of the sacrifice. Mufti Ebrahim Desai	Narrated AbuSaid and AbuHurayrah:The Prophet () said: If a man awakens his wife at night, and then both pray or both offer two rakahs together, the (name of the )man will be recorded among those who mention the name of Allah, and the (name of the) woman will be recorded among those who mention the name of Allah. Ibn Kathir did not narrate this tradition as a statement of the Prophet (), but he reported it as a statement of Abu Said.Abu Dawud said: This tradition has been narrated by Ibn Mahdi from Sufyan and I think he mentioned the name of Sufyan. He also said: The tradition transmitted by Sufyan is a statement of the Companion (and not that of the Prophet).<D>Narrated Jundab:That he witnessed the Prophet on the Day of Nahr. The Prophet offered prayer and then delivered a sermon saying, "Whoever slaughtered his sacrifice before offering prayer, should slaughter another animal in place of the first; and whoever has not yet slaughtered any, should slaughter a sacrifice and mention Allahs Name while doing so."<D>It was narrated that Abu Usaid Saidi said:"The Messenger of Allah() said to Abbas ibn Abdul Muttalib, when he entered upon them: "Assalamu alaikum. They said: Wa alaikas salamu wa ahmatullahi wa barakatuhu. He said: How are you this morning? They said: Well, praise is to Allah. And how are you this morning, may our fathers and mothers be ransomed for you, O Messenger of Allah?! He said: I am well, praise is to Allah."(Daif)<D>They said: We do not have, O Muhammad, any other Scripture; but we found our fathers on this belief. Allah said: (Nay, for they say only: Lo! we found our fathers following a religion, and we are guided by their footprints) and we are following their religion and actions.<D>(They said: Nay, but we found our fathers acting on this use) we found our fathers worshipping these deities, and we have emulated them.<D>(Have they not pondered the Word) have they not reflected upon the Quran and that which it contains of threats, (or hath that come unto them) upon the people of Mecca, of safety and freedom from obligation (which came not unto their fathers of old?
Assalamualikum! I have two wives and both live in separate houses. My first wife wants that Mastoorat (Female) Tablighi Jamat of three days stay in her house. Besides it, she asked her nights back, which I have spent in these days in the house of my 2nd wife. 2nd wife refuses to return these nights and say that I dont have asked her to call Jamat. If she want Jamat, she can call them, but I cannot return nights back. Situation is that when Jamat came I mostly remain with them and go to 2nd wife for a little time in day time and I go to her for just sleeping in night. One possible solution of it, was to give their nights to both of them, meaning I sleep in the house of whose night it is. But in this situation 2nd wife raises issue that Jamat is in the 1st ones home and you are giving most of the time to Jamat and there is no time left for me, and you have passed all my holiday time there with Jamat. Please guide who is right and who is wrong and what should I do in this situation. Allah Hafiz? --T--? --T--	The solution proposed by you is correct. Spend the night in the house of the wife whos turn it is regardless of where the Jamat is. Bs objection of you spending the day with the Jamat is invalid. The right of equality applies to night only and not in the day. However, you may consider taking out some time from the Jamat and spending time with B in the day	Narrated Umm Salamah, Ummul Muminin:In the time of the Messenger of Allah () there was a woman who had an issue of blood. So Umm Salamah asked the Messenger of Allah () to give a decision about her. He said: She should consider the number of nights and days during which she used to menstruate each month before she was afflicted with this trouble and abandon prayer during that period each month. When those days and nights are over, she should take a bath, tie a cloth over her private parts and pray.<D>Abdullah b. Shaqiq al-Uqaili reported:I asked Aisha about the prayer of the Messenger of Allah (may peace be upon him) during the night (i. e. Tahajjud prayer) She replied: He used to pray for a long time standing and for a long time sitting in the night, and when he recited the Quran while standing, he would bow himself from the standing position, and when he recited while sitting, he would bow from the sitting position.<D>Narrated Abu Sa`id Al-Khudri:Allahs Apostle used to practice I`tikaf (in the mosque) in the middle third of Ramadan and after passing the twenty nights he used to go back to his house on the 21st, and the people who were in I`tikaf with him also used to go back to their houses. Once in Ramadan, in which he practiced I`tikaf, he established the night prayers at the night in which he used to return home, and then he addressed the people and ordered them whatever Allah wished him to order and said, "I used to practice I`tikaf for these ten days (i.e. the middle third but now I intend to stay in I`tikaf for the last ten days (of the month); so whoever was in I`tikaf with me should stay at his place of seclusion. I have verily been shown (the date of) this Night (of Qadr) but I have forgotten it. So search for it in the odd nights of the last ten days (of this month). I also saw myself (in the dream) prostrating in mud and water." On the night of the 21st, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque at the praying place of the Prophet . I saw with my own eyes the Prophet at the completion of the morning prayer leaving with his face covered with mud and water.<D>(And in the night time hymn His praise) pray for Him the prayers of Maghrib and Isha or the prayer of tahajjud: (And after the (prescribed) prostrations) two units of prayer after the Maghrib.<D>((Moses) said: Your tryst) the appointed time (shall be the day of the feast) the day of the market, it is also said this means the day of celebration; and it is also said this means the new years day, (and let the people assemble) from all the townships (when the sun hath risen high) at the time of mid-morning.<D>(For what day is the time appointed) for these things? He says: for what day has its Master delayed it.
As Salaamu Alaikum! If a baby is born 7days prior to Eid-ul-Adhaa, which sacrifice will take preference? The Qurbani or the Aqeeqa? JazaakAllaah khair Answer: I? --T--? --T--	Udhiyyah/Qurbani (sacrilegious slaughter) is a Wajib act and Aqeeqah is a Mustahab (preferable) act. Qurbani becomes Wajib (obligatory) on that person possessing the Nisaab amount during the days of Qurbani.A person will not be sinful for omitting a Mustahab act but will be sinful for omitting a Wajib act. If Qurbani is wajib on an individual, he has to fulfil it. If he has the financial means to do Aqeeqah as well, it will be an act of virtue	Narrated Abu Huraira:Allahs Apostle said, "Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?" Then Abu Huraira recited the holy verses: "The pure Allahs Islamic nature (true faith of Islam) (i.e. worshipping none but Allah) with which He has created human beings. No change let there be in the religion of Allah (i.e. joining none in worship with Allah). That is the straight religion (Islam) but most of men know, not." (30.30)<D>Narrated Anas bin Malik:That he and Abu Talha were coming in the company of the Prophet towards Medina), while Safiya (the Prophets wife) was riding behind him on his she-camel. After they had covered a portion of the way suddenly the foot of the she-camel slipped and both the Prophet and the woman (i.e., his wife, Safiya) fell down. Abu Talha jumped quickly off his camel and came to the Prophet (saying.) "O Allahs Apostle! Let Allah sacrifice me for you! Have you received any injury?" The Prophet said, "No, but take care of the woman (my wife)." Abu Talha covered his face with his garment and went towards her and threw his garment over her. Then the woman got up and Abu Talha prepared their she camel (by tightening its saddle, etc.) and both of them (the Prophet and Safiya) mounted it. Then all of them proceeded and when they approached near Medina, or saw Medina, the Prophet said, "Ayibun, abidun, taibun, liRabbina hamidun (We are coming back (to Medina) with repentance, worshipping (our Lord) and celebrating His (our Lords) praises". The Prophet continued repeating these words till he entered the city of Medina.<D>Narrated Ibn Shihab:The funeral prayer should be offered for every child even if he were the son of a prostitute as he was born with a true faith of Islam (i.e. to worship none but Allah Alone). If his parents are Muslims, particularly the father, even if his mother were a non-Muslim, and if he after the delivery cries (even once) before his death (i.e. born alive) then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e. born dead) then his funeral prayer should not be offered, and he will be considered as a miscarriage. Abu Huraira, narrated that the Prophet said, "Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?" Then Abu Huraira recited the holy verses: The pure Allahs Islamic nature (true faith i.e. to worship none but Allah Alone), with which He has created human beings. " (30.30).<D>Saying: Throw him into the ark) put the baby in the ark, (and throw it into the river) and place the ark in the river, (then the river shall throw it on to the bank) of the river, (and there an enemy to Me) as concern Religion, i.e. Pharaoh (and an enemy to him) who intends to kill (shall take him) shall pick him up. (And I endued thee with love from Me) O Moses, such that whoever sees you loves you (that thou mightest be trained according to My will) whatever was done to you was under our very watch,<D>(He hideth himself from the folk) he stays away from his folk (because of the evil) because of the dislike (of that whereof he hath bad tidings) because of the baby girl who was born to him, and hates to divulge it, ((asking himself): Shall he keep it) alive (in contempt) despite humiliation and hardship, (or bury it beneath the dust) alive. (Verily evil is their judgement) evil is their choice: they prefer sons for themselves and ascribe daughters to Allah.<D>(Women who are divorced) through one or two pronouncements of divorce (shall wait) shall wait a certain time called the waiting period, (keeping themselves apart, three (monthly) courses) for three menstruation periods. (And it is not lawful for them that they should conceal) their pregnancy (that which Allah hath created in their wombs) of offspring (if they are believers in Allah and the Last Day. And their husbands would do better to take them back) to take them back as their wives (in that case) during the waiting period or if they are pregnant (if they desire reconciliation.) This is because in the early period of Islam, when a man divorced his wife via one or two pronouncements of divorce, he had a better right to take her backafter the lapse of the waiting period, before her marrying again. Later, the right to take ones wife back was abrogated by the saying of Allah: (Divorce must be pronounced twice). Similarly, a man had a better right totake his wife back if she were pregnant, even if he had pronounced her divorce a thousand times. This was however abrogated by Allahs saying: (divorce them for their (legal) period)
Is it allowed to put Quran Sharif in the Luggage during a flight while one could carry it into a hand bag. Some people says that You can carry a Quran in your suitcase because there is no body going to mishandle touching or holding the Quran. Is there any preference or conditions that when its allowed. Jazakallah Khair ? --T--? --T--	It is permissable to place the Quran Sharif in the main luggage which willbe kept in the plane cabinwhile traveling by air	Narrated Abu Huraira:Allahs Apostle sent out ten spies under the command of `Asim bin Thabit Al-Ansari, the grand-father of `Asim bin `Umar Al-Khattab. When they reached (a place called) Al-Hadah between Usfan and Mecca, their presence was made known to a sub-tribe of Hudhail called Banu Lihyan. So they sent about one hundred archers after them. The archers traced the footsteps (of the Muslims) till they found the traces of dates which they had eaten at one of their camping places. The archers said, "These dates are of Yathrib (i.e. Medina)," and went on tracing the Muslims footsteps. When `Asim and his companions became aware of them, they took refuge in a (high) place. But the enemy encircled them and said, "Come down and surrender. We give you a solemn promise and covenant that we will not kill anyone of you." `Asim bin Thabit said, "O people! As for myself, I will never get down to be under the protection of an infidel. O Allah! Inform your Prophet about us." So the archers threw their arrows at them and martyred `Asim. Three of them came down and surrendered to them, accepting their promise and covenant and they were Khubaib, Zaid bin Ad-Dathina and another man. When the archers got hold of them, they untied the strings of the arrow bows and tied their captives with them. The third man said, "This is the first proof of treachery! By Allah, I will not go with you for I follow the example of these." He meant the martyred companions. The archers dragged him and struggled with him (till they martyred him). Then Khubaib and Zaid bin Ad-Dathina were taken away by them and later on they sold them as slaves in Mecca after the event of the Badr battle. The sons of Al-Harit bin `Amr bin Naufal bought Khubaib for he was a person who had killed (their father) Al-Hari bin `Amr on the day (of the battle) of Badr. Khubaib remained imprisoned by them till they decided unanimously to kill him. One day Khubaib borrowed from a daughter of Al-Harith, a razor for shaving his public hair, and she lent it to him. By chance, while she was inattentive, a little son of hers went to him (i.e. Khubaib) and she saw that Khubaib had seated him on his thigh while the razor was in his hand. She was so much terrified that Khubaib noticed her fear and said, "Are you afraid that I will kill him? Never would I do such a thing." Later on (while narrating the story) she said, "By Allah, I had never seen a better captive than Khubaib. By Allah, one day I saw him eating from a bunch of grapes in his hand while he was fettered with iron chains and (at that time) there was no fruit in Mecca." She used to say," It was food Allah had provided Khubaib with." When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. "Allow me to offer a two-rak`at prayer." They allowed him and he prayed two rak`at and then said, "By Allah! Had I not been afraid that you would think I was worried, I would have prayed more." Then he (invoked evil upon them) saying, "O Allah! Count them and kill them one by one, and do not leave anyone of them" Then he recited: "As I am martyred as a Muslim, I do not care in what way I receive my death for Allahs Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed). The Prophet told his companions of what had happened (to those ten spies) on the same day they were martyred. Some Quraish people, being informed of `Asim bin Thabits death, sent some messengers to bring a part of his body so that his death might be known for certain, for he had previously killed one of their leaders (in the battle of Badr). But Allah sent a swarm of wasps to protect the dead body of `Asim, and they shielded him from the messengers who could not cut anything from his body.<D>Narrated Abu Huraira:Allahs Apostle said, "Were it not for the fear that it would be difficult for my followers, I would not have remained behind any Sariya, (army-unit) but I dont have riding camels and have no other means of conveyance to carry them on, and it is hard for me that my companions should remain behind me. No doubt I wish I could fight in Allahs Cause and be martyred and come to life again to be martyred and come to life once more."<D>Narrated `Amr bin Maimun:I saw `Umar bin Al-Khattab a few days before he was stabbed in Medina. He was standing with Hudhaifa bin Al-Yaman and `Uthman bin Hunaif to whom he said, "What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. Iraq) than it can bear?" They replied, "We have imposed on it what it can bear because of its great yield." `Umar again said, "Check whether you have imposed on the land what it can not bear." They said, "No, (we havent)." `Umar added, "If Allah should keep me alive I will let the widows of Iraq need no men to support them after me." But only four days had elapsed when he was stabbed (to death ). The day he was stabbed, I was standing and there was nobody between me and him (i.e. `Umar) except `Abdullah bin `Abbas. Whenever `Umar passed between the two rows, he would say, "Stand in straight lines." When he saw no defect (in the rows), he would go forward and start the prayer with Takbir. He would recite Surat Yusuf or An-Nahl or the like in the first rak`a so that the people may have the time to Join the prayer. As soon as he said Takbir, I heard him saying, "The dog has killed or eaten me," at the time he (i.e. the murderer) stabbed him. A non-Arab infidel proceeded on carrying a double-edged knife and stabbing all the persons he passed by on the right and left (till) he stabbed thirteen persons out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself, `Umar held the hand of `Abdur-Rahman bin `Auf and let him lead the prayer. Those who were standing by the side of `Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of `Umar and they were saying, "Subhan Allah! Subhan Allah! (i.e. Glorified be Allah)." `Abdur-Rahman bin `Auf led the people a short prayer. When they finished the prayer, `Umar said, "O Ibn `Abbas! Find out who attacked me." Ibn `Abbas kept on looking here and there for a short time and came to say. "The slave of Al Mughira." On that `Umar said, "The craftsman?" Ibn `Abbas said, "Yes." `Umar said, "May Allah curse him. I did not treat him unjustly. All the Praises are for Allah Who has not caused me to die at the hand of a man who claims himself to be a Muslim. No doubt, you and your father (Abbas) used to love to have more non-Arab infidels in Medina." Al-Abbas had the greatest number of slaves. Ibn `Abbas said to `Umar. "If you wish, we will do." He meant, "If you wish we will kill them." `Umar said, "You are mistaken (for you cant kill them) after they have spoken your language, prayed towards your Qibla, and performed Hajj like yours." Then `Umar was carried to his house, and we went along with him, and the people were as if they had never suffered a calamity before. Some said, "Do not worry (he will be Alright soon)." Some said, "We are afraid (that he will die)." Then an infusion of dates was brought to him and he drank it but it came out (of the wound) of his belly. Then milk was brought to him and he drank it, and it also came out of his belly. The people realized that he would die. We went to him, and the people came, praising him. A young man came saying, "O chief of the believers! Receive the glad tidings from Allah to you due to your company with Allahs Apostle and your superiority in Islam which you know. Then you became the ruler (i.e. Caliph) and you ruled with justice and finally you have been martyred." `Umar said, "I wish that all these privileges will counterbalance (my shortcomings) so that I will neither lose nor gain anything." When the young man turned back to leave, his clothes seemed to be touching the ground. `Umar said, "Call the young man back to me." (When he came back) `Umar said, "O son of my brother! Lift your clothes, for this will keep your clothes clean and save you from the Punishment of your Lord." `Umar further said, "O `Abdullah bin `Umar! See how much I am in debt to others." When the debt was checked, it amounted to approximately eighty-six thousand. `Umar said, "If the property of `Umars family covers the debt, then pay the debt thereof; otherwise request it from Bani `Adi bin Ka`b, and if that too is not sufficient, ask for it from Quraish tribe, and do not ask for it from any one else, and pay this debt on my behalf." `Umar then said (to `Abdullah), "Go to `Aisha (the mother of the believers) and say: "`Umar is paying his salutation to you. But dont say: The chief of the believers, because today I am not the chief of the believers. And say: "`Umar bin Al-Khattab asks the permission to be buried with his two companions (i.e. the Prophet, and Abu Bakr)." `Abdullah greeted `Aisha and asked for the permission for entering, and then entered to her and found her sitting and weeping. He said to her, "`Umar bin Al-Khattab is paying his salutations to you, and asks the permission to be buried with his two companions." She said, "I had the idea of having this place for myself, but today I prefer `Umar to myself." When he returned it was said (to `Umar), "`Abdullah bin `Umar has come." `Umar said, "Make me sit up." Somebody supported him against his body and `Umar asked (`Abdullah), "What news do you have?" He said, "O chief of the believers! It is as you wish. She has given the permission." `Umar said, "Praise be to Allah, there was nothing more important to me than this. So when I die, take me, and greet `Aisha and say: "`Umar bin Al-Khattab asks the permission (to be buried with the Prophet ), and if she gives the permission, bury me there, and if she refuses, then take me to the grave-yard of the Muslims." Then Hafsa (the mother of the believers) came with many other women walking with her. When we saw her, we went away. She went in (to `Umar) and wept there for sometime. When the men asked for permission to enter, she went into another place, and we heard her weeping inside. The people said (to `Umar), "O chief of the believers! Appoint a successor." `Umar said, "I do not find anyone more suitable for the job than the following persons or group whom Allahs Apostle had been pleased with before he died." Then `Umar mentioned `Ali, `Uthman, AzZubair, Talha, Sa`d and `Abdur-Rahman (bin `Auf) and said, "Abdullah bin `Umar will be a witness to you, but he will have no share in the rule. His being a witness will compensate him for not sharing the right of ruling. If Sa`d becomes the ruler, it will be alright: otherwise, whoever becomes the ruler should seek his help, as I have not dismissed him because of disability or dishonesty." `Umar added, "I recommend that my successor takes care of the early emigrants; to know their rights and protect their honor and sacred things. I also recommend that he be kind to the Ansar who had lived in Medina before the emigrants and Belief had entered their hearts before them. I recommend that the (ruler) should accept the good of the righteous among them and excuse their wrong-doers, and I recommend that he should do good to all the people of the towns (Al-Ansar), as they are the protectors of Islam and the source of wealth and the source of annoyance to the enemy. I also recommend that nothing be taken from them except from their surplus with their consent. I also recommend that he do good to the Arab bedouin, as they are the origin of the Arabs and the material of Islam. He should take from what is inferior, amongst their properties and distribute that to the poor amongst them. I also recommend him concerning Allahs and His Apostles protectees (i.e. Dhimmis) to fulfill their contracts and to fight for them and not to overburden them with what is beyond their ability." So when `Umar expired, we carried him out and set out walking. `Abdullah bin `Umar greeted (`Aisha) and said, "`Umar bin Al-Khattab asks for the permission." `Aisha said, "Bring him in." He was brought in and buried beside his two companions. When he was buried, the group (recommended by `Umar) held a meeting. Then `Abdur-Rahman said, " Reduce the candidates for rulership to three of you." Az-Zubair said, "I give up my right to `Ali." Talha said, "I give up my right to `Uthman," Sa`d, I give up my right to `Abdur-Rahman bin `Auf." `Abdur-Rahman then said (to `Uthman and `Ali), "Now which of you is willing to give up his right of candidacy to that he may choose the better of the (remaining) two, bearing in mind that Allah and Islam will be his witnesses." So both the sheiks (i.e. `Uthman and `Ali) kept silent. `Abdur-Rahman said, "Will you both leave this matter to me, and I take Allah as my Witness that I will not choose but the better of you?" They said, "Yes." So `Abdur-Rahman took the hand of one of them (i.e. `Ali) and said, "You are related to Allahs Apostle and one of the earliest Muslims as you know well. So I ask you by Allah to promise that if I select you as a ruler you will do justice, and if I select `Uthman as a ruler you will listen to him and obey him." Then he took the other (i.e. `Uthman) aside and said the same to him. When `Abdur-Rahman secured (their agreement to) this covenant, he said, "O `Uthman! Raise your hand." So he (i.e. `Abdur-Rahman) gave him (i.e. `Uthman) the solemn pledge, and then `Ali gave him the pledge of allegiance and then all the (Medina) people gave him the pledge of allegiance.<D>(Though We had mercy on them) i.e. the people of Mecca (and relieved them of the harm) and relieved them of the hunger which was (afflicting them, they still would wander blindly on) they still would carry on blind to the Truth and guidance (in their contumacy) in their disbelief and error.<D>(And verily, if thou shouldst ask them) i.e. the disbelievers of Mecca: (Who created the heavens and the earth? They) the disbelievers of Mecca (will say: Allah) created them. (Say) to them, O Muhammad: (Bethink you then of those ye worship beside Allah) al-Lat, al-Uzza and Manat, (if Allah willed some hurt) hardship or trial (for me, could they) i.e. al-Lat, al-Uzza and Manat (remove from me His hurt) His hardship and trial; (or if He willed some mercy) well-being (for me, could they) i.e. al-Lat, al-Uzza and Manat (restrain His mercy) from me, such that you ask me to worship them? (Say) O Muhammad: (Allah is my all) I trust in Allah. (In Him do (all) the trusting put their trust) it is also said that this means: the believers should put their trust in Allah.<D>(He it is Who showeth you the lightning) rain, (a fear) for the traveller in that his clothes will be soaked (and a hope) for the sedentary for his land gets irrigated, (and raises) He creates and raises (the heavy clouds) which carry rain.
Salam I apologize if this question is wrong but I really need some help. Previously, Ive not been a good muslim and have been a ramadan muslim but since the last year, due to Allahs guidance, I believe Im on the right path and am trying to do things that I never imagined doing before to please Allah SWT. Now, as Ive become closer to Allah and islam, praying 5 times a day and reading quran with translation, Ive been getting these bad thoughts and Im not sure if this is waswas or something else. Ill make one thing clear. I try to pray from my heart, I fast sincerely for Allah SWT, I do zikr, give charity and I even cry to Allah SWT for forgiveness and shed tears sometimes thanking him for what Ive been given and for the guiding me on the right path. I believe in the day of judgement and everything that is in the Quran and Sunnah but sometimes, I get these thoughts. Like Ive been thinking about aakhira and the grave and feeling terrified of the description of hellfire and feeling blessed with the description of paradise and meeting our lord in jannah. I would think about it maybe for 15 mins and then for 1 minute, id be like I do all of this and what if this isnt the truth? and what if something else will judge me after I die. I feel extremely guilty of this and Ive asked Allah for help a lot of times while doing Sajdah to remove these thoughts. And i can sometimes think of something that I maybe read a while back from a nonbeliever that maybe the Quran wasnt given by Allah to Prophet SAW and maybe its not true but then I try to think about the miracles of the quran and how perfect Allah is and how perfect Islam is. Its just these thoughts that come for just few minutes after maybe hours of praising Alllah SWT. I feel really guilty and I dont know if Im a true believer and I know Allah knows what is in my heart and maybe Allah sees me as a nonbeliever even though I repent to him and cry to him just because of these thoughts. And im sure you might say that it is waswas and is a sign of faith, but It is ramadan and as shaitan is chained, these thoughts should have stopped right? Could it be that Im a hypocrite and will I be punished for this? Any help would be appreciated on this issue because these thoughts are making me feel so guilty.? --T--? --T--	Dear Brother, Even some Sahabah Radhyallahu Anhum experienced bad thoughts. Consider the following Hadith::: : ::Translation: It is narrated on the authority of Abu Hurairah Radhyallahu Anhu that some people from amongst the Companions of Nabi Sallallahu Alihi Wasallam came to him and said, Verily we perceive in our minds that which every one of us considers it too grave to express. He said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest. Sahih Muslim [209] Your guilt towards such thoughts reaffirms your Iman. You are not a hypocrite. A hypocrite does not feel guilty for doing evil or having evil thoughts. We advise that you frequent the Masjid and seek a spiritual guide and stay in good company. You may also listen to the discourses on Qaseedah Burdah by my revered teacher Mufti Ebrahim Desai Sahib (Hafizahullah)	Narrated Anas:that the Prophet (), Abu Bakr, and Umar - and I think he said - and Uthman would recite: "Maaliki Yawmid-Din (1:4)."<D>It was narrated that Abdur-Rahman bin Muhairiz said:"I said to Fadalah bin Ubaid: Do you think that hanging the hand from the thiefs neck is Sunnah? He said: Yes; a thief was brought to the Messenger of Allah and he cut off his hand and hung it from his neck." (Daif)Abu Abdur-Rahman (An-Nasai) said; Al-Hajjaj bin Artah is weak, his narrations are not used as proof.<D>Narrated A man:Salim ibn AbulJadah said: A man said: (Misar said: I think he was from the tribe of Khuzaah): would that I had prayed, and got comfort. The people objected to him for it. Thereupon he said: I heard the Messenger of Allah () as saying: O Bilal, call iqamah for prayer: give us comfort by it.<D>(Say: O mankind!) O people of Mecca! (I am) from Allah (only a plain) addressing you in a language you know (warner unto you) a warning Messenger.<D>(He said: Go, and) Allah said to him: and know that (whosoever of them followeth thee) in your religion (lo!your payment, ample payment) an abundant portion. <D>(And covet not the thing in which Allah hath made some of you excel others) Allah says: a man should not covet the wealth, mount or wife of his brother nor, in fact, anything that his brother may possess. Rather you should ask of Allah abundant bounty and say: O Allah provide us with the like of, or better than, whatyou have provided him with, while consigning the matter to Allah. It is also said that this verse was revealed about Umm Salamah, the wife of the Prophet (pbuh) because she said to him: if only it is prescribed unto us as it is prescribed unto men so that we get rewarded as men do. Allah prohibited such talk, saying: covet not the thing in which Allah has made a group of you excel over others, such as praying in congregation, attending the Friday Prayer, participating in military expeditions, jihad, enjoining good and forbidding evil. In this verse (some of you) and (others) refers to men and women. Allah then explained the reward that men and women earn for their works, saying: (Unto men a fortune) a reward (from that which they have earned) of works of goodness, (and unto women a fortune) a reward (from that which they have earned) of works of goodness in their homes. (But ask Allah of His bounty) Ask Allah to give you success and protection. (Lo! Allah is ever Knower of all things) good and bad, reward and punishment, success and otherwise.
Salaam. 1. It has come to my attention that the followers of Ismailism believe that Prophet Muhammad (saw) appointed Hazrat Ali as a spiritual leader for all of mankind. Is this a misunderstood belief or was this made up? 2. Followers of Ismailism pray a dua 3 times a day. I was also told that by an Ismaili person that it is only required that u pray 3 times a day..though i find that hard to believe because the Prophet said it was 5 times a day (as they pray in Mecca and Medina etc etc). So the question is, can you tell me whether what all they say is true or not. ? --T--? --T--	Ismailis are not Muslims, they are a denomination of the Shi?a sect. Kindly refer attached.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT	It wasnarrated that Ibn ‘Abbas said:“The Messenger of Allah ()saidto ‘Abbas bin ‘Abdul-Muttalib: ‘O ‘Abbas, O my uncle, shall Inotgive you a gift, shall I not give you something, shall I not tellyouof something which, if you do it, will expiate for ten types ofsins?If you do them, Allah will forgive you your sins, the first andthelast of them, the old and the new, the unintentional and thedeliberate, the minor and the major, the secret and the open, tentypes of sin. Pray four Rak’ah, and recite in each Rak’ah theOpeningof the Book (Al-Fatihah) and a Surah. When you have finishedrecitingin the first Rak’ah, while you are standing, say:Subhan-Allah wal-hamdu Lillah wa la ilaha illallah wa Allahu Akbar(Glory if to Allah,praise is to Allah, none has the right to beworshipped but Allah andAllah is the Most Great) fifteen times. Thenbow and say it ten timeswhile you are bowing. Then raise your headfrom Ruku’ and say it tentimes. Then go into prostration and sayit ten times while you areprostrating. Then raise your head fromprostration and say it tentimes. Then prostrate and say it tentimes. Then raise your head fromprostration and say it ten times.That will be seventy-five times ineach Rak’ah. Do that in all fourRak’ah. If you can pray it once eachday then do so. If you cannot,then once each week; if you cannot,then once each month. If youcannot, then once in your lifetime.’”<D>It was narrated that Ibn Abbas said:"Some poor people came to the Messenger of Allah () and said: O Messenger of Allah (), the rich pray as we pray, and they fast as we fast, but they have wealth that they give in charity and with which they free slaves. The Prophet () said: If you pray and say SubhanAllah thirty-three times, Al-hamdu-lillah thirty-three times and Alahu Akbar thirty-four times, and La illaha illaAllah ten times, then you will catch up with those who went ahead of you and will go ahead of those who come after you."<D>Amr b. Abasa Sulami reported:I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (may peace be upon him) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Dont you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messengerof Allah (may peace be upon him) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing It) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer. He said: Observe the dawn prayer, then stop praying when the sun is rising till it Is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. Amr b. Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (may peace be upon him), and Abu Umama said to him: Amr b. Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (may peace be upon him)? Had I heard it from the Messenger of Allah (may peace be upon him) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.<D>Allah will say to them: (Pray not that day for one destruction, but pray for many destructions) for what has befallen you!<D>(Only those believe in Our revelations) in Muhammad (pbuh) and in the Quran (who, when they are reminded of them) invited through them to perform the five daily prayers with the call to prayer and the call announcing the start of the prayer, (fall down prostrate) they come in all humility (and hymn the praise of their Lord) and pray by the command of their Lord, (and they are not scornful) they are not too proud to believe in Muhammad (pbuh) and in the Quran or too proud to pray in congregation. This verse was revealed about the hypocrites who were sluggish in their coming to the congregational prayer.<D>(Mankind were) in the times of Noah and Abraham (one community) of disbelievers; as it is said that this means: there were in the time of Abraham followers of the true Religion (Muslims), (and Allah sent Prophets) from the children of Noah and Abraham (as bearers of good tidings) of Paradise for whoever believes in Allah (and as warners) from hell for whoever does not believe in Allah, (and revealed therewith the Scripture) He sent down Gabriel to them with the Scripture, (with the Truth) expositing what is true and what is false (that it might judge) so that each prophet would judge by his Scripture (between mankind concerning that wherein they differed) in Religion; it is also said that this means: so that the Scripture is used as a final authority; and it is also said that this means: so that the Prophet Muhammad (pbuh) rules them by the Scripture. (And only those unto whom (the Scripture) was given differed concerning it) concerning the Religion and Muhammad (pbuh) (after clear proofs had come unto them) clear proofs from their own Scripture, (through hatred one of another) out of resentful envy from their part and this is why they disbelieved in it. (And Allah by His will guided those who believe) by means of the prophets (unto the Truth of that concerning which they differed) in Religion. It is also said that this means: Allah protected the believers by means of the prophets from that which they differed over in matters of Religion, and directed them from falsehood to the Truth. (Allah guideth whom He will) whomever deserves it; and it is also said that this means: Allah holds firm whomever He wills by His grace and will (unto a straight path) unto an established religion that He is pleased with.
Assalam-o-Alaikum I wanted to ask U about the validity of my wudu as the discharge keeps coming out after every half hour n i have small kids n lots of work to do n I am unable to change clothes specially the lower dress when it becomes impure wiyh a transparent discharge.I have also read ur RULES REGARDING MAAZOOR but didnt find the answer to my query. My question is that can I pray in the same clothes in which discharge cums out the whole day as it is almost impossible for me to change clothes each time I pray though I do wash my self n make a fresh wudu for every salat after dischare. Jazakumullah for ur help. ? --T--? --T--	If you wash yourself, change your sanitary pad or lining and make Wudhu, that is sufficient. There is no need to change or wash your clothes if they are not soiled with any impurity.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT	Narrated Ibn `Abbas:Abu Sa`id bin Malik Al-Khudri returned from a journey and his family offered him some meat of sacrifices offered at `Id ul Adha. On that he said, "I will not eat it before asking (whether it is allowed)." He went to his maternal brother, Qatada bin N i man, who was one of the Badr warriors, and asked him about it. Qatada said, "After your departure, an order was issued by the Prophet cancelling the prohibition of eating sacrifices after three days."<D>Umm Salama reported:While I was lying with the Messenger of Allah (may peace be upon him) in a bed cover I menstruated, so I slipped away and I took up the clothes (which I wore) in menses. Upon this the Messenger of Allah (may peace be upon him) said: Have you menstruated? I said: Yes. He called me and I lay down<D>Al-Auza’i said:The word shukkta means tied, meaning her clothes were tied on her.<D>(O Children of Adam! Look to your adornment) wear your clothes (at every place of worship) at the time of every prayer and upon circumambulation of the Kabah, (and eat) of meat and fat (and drink) of milk, (but be not prodigal) do not declare unlawful wholesome foods, meat and fat. (Lo! He loveth not the prodigals) those who transgress by leaving the lawful and going after the unlawful..<D>(And Our commandment) concerning the coming of the Hour (is but one (commandment)) is but one word, (as the twinkling of an eye) in its swiftness. It is also said that (We have created every thing) means: We have created for everything something similar to it and also that which agrees with it of clothes and things.<D>(So this day) which is the Day of Judgement (no ransom can be taken from you) O group of hypocrites (nor from those who disbelieved) in Muhammad (pbuh) and the Quran. (Your home is the Fire) your destination is the Fire; (that is your patron) it has better right over you, (and a hapless journeys end) they will come to:their companions being the satans, their neighbours the disbelievers, their food the Zaqqum, their drink boiling water, their clothes pieces of fire and their visitors snakes and scorpions.
Salam, I came Jeddah for work. My intention was to perform Umrah as well. And my plan was to go Madina, and travel from Madina to Makkah and to put on ihram at meeqat place. Somebody told me that if i am intending to stay more than 3 days in Jeddah, i will be considered as Muqeem and can put on ihram in Jeddah and go to Makkah. I searched online and saw two posts which said if you are intending to stay more than 15 days (not 3 days) in Jeddah, then you can go to Makkah for umrah from your hotel. I just want to know how true is that, and is it 3 days or 15 days (this will not make any difference anyway as i am staying for a month)? Do i have to wait for 15 days or can go anytime after 3 days as my intention is to be in Jeddah for 28 days. I have been looking for answers from few days but nobody is sure what should i do. Thank you. Waslam I? --T--? --T--	If you come to Jeddah to work and you also had intention of performing Umrah, you may proceed to perform Umrah from Jeddah irrespective of the number of days you stayed in Jeddah. It is not a prerequisite for the validity of Umrah that you stay in Jeddah for 15 days or travel to Madinah to be able to perform Umrah	Jabir (Allah be pleased with him) reported:We used to practise azl while the Quran was revealed (during the days when the Holy Prophet was alive).<D>It was narrated that Al-Ala bin Al-Hadrami said:"The Prophet () said: The Muhajir may stay for three days after his rituals."<D>Al-Ala bin Al-Hadrami said:"The Messenger of Allah () said: The Muhajir may stay for three days after completing his rituals."<D>(Say) O Muhammad to the people of Mecca: (Who hath forbidden the adornment of Allah) the wearing of clothes during the days of pilgrimage, in the Sacred Precinct and upon circumambulation of the Kabah (which He hath brought forth) i.e. the adornment which He created (for His bondmen, and the good things of His providing?) of meat and fat, for in the pre-Islamic days they used to forbid themselves meat and fat during the days of pilgrimage, and entered the Sacred Precinct completely naked: the men during the dayand the women during the night. Allah made these practices unlawful. (Say) O Muhammad: (Such) the good things, (on the Day of Resurrection, will be only for those who believed during the life of the world) in Muhammad (pbuh) and the Quran, while both believer and sinner will enjoy them during the life of this world. (Thus do We detail Our revelations) We elucidate the Quran by explaining the lawful and theunlawful (for people who have knowledge) for people who believe it is from Allah. <D>(He it is Who created the heavens and the earth in six Days) of the days of the beginning of the life of the world whereby one day is 1,000 years of the days we know, the first day being Sunday and the last Friday; (then He mounted the Throne) He established Himself on the Throne and it is said He filled it. Before He created the heavens and the earth, Allah was established on the Throne without any modality (bila-kayf). (He knoweth all that entereth the earth) of rain, treasures and dead created beings, (and all that emergeth therefrom) from the earth of dead created beings, vegetation, water and treasures (and all that cometh down from the sky) of provision, rain, angels and misfortunes (and all that ascendeth therein) of angels, the angels who record peoples actions and works; (and He is with you) and He is Aware of you (wheresoeverye may be) on land or at sea. (And Allah is Seer of what ye do) of good or evil. <D>(That) opposition, denial and punishment (is because they say: The Fire will not touch us) in the Hereafter (save for a certain number of days) about 40 days. A group from among the Jews said: the Fire will not touch us except for a limited number of days: seven days of days of the Hereafter-each day equalling a thousand years-as punishment for the days in which our forefathers worshipped the calf. (That which they used to invent has deceived them) their lie about not being punished; it is also said this refers to their claim that punishment shall be postponed (regarding their religion) i.e. their firm adherence to their religion: Judaism.
What kind of cloth should ware a muslim women to cover her body, please let us know with refrence with quran and hadis. My wife read in Quran under sura noor that burqa is not required for a women to cover her body. ? --T--? --T--	A person should not make his/her own deduction of the understanding of the Quran. One should also be careful on his/her reading of the Tafseer of the Quran. There are many unreliable Tafseers of the Quran in the market places. The order of Hijab (including Niqab for covering) is clearly understood in the following verse. O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful. The greatest commentator of the Quran Sayyiduna Ibn Abbas Radhiallhu anhu explains the meaning of the above verse as follows.:( ) Allah Tala commanded the believing women that, when they go out of their homes to take care of some need, they hide their faces with the long sheet (hanging down) from over their heads leaving only one eye open (to see the way). (Ibn Kathir & Tafseer Tabari)2. Imam Muhammad Ibn Sirin says: When I asked Ubaidah Salmani about the meaning of this verse and the nature of Hijab, he demonstrated it by hiding his face with the long sheet pulled from the top of his head and left to hang in front of itand thus, by keeping only his left eye open to see. After explaining the above verse, Mufti Muhammad Shafi Usmani (Rahmatullahi alayh) concluded with the following: This verse instructs free women to observe Hijab in a particular manner, that is, they should hide their face by bringing the sheet from over the head to hang on, or in front of, the face so that they could be recognized as distinct from bondwomen in general, and thus could stay protected from the fitnah of wicked people 2. The above mentioned rulings are in those circumstances when a woman has to leave her house (which is the first degree of Niqab) to fulfil a need outside her home where she will face Ghair-Maharim (marriagable kin)	Abdullah reported that Allah had cursed those women who tattooed and who have themselves tattooed, those who pluck hair from their faces and those who make spaces between their teeth for beautification changing what God has created. This news reached a woman of the tribe of Asad who was called Umm Yaqub and she used to recite the Holy Quran. She came to him and said:What is this news that has reached me from you that you curse those women who tattooed and those women who have themselves tattooed, the women who pluck hair from their faces and who make spaces between their teeth for beautification changing what God has created? Thereupon Abdullah said: Should I not curse one upon whom Allahs Messenger (may peace be upon him) has invoked curse and that is in the Book also. Thereupon that woman said: I read the Quran from cover to cover, but I did not find that in it. whereupon he said: If you had read (thoroughly) you would have definitely found this in that (as) Allah, the Exalted and Glorious, has said:" What Allahs Messenger brings for you accept that. and what he has forbidden you. refrain from that." That woman said: I find this thing in your wife even now. Thereupon he said: Go and see her. She reported: I went to the wife of Abdullah but found nothing of this sort in her. She came back to him and said: I have not seen anything. whereupon he said: Had there been anything like it in her, I would have never slept with her in the bed.<D>It was narrated that Umm Salamah said:"I was with the Messenger of Allah under his blanket, then I felt that I was menstruating as women do, so I slipped out from under the cover. The Messenger of Allah said: Are you menstruating? I said: I feel that I am menstruating as women do. He said: That is what Allah has decreed for the daughters of Adam. So I slipped out and sorted myself out, then I came back, and the Messenger of Allah said to me: Come under the cover with me, so I went in with him."<D>Abu Hurairah said “The Prophet () sent ten persons (on an expedition) and appointed ‘Asim bin Thabit their commander. About one hundred men of Hudhail who were archers came out to (attack) them. When ‘Asim felt their presence, they took cover in a hillock. They aid to them “Come down and surrender and we make a covenant and pact with you that we shall not kill any of you”. ‘Asim said “I do not come to the protection of a disbeliever. Then they shot them with arrows and killed ‘Asim in a company of seven persons. The other three persons came down to their covenant and pact. They were Khubaib, Zaid bin Al Lathnah and another man. When they overpowered them, they untied their bow strings and tied them with them”. The third person said “This is the first treachery. I swear by Allaah, I shall not accompany you. In them (my companions) is an example for me. They pulled him, but he refused to accompany them, so they killed him. Khubaib remained their captive until they agreed to kill him. He asked for a razor to shave his pubes. When they brought him outside to kill him. Khubaib said to them “Let me offer two rak’ahs of prayer”. He then said “I swear by Allaah, if you did not think that I did this out of fear. I would have increased (the number of rak’ahs).<D>(O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them) to cover their necks and bosoms ((when they go abroad). That will be better, that so they may be recognised) as free women (and not annoyed) and not be harmed by the fornicators. (Allah is ever Forgiving) He forgives what they have done in the past, (Merciful) He shows mercy on them regarding that which they will do in the future.<D>(And they assign a portion) a share for men to the exclusion of women (of that which We have given them) of cattle and crops (unto what they know not) and say: Allah commanded us to do so. (By Allah! but ye will indeed be asked) on the Day of Judgement (concerning (all) that ye used to invent) to lie about Allah.<D>(And tell the believing women) O Muhammad (to lower their gaze) from men, that which is unlawful as far as men are concerned (and be modest) and be chaste, (and to display of their adornment) their bracelets and ornamented belts (only that which is apparent) of their clothes, (and to draw their veils over their bosoms) and they should tie that; and then Allah mentioned the adornment again, and said: (and not to reveal their adornment) their bracelets and ornamented belts and other things (save to their own husbands or fathers) blood fathers or stepfathers (or husbands fathers, or their sons) real sons or milk sons (or their husbands sons) from other women, (or their brothers) their milk brothers or blood brothers (or their brothers sons) their real sons or stepsons (or sisters sons) their real sons or milk sons, (or their women) i.e. Muslim women who belong to their own religion, because it is unlawful for Jewish, Christian or Magian women to see them without their clothes on, (or their slaves) female slaves, not male slaves, (or male attendants who lack vigour) or male attendants who belong to their husbands who have no desire for women: i.e. eunuchs and elderly men, (or children who know naught of womens nakedness) children whoare too young to sleep with women and do not understand what goes on between men and women, such as these can see the adornment of women without there being any doubt. (And let them not stamp their feet) their anklets (so as to reveal what they hide of their adornment) so that strange men know what they hideof their adornment. (And turn unto Allah together) and repent of all sins whether great or small, (Obelievers, in order that ye may succeed) in order that you escape Allahs wrath and chastisement.
Assalamalaikum I am an Indian, Hanafi, leaving in Jeddah, Saudi Arabia, I made few trips to Taif and Riyadh (official, personnel, pleasure) and crossed Meeqat and coming back unknowingly, knowingly came through Huddood Al Haram. The muftis local here gave the ruling of doing mandatory umrah by wearing Ahraam again from meeqat in my life time or give one bakra as dum for each trip I made.I am convinced by the mufti here, but still feel to take another opinion for my relatives who have also done this type of act. Also let me know what is the ruling with other maslaks. Jazak Allah? --T--? --T--	Dear Brother, In principle, when one trespasses the meeqat without ihram, then he should return to the meeqat and perform wajib umrah or hajj in his lifetime as well as give dam. Therefore, the ruling of the local muftis is correct	Narrated `Amr bin Maimun:I saw `Umar bin Al-Khattab a few days before he was stabbed in Medina. He was standing with Hudhaifa bin Al-Yaman and `Uthman bin Hunaif to whom he said, "What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. Iraq) than it can bear?" They replied, "We have imposed on it what it can bear because of its great yield." `Umar again said, "Check whether you have imposed on the land what it can not bear." They said, "No, (we havent)." `Umar added, "If Allah should keep me alive I will let the widows of Iraq need no men to support them after me." But only four days had elapsed when he was stabbed (to death ). The day he was stabbed, I was standing and there was nobody between me and him (i.e. `Umar) except `Abdullah bin `Abbas. Whenever `Umar passed between the two rows, he would say, "Stand in straight lines." When he saw no defect (in the rows), he would go forward and start the prayer with Takbir. He would recite Surat Yusuf or An-Nahl or the like in the first rak`a so that the people may have the time to Join the prayer. As soon as he said Takbir, I heard him saying, "The dog has killed or eaten me," at the time he (i.e. the murderer) stabbed him. A non-Arab infidel proceeded on carrying a double-edged knife and stabbing all the persons he passed by on the right and left (till) he stabbed thirteen persons out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself, `Umar held the hand of `Abdur-Rahman bin `Auf and let him lead the prayer. Those who were standing by the side of `Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of `Umar and they were saying, "Subhan Allah! Subhan Allah! (i.e. Glorified be Allah)." `Abdur-Rahman bin `Auf led the people a short prayer. When they finished the prayer, `Umar said, "O Ibn `Abbas! Find out who attacked me." Ibn `Abbas kept on looking here and there for a short time and came to say. "The slave of Al Mughira." On that `Umar said, "The craftsman?" Ibn `Abbas said, "Yes." `Umar said, "May Allah curse him. I did not treat him unjustly. All the Praises are for Allah Who has not caused me to die at the hand of a man who claims himself to be a Muslim. No doubt, you and your father (Abbas) used to love to have more non-Arab infidels in Medina." Al-Abbas had the greatest number of slaves. Ibn `Abbas said to `Umar. "If you wish, we will do." He meant, "If you wish we will kill them." `Umar said, "You are mistaken (for you cant kill them) after they have spoken your language, prayed towards your Qibla, and performed Hajj like yours." Then `Umar was carried to his house, and we went along with him, and the people were as if they had never suffered a calamity before. Some said, "Do not worry (he will be Alright soon)." Some said, "We are afraid (that he will die)." Then an infusion of dates was brought to him and he drank it but it came out (of the wound) of his belly. Then milk was brought to him and he drank it, and it also came out of his belly. The people realized that he would die. We went to him, and the people came, praising him. A young man came saying, "O chief of the believers! Receive the glad tidings from Allah to you due to your company with Allahs Apostle and your superiority in Islam which you know. Then you became the ruler (i.e. Caliph) and you ruled with justice and finally you have been martyred." `Umar said, "I wish that all these privileges will counterbalance (my shortcomings) so that I will neither lose nor gain anything." When the young man turned back to leave, his clothes seemed to be touching the ground. `Umar said, "Call the young man back to me." (When he came back) `Umar said, "O son of my brother! Lift your clothes, for this will keep your clothes clean and save you from the Punishment of your Lord." `Umar further said, "O `Abdullah bin `Umar! See how much I am in debt to others." When the debt was checked, it amounted to approximately eighty-six thousand. `Umar said, "If the property of `Umars family covers the debt, then pay the debt thereof; otherwise request it from Bani `Adi bin Ka`b, and if that too is not sufficient, ask for it from Quraish tribe, and do not ask for it from any one else, and pay this debt on my behalf." `Umar then said (to `Abdullah), "Go to `Aisha (the mother of the believers) and say: "`Umar is paying his salutation to you. But dont say: The chief of the believers, because today I am not the chief of the believers. And say: "`Umar bin Al-Khattab asks the permission to be buried with his two companions (i.e. the Prophet, and Abu Bakr)." `Abdullah greeted `Aisha and asked for the permission for entering, and then entered to her and found her sitting and weeping. He said to her, "`Umar bin Al-Khattab is paying his salutations to you, and asks the permission to be buried with his two companions." She said, "I had the idea of having this place for myself, but today I prefer `Umar to myself." When he returned it was said (to `Umar), "`Abdullah bin `Umar has come." `Umar said, "Make me sit up." Somebody supported him against his body and `Umar asked (`Abdullah), "What news do you have?" He said, "O chief of the believers! It is as you wish. She has given the permission." `Umar said, "Praise be to Allah, there was nothing more important to me than this. So when I die, take me, and greet `Aisha and say: "`Umar bin Al-Khattab asks the permission (to be buried with the Prophet ), and if she gives the permission, bury me there, and if she refuses, then take me to the grave-yard of the Muslims." Then Hafsa (the mother of the believers) came with many other women walking with her. When we saw her, we went away. She went in (to `Umar) and wept there for sometime. When the men asked for permission to enter, she went into another place, and we heard her weeping inside. The people said (to `Umar), "O chief of the believers! Appoint a successor." `Umar said, "I do not find anyone more suitable for the job than the following persons or group whom Allahs Apostle had been pleased with before he died." Then `Umar mentioned `Ali, `Uthman, AzZubair, Talha, Sa`d and `Abdur-Rahman (bin `Auf) and said, "Abdullah bin `Umar will be a witness to you, but he will have no share in the rule. His being a witness will compensate him for not sharing the right of ruling. If Sa`d becomes the ruler, it will be alright: otherwise, whoever becomes the ruler should seek his help, as I have not dismissed him because of disability or dishonesty." `Umar added, "I recommend that my successor takes care of the early emigrants; to know their rights and protect their honor and sacred things. I also recommend that he be kind to the Ansar who had lived in Medina before the emigrants and Belief had entered their hearts before them. I recommend that the (ruler) should accept the good of the righteous among them and excuse their wrong-doers, and I recommend that he should do good to all the people of the towns (Al-Ansar), as they are the protectors of Islam and the source of wealth and the source of annoyance to the enemy. I also recommend that nothing be taken from them except from their surplus with their consent. I also recommend that he do good to the Arab bedouin, as they are the origin of the Arabs and the material of Islam. He should take from what is inferior, amongst their properties and distribute that to the poor amongst them. I also recommend him concerning Allahs and His Apostles protectees (i.e. Dhimmis) to fulfill their contracts and to fight for them and not to overburden them with what is beyond their ability." So when `Umar expired, we carried him out and set out walking. `Abdullah bin `Umar greeted (`Aisha) and said, "`Umar bin Al-Khattab asks for the permission." `Aisha said, "Bring him in." He was brought in and buried beside his two companions. When he was buried, the group (recommended by `Umar) held a meeting. Then `Abdur-Rahman said, " Reduce the candidates for rulership to three of you." Az-Zubair said, "I give up my right to `Ali." Talha said, "I give up my right to `Uthman," Sa`d, I give up my right to `Abdur-Rahman bin `Auf." `Abdur-Rahman then said (to `Uthman and `Ali), "Now which of you is willing to give up his right of candidacy to that he may choose the better of the (remaining) two, bearing in mind that Allah and Islam will be his witnesses." So both the sheiks (i.e. `Uthman and `Ali) kept silent. `Abdur-Rahman said, "Will you both leave this matter to me, and I take Allah as my Witness that I will not choose but the better of you?" They said, "Yes." So `Abdur-Rahman took the hand of one of them (i.e. `Ali) and said, "You are related to Allahs Apostle and one of the earliest Muslims as you know well. So I ask you by Allah to promise that if I select you as a ruler you will do justice, and if I select `Uthman as a ruler you will listen to him and obey him." Then he took the other (i.e. `Uthman) aside and said the same to him. When `Abdur-Rahman secured (their agreement to) this covenant, he said, "O `Uthman! Raise your hand." So he (i.e. `Abdur-Rahman) gave him (i.e. `Uthman) the solemn pledge, and then `Ali gave him the pledge of allegiance and then all the (Medina) people gave him the pledge of allegiance.<D>Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>Jafar b Muhammad reported on the authority of his father:We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allahs Messenger (May peace be upon him). And he pointed with his hand nine, and then stated: The Messenger of Allah (may peace be upon him) stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allahs Messenger (may peace be upon him) was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of Allah (May peace be upon him) and do according to his doing. We set out with him till we reached Dhul-Hulaifa. Asma daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of Allah (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of Allah (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of Allah (may peace be upon him) was prominent among us and the (revelation) of the Holy Quran was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):" Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner." And the people also pronounced this Talbiya which they pronounce (today). The Messenger of Allah (May peace be upon him) did not reject anything out of it. But the Messenger of Allah (May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him) said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Allahs Apostle [May peace be upon him] that he recited in two rakahs:" say: He is Allah One," and say:" Say: 0 unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa and as he reached near it he recited:" Al-Safa and al-Marwa are among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-Safa till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Jusham got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into another and said twice: The Umra has become incorporated in the Hajj (adding):" No, but for ever and ever." All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (HadratAli) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that Ali used to say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allahs Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Holy Prophet then asked Ali): What did you say when you undertook to go for Hajj? I (Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on. He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by Ali from the Yemen and of those brought by the Apostle (may peace be upon him) was one hundred. Then all the people except the Apostle (may peace be upon him) and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhul-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah (may peace be upon him) rode and led the noon, afternoon, sunset Isha and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of Allah (may peace be upon him) then set out and the Quraish did not doubt that he would halt at al-Mashar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (may peace be upon him), however, passed on till he came to Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabia b. al-Harith, who was nursed among the tribe of Sad and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas b. Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two. The Messenger of Allah (may peace be upon him) then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i. e. he did not observe supererogatory rakahs between Maghrib and Isha prayers). The Messenger of Allah (may peace be upon him) then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mashar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear. He then went quickly before the sun rose, and seated behind him was al-Fadl b. Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah (May peace be upon him) was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of Allah (may peace be upon him) placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (may peace be upon him) turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy Prophet and Hadrat All) took some meat out of it and drank its soup. The Messenger of Allah (May peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.<D>(And unto thee have We revealed the Scripture) We have sent you Gabriel with the Quran (with the Truth) to make plain the Truth and falsehood, (confirming) the statement of Allahs divine Oneness and some laws (whatever Scripture was before it) whatever Scriptures were before it, (and a watcher over it) a witness upon all the Scriptures before it; it is also said: a witness upon the ruling of stoning; and it is also said: a watcher over all previous Scriptures. (So judge between them) between the Banu Qurayzah and the Banul- Nadir and the people of Khaybar (by that which Allah hath revealed) by that which Allah has exposited to you in the Quran, (and follow not their desires) regarding the application of whipping and discardingstoning (away from the Truth which hath come unto thee) after the exposition that has come to you. (For each We have appointed a divine law) for each prophet among you We have exposited a divine law (and a traced out way) obligations and practices. (Had Allah willed He could have made you one community) He has made you follow one divine law. (But that He may try you) test you (by that which He hath given you) of Scripture, obligations and practices, such that He says: I have prescribed all this for you, so let not delusion creep into your minds. (So vie one with another in good works) so vie, O Community of Muhammad (pbuh) with other nations, in obligations, practices and righteous works; it is also said that thismeans: hasten, O Community of Muhammad (pbuh) to perform acts of obedience. (Unto Allah ye will all) allnations (return, and He will then inform you of that wherein ye differ) where you contravene in relation to religion and divine laws.<D>(Yet ye it is who slay each other and drive out a party of your people from their homes, supporting one another against them by sin) contravention (and transgression) offence-(and if they came to you ascaptives) captives who belong to your religion (ye would ransom them) free them by paying a ransom to the enemy (-whereas their expulsion was itself unlawful for you) whereas their expulsion and killing were unlawful in the first place. (Believe ye in part of the Scripture) the part that stipulates freeing your captives from the enemy (and disbelieve ye in part thereof?) and leave the captives of your friends withoutransoming them. It is also said that this verse means: do you believe in those parts of the scripture that suit your whim and disbelieve in those parts that do not? (And what is the reward of those who do so save ignominy in the life of the world) by being killed or captured as slaves, (and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware) He is not reducing your punishment because (of what ye do) in terms of transgression; and it is also said: because of what they concealed.<D>(And spend) give alms for the sake of Allah (of that wherewith We have provided you) of wealth; and it is also said this means: pay the poor-due from your wealth (before death) the seizure of death (cometh unto one of you and he saith: My Lord! If only thou wouldst reprieve me for a little while) as long as I lived in the life of the world, (then I would give alms) from my wealth and also give the poor-due (and be among therighteous) and use that wealth to go to pilgrimage.
Whenever I read the Quran I feel pain rushing through my body. I would stop take a break and then continue. The same thing happens. At times I would also lose my breathe and have difficulties breathing. Today i was reading the Quran, trying my best finish it before Ramadan ends. But I kept feeling anger and distress, for no reason. I know for sure that these symptoms are related to black magic. I cried myself to sleep, because I feel weak. I want to be a better Muslim, but I keep feeling anger towards my holy Quran. I know in my heart truly that isnt how I feel towards Allah (SWT). Please help me, I dont know what to do.? --T--? --T--	Dear Brother, We pray that Allah Taala give you cure. One of the reasons for the revelation of the Quran is to heal mankind from the different illnesses, Allah Taala states: { } [: 82] Translation: And we gradually revel of the Quran that which is a healing and a mercy to the believers. Surah al-Israa [82] You should refer to a spiritual healer who can identify the reason you feel pain when you read the Quran. You should also seek medical assistance as it could be relater to medical illness	Narrated Abu Huraira:Once the Prophet entered the mosque, a man came in, offered the prayer and greeted the Prophet. The Prophet returned his greeting and said to him, "Go back and pray again for you have not prayed." The man offered the prayer again, came back and greeted the Prophet. He said to him thrice, "Go back and pray again for you have not prayed." The man said, "By Him Who has sent you with the truth! I do not know a better way of praying. Kindly teach Me how to pray." He said, "When you stand for the prayer, say Takbir and then recite from the Quran what you know and then bow with calmness till you feel at ease, then rise from bowing till you stand straight. Afterwards prostrate calmly till you feel at ease and then raise (your head) and sit with Calmness till you feel at ease and then prostrate with calmness till you feel at ease in prostration and do the same in the whole of your prayer."<D>Narrated Abu Huraira:A man entered the mosque and started praying while Allahs Apostle was sitting somewhere in the mosque. Then (after finishing the prayer) the man came to the Prophet and greeted him. The Prophet said to him, "Go back and pray, for you have not prayed. The man went back, and having prayed, he came and greeted the Prophet. The Prophet after returning his greetings said, "Go back and pray, for you did not pray." On the third time the man said, "(O Allahs Apostle!) teach me (how to pray)." The Prophet said, "When you get up for the prayer, perform the ablution properly and then face the Qibla and say Takbir (Allahu Akbar), and then recite of what you know of the Quran, and then bow, and remain in this state till you feel at rest in bowing, and then raise your head and stand straight; and then prostrate till you feel at rest in prostration, and then sit up till you feel at rest while sitting; and then prostrate again till you feel at rest in prostration; and then get up and stand straight, and do all this in all your prayers."<D>Narrated Abu Huraira:The Prophet said (in the above narration No. 268), "And then raise your head till you feel at ease while sitting. "<D>(Or feel ye) O people of Mecca (secure that He will not return you to that (plight)) to the sea (a second time, and send against you a hurricane of wind and drown you) in the sea (for your thanklessness) for your denial of Allah and your ingratitude towards His bounty, (and then ye will not find therein that ye have any avenger against Us) for drowning you?<D>Lo! the doom of their Lord is that before which none can feel secure) no guarantee of security has come to them from their Lord.<D>(Have they not seen) do the people of Mecca not know (how We lead the water to the barren land) wherein there is no vegetation (and therewith) with the water (bring forth crops whereof) from the grass (their cattle eat, and they themselves) eat from the grains, fruits and legumes? (Will they not then see) do they notknow it is from Allah?
My question is regarding salat. When I pray and do takbeer I riase mu hands upto the earlobe. My question is: is this method correct pr should my hands be raised below the ear lobe.? --T--? --T--	According to the Hanafi school of thought, the preferred view of raising ones hand during takbeer is, the thumbs touching the earlobes	Zaid bin Thabit said “I was beside the Apostle of Allaah() when the divinely-inspired calmness overtook him and the thigh of the Apostle of Allaah() fell on my thigh. I did not find any weightier than the thigh of the Apostle of Allaah(). He then regained his composure and said “Write down. I wrote on a shoulder. Not equal are thise believers who sit (at home), other than those who have a (disabling) hurt, and those who strive in the way of Allaah. When Ibn Umm Makhtum who was blind heard the excellence of the warriors. He stood up and said “Apostle of Allaah() how is it for those believers who are unable to fight (in the path of Allaah)? When he finished his question his divinely-inspired calmness overtook him, and his thigh fell on my thigh and I found its weight the second time as I found the first time.” When the Apostle of Allaah() regained his composure, he said “Apostle of Allaah() said “Other than those who have a (disabling hurt). Zaid said “Allaah, the exalted, revealed it alone and I appended it.” By Him in Whose hands is my life, I am seeing, as it were the place where I put it (i.e., the verse) at the crack in the shoulder.”<D>Narrated Abdullah ibn Abbas:Maymun al-Makki said: that he saw Abdullah ibn az-Zubayr leading in prayer. He pointed with his hands (i.e. raised his hands opposite to the shoulders) when he stood up, when he bowed and when he prostrated, and when he got up after prostration, he pointed with his hands (i.e. raised his hands). The I went to Ibn Abbas and said (to him) I saw Ibn az-Zubayr praying that I never saw anyone praying. I then told him about the pointing with his hands (raising his hands). He said: If you like to see the prayer of the Messenger of Allah () follower the prayer as offered by Abdullah ibn az-Zubayr.<D>Narrated Az-Zuhri:Whenever Allahs Messenger () stoned the Jamra near Mina Mosque, he would do Ramy of it with seven small pebbles and say Takbir on throwing each pebble. Then he would go ahead and stand facing the Qiblah with his hands raised, and invoke (Allah) and he sued to stand for a long period. Then he would come to the second Jamra (Al-Wusta) and stone it will seven small stones, reciting Takbir on throwing each stone. Then he would stand facing the Qiblah with raised hands to invoke (Allah). Then he would come to the Jamra near the Aqaba (Jamrat-ul-Aqaba) and do Ramy of it with seven small pebbles, reciting Takbir on throwing each stone. he then would leave and not stay by it. Narrated Az-Zuhri: I heard Salim bin Abdullah saying the same that his father said on the authority of the Prophet (saw). And Ibn Umar used to do the same.<D>(And if thou wonderest) at their disbelief in you, (then wondrous is their saying) then their saying is more amazing, since they have said: (When we are dust, are we then forsooth (to be raised) in a new creation) are we going to be revived after we die and be raised with souls? (Such) those who deny the Resurrection (are they who disbelieve in their Lord; such) the disbelieving folk (have carcans on their necks) they have chains on their hands tied up to their necks; (such) those who are chained (are rightful owners of the Fire) the dwellers of hell, (they will abide therein) they will dwell therein, never to die or come out of it.<D>Then Allah revealed the unlawfulness of game in the year of al-Hudaybiyyah, saying: (O ye who believe) in Muhammad and the Quran! (Allah will surely try you somewhat (in the matter) of the game) He will test you regarding the game you pursue on land (which ye take) of their eggs and little ones (with your hands and your spears) to catch wild animals in the year of al-Hudaybiyyah, (that Allah may know) that Allah may see (him who feareth Him in secret) and thus leave the game. (Whoso transgresseth) intentionally (after this) after Allah has decreed the requital and ruling of this, (for him there is a painful doom) a painful beating which will extend to his back and belly.<D>(This) killing and shackling on the Day of Badr (is for that which thy two hands have sent before) is because of what your two hands did in your state of idolatry; Allahs words from: (And among mankind is he who disputeth concerning Allah without knowledge or guidance) to (This is for that which your two hands have sent before) were revealed about al-Nadr Ibn al-Harth, (and because Allah is no oppressor of His slaves) such that He would punish them without them having committed any crime.
Is appreciating haram things like singing, dancing etc makes a person to go out of fold of Islam. Like I have read somewhere that if a person sees or listens a haram thing like listens to a singer and says how nice or wow, he loses his faith?? Is it true,?? And if this is true then what about the faith of those Muslims who listen and appreciate songs like saying this is very good or this movie is really nice etc. Please note that none of them says them permissible or halal ? --T--? --T--	To declare a person a kafir due to committing a haram act is a sensitive issue. The degree of haram is also considered in that. Singing and dancing are haram acts, and makes one a fasiq. According to some Ulama, to appreciate singing and dancing and regard them as halal takes one out of the fold of Islam. Even those Ulama who exercise precaution in declaring such a person a kafir, believe that such an attitude could lead one risking his Iman. A believer, ought to be sensitive to his Iman and should not bring himself to the point of his Iman being in doubt	It wasnarrated from Abu Musa Al-Ash’ari that the Prophet () said:“Many men have attained perfection but no women have attainedperfection except Maryam bint ‘Imran (Mary) and Asiyah the wife ofFir’awn. And the superiority of ‘Aishah over other women is likethesuperiority of Tharid over all other foods.”<D>It was narrated from Ibn Umar that the Prophet said:"We are an unlettered Ummah, we do not use astronomical counting or computation. The month is like this, and this, and this," he did three times, showing it as twenty-nine.<D>Said b. Jubair reported that he observed the sunset and Isha prayers at Muzdalifa with (one) iqama. He narrated on the authority of Ibn Umar (Allah be pleased with them) that he observed prayers like this and Ibn Umar (Allah be pleased with them) narrated that Allahs Apostle (may peace be upon him) did like this.<D>(The like of which was not created in the lands) the like of their strength and height were not created in the land; it is also said that Iram is the name of a town built by Shadid and Shaddad whose columns were of gold and silver and the like of its beauty was not created in the land;<D>(And if ye are in doubt concerning that which We revealed) through the Archangel Gabriel (unto Our slave) Muhammad whom you accuse of fabrication, (then produce a surah like it) produce a surah like the surah of the Cow (al-Baqarah), (and call your witnesses), seek help from the gods that you worship, (apart from Allah), it is said that this refers to their leaders, (if ye are truthful) in your claim.<D>(Yet those who disbelieve) the disbelievers of Mecca (say: when we have become) scattered (dust like our fathers) before us, (shall we verily be brought forth (again)) given life again and brought out of the graves?
Theres this girl i really like, and i just feel that she is the one for me, i dont want anyone else. i understand that everything is through Allahs hukm. I understand that it may not happen. But i feel that its best for me because it sort of has brought a change in me, i believe its good change. I do feel closer to Allah. It might be shaytaan is fooling me, ive read everything about it. the girl prays her salah and is respectful towards her parents. I have prayed quraan on behalf of her so that Allah should faciliate her for me and ive made dua saying that even if she isnt good for me make her good for me, i only want her and i will only marry her. faciliate her for me with kair and aafiyat and make my marriage with her a blessing rather than a trial. are there any duas i can pray so that i do inshaaAllah get her with no problems. I? --T--? --T--	If you wish to marry the girl in reference, follow the procedure. Discuss the issue with your parents and make Istikhara. If you are guided to proceed, make a proposal and await the response. If the girl is decreed for you, she will be for you, if not, then it is taqdeer. The above procedure will save you from drowning deeper into the fantasy & deceptive world of love	Narrated Jabir bin `Abdullah:As-Salami: Allahs Apostle used to teach his companions to perform the prayer of Istikhara for each and every matter just as he used to teach them the Suras from the Quran He used to say, "If anyone of you intends to do some thing, he should offer a two rak`at prayer other than the compulsory prayers, and after finishing it, he should say: O Allah! I consult You, for You have all knowledge, and appeal to You to support me with Your Power and ask for Your Bounty, for You are able to do things while I am not, and You know while I do not; and You are the Knower of the Unseen. O Allah If You know It this matter (name your matter) is good for me both at present and in the future, (or in my religion), in my this life and in the Hereafter, then fulfill it for me and make it easy for me, and then bestow Your Blessings on me in that matter. O Allah! If You know that this matter is not good for me in my religion, in my this life and in my coming Hereafter (or at present or in the future), then divert me from it and choose for me what is good wherever it may be, and make me be pleased with it." (See Hadith No. 391, Vol. 8)<D>Jabir b. Abd Allah said:The Messenger of Allah () used to teach us the supplication for isthikharah (seeking what us beneficial from Allah) as he would teach us a surah (chapter) from the Quran. He would tell us: When one of you intends to do a work, he should offer two supererogatory rakahs of prayer, and then say (at the end of the prayer): "O Allah, I seek Your choice on the better (of the two matters) based upon Your knowledge, and I seek Your decree based upon Your power, and I ask You for Your great bounties. For Indeed, You are the One Who Decrees, and I do not decree, and You know, and I do not know, and You are the Knower of the Unseen. O Allah, if you know this, and You are the Knower of the Unseen. O Allah, if you know this - here he should name exactly what he wishes - is better for me with regard to my religion, and my life, and my afterlife, and the end result of my affairs, then decree it to me, and make it easy for me, and bless me on it. O Allah, and if You know this to be evil for me - and he says just as he said the first time - then avert it for me, and avert me from it. And decree for me good wherever it might be, the make me content with it." A version goes: "If the work is good immediately or subsequently."Ibn Maslamah and Ibn Isa reported from Muhammad b. al-Munkadir on the authority of Jabir.<D>Anas reported:One day the Messenger of Allah (may peace be upon him) was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The Holy Prophet (may peace be upon him) said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You dont know) what he innovated after you"<D>(But if they strive with thee to make thee) if they want or command you to (ascribe unto Me as partner that of which thou hast no knowledge) that it is My partner while you know that it is not My partner, (then obey them not) regarding idolatry. (Consort with them in the world kindly) with kindness and beneficence, (and follow the path of him who repenteth unto Me) the religion of him who betakes himself to Me and obeysme, i.e. Muhammad (pbuh). (Then unto Me will be your return) and the return of your parents, (and I shall tell you what ye used to do) of good or evil.<D>(Why did not the believers, men and women, when you heard it) i.e. the slander of Aishah and Safwan, (think good of their own folk) think good of Aishah as they would think good of their mothers; (and say: It) their slander (is a manifest untruth) is a manifest lie?<D>(The roads of the heavens) the gates of heaven, (and may look upon) and may see (the God of Moses) whom he claims is in heaven and has sent him to me, (though verily I think him a liar) there is no God in heaven. But he got too busy with Moses and the tower was not built. (Thus was the evil that he did made fair-seeming unto Pharaoh, and he was debarred from the (right) way) and he was prevented from the Truth and guidance. (The plot of Pharaoh ended but in ruin) in disarray.
I have question regarding status of entering Jannath I know a guy who is a Quran Hafiz, but plays with many girls life. I mean making them fall in trap of love and flirt with them and disturb their lives. Another guy who constantly goes in Tabligh. But he will act infront of others as if good and do things behind back. He has done wrong to many friends behind their back like making police complain against them, emailing to professors bad about them. But he constantly goes in Jamath. If according to hadiths from my knowledge, A Quran Hafiz enters jannath and a person who goes in the path of Allah swt, his sins are forgiven. Then can anyone become hafiz or goes in the path of Allah swt and performs sin? ? --T--? --T--	It is our belief that every human being, irrespective of his status being a Mujahid, a Wali, an Aalim or Hafiz etc. can sin. The Prophets of Allah (Alaihimus Salaam) are excluded from this. They are masoom (sinless persons). The friends of Allah are generally mahfooz (saved) and protected from sins due to their consciousness and level of restraint.In the enquired situation, the conduct of the Hafiz and the person going out in Jamaat is unfortunate. However, our focus should be on the positive aspects of people. The Hafiz has the kalaam (speech) of Allah in his heart. The person who joins Jamaat is conscious of Allah. An effort should be made to make them realise their real worth Allah granted them. Apply wisdom and diplomacy in making them make Taubah and reform. InshaAllah, with the barakah of the Quraan and Allah consciousness, they will respond positively to the call of change and reformation. It is then will they represent the following Hadith.Nabi (SAW) mentioned: Whoever recites the Quraan, memorizes it, accepts what it has made Halaal as lawful and what it has made Haraam as unlawful (acts upon the laws), Allah Tala will grant him entry into Jannah and will accept his intercession for ten of his family members who were destined for Jahannam	Narrated AbuUmamah:The Messenger of Allah () said: If anyone goes out from his house after performing ablution for saying the prescribed prayer in congregation (in the mosque), his reward will be like that of one who goes for hajj pilgrimage after wearing ihram (robe worn by the hajj pilgrims). And he who goes out to say the mid-morning (duha) prayer, and takes the trouble for this purpose, will take the reward like that of a person who performs umrah. And a prayer followed by a prayer with no worldly talk during the gap between them will be recorded in Illiyyun.<D>It was narrated from Ata bin Yasar that:He asked Zaid bin Thabit about reciting with the Imam. He said: "There is no recitation with the Imam in anything." And he claimed that he had recited: "By the star when it goes down (or vanishes)" to the Messenger of Allah () and he did not prostrate.<D>Abu Umamah bin Sahl bin Hunaif said:"My father said: The Messenger of Allah () said: Whoever goes out to his Masjid - the Masjid of Quba and prays therein, that will be equivalent to Umrah."<D>(And they say) Abu Jahl and his host, al-Nadr and his host, and Umayyah Ibn Khalaf and his host say: (What aileth this messenger (of Allah) that he eateth food) like we do (and walketh in the markets) and goes to the markets and walks there as we do? (Why is not an angel sent down unto him, to be a warner with him) to help and inform him of the evil things which are planned against him.<D>(Say: O mankind!) O people of Mecca! (Now hath the Truth) the Scripture and Messenger (from your Lord come unto you. So whosoever is guided) by the Scripture and Messenger, (is guided only for (the good of) his soul) i.e. its reward goes to him, (and whosoever erreth) and whoever disbelieves in the Scripture and Messenger (erreth only against it) i.e. the onus of his disbelief goes to him. (And I am not a warder) a trustee (over you). This was abrogated by the verse of fighting.<D>(And lo! My curse) My wrath and chastisement; it is also said that Allah banished him to the isles of the sea and, hence, he goes to the land only in the form of a thief, wearing tattered clothes, and scaring people (is on you till the Day of Judgement) until the Day of Reckoning.
Jazaak Allah khair ? --T--? --T--	Rasulullah (saw) said, when a person passes away, all his actions terminatebut three; knowledge through which people benefit, sadaqa Jaariyya(recurring)and a pious child who makes dua for the parents. Building a musjid on behalfof the mother will certainly be sadaqa Jaariyya as people will perform salaahand other righteous deeds there. Your mother will be rewarded for all that,Insha-Allah	It was narrated that Ubaidullah bin Abdullah said:"I entered upon Aisha and said: Will you not tell me about the sickness of the Messenger of Allah ()? She said: When the Messenger of Allah (), became seriously ill, he said: "Have the people prayed?" We said: "No, they are waiting for you, 0 Messenger of Allah ()" He said: "Put some water in a tub for me." We did that and he performed Ghusl, then he tried to get up but he fainted. Then he came to us and said: "Have the people prayed?" We said: "No, they are waiting for you, 0 Messenger ofAllah ()." He said: "Put some water ina tub for me." We did that and he performed Ghusl, then he tried to get up but he fainted. Then for the third time he said the same thing. She said: The people were in the Masjid, waiting for the Messenger of Allah () to lead the prayer. The Messenger of Allah () sent word to Abu Bakr, telling him to lead the people in prayer, so the messenger came to him and said: "The Messenger of Allah () is telling you to lead the people in prayer." Abu Bakr was a tenderhearted man, he said: "0 Umar. lead the in prayer." But (Umar) said: "You have more right to that." So Abu Bakr led them in prayer during those days. When the Messenger of Allah () felt a little better, he came withthe help of two men, one of whom was Al-Abbas, to pray Zuhr. When Abu Bakr saw him, he wanted to step back, but the Messenger of Allah () gestured to him not to step back. He told them (the two men) to seat him beside Abu Bakr, and Abu Bakr started to pray standing. The people were following the prayer of Abu Bakr and the Messenger of Allah () was praying sitting.""I (Ubaidullah) entered upon Ibn Abbas and said Shall I not tell you what Aisha narrated to me about the sickness of the Messenger of Allah ()? He said: Yes. So I told him and he did not deny any of it, but he said: Did she tell you the name of the man who was with Al-Abbas? I said: No. He said: Thatwas Ali, may Allah honor his face."<D>It was narrated from Ibn Umar that the Messenger of Allah () used to pray two Rakahs before Zuhr and two afterward, and he used to pray two Rakahs after Maghrib in his house, and two Rakahs after Isha, and he did not pray after Jumuah until he departed (from the Masjid), then he would pray two Rakahs at home."<D>It was narrated from Abdullah bin Umar :that when the Messenger of Allah () started to pray, he would raise his hands in level with his shoulders, and when he bowed and when he raised his head from bowing, he would raise them likewise and say "Sami Allahu liman hamidah, Rabbana wa lakal-hamd (Allah hears those who praise Him, our Lord, to You be praise." And he did not do that when he prostrated.<D>But those who had been given knowledge) the knowledge of abstinence and trust in Allah (said) to the desirous ones: (Woe unto you!) may Allah straiten this worldly life for you! (The reward of Allah) in Paradise (for him who believeth) in Allah and in Moses (and doeth right) sincerely between him and his Lord (is better, and only the steadfast will obtain it) only those who are patient in fulfilling the commands of Allah and in withstanding misfortunes will obtain Paradise; it is also said that this means: no one will be given success to enjoin good and forbid evil except those who are patient in fulfilling the commands of Allah and withstanding misfortunes.<D>(Whoso bringeth a good deed) the sincere profession of there is no god except Allah, (he will have better than the same) he will reap goodness from it; (while as for him who bringeth an ill deed) associating partners with Allah, (those who do ill deeds) associating partners with Allah (will be requited only what they did) the Fire.<D>(Say) also to them, O Muhammad: (Have ye thought) what do you say, (if Allah made day everlasting) everlastingly bright (for you till the Day of Resurrection) without night, (who is a God beside Allah) other than Allah (who could, bring you night wherein ye rest? Will ye not then see?) will you not believe He Who made the day and the night for you.
Will I get an equal share of on-going rewards when I donate ON BEHALF of someone ? For example, If I donate for building a masjid on behalf of someone and in their name, will I get the same on-going reward as them ? Kindly provide daleel if available. ? --T--? --T--	Yes you will get the same reward.[1] The following Hadith is clear on this	Abu Huraira reported Allahs Messenger (way peace be upon him) as saying:If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants, and he sees whether his path is to take him to Paradise or to Hell. It was said: Messenger of Allah, what about the camel? He (the Holy Prophet) said: If any owner of the camel does not pay what is due on him, and of his due in that (camel) is (also) to milk it on the day when it comes down to water. When the Day of Resurrection comes a soft sandy plain would be set for him, as extensive as possible, (he will find) that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last of them would be made to return during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell. It was (again) said: Messenger of Allah, what about cows (cattle) and sheep? He said: It any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes a soft sandy plain would be spread for them, he will find none of them missing, with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be pronounced among the servants. And he would be shown his path-path leading him to Paradise or to Hell. It was said: Messenger of Allah, what about the horse? Upon this he said: The horses are of three types. To one than (these are) a burden, and to another man (these are) a covering, and still to another man (these are) a source of reward. The one for whom these are a burden is the person who rears them in order to show off, for vainglory and for opposing the Muslims; so they are a burden for him. The one for whom these are a covering is the person who rears them for the sake of Allah but does not forget the right of Allah concerning their backs and their necks, and so they are a covering for him. As for those which bring reward (these refer to) the person who rears them for the sake of Allah to be used for Muslims and he puts them in meadow and field. And whatever thing do these eat from that meadow and field would be recorded on his behalf as good deeds, as would also the amount of their dung and urine. And these would not break their halter and prance a course or two without having got recorded the amount of their hoof marks and their dung as a good deed on his behalf (on behalf of their owner). And their master does not bring them past a river from which they drink, though he did not intend to quench their thirst, but Allah would record for him the amount of what they drink on his behalf as deeds. It was said: Messenger of Allah, what about the asses?, Upon this he said: Nothing has been revealed to me in regard to the asses (in particular) except this one verse of a comprehensive nature:" He who does an atoms weight of good will see it, and he who does an atoms weight of evil will see it" (xcix. 7)<D>A similar tradition has also been transmitted in brief by Maimunah daughter of Kardam son of Sufyan on the authority of her father through a different chain of narrators. This version adds:(The Prophet asked): Does it contain an idol or was a festival of pre-Islamic times celebrated there ? He replied: No. I said: This mother of mine has taken a vow and walking (is binding on her). May I fulfill it on her behalf ? Sometimes the narrator Bashshar said: May we fulfill in on her behalf ? He said: Yes.<D>Narrated Abdullah ibn Amr:AbulJawza said: A man who attended the company of the Prophet () narrated to me (it is thought that he was Abdullah ibn Amr): The Prophet () said to me: Come to me tomorrow; I shall give you something, I shall give you something, I shall reward you something, I shall donate something to you. I thought that he would give me some present. He said (to me when I came to him): When the day declines, stand up and pray four rakahs. He then narrated something similar. This version adds: Do not stand until you glorify Allah ten times, and praise Him ten times, and exalt Him ten times, and say, "There is no god but Allah" ten times. Then you should do that in four rakahs. If you are the greatest sinner on earth, you will be forgiven (by Allah) on account of this (prayer). I asked: If I cannot pray this the appointed hour, (what should I do)? He replied: Pray that by night or by day (at any time).Abu Dawud said: Habban b. Hilal is the maternal uncle of Hilal al-Rai.Abu Dawud said: This tradition has been narrated by al-Mustamir b. al-Riyyan from Ibn al-Jawza from Abd Allah b. Amr without referring to the Prophet (), - narrated as a statement of Abd Allah b. Amr himself (mauquf). This has also been narrated by Rawh b. al-Musayyab, and Jafar b. Sulaiman from Amr b. Malik al-Nakri from Abu al-Jauza from Ibn Abbas as his own statement (and not the statement of the Prophet). But the version of Rawh has the words: "The tradition of the Prophet ()."<D>(Whether We let thee see something of that which We have promised them) of torment during your lifetime, (or make thee die (before its happening), thine is but conveyance (of the message)) on behalf of Allah,(Ours the reckoning) reward and punishment. <D>(And covet not the thing in which Allah hath made some of you excel others) Allah says: a man should not covet the wealth, mount or wife of his brother nor, in fact, anything that his brother may possess. Rather you should ask of Allah abundant bounty and say: O Allah provide us with the like of, or better than, whatyou have provided him with, while consigning the matter to Allah. It is also said that this verse was revealed about Umm Salamah, the wife of the Prophet (pbuh) because she said to him: if only it is prescribed unto us as it is prescribed unto men so that we get rewarded as men do. Allah prohibited such talk, saying: covet not the thing in which Allah has made a group of you excel over others, such as praying in congregation, attending the Friday Prayer, participating in military expeditions, jihad, enjoining good and forbidding evil. In this verse (some of you) and (others) refers to men and women. Allah then explained the reward that men and women earn for their works, saying: (Unto men a fortune) a reward (from that which they have earned) of works of goodness, (and unto women a fortune) a reward (from that which they have earned) of works of goodness in their homes. (But ask Allah of His bounty) Ask Allah to give you success and protection. (Lo! Allah is ever Knower of all things) good and bad, reward and punishment, success and otherwise.<D>(When ye are greeted with a greeting) when someone greets you with a greeting, (greet ye with a better than it) this is for those of your Religion and belief by adding to the formula of greeting (or return it) or return the exact greeting, if the one who greets you happens to be of another religion. (Lo! Allah taketh count of all things) of greeting and the return of greetings, just as He is a witness and will reward all. This verse was revealed about a group of people who refrained from returning greetings.
Can a woman doing itikaf at home go for a shower due to heat during ramadhan itikaf? If she does, does her itikaf break?? --T--? --T--	If a person is observing sunnah Itikaf, he/she cannot go out specifically for a shower. However, if she goes out to relieve herself and the shower is nearby, as in the case of an attached toilet and bathroom, she may take a quick shower with the intention of performing Wudhu	(Another chain) from Adi bin Hatim who said:"I went to the Prophet () while he was sitting in the Masjid, the people said: This is Adi bin Hatim. And I came without having a treaty nor a writ. When I was brought to him, he took my hand. Prior to that he had said: I hope that Allah will place his hand in my hand." He said: "He stood with me, and a woman and a boy met him and said: We have a need from you. He stood with them, until he was finished dealing with what they wanted. Then he took me by the hand until he brought me to his house. A slave girl brought him a cushion to sit on, and I sat in front of him. He expressed thanks and praise for Allah then said: What has caused you to flee from saying La Ilaha Illallah? Do you know of another god other than Him?" He said: "I said: No." He said: "Then he talked for some time, and then said: You refuse to say Allahu Akbar because you know that there is something greater than Allah?" He said: "I said: No. He said: Indeed the Jews are those who Allah is wrath with, and the Christians have strayed." He said: "I said: Indeed I am a Muslim, Hanif." He said: "I saw his face smiling with happiness." He said: "Then he ordered that I stop with him at the home of a man from the Ansar, whom he would frequently visit in the mornings and the evenings. When I was with him at night, a people in woolen garments of these Nimar (a cloth with certain patters, and the word appeared before) came. Then he performed Salat and stood to encourage them (the people) to give (charity) to them. Then he said: Even with a Sa or half a Sa, or a handful or part of a handful, to save the face of one of you from the heat of Hell, or the Fire. And even if it be by a date or a part of a date - for indeed one of you shall meet Allah and it shall be said to him what I say to you: "Have I not given hearing and seeing to you?" He shall say: "Of course." It will be said: "Have I not given you wealth and children?" He shall say: "Of course." It will be said: "So where is what you have sent forth for yourself?" He will look before him and behind him, on his right and on his left, but he shall not find anything to protect his face from the heat of Hell. Let one of you protect his face from the Fire, even if with part of a date, and if he does not find that, then with a good statement. For indeed I do not fear poverty for you - Allah will aid you and grant you, such that a woman can travel on her camel howda from Yathrib to Al-Hirah, or further, without fear of being robbed. I began thinking to myself: "Where would the thieves of Taiy be then?"<D>Narrated Jubair bin Mut`im:A woman came to the Prophet who ordered her to return to him again. She said, "What if I came and did not find you?" as if she wanted to say, "If I found you dead?" The Prophet said, "If you should not find me, go to Abu Bakr."<D>It was narrated from Amrah that she heard Aishah say:, when she was told that Ibn Umar said that the deceased is punished due to the weeping of the living for him, Aishah said: "May Allah forgive Abu Abdur-Rahman; he is not lying, but he has forgotten or made a mistake. The Messenger of Allah passed by a (deceased) Jewish woman for whom people were weeping and he said: They are weeping for her and she is being punished."<D>(And there go round) to serve them, (waiting on them menservants of their own), in their limpidity they (as they were hidden pearls) hidden from heat and cold.<D>He said: (The Prophet is closer to the believers) the Prophet has a better right to preserve the children of the believers (than their selves) after they die, due to the saying of the Prophet (pbuh): "Whoever dies and leaves behind a burden I will carry it for him, or a debt I will pay it back for him, or wealth it will go to his inheritors", (and his wives) the wives of the Prophet (pbuh) (are (as) their mothers) are like their mother in unmarriageability. (And the owners of kinship) those related with ties of kinship (are closer one to another) have more right to one another in relation to inheritance (in the ordinance of Allah) thus it is written in the Guarded Tablet; and it is said: thus it is written in the Torah; and it is said: thus it is written in the Quran (than (other) believers and the fugitives (who fled from Mecca) except that ye should do kindness) a bequest not exceeding a third of the whole inheritance (to your friends) your custodians in religion or your friends. (This) inheritance for relatives and bequests for friends or clients (is written in the Book) in the Guarded Tablet; it is also said: it is written in the Torah and the Children of Israel practise it.<D>(In their history) in their events, the event of Joseph and his brothers (verily there is a lesson) a sign (for men of understanding) for people endowed with intelligence. (It is no invented story) the Quran is not an invented story (but a confirmation of the existing (Scripture)) a confirmation of the Torah, the Gospel and all the others scriptures; it confirms the profession of monotheism and other legal rulings as well as the storyof Joseph (and a detailed explanation of everything) a detailed explanation of the lawful and the unlawful, (and a guidance) from error (and a mercy) preventing from chastisement (for folk who believe) in Muhammad (pbuh) and in the Quran which was revealed to you from your Lord, and Allah knows the secrets of His Book. And of the surah in which the thunder is mentioned, which is all Meccan-save two verses (As for those whodisbelieve, disaster ceases not to strike them because of what they do, or it dwells near their home until the threat of Allah come to pass. Lo! Allah faileth not to keep the appointed time) and (they who disbelieve say: Thou art no messenger (of Allah). Say: Allah, and whoever has true knowledge of the Scripture, is sufficient witness between me and you) which are Medinan-and it consists of 45 verses, 855 words and 3,506 letters:Surah 13: The Thunder (al?Rad)And of the surah in which the thunder is mentioned, which is all Meccansave two verses (As for those who disbelieve, disaster ceases not to strike them because of what they do, or it dwells near their home until the threat of Allah come to pass. Lo! Allah faileth not to keep the appointed time) and (they who disbelieve say: Thou art no messenger (of Allah). Say: Allah, and whoever has true knowledge of the Scripture, is sufficient witness between me and you) which are Medinanand it consists of 45 verses, 855 words and 3,506 letters:
assalamualaikum bhai mai kai dino se kuch sawalat janne ki kosish krraha hoon mera pehla sawal jab namaz ba jamat k liye kis waqt khade hona chaiye aur dusra sawal kya dadi(beard) ho to hi imamat karni chaiya ? aur dadi(beard) ho to hi azaan deni chaiye? plz in sawalo k jawab jald se jald dijiye? --T--? --T--	Muhtaram Bhai, Jab imam masjid me aajaye to awwal iqamat hii se sab log khare ho kar sufuf ki durust karle. Darhi kaatne wala aur darhi mundane wala ki namaz parhana aur azan dena makruh tahrimi hai. Al battah namaz durust ho jaigee	Narrated Anas b. Malik :I offered two rakahs of prayer before the Maghrib prayer (i.e. obligatory) during the time of the Messenger of Allah (). I (narrator al-Mukhtar b. Fulful) asked Anas: Did the Messenger of Allah () se you ? He replied: Yes, but he neither commanded us nor forbade us (to do so).<D>It was narrated from ‘Umar bin Khattab that he went out one day tothe mosque of the Messenger of Allah (), and he found Mu’adh binJabal sitting by the grave of the Prophet (), weeping. He said:“Why are you weeping?” He said: “I am weeping because ofsomethingthat I heard from the Messenger of Allah (). I heard theMessengerof Allah () say: ‘A little showing off is polytheismand whoevershows enmity towards a friend of Allah has declared waron Allah.Allah loves those who se righteousness and piety arehidden, thosewho, if they are absent, are not missed, and if theyare present, theyare not invited or acknowledged. Their hearts arelamps of guidanceand they get out of every trial and difficulty.’”<D>Abu Dawud said:A similar tradition has been transmitted by Zakariya b. Salim through a different chain of narrators. This version adds: He (the Prophet) then threw a pebble like a gram at her. He then said: Throw at her and avoid her face. When se died, he took her out and prayed over her. About repentance he said similar to the tradition on Buraidah.
If someone does kufr and recites the Shahad to convert back to Islam, while reciting the kalima does he need to recite it with understanding of the meaning. In case he knows the meaning of the kalima and believes in it but while saying the kalima he does not focus on the meaning, will his conversion be valid. ? --T--? --T--	Assalmu alaykum wa Rahmatullhi WabaraktuHis conversion will be valid	Narrated Ibrahim:The companions of `Abdullah (bin Mas`ud) came to Abu Darda, (and before they arrived at his home), he looked for them and found them. Then he asked them,: Who among you can recite (Quran) as `Abdullah recites it?" They replied, "All of us." He asked, "Who among you knows it by heart?" They pointed at Alqama. Then he asked Alqama. "How did you hear `Abdullah bin Mas`ud reciting Surat Al-Lail (The Night)?" Alqama recited: By the male and the female. Abu Ad-Darda said, "I testify that I heard me Prophet reciting it likewise, but these people want me to recite it:-- And by Him Who created male and female. but by Allah, I will not follow them."<D>Narrated Sa`id bin Al-Musaiyab:`Umar came to the Mosque while Hassan was reciting a poem. (`Umar disapproved of that). On that Hassan said, "I used to recite poetry in this very Mosque in the presence of one (i.e. the Prophet ) who was better than you." Then he turned towards Abu Huraira and said (to him), "I ask you by Allah, did you hear Allahs Apostle saying (to me), "Retort on my behalf. O Allah! Support him (i.e. Hassan) with the Holy Spirit?" Abu Huraira said, "Yes."<D>It was narrated that Saeed bin Al-Musayyab said:"Umar passed by Hassan bin Thabit while he was reciting poetry in the Masjid, and glared at him. He said: I recited poetry when there was someone better than you in the Masjid. Then he turned to Abu Hurairah and said: Did you not hear the Messenger of Allah () when he said: "Answer back on my behalf. O Allah, help him with the Holy Spirit!" He said: Yes, by Allah."<D>(And do thou (O Muhammad) remember thy Lord within thyself) recite alone by yourself, O Muhammad, if you are leading the prayer (humbly and with awe, below your breath) avoiding to raise your voice too loudly or lowering it too much, (at morn and evening) during the morning prayer and in evening prayer: Maghrib and Isha. (And be you not of the neglectful) of reciting the Quran in prayers whether you are prayingalone or leading the prayer.<D>(And to recite the Quran) I am commanded to recite the Quran to you. (And whoso goeth right) whoever believes in what is in the Quran, (goeth right) believes (only for (the good of) his own soul) the reward of his faith goes to himself; (and as for him who goeth astray) disbelieves in the Quran ((Unto him) say) O Muhammad: (Lo! I am only a warner) I only warn you against the Fire by means of the Quran.<D>(O Children of Adam! If messengers of your own) human beings like you (come unto you who narrate) recite (unto you My revelations) explaining commands and prohibitions, (then whosoever refraineth from evil) whosoever believes in the Scripture and messenger (and amendeth) that which is between him and his Lord (there shall no fear) regarding torment (come upon them neither shall they grieve) about missing Paradise.
I have come across a question and an answer from an Islamic website. Kindly confirm if the answer given is in accordance with the correct belief of Ahlus Sunnah was Jamaah? Some atheists ask questions such as, If Allah is able to do all things, can He create another god like Himself? Praise be to Allah. This question and others like it contain a great contradiction. This question is not valid at all because the power of Allah is not connected to irrationalities. This argument is one of the oldest specious arguments offered by the atheists, and the scholars have a well known answer to it, which may be summed up as: The power of Allah which is undoubtedly absolute and unlimited is connected to things that are rationally possible, not things that are rationally impossible. No matter how absolute and limitless His power, it must still remain within the bounds of possibility, and it is not connected to irrationalities. This is not a limitation of it. In order to clarify this point we will give some examples: We ask all of these bishops and theologians: Can God create another god like Him? If they say yes, we say to them: How can this created being be a god if he is created? How can he be like God when he has a beginning, whereas God exists from eternity? In fact the phrase creating a god is a sophism or false argument, and is a contradiction in terms, because the mere fact that something is created means that it cannot be a god. This question is like asking could God create a god who is not a god? it is self-evident that the answer can only be: The power of Allah has nothing to do with that, because the idea that something can be a god and not a god is illogical and is irrational, and the power of Allah has nothing to do with irrationalities. Another example: We may also ask them: Can God really expel anyone from under His control? If they say yes, they have imposed a limit on the control of Allah, and if they say no which is correct they have agreed with us that the power of Allah is absolute and has nothing to do with irrationalities, because it is rationally impossible for any created being to be expelled from the control of its Creator. The atheist only wants to cast aspersions on the general meaning of the words of Allah, Allah has power over all things [al-Talaaq 65:12]. So he says, if He has power over all things, why does He not have the power to do this? The answer is: Because it is impossible, it is nothing. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: As for Ahl al-Sunnah, in their view Allah, may He be exalted, has power over all things, and everything that is possible is included in that. As for that which is inherently impossible, such as a thing both existing and being non-existent, there is no reality in it and its existence cannot be imagined, so it cannot be called a thing according to the consensus of the wise. This includes the idea of creating another like Himself, and so on (Manhaaj al-Sunnah (2/294). Ibn al-Qayyim (may Allah have mercy on him) said in Shifa al-Aleel (p. 374): Because that which is impossible is not a thing, so His Power has nothing to do with it. Allah has power over all things and no possible thing is beyond His power. ? --T--? --T--	The question can Allah create another God like Himself? is an invalid question. Allahs existence is pre-eternal. Anything that is created is not pre-eternal and thus cannot be a God. Hence, the idea of something being created and being a God simultaneously is irrational. The limitless power of Allah applies to things that are rational; the limitless power of Allah cannot be applied to things that are irrational	Umar b. al-Khattab reported:The Messenger of Allah (may peace be upon him) said: When the Muadhdhin says: Allah is the Greatest, Allah is the Greatest, and one of you should make this response: Allah is the Greatest, Allah is the Greatest; (and when the Muadhdhin) says: I testify that there is no god but Allah, one should respond: I testify that there is no god but Allah, and when he says: I testify that Muhammad is the Messenger of Allah, one should make a response: I testify that Muhammad is Allahs Messenger. When he (the Muadhdhin) says: Come to prayer, one should make a response: There is no might and no power except with Allah. When he (the Muadhdhin) says: Come to salvation, one should respond: There is no might and no power except with Allah, and when he (the Muadhdhin) says: Allah is the Greatest, Allah is the Greatest, then make a response: Allah is the Greatest, Allah is the Greatest. When he (the Muadhdhin) says: There is no god but Allah, and he who makes a re- sponse from the heart: There is no god but Allah, he will enter Paradise.<D>Abu Mahdhura said that the Apostle of Allah (may peace be upon him) taught him Adhan like this:Allah is the Greatest, Allah is the Greatest; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah, and it should be again repeated: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to the prayer (twice). Ishaq added: Allah is the Greatest, Allah is the Greatest; there Is no god but Allah.<D>‘Ubadah b. al-Samit reported the Messenger of Allah (May peace be upon him) as saying; If anyone is alarmed while asleep and he says when awakes :there is no god but Allah alone Who has no partner, to whom dominion belongs, to whom praise is due, and who has power over everything (omnipotent). Glory be to Allah, and praise be to Allah, and there is no god but Allah, and then he prays: O my Lord, forgive me. Abu Dawud said : Al-Walid’s version has; and he prays, his prayer will be answered. If he gets up, performs ablution, and prays, his prayer will be accepted.<D> (Or have they any god beside Allah) who will save them from Allahs torment? (Glorified be Allah) Allahexonerates Himself (from all that they ascribe as partner (unto Him)) of idols! <D>(That) the power that enables you to acknowledge and know (is because Allah, He is the True) is because the worship of Allah is the Truth, and that Allah is the Strong, (and that whereon they call) they worship (instead of Him) instead of Allah, (it is the false) it is flimsy, (and because Allah, He is the High) Higher than everything, (the Great) Greater than everything.<D>(And covet not the thing in which Allah hath made some of you excel others) Allah says: a man should not covet the wealth, mount or wife of his brother nor, in fact, anything that his brother may possess. Rather you should ask of Allah abundant bounty and say: O Allah provide us with the like of, or better than, whatyou have provided him with, while consigning the matter to Allah. It is also said that this verse was revealed about Umm Salamah, the wife of the Prophet (pbuh) because she said to him: if only it is prescribed unto us as it is prescribed unto men so that we get rewarded as men do. Allah prohibited such talk, saying: covet not the thing in which Allah has made a group of you excel over others, such as praying in congregation, attending the Friday Prayer, participating in military expeditions, jihad, enjoining good and forbidding evil. In this verse (some of you) and (others) refers to men and women. Allah then explained the reward that men and women earn for their works, saying: (Unto men a fortune) a reward (from that which they have earned) of works of goodness, (and unto women a fortune) a reward (from that which they have earned) of works of goodness in their homes. (But ask Allah of His bounty) Ask Allah to give you success and protection. (Lo! Allah is ever Knower of all things) good and bad, reward and punishment, success and otherwise.
ASSLAMU ALAIKUMSIR WHEN WE DRIVE THE CAR AND LISTEN THE QURAN IN RADIO OR IN CD THAT TIME SPEAKER NEAR MY FEET SOME TIME MY FEET TOUCH THE SPEAKER I FEEL ITS NOT GOOD ITS NOT RESPECT BECAUSE THE QURAN VOICE COMING FROM THE SPEAKER AND MY FEET TOUCHING THE SPEAKER IF I CARE AND TRY TO DONT TOUCH BUT ALSO I FEEL ITS NOT RESPECT BECAUSE MY FEET NEAR THE SPEAKER MY SHOES NEAR THE SPEAKER TELL MY WHAT I DO? --T--? --T--	Dear Brother, Listening to the Quran is a very rewarding action. It is stated in a hadith: ::: : : : : : : Translation: Abu Saeed al-Khudri Radhyallahu Anhu narrated I was sitting in the company of the poor members of the emigrants. Some of them were sitting together because of lack of clothing while a reader was reciting to us. All of a sudden, the Rasulullah () came along and stood beside us. When Rasulullah () stood, the reader stopped and greeted him. He asked: What were you doing? We said: Messenger of Allah! We had a reader who was reciting to us and we were listening to the Book of Allah, the Exalted. The Messenger of Allah () then said: Praise be to Allah Who has put among my people those with whom I have been ordered to stay. The Messenger of Allah () then sat among us so as to be like one of us, and when he had made a sign with his hand they sat in a circle with their faces turned towards him. The narrator said: I think that the Messenger of Allah () did not recognize any of them except me. The Messenger of Allah () then said: Rejoice, you group of poor emigrants, in the announcement that you will have perfect light on the Day of Resurrection. You will enter Paradise half a day before the rich, and that is five hundred years. Sunan Abu Dawud [3666] If the speakers of a car are right next to the feet, then one should try to listen to the Quran with other speakers. One should avoid listening to the Quran when the speakers are right next to the feet as it is a form of disrespect towards the Holy Quran	Muadh bin Rifaah narrated that his father said:"I prayed behind Allahs Messenger (S). I sneezed and said: Al-Hamdulillah, hamdan kathiran tayyiban mubarakan fih, mubarakan alaihi kama yuhibbu Rabbana Wa Yarda (All praise is due to Alah, many good blessed praises, blessings for Him as our Lord loves and is pleased with.) When Allahs Messenger (S) prayed and turned (after finishing) he said: Who was the speaker during the Salat? No one spoke. Then he said it a second time: Who was the speaker during the Salat? But no one spoke. Then he said it a third time: Who was the speaker during the Salat?" So Rifaah bin Rafi bin Afra said: "It was I, O Messenger of Allah (S)." He said: "What did you say?" He said: "I said: Al-Hamdulillah, hamdan kathiran tayyiban mubarakan fih, mubarakan alaihi kama yuhibbu Rabbana Wa Yarda. The Prophet (S) said: "By the One in Whose Hand is my soul! I saw thirty-some angels competing over which of then would ascend with it."<D>Rabi’ah said:A young man from the Ansar sneezed behind the Messenger of Allah () while he was praying. He then said: Praise be to Allah, much, good, blessed, till our Lord is pleased (with us) in the affairs relating to this world and to the other world. When the Messenger of Allah () finished his prayer, he said: Who was the speaker of these words (in prayer)? The young man kept silence. He again asked: Who was the speaker of these words? He did not say wrong. He said: Messenger of Allah, I said these (words). I did not intend by them but good. He said: These words did not stay below the Throne of the Compassionate (Allah).<D>Narrated Rifaah ibn Rafi:I offered prayer behind the Messenger of Allah (). Rifaah sneezed. The narrator Qutaybah did not mention the name Rifaah (but he said: I sneezed). So I said: Praise be to Allah, praise much, good and blessed therein, blessed thereupon, as our Lord likes and is pleased. When the Messenger of Allah () finished his prayer, he turned and said: Who was the speaker in prayer? He then narrated the rest of the tradition like that of Malik and completed it.<D>(Couldst thou but see) O Muhammad (when they are terrified) when the earth swallows them (with no escape) for anyone among them, (and are seized from near at hand) from beneath their feet the earth swallows them.<D>(A speaker of them saith) one of the inhabitants of Paradise, Yehuda the believer, says: (Lo! I had a comrade) whose name was Abu Qutrus, who was actually his brother.<D>(Surely I shall have your hands and feet cut off upon alternate sides) the right hand with the left leg. (ThenI shall crucify you every one) on the river bank.
Can a womans feet be uncovered for prayer in home, Jazakallah. ? --T--? --T--	Since you experience difficulty making sajda, you can sit on the chair andperform your salaah. You do not have to kneel on the floor. For ruku youshould lower your head and for sajda, you should lower it more	Narrated Aisha:(the wife of the Prophet) "When the ailment of Allahs Apostle became aggravated, he requested his wives to permit him to be (treated) nursed in my house, and they gave him permission. He came out (to my house), walking between two men with his feet dragging on the ground, between `Abbas bin `Abdul--Muttalib and another man" Ubaidullah said, "I told `Abdullah of what `Aisha had said, `Abdullah bin `Abbas said to me, Do you know who is the other man whom `Aisha did not name? I said, No. Ibn `Abbas said, It was `Ali bin Abu Talib." `Aisha, the wife of the Prophet used to narrate saying, "When Allahs Apostle entered my house and his disease became aggravated, he said, " Pour on me the water of seven water skins, the mouths of which have not been untied, so that I may give advice to the people. So we let him sit in a big basin belonging to Hafsa, the wife of the Prophet and then started to pour water on him from these water skins till he started pointing to us with his hands intending to say, You have done your job." `Aisha added, "Then he went out to the people and led them in prayer and preached to them." `Aisha and `Abdullah bin `Abbas said, "When Allahs Apostle became ill seriously, he started covering his face with his woolen sheet, and when he felt short of breath, he removed it from hi; face and said, That is so! Allahs (curse be on the Jews and the Christians, as they took the graves of their prophets as (places of worship), intending to warn (the Muslims ) of what they had done." `Aisha added, "I argued with Allahs Apostle repeatedly about that matter (i.e. his order that Abu Bakr should lead the people in prayer in his place when he was ill), and what made me argue so much, was, that it never occurred to my mind that after the Prophet, the people would ever love a man who had taken his place, and I felt that anybody standing in his place, would be a bad omen to the people, so I wanted Allahs Apostle to give up the idea of choosing Abu Bakr (to lead the people in prayer).<D>Abu Dharr reported:My friend (the Holy Prophet) bade me to hear and obey (the ruler) even if he is a slave having his feet and arms cut off, and observe prayer at its prescribed time. (And further said): It you find people having observed the prayer, you in fact saved your prayer, otherwise (if you join with them) that would be a Nafl prayer for you.<D>Narrated `Aisha:When the Prophet, became ill in his fatal illness, Someone came to inform him about the prayer, and the Prophet told him to tell Abu Bakr to lead the people in the prayer. I said, "Abu Bakr is a softhearted man and if he stands for the prayer in your place, he would weep and would not be able to recite the Quran." The Prophet said, "Tell Abu Bakr to lead the prayer." I said the same as before. He (repeated the same order and) on the third or the fourth time he said, "You are the companions of Joseph. Tell Abu Bakr to lead the prayer." So Abu Bakr led the prayer and meanwhile the Prophet felt better and came out with the help of two men; as if I see him just now dragging his feet on the ground. When Abu Bakr saw him, he tried to retreat but the Prophet beckoned him to carry on. Abu Bakr retreated a bit and the Prophet sat on his (left) side. Abu Bakr was repeating the Takbir (Allahu Akbar) of Allahs Apostle for the people to hear.<D> And from his narration on the authority of Ibn Abbas that he said upon the explanation of Allahs saying:(Ta. Ha. We have not revealed unto thee (Muhammad) this Quran that thou shouldst be distressed) We have not revealed the Quran to you that you should toil. This verse was revealed when the Prophet (pbuh) used to stand in prayer at night vigil until his feet swelled up, and so Allah alleviated this for him through this verse. He said: Taha, which in the dialect of Mecca means: O man, i.e. O Muhammad, We have not sent Gabriel with the Quran for you to toil.<D>(If you avoid the great (things) which ye are forbidden) in this surah, (We will remit from you your evil deeds) We will forgive you your sins which are not included among the enormities: the minor sins committed between the period separating a congregational prayer from another, those sins committed in the period separating one Friday Prayer from another, as well as those sins committed in the period separating one month of Ramadan from another, (and make you enter) in the Hereafter (at a noble gate) Paradise.<D> (O mankind!) This was revealed about Thabit Ibn Qays Ibn Shammas who said to a man: You are the sonof so-and-so in reference to his mother; and it is also said that it was revealed about Bilal the muezzin of the Prophet (pbuh). When Bilal gave the call to prayer in Mecca after its conquest, a group of men from Quraysh, among whom were Sahl Ibn Amr, al-Harth Ibn Hisham and Abu Sufyan Ibn Harb, said: Did Allah and His Messenger not find anyone to call to prayer except this raven. In response, Allah said: (Lo! We have created you male and female) from Adam and Eve, (and have made you nations and tribes that ye may know one another. Lo! the noblest of you) in the Hereafter, (in the sight of Allah) on the Day of Judgement, (is the best in conduct) in the life of the world; which in this case is Bilal. (Lo! Allah is Knower) of your status and lineage, (Aware) of your works and standing in His sight.
My question is related to safr. I was born and raised in Dubai, UAE and my parents are still living in the same house. I have got a job in Alain, which is more than 140km away from Dubai. I have bought an apartment in Alain and stay in that apartment during the week. I travel back to Dubai every weekend, or sometimes even during the week when I have off days. I would like to ask about qasr salah and where will it be necessary for me to pray qasr and where would I have to pray the full salah. Jazak Alla Khair ? --T--? --T--	Assalmu alaykum wa Rahmatullhi WabaraktuDubai is you watan asli, (place of birth). You will perform full salah in Dubai at all times.If your work place (Alain) is a temporary residence and you intend to stay there for fifteen or more days then you will have to perform the full salah in Alain.If you intend to stay less than fifteen days in Alain, then you will be a musafir and will make Qasar there	Sayyar bin Salamah said:"I entered upon Abu Barzah, and my fatehr asked him: How did the Messenger of Allah () pray the prescribed prayers? He said: He used to pray Zuhr, which you call Al-Uula (the first) when the sun passed its zenith; he used to pray Asr when one of us could go back to his hoome in the farthest part of Al-Madinah while the sun was still bright. I forgot what he said about Maghrib. And he used to like to delay Isha, which you call Al-Atamah, and he did not like to sleep before it nor talk after it. And he used to finish the Al-Ghadah (Fajr) prayer when a man could recognize his neighbor, and he used to recite (in it) between sixty and one hundred verses."<D>Sayyar bin Salamah said:"My father and I entered upon Abu Barzah, and my father said to him: How did the Messenger of Allah () pray the prescribed prayers? He said: He used to pray Zuhr, which you call Al-Uala (the first) when the sun passed its zenith; he used to pray Asr then one of us could go back to his home in the farthest part of Al-Madinah when the sun was still bright." - He said: "I forgot what he said to me about Maghrib." - "And he used to like to delay Isha, which you call Al-Atamah, and he did not like to sleep before it nor speak after it. And he used to finish the Al-Ghadah (Fajr) prayer when a man could recognize his neighbor, and he used to recite between sixty and one hundred verses."<D>It wasnarrated from Hudhaifah that the Prophet () prayed, andwhen herecited a Verse which mentioned mercy, he would ask for mercy;whenhe recited a Verse that mentioned punishment he would pray fordeliverance from it; and when he recited a Verse that mentioned theTanzih of Allah, he would glorify Him.<D>(Then, even after that, you turned away) you turned your back on the covenant, (and if it had not been for the grace of Allah upon you) by deferring His punishment (and His mercy) by sending Muhammad (pbuh) to you (you had been among the losers) you would have among the duped who are exposed to Allahs punishment.<D>(And even if thou broughtest unto those who have received the Scripture all kinds of portents) all the signs they asked of you, (they would not follow your Qiblah) they would not pray towards your Qiblah norembrace your Religion, (nor canst thou be a follower of their Qiblah) nor can you pray towards the Qiblah of the Jews or Christians; (nor are some of them followers of others) nor are some of them going to pray towards the Qiblah of the Jews and Christians. (And if thou shouldst follow their desires) after being warned and pray towards their Qiblah (after the knowledge which hath come unto you) that the Sacred Precinct isthe Qiblah of Abraham, (then surely) if you do that then surely (wert thou of the evil-doers) who harm themselves.<D>(Lo! we, even we, are they who hymn His praise) who pray to Him
Assalamualikum! Some Ulema from India and Pakistan say that we should not call prophet Muhammad (PBUH) human being, because He (PBUH) was Noor of Allah(SWT). While in many verses of the Quran it is clearly stated that He (PBUH) was a human being. The interpretation of such verses by these Ulema is very confusing. Would you please explain: 1)What is the sharai ruling in this regard? 2)One should study or avoid the tafaseer/translations of those Ulemas? Please also suggest some good tafaseers in Urdu and English. Jazak Allah Khairan. ? --T--? --T--	Dear respected brother/sister in Islam,Rasulullah (Sallallahu-Alaihiwasallam) was certainly a human being as also mentioned in the Quran and Ahadith.Allah Taala also refers to him as Noor (light) as his teachings were means of guidance and light for people.The explanation of Rasulullah being Noor and not a human being is incorrect	Narrated Abd Allah b. Zaid al Mazini:Abd Allah b. Zaid al Mazini said: The Messenger of Allah (pbuh) went out to the place of prayer and made supplication or rain, and turned around his cloak when the faced the qiblah.<D>Al-Bara bin Azib narrated that:The Prophet said to him: “Should I not teach you some words to say when you go to your bed, so if you died, you will die upon the Fitrah, and if you reach the morning, you will reach it in good? You say: ‘O Allah, verily, I submit myself to You, and I turn my face to You, and I entrust my affair to You, hoping in Your and fearing in You. And I lay myself down depending upon You, there is no refuge [nor escape] from You except to You. I believe in Your Book which You have revealed, and in Your Prophet whom You have sent (Allahumma Inni Aslamtu Nafsi Ilaika Wa Wajjahtu Wajhi Ilaika, Wa Fawwadtu Amri Ilaika, Raghbatan Wa Rahbatan Ilaika Wa Alja’tu Zahri Ilaika, La Malja [Wa La Manja] Minka Illa Ilaik. Amantu Bikitabikal-ladhi Anzalta Wa Binabiyyikal-ladhi Arsalt).’” Al-Bara said: “So I said: ‘And in Your Messenger whom you have sent.’” He said: “So he (pbuh) struck his hand upon my chest, then said: “And in Your Prophet whom You have sent. (Wa Binabiyyikal-ladhi Arsalt).”<D>‘A’ishah, wife of the prophet (), said:when the prophet () prayed sitting, he recited the Quran in sitting condition. When the amount of his recitation remained about thirty or forty verses he stood up and recited them standing. He then bowed and prostrated and then did so in the second Rak’ah of the prayer.Abu Dawud said: Alqamah b. Waqqas narrated this tradition on the authority of Aishah from the Prophet () to the same effect.<D>(And if Our revelations) the verses of the Quran (are recited unto them) unto the disbelievers of Mecca (in plain terms) expositing the lawful and the unlawful, (they say: This) i.e. Muhammad (pbuh) (is naught else than a man who would turn you away) bar you (from what your fathers used to worship) of idols; (and they say: This) what Muhammad (pbuh) say (is naught else than an invented lie. Those who disbelieve) the disbelievers of Mecca (say of the Truth) the Quran (when it reacheth them) when Muhammad (pbuh) brings it to them: (This is naught else than mere magic) this is nothing but a manifest lie.<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (By the Najm when it setteth): (By the Najm when it setteth) He says: Allah swears by the Quran when Gabriel takes it down to Muhammad in instalments (nujuman): one, two, three or four verses at a time. There was a 20 years interval between the first and last verses. When this verse was revealed, Utbah Ibn Abi Lahab heard that the Prophet (pbuh) swore by the revelation of the Quran in instalment and so he said: Tell Muhammad that I disbelieve in the instalments of the Quran. When the Prophet (pbuh) was informed of this, he prayed: O Allah! Set on him one of Your wild beasts. Later, Allah set on him a lion near Harran that snatched him from among his friends and took him to a place nearby. It tore him apart from head to foot but did not eat him because of his impurity, just as the Prophet (pbuh) had prayedagainst him. It is also said here Allah swore by the stars when they set, <D>(O ye who believe!) This was revealed about Thabit Ibn Qays Ibn Shammas who raised his voice in the presence of the Messenger of Allah (pbuh) upon the visit of the delegation of Banu Tamim. And so Allah forbade him from doing so. Allah said: O you who believe in Muhammad (pbuh) and the Quran; in reference to Thabit, (Lift not up your voices above the voice of the Prophet) Allah bless him and give him peace, nor insist in talking when the Prophet (pbuh) is talking, (nor shout when speaking to him) nor call him by his first name (as ye shout one to another) as you would do with one another; rather you should reverence and honour him and address him by: O Prophet of Allah or O Messenger of Allah or O Abul-Qasim, (lest your works be rendered vain while ye perceive not) lest your good works be nullified for failing to observe propriety and reverence towards the Prophet (pbuh) while not knowing that your works are nullified.
Asalam o alikum I like reading tafseer of quran. I started with mufti taqi usmani asaan turjuma quran and completed twice alhamdulillah. Also did basic quranic arabic course due to which alhamdulillah i am able to understand most of nasiyat based verses of quran. Beside mariful quran. Can i read tafseer al mazhri on my own Walikum salaam? --T--? --T--	Dear Brother, Your desire to understand the Quran is commendable. Yes, you may read Tafsire Mazhari. However, if you dont understand something, then we advise you to refer to a Alim (scholar) for explanation	‘A’ishah said:A man used to pray on the roof of his house. When he recited the verse “Is not He able to bring the dead to life?” [Surah al-Qiyamah:42] he would say:”Glory be to You, then, why not?” the prophet asked him about it.He replied: I heard it from the Messenger of Allah ().Abu Dawud said : Ahmad (b. Hanbal) said: It is pleasing to me that one should recite in the obligatory prayer those supplications which have occurred in the Quran.<D>Narrated Abu Hurairah:The Messenger of Allah () came out and saw that the people were praying during (the night of) Ramadan in the corner of the mosque. He asked: Who are these people ? It was said to him that those were people who had not learnt Quran. But Ubayy b. Kab is praying and they would pray behind him. The Prophet () said: They did right and it is good what they did.Abu Dawud said: This tradition is not strong, the narrator Muslim b. Khalid is weak.<D>It was narrated from Abu Hurairah that:The Messenger of Allah () entered the Masjid, then a man entered and prayed, then he came and greeted the Messenger of Allah () with Salam. The Messenger of Allah () returned his greeting and said: Go back and pray, for you have not prayed." So he went back and prayed as he has prayed before, then he came to the Prophet () and greeted him with Salam, and the Messenger of Allah () said to him: "Wa alaika as-salam (and upon you be peace). Go back and pray for you have not prayed." He did that three times, then the man said: "By the One Who sent you with the truth, I cannot do any better than that; teach me." He said: "When you stand to pray, say the Takbir, then recite whatever is easy for you of Quran. Then bow until you have tranquility in your bowing, then stand up until you are standing straight. Then prostrate until you have tranquility in your prostration, then sit up until you have tranquility in your sitting. Then do that throughout your entire prayer."<D>(Lo! Therein) in that which We did to them (verily are portents) signs and lessons (for those who read the signs) it is also said that this means: for those who meditate; and also: for those who can see; and: for those who take admonition. <D>(Lo! upon Us (resteth) the putting together thereof) preserving the Quran in your heart (and the reading thereof) and also preserving the reading of Gabriel to you; it is also said that this means: upon Us rests its composition of the lawful and the unlawful.<D>(The day when (all) mankind stand) after emerging from the graves (before the Lord of the Worlds) the Lord of every living being who walks on the earth and the Lord of the dwellers of heaven? When the Prophet (pbuh) read to them this surah, they repented and started giving full weight and measurement.

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📚 LCQA-Islamic: A Benchmark Dataset with Larger Context for Non-Factoid QA over Islamic Texts

Dataset Summary

This dataset provides a benchmark for non-factoid question answering over Islamic texts with an emphasis on larger context retrieval.
It includes expert-curated QA pairs where the answers require reasoning across multi-sentence or paragraph-level contexts from authentic Islamic sources such as the Quran, Hadith, and Tafseer.

Designed to support long-contextual Answer generation models and multi-passage reasoning tasks.

Supported Tasks and Leaderboards

📝 Long-Form Question Answering
📚 Multi-Passage Retrieval
🤖 Suitable for evaluation of RAG systems and long-context LLMs

Languages

🌐 English

Dataset Structure

Each sample includes:

question (string): The user query
context (string): Retrieved passages from Islamic texts
answer (string): Ground-truth answer curated by experts

License

This dataset is licensed under the Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0) license.

🔒 Non-commercial use only
✔️ Attribution required
🔄 ShareAlike required

Full license text: CC BY-NC-SA 4.0

Citation

If you use this dataset in your research, please cite the following paper:

@article{qamar2024benchmark,
  title={A Benchmark Dataset with Larger Context for Non-Factoid Question Answering over Islamic Text},
  author={Qamar, Faiza and Latif, Seemab and Latif, Rabia},
  journal={arXiv preprint arXiv:2409.09844},
  year={2024}
}

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