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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.
My father, sister, and I usually pray jamaah, but everytime he tells me to get up and pray with him, he does not give me time to do my wudu, and if Im doing something he does not give me a minute to finish up. With my sister, he waits until she is fully ready, no matter how long she takes. Because of this I almost always miss a rakah or two. If I happen to be too late and miss the salat, he punishes me. When I ask him why he waits for my sister and not me, he says she is a girl. My question is if what he is doing is ok. I understand that salat comes before anything, but I am only asking for a few minutes to finish what I am doing and do wudu.? --T--? --T--	It is pleasing to note that your father is conscious of Salah and he is nurturing you to be conscious of Salah as well. The consciousness of Salah in an individual is a great success in his life. Value your father and thank him for nurturing you. Your father loves you and wishes well for you. Consider his sincere intentions for you and overlook him. When it is time for Salah, inculcate a habit to leave everything and prepare for Salah. Do not wait for anyone to remind you of Salah. You should be ready for Salah on time by yourself. In this way, you will also overcome any pressure from your father	Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<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>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>(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>(Is it not a token) a sign for the prophethood of Muhammad, Allah bless him and give peace, (for them) for the people of Mecca (that the doctors of the Children of Israel know it?) That is, when they asked them about Muhammad (pbuh) and the Quran and they informed them about both.<D>(The life of the world) that which is in the life of the world (is but a sport) vain sport (and a pastime) and exultation which does not last. (And if ye believe) and if you are steadfast in your faith in Allah and His Messenger (and ward off (evil)) disbelief, idolatry and indecencies, (He will give you your wages) He will give you the reward of your works, (and will not ask of you your worldly wealth) all your worldly wealth to give to charity.
I learnt duaas after the Salaah from out booklets. But in the community I stay, they most of the time say a duaa that is common, but I cant find it in any book. Is there any theory concerning making Duaas after salaam. ? --T--? --T--	It is advisable to make Du?aas that are mentioned in the Qur?aan and Ahaadith. It is, however, permissible to make Du?aas that are not mentioned in the Qur?aan and Ahaadith if there is nothing incorrect in the Du?aa and that such a Du?aa is not regarded as compulsory.Many people engage in Du?aas which which are not in the Qur?aan and Ahaadith but the Du?aas have some incorrect wordings and meanings in them. It is, therefore, important to verify the words of such Du?aas from the Ulama of your locality	Abu Dharr reported:The Messenger of Allah (may peace be upon him) said to me: O Abu Dharr, you would soon find after me rulers who would make their prayers dead. You should say prayer at its prescribed time. If you say prayer at its prescribed time that would be a supererogatory prayer for you, otherwise you saved your prayer.<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>Mu’awiyah b. al-Hakam al-Sulami said ; when I came to the Messenger of Allah () I learnt many things about islam. One of the things that I was taught was that it was that it was pointed out me. When you sneeze, praise Allah (I,e, say “praise be to Allah”); and when someone sneezes and praises Allah, say “ May Allah have mercy on you. Meanwhile I was standing along with the Messenger of Allah (may peace be upon him) during prayer, all of a sudden a man sneezed, and he praised Allah. So I said, “may Allah have mercy on you”, in a loud voice. The people gave me disapproving looks so much so that I took ill of it. So I said :what do you mean by looking at me with furtive glances. Then they glorified Allah. When the prophet () finished his prayer, he asked; who was the speaker? The Prophet told him; this Bedouin. The Messenger of Allah () called me and said to me: Prayer is meant for the recitation of the Quran, and making mention of Allah. When you are in it (prayer), this should be your work therein. I never saw an instructor more lenient than the Messenger of Allah ()<D> (Thus do We display Our revelations) We expound the Quran regarding their matter (that they may say(unto thee, Muhammad): Thou hast studied,) you have learnt and acquired these traits from another person; it is also said that this means: in order that they do not say you acquired these traits from another person; and it is also said that it could mean: so that they do not say you have learnt it from Abu Fukayhah, a client from the Quraysh, or from Jabr and Yasar, two other clients from the Quraysh; and it could also mean: these are old stories (and that We may make (it) clear for people who have knowledge) who believe it is from Allah.<D>Allah then revealed about their saying: "we do not know any religious community that is more disfavoured than Muhammad (pbuh) and his Companions", saying: (Shall I tell thee of a worse (case) than theirs) that which is worse than what you told Muhammad and his Companions (for retribution with Allah) for him who is going to be punished by Allah? (Worse (is the case of him) whom Allah hath cursed) imposing on him the capitation tax, (him on whom His wrath hath fallen! Worse is he of whose sort Allah hath turned some to apes) in the time of the Prophet David (pbuh) (and swine) in the time of Jesus, after eating from the table that Allah sent from heaven, (and who serveth idols) soothsayers and devils; or he whom Allah has made the worshipper of the devil, idols and soothsayers. (Such are in worse plight) worse in works in this world and worse in status in the Hereafter (and further astray from the plain road) the road of guidance.<D>(O ye who believe!) in Muhammad (pbuh) and in the Quran (Fight those of the disbelievers who are near to you) the Banu Qurayzah, Banul-Nadir, Fadak and Khaybar, (and let them find harshness in you) toughness from you, (and know) O believers (that Allah is with those who keep their duty (unto Him)) Allah helps thebelievers: Muhammad (pbuh) and his Companions, by making them victorious over their enemies.
If a person says Allah Ill refrain from doing such and such sins and then continues to do them as he realizes that it is not easy or possible to abstain, then how can that person pay a kaffarrah or do something to take those words back once and for all?? --T--? --T--	Dear Brother, If a person tells Allah Taala that he will refrain from sin, then that is a promise. If he commits that sin, then that is a violation of the promise he made for which he has to make tawbah. There is no kaffarah in this situation. Kaffarah is when a person makes a halal thing haram upon himself, for example he says, if is visit so and so, honey will be haram upon me	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>Umara b. Ruwaiba is reported to have said on the authority of his father:I heard the Messenger of Allah (may peace be upon him) saying: He who observed prayer before the rising of the son and its setting, i. e. the dawn prayer and the afternoon prayer, would not cater the (Hell) fire. A person belonging to Basra said to him: Did you yourself bear it from the Messenger of Allah (may peace be upon him)? He said: Yes. The person (from Basra) said: I bear witness that I heard it from the Messenger of Allah (may peace be upon him) ; my ears heard it and my heart retained it.<D>Narrated Ibn `Abbas:While the Prophet was performing Tawaf of the Ka`ba, he passed by a person who had tied his hands to another person with a rope or string or something like that. The Prophet cut it with his own hands and said, "Lead him by the hand."<D>(And whoso changeth) the will of the deceased person (after he hath heard it-the sin thereof) the onus thereof (is only upon those who change it) and the deceased bears no responsibility. (For Allah is Hearer) of the will and words of the deceased, (Knower) if he transgresses or changes it; it is also said that thismeans: He knows the deed of the testator. Thus, out of fear of sin, people used to execute the will of a deceased person as it was even when the latter transgressed in that will,<D>(O ye who believe! Render not vain your almsgiving) the reward of your almsgiving (by reproach) to Allah, i.e. by being conceited (and injury) to the person receiving alms, (like him who spendeth his wealth only to be seen of men) out of ostentation (and believeth not in Allah and the Last Day) does not believe in resurrection after death. (His likeness) the likeness of the person who reminds others about what he has given them and the alms given by one who associates partners with Allah (is as the likeness of rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare) without any dust on it. (They have no control of aught) to obtain a reward for anything in the Hereafter (of that which they have gained) that which they have spent in the life of this world. Allah says here: the reward of the person who boasts about what he has spent on alms and of the person who hurts those he gives alms to, is like dust on a rockwhen rain pours down on it and no dust remains. (Allah guideth not) rewards not (the disbelieving folk) andalso those who show off their spending while still associating partners with Allah, just as He does not reward the alms of those who remind others about what they have spent on them.<D>(Whoso disbelieveth in Allah after his belief) in Him, deserves Allahs wrath (save him who is forced thereto) except the person who is coerced into disbelief (and whose heart is still content with Faith). This verse was revealed about Ammar Ibn Yasir (but whoso findeth ease in disbelief) whosoever utters words of disbelief willingly: (On them is wrath from Allah. Theirs will be an awful doom) the most awful torment in this worldly life. This verse was revealed about Abdullah Ibn Sad Ibn Abi Sarh.
As salam muftisaheb My wife had irregular monthly cycle. Some time they are 8to day 10 day Last time same happen and she had ghusl and. Start praying Now suddely after four or five days it start spoting again Pls advice me now she can pray or not Jazakallah I? --T--? --T--	At the outset, it may be beneficial to properly understand the general terms and rules pertaining to the laws of Haidh (menstrual period). The minimum period of Haidh (menstrual period) is three days. Any bleeding lasting for less than three days will be Istihadhah (non-menstrual bleeding). The maximum menstrual period is ten complete days. Any bleeding over and above ten days will be regarded as Istihadhah. As such, Haidh will be from day 3 to day 10, and anything beyond day 10 will be regarded as Istihadhah. The minimum time between two Haidh duration is fifteen complete days which is regarded as non-menstrual period even though there is bleeding.[1] Therefore, if one sees blood before the days of her normal cycle of Haidh or beyond the normal cycle, such days will be considered as Istihadhah. Furthermore, Istihadhah nullifies Wudhu. During Istihadhah, a woman will perform Wudhu for every Salah time and perform her Salah and observe fasts as well. In the enquired situation, your question is not too clear. According to our understanding, you mean four of five days after her Haidh finished, she began spotting. If our understanding is correct, the spotting will be considered as Istihadhah. Your wife will have to perform Wudhu for every Salah time and perform Salah. If our understanding is incorrect and you meant to ask something else, you may resend us an email with further clarity	Abdullah bin Rabah narrated that Abu Qatadah said:"They mentioned negligence because of sleeping too much, and he said: They slept until the sun had risen. The Messenger of Allah said: "There is no negligence when oneis sleeping, rather there is negligence when one is awake. If anyone of you forgets to pray, or sleeps and misses a prayer, then let him pray when he remembers, and during its time if it is a day after. (Sahih)Abdullah bin Rabah said: "Imran bin Husain heard me when I was narrating this Hadith and said: O young man, look at how you are narrating the Hadith. I was present at the time of this Hadith with the Messenger of Allah. And he did not deny anything of the Hadith."<D>It wasnarrated that Jubair bin Mut’im said:“The Messenger of Allah() said: ‘O Banu ‘Abd Manaf! Do not prevent anyone fromcircumambulating this House or praying at any time he wants of thedayor night.”<D>It wasnarrated that Abu Lubabah bin ‘Abdul-Mundhir said:“TheProphet() said: ‘Friday is the chief of days, the greatest daybeforeAllah. It is greater before Allah then the Day of Adha and theDay ofFitr. It has five characteristics: On it Allah created Adam; onitAllah sent down Adam to this earth; on it there is a time duringwhich a person does not ask Allah for anything but He will give it tohim, so long as he does not ask for anything that is forbidden; on itthe Hour will begin. There is no angel who is close to Allah, noheaven, no earth, no wind, no mountain, and no sea that does not fearFriday.’”<D>(For what day is the time appointed) for these things? He says: for what day has its Master delayed it. <D>(So the wizards were gathered together) there were 72 of them (at a set time on a day appointed) which was the day of the market, and it also said that it was the day of their festival, and it is also said that it was the day of their new year.<D>(Who created the heavens and the earth and all that is between them) of created beings and marvels (in six Days) of the beginning of creation, the length of each day was 1,000 years of the days that you count presently; the first day was Sunday and the last day Friday, (then He mounted the Throne. The Beneficent! Ask any one informed concerning Him) ask those who possess knowledge about Allah, and they will inform you!
How to pray for Salat-o-Hajat Any specific surat?? --T--? --T--	Dear Brother, The procedure of performing salatul hajah is mentioned in the following hadith: : : : Translation: Abdullah bin Abi Awfa Radhyallahu Anhu narrated that Rasulullah () said: Whoever has a need from Allah, or from one of the sons of Adam, then let him perform Wudu, performing it well, then pray two Rak`ah, then praise Allah and say Salat upon the Prophet (). Then let him say: (La ilaha illallah Al-Halimul-Karim. Subhan Allah Rabbil-`Arshil-`Azim. Al-Hamdulillahi Rabbil-`Alamin. Asaluka mujibati rahmatika wa `azaim maghfiratika, wal-ghanimata min kulli birrin, was-salamata min kulli ithmin, la tada` li dhanban illa ghafartahu, wa la hamman illa farrajtahu, wa la Hajatan hiya laka ridan Illa Qadaitaha, ya arham ar-rahimin) None has the right to be worshiped but Allah. Al-Halim (the Forbearing) Al-Karim (the Generous). Glorious is Allah, Lord of the Magnificent Throne. All praise is due to Allah, Lord of the worlds. I ask You for that which warrants Your mercy, and that which will determine Your forgiveness, and the spoils (fruits) of every righteous deed, and safety from every sin; do not leave a sin for me without forgiving it, nor a worry without relieving it. Or a need that pleases you without granting it. O Most-Merciful of those who have mercy	Narrated Maimuna:The Prophet used to pray while I used to sleep beside him during my periods (menses) and in prostration his garment used to touch me.<D>Busrah bint Safwan narrated that :the Prophet said: "Whoever touches his penis, then he is not to pray until he performs Wudu"<D>It was narrated that Anas bin Malik said:"When the Muadhdhin called the Adhan, some of the Companions of the Prophet () would get up and rush to the pillars (in the Masjid) and pray until the Prophet () came out and they were like that. They would pray before Maghrib and there was nothing between the Adhan and Iqamah."<D>(Lo! we used to pray unto Him) we used to worship Him and declare His divine Oneness (of old) before this forgiveness, mercy and entry into the Garden. (Lo! He is the Benign) He is Truthful in His word regarding that which He promised us, (the Merciful) towards His believing slaves, since He hath shown mercy towards us.<D>(When the disciples) the chosen among them, Simon the Pure (said: O Jesus, son of Mary!) your people are asking: (Is thy Lord able) would your Lord; and it is also said that this means: could you pray to your Lord (to send down for us a table spread with food from heaven? He said:) Jesus said to Simon: tell them (Observe your duty to Allah) fear Allah, (if ye are true believers) if you have firm faith, for it may happen that you would not give gratitude for it and, as a result, be punished. And so Simon conveyed the message to them.<D>(Lo! we, even we, are they who hymn His praise) who pray to Him
Jazak Allah Khairun! ? --T--? --T--	Al-Qadhaa literally means that which is decreed and Al-Qadr means that which is measured. According to the Shariah it refers to the absolute and perfect knowledge of Allah having knowledge of everything ahead of time. It does not that we as human beings have no choice of performing good deeds and abstaining from wrong and sinful deeds.Mufti E	It was narrated that Ibn Abbas said:Concerning the saying of Allah, the Mighty and Sublime: "Move not your tongue concerning to make haste therewith. It is for Us to collect it and to give you the ability to recite it- "The Prophet () used to suffer a great deal of hardship when the Revelation came to him, and he used to move his lips. Allah said: Move not your tongue concerning to make haste therewith. It is for Us to collect it and to give you the ability to recite it." He said: " (This means) He will gather it in your heart, then you will recite it," And when We have recited it to you, then follow the recitation. He said: "So listen to it and remain silent. So when Jibril came to him, the Messenger of Allah () listened, and when he left, he would recite it as he had taught him."<D>It was narrated that Aishah said:"Al-Harith bin Hisham asked the Messenger of Allah (): How does the Revelation come to you? He said: Like the ringing of a bell, and when it departs I remember what he (the Angel) said, and this is the hardest on me. And sometimes he (the Angel) comes to me in the form of a man and gives it to me."<D>It was narrated that Umm Hisham bint Harithah bin An-Numan said:"I only learned :Qaf. By the Glorious Quran. Behind the Messenger of Allah (); he used to recite it in Subh.<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.
I teach at an institute in India, it has strict security standards and on the one hand does not allow anyone inside and on the other has denied permission for students to leave classes for jumma namaz. My office has space to accommodate 13/14 people for namaz, though I pray jumma namaz in badi masjid outside the campus, I am willing to lead the students for jumma namaz in my office if it is allowed to have jumma at a place which will not allow enrty to any random individual from the city. My office is sort of musalla as we do pray about 3 namaz here in jamat. 1) Will jumma namaz in my office be valid given that if not then the students will miss jumma namaz. 2) If yes, then, is it more rewarding for me to pray at badi masjid or at the institute. Though, there is a similar faatwa, (http://www.askimam.org/public/question_detail/19299 ), I need this to be endorsed. ? --T--? --T--	If the students are not permitted to attend the jumah prayer in the masjd then performing jumah in your office will be permissible[1]. It will be more rewarding for you to pray in your office when that is the only way the students get to pray their jumah[2]	It was narrated that Abdullah bin Shaqiq said:"I said to Aishah: Did the Messenger of Allah () pray sitting down? She said: Yes, after the people had worn him out."<D>Itban bin Malik said:"I used to lead my people Bani Salim in prayer. I came to the Messenger of Allah () and said: I have lost my eyesight and the rainwater prevents me from reaching the masjid of my people. I would like you to come and pray in my house in a place that I can take as a masjid. The Prophet () said: I will do that, if Allah (SWT) wills. The next day, the Messenger of Allah () came, and Abu Bakr was with him, after the day had grown hot. The Prophet () asked for permission to enter, and I gave him permission. He did not sit own until he asked: Where would you like me to pray in your house? I showed him the place where I wanted him to pray, so the Messenger of Allah () stood there and formed a row behind him, then he said the salam and we said the salam when he did."<D>It was narrated that Sahl bin Abi Hathmah said:"When anyone of you prays toward a Sutra, let him get close to it and not allow the Shaitan to sever his prayer for him."<D>(Who shall inherit of me) who shall inherit my office and position (and inherit (also) of the house of Jacob) if they have an office and kingship, for the family of Jacob were Johns maternal uncles. (And make him, my Lord, acceptable (unto Thee)) make him well pleasing to you and righteous.<D>(Lo! I fear my kinsfolk) i.e. the inheritors (after me) i.e. there is no one after me to inherit my office and position, (since my wife) Hannah the sister of the mother of Mary the daughter of Amran (Imran) the son of Matthan (Mathan) (is barren) and gives birth to no children. (Oh, give me from Thy presence) from You (a successor) a son,<D>(And glorify Him early and late) and pray for Him in the morning and evening.
On the days of Eid, is it compulsory to pray Dhuhr? Please give me Daleel(proof). ? --T--? --T--	Yes, the fact that there is no Sharee exemption for performing Dhuhr Salaat on Eid day is sufficient. Those who claim having an exemption should provide proof for that.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT	It was narrated that Abu Dharr said:"My beloved Prophet advised me to do three things which I will never give up, if Allah wills. He advised me to pray Duha, to pray Witr before sleeping, and to fast three days of each month."<D>Shuayb ibn Zurayq at-Taifi said:I sat with a man who had been in the company of the Messenger of Allah (). He was called al-Hakam ibn Hazn al-Kulafi. He began to narrate a tradition to us saying: I came to the Messenger of Allah () in a delegation consisting of seven or nine persons. We entered upon him and said: Messenger of Allah, we have visited you, so pray Allah what is good for us. He ordered to give us some dates. The Muslims in those days were weak. We stayed there for several days and offered the Friday prayer along with the Messenger of Allah (). He stood leaning on a staff or a bow. He praised Allah and exalted Him in light, pure and blessed words. Then he said: O people, you have no power to obey or you cannot obey what you are ordered. But be straight and give good tidings.Abu Ali said: Did you hear Abu Dawud ? He said: Some of my companions reminded me of some words that were omitted from writing on the paper.<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>(So give to the kinsman) so give, O Muhammad, to the one related to you by blood (his due) the right of his kinship, (and to the needy) give him clothing and food, (and to the wayfarer) be hospitable to your guestfor three days, and whatever you give him after three days is alms. (That) which I have mentioned of kinship, giving and hospitality (is best) is a reward and honour in the Hereafter (for those who seek Allahs Countenance) by their giving. (And such are they who are successful) those who are saved from Allahs wrath and torment.<D>(And worship Him (a portion) of the night) pray the prayer of Maghrib and Isha. (And glorify Him through the livelong night) pray to Him at night, this refers to supererogatory prayers; it is also said that the night prayer was made compulsory on him but not on his Companions.<D>(Lo! we have tried them) We have tried the people of Mecca with death, captivity and defeat on the Day of Badr because they refrained from asking forgiveness and We tried them with hunger and drought for a period of seven years because the Prophet, Allah bless him and give peace, prayed against them on the Day of Badr (as We tried) with hunger and the burning of the gardens (the owners of the garden) the owners of the fields: the Banu Darwan (when they vowed) when they swore by Allah (they would pluck its fruit next morning) at the break of dawn.
What is the significance of the three days and forty days after a funeral? I? --T--? --T--	As-salmu alaykumwa-rahmatullhiwa-baraktuh. The gatherings of three days and forty days after a funeral has no bases in Islam. One should abstain from such customary practices, as such practices are bidah and sinful	Narrated `Abdullah bin `Amr bin Al-`As:Allahs Apostle said to me, "O `Abdullah! Have I not been informed that you fast during the day and offer prayers all the night." `Abdullah replied, "Yes, O Allahs Apostle!" The Prophet said, "Dont do that; fast for few days and then give it up for few days, offer prayers and also sleep at night, as your body has a right on you, and your wife has a right on you, and your guest has a right on you. And it is sufficient for you to fast three days in a month, as the reward of a good deed is multiplied ten times, so it will be like fasting throughout the year." I insisted (on fasting) and so I was given a hard instruction. I said, "O Allahs Apostle! I have power." The Prophet said, "Fast like the fasting of the Prophet David and do not fast more than that." I said, "How was the fasting of the Prophet of Allah, David?" He said, "Half of the year," (i.e. he used to fast on every alternate day). Afterwards when `Abdullah became old, he used to say, "It would have been better for me if I had accepted the permission of the Prophet (which he gave me i.e. to fast only three days a month).<D>Anas bin Malik narrated that :Allahs Messenger said: "Whoever performs Salat for Allah for forty days in congregation, catching the first Takbir, two absolutions are written for him: absolution from the Fire, and absolution from the Fire, and absolution from hypocrisy."<D>Umar bin ‘Abd Al ‘Aziz asked Al Sa’ib bin Yazid “Did you hear anything relating to staying at Makkah(after the completion of the rites of Hajj)? He said “Ibn Al Hadrami told me that he heard the Apostle of Allaah() say “The Muhajirun(Immigrants) are allowed to stay at the Ka’bah (Makkah) for three days after the obligatory circumambulation (Tawaf Al Ziyarah or Sadr)”.<D>(Then she brought him) i.e. Jesus (to her own folk, carrying him) when he was forty days old. (They said: O Mary! thou hast come with an amazing thing) you have come with an abominable act.<D>(We verily sent Moses with Our revelations) the nine signs: the hand, the staff, the flood, the locusts, the lice, the frogs, blood and the drought and shortage of foodstuff, (saying: Bring your people forth) invite your people (from darkness unto light) to embrace faith and leave disbelief. (And remind them of the days of Allah) of the days when Allah sent His chastisement; it is also said that this means: remind them of thedays of Allahs mercy. (Lo! Therein) in what I have mentioned (are revelations) signs (for each steadfast) inobedience, (thankful (heart)) for the blessings bestowed upon him. <D>Then Allah mentioned the favour of saving them from drowning and the drowning of Pharaoh and his folk, saying (And when We brought you through) split (the sea and rescued you) from drowning,(and drowned the folk of Pharaoh) and his folk (in your sight) while you were looking at them, three days later.
Assalamoalakum, Is it ok for me to read quranic translation by yahya emeric. Jk? --T--? --T--	We recommend the following translations and commentaries:[1] 1. Maariful Quran by Mufti Shafi Uthmani (rahimahullah) 2. Tafsir e Uthmani by Mufti Shabbir Ahmad Uthmani (rahimahullah) 3. The Noble Quran translated by Mufti Taqi Uthmani (hafizahullah) 4. Quran Made Easy by Mufti Afzal Hoosen Elias (rahimahullah) And Allah Tal Knows Best	Narrated Anas:The people of the tribes of Ril, Dhakwan, Usiya and Bani Lihyan came to the Prophet and claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people.The Prophet supported them with seventy men from the Ansar whom we used to call Al-Qurra(i.e. Scholars) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bir-Maana where they betrayed and martyred them. So, the Prophet invoked evil on the tribe of Ril, Dhakwan and Bani Lihyan for one month in the prayer.Narrated Qatada: Anas told us that they (i.e. Muslims) used to recite a Quranic Verse concerning those martyrs which was:-- "O Allah! Let our people be informed on our behalf that we have met our Lord Who hasgot pleased with us and made us pleased." Then the Verse was cancelled.<D>‘A’ishah (Allah be pleased with her), wife of the prophet (), said ; if the Messenger of Allah () had seen what the women have invented, he would have prevented them from visiting the mosque (for praying), as the women of the children of the Israel were prevented. Yahya (the narrator) said; I asked ‘Umrah ; were the women of Israel prevented? She said:yes.<D>Narrated Umm Salamah, Ummul Muminin:Bakkar ibn Yahya said that his grandmother narrated to him: I entered upon Umm Salamah. A woman from the Quraysh asked her about praying with the clothes which a woman wore while she menstruated. Umm Salamah said: We would menstruate in the lifetime of the Messenger of Allah (). Then each one of us refrained (from prayer) during menstrual period. When she was purified, she would look at the clothe in which she menstruated. If it were smeared with blood, we would wash it and pray with it; if there were nothing in it, we would leave it and that would not prevent us from praying with it (the same clothe). As regards the woman who had plaited hair - sometimes each of us had plaited hair - when she washed, she would not undo the hair. She would instead pour three handfuls of water upon her head. When she felt moisture in the roots of her hair, she would rub them. Then she would pour water upon her whole body.<D>(Say) O Muhammad: (O mankind! Lo! I am the Messenger of Allah to you all (the Messenger of) Him unto whom belongeth the Sovereignty) the stores (of the heavens and the earth. There is no God save Him) there is no Provider save Him. (He quickeneth) for the resurrection (and He giveth death) in the life of thisworld. (So believe in Allah and His messenger, the Prophet who can neither read nor write, who believeth in Allah and in His words) in the Quran; or, according to another Quranic variant: in Jesus, who became a created being with a word, Be, and he was (and follow him) follow the religion of Muhammad (pbuh) (that haply ye may be led aright) in order that you be guided from error to faith.<D>And so Gabriel called him, saying: (O Zachariah! Lo! We bring you tidings of a son whose name is John) Yahya in Arabic, because he has breathed life (ahya) into his mothers womb; (We have given the same name to none before (him)) We have not given before a son to Zachariah whose name is John; it is also said that this means: there was no one before him whose name was John.<D>(Lo! those who read the Scripture of Allah) those who read the Quran, i.e. Abu Bakr and his fellow believers, (and establish worship) and perform the five daily prayers, (and spend) in charity (of that which We have bestowed on them) of wealth (secretly) between them and Allah (and openly) in front of people, (they look forward to imperishable gain) i.e. Paradise,
Kindly give an explanation for each word of the phrase. Shukran Asalaam muAleikum. ? --T--? --T--	Allah Subhaanah ? All is pureWa Ta?ala ? and Elevated	Jabir b. Abdullah reported Allahs Apostle (may peace be upon him) as saying:There is no transitive disease, no safar, no ghoul. He (the narrator) said: I heard Abu Zubair say: Jabir explained for them the word safar. Abu Zubair said: safar means belly. It was said to Jabir: Why is it so? He said that it was held that safar implied the worms of the belly, but he gave no explanation of ghoul. Abu Zubair said: Ghoul is that which kills the travellers.<D>Ibn Abbas said:The deputation of Abd al-Qais came to Messenger of Allah () and said: This is the tribe of Rabiah, and the infidels of Mudar are between us and you. We are able to come to you only in the sacred month. So give a decisive command which we may follow ourselves and to which we call those at home behind us. He (the Prophet) said: I command you to observe four things, and forbade you four things: Belief in Allah. the testimony that there is no god but Allah, and he expresses one by folding his hand. Musadads version has: Faith in Allah, and he explained to them: The testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, observance of prayer, payment of zakat, and your giving the filth of the booty. I forbid you the use of pumpkins, green jarrs, vessels smeared with pitch, and hollow stumps of palm-trees. Ibn Ubaids version has word muqayyar (vessels smeared with pitch) instead of naqir (hollow stumps). Musaddads version has naqir and muqayyar (pitch); he did not mention muzaffat (vessels smeared with pitch).Abu Dawud said: The name of Abu Jamrah is Nasr bin Imran al-Dubai.<D>Sufyan said (according to one chain), and Abu al-Salit said (according to another chain):A man wrote to Umar b. Abd al-Aziz asking him about Divine decree. He wrote to him: To begin with, I enjoin upon you to fear Allah, to be moderate in (obeying) His Command, to follow the sunnah (practice) of His Prophet () and to abandon the novelties which the innovators introduced after his Sunnah has been established and they were saved from its trouble (i.e. novelty or innovation) ; so stick to Sunnah, for it is for you, if Allah chooses, a protection ; then you should know that any innovation which the people introduced was refuted long before it on the basis of some authority or there was some lesson in it, for the Sunnah was introduced by the people who were conscious of the error, slip, foolishness, and extremism in case of (the sunnah) was opposed. So accept for yourself what the people (in the past) had accepted for themselves, for they had complete knowledge of whatever they were informed, and by penetrating insight they forbade (to do prohibited acts); they had more strength (than us) to disclose the matters (of religion), and they were far better (than us) by virtue of their merits. If right guidance is what you are following, then you outstriped them to it. And if you say whatever the novelty occurred after them was introduced by those who followed the way other then theirs and disliked them. It is they who actually outstripped, and talked about it sufficiently, and gave a satisfactory explanation for it. Below them there is no place for exhaustiveness, and above them there is no place for elaborating things. Some people shortened the matter more than they had done, and thus they turned away (from them), and some people raised the matter more than they had done, and thus they exaggerated. They were on right guidance between that. You have written (to me) asking about confession of Divine decree, you have indeed approached a person who is well informed of it, with the will of Allah. I know what whatever novelty people have brought in, and whatever innovation people have introduced are not more manifest and more established than confession of Divine decree. The ignorant people (i.e. the Arabs before Islam) in pre-Islamic times have mentioned it ; they talked about it in their speeches and in their poetry. They would console themselves for what they lost, and Islam then strengthened it (i.e. belief in Divine decree). The Messenger of Allah () did not mention it in one or two traditions, but the Muslims heard it from him, and they talked of it from him, and they talked of it during his lifetime and after his death. They did so out of belief and submission to their Lord and thinking themselves weak. There is nothing which is not surrounded by His knowledge, and not counted by His register and not destined by His decree. Despite that, it has been strongly mentioned in His Book: from it they have derived it, and from it they have and so ? they also read in it what you read, and they knew its interpretation of which you are ignorant. After that they said: All this is by writing and decreeing. Distress has been written down, and what has been destined will occur ; what Allah wills will surely happen, and what He does not will will not happen. We have no power to harm or benefit ourselves. Then after that they showed interest (in good works) and were afraid (of bad deeds).<D>And from his narration on the authority of Ibn Abbas that he said in explanation of the word of Allah (Alif. Lam. Ra.): (Alif. Lam. Ra.) Allah says: I am Allah, I see; as it is said that this is an oath by which Allah swore. ((This is) a Scripture) i.e. the Quran (the revelations whereof are perfected) expositing the lawful and the prohibited, the commands and prohibitions (and then exposited) and then elucidated. ((It cometh) from One Wise) Who has ruled that none should be worshiped but He, (Informed) of he who worships and him who worships not,<D>(Give not unto the foolish) do not give to those who are ignorant of the rights of women and children (your wealth which Allah hath given you to maintain) as a means of living; (but feed and clothe them from it) be yourselves responsible for feeding and clothing them, for you know better than them the right thing to do concerning sustenance and alms giving, (and speak kindly unto them) if you do not have anything to give them, promise them that you will clothe them and give to them.<D>Allah then mentions His covenant with the Children of Israel, saying: (And when We made a covenant with the Children of Israel: Worship none save Allah) declare Him as the only true God and do not ascribe any partner to Him, (and be good to parents) be dutiful to them (and to kindred) and keep contact with relatives (and to orphans) and be kind to orphans (and the needy) and generous to the needy, (and speak kindly to mankind) say the Truth regarding Muhammad (pbuh); (and establish prayer) perfect the five daily prayers (and pay the poor-due) and give from your wealth what is due to the poor. (Then, after that, ye slid back) you turned back on this covenant, (save a few of you) from amongst your forefathers; as it is said that this refers to Abdullah Ibn Salam and his companions, (being averse) denying and leaving it aside.
What is the ruling in regards to doing a second Jamat in a Masjid in the hospital? --T--? --T--	The place located inside the hospital is a Musallah. It is permissible to perform multiple Jamats in a Musallah	Thalabah bin Abbad Al-Abdi from the people of Al-Basrah narrated that:He attended a Khutbah one day that was delivered by Samurah bin Jundub. In his Khutbah he mentioned a hadith from the Messenger of Allah (). Samurah bin Jundub said: "One day a boy from among the Ansar and I were shooting at two targets of ours, during the time of the Messenger of Allah (), when the sun was at a height of two or three spears as it appears to one who is looking at the horizon. The sun turned black, and we said to one another, let us go to the masjid, for by Allah (SWT) this must herald some event concerning the Messenger of Allah () and his ummah. We went to the masjid and we saw the Messenger of Allah () coming out to the people. He went forward and prayed. He stood for the longest time that he had ever stood in any prayer in which he led us, but we did not hear him saying anything. Then he bowed for the longest time that he had ever bowed in any prayer in which he led us, but we did not hear him saying anything. Then he prostrated for the longest time that he had ever prostrated in any prayer in which he led us, but we did not hear him saying anything. The he did likewise in the second rakah. And the eclipse ended as he was sitting at the end of the second rakah. The he said the salam, then he praised and glorified Allah (SWT), and bore witness that there is none worthy of worship but Allah (SWT) and he bore witness that he was the slave and Messenger of Allah." Narrated in abridged form.<D>It was narrated that Abi Qibalah said:"Abu Sulaiman Malik bin Al-Huwairith came to our masjid and said: "I want to show you how I saw the Messenger of Allah () pray." He said: "He sat during the first Rakah when he raised his head from the second prostration."<D>It was narrated that Rifaah bin Rafi- who had been present at Badr- said:"We were with the Messenger of Allah () when a man entered the Masjid and prayed. The Messenger of Allah () watched him without him realizing, then he finished, came to the Messenger of Allah () and greeted him with salam. He returned the salam and said: "Go back and pray, for you have not prayed." He (the narrator) said: "I do not know if it was the second or third time,- "(the man) said: By the One Who revealed the Book to you, I have tried my best. Teach me and show me. He said: When you want to pray, perform wudu and do it well, then stand up and face the qiblah. Then say the takbir, then recite, then bow until you are at ease in bowing. Then stand up until you are standing up straight. Then prostrate until you are at ease in prostration, then raise your head until you are at ease in sitting, then prostrate until you are at ease in prostration. If you do that then you will have done your prayer properly, and whatever you failed to do properly is going to detract from your prayer."<D> (And when they came (again) before him (Joseph)) a third time (they said: O ruler! Misfortune) hunger(hath touched us and our folk, and we bring but poor merchandise) merchandise which is not suitable for buying food, but are suitable for spending on people; it is also said that this means: merchandise that one can get in the mountains such as pine nuts and the fruit of the terebinth-tree; it is also said that this means: Arab merchandise such as dried lumps of cheese, wool, cheese and ghee, (so fill for us the measure) giveus our measure as you would give if we had good money (and be charitable unto us) in regards to difference in the two prices; it is also said that this means: in regards to difference in the two measures. (Lo! Allah will requite the charitable) in the life of this world and in the Hereafter.<D>(Upon the world and the Hereafter) that it is lasting. (And they question thee concerning orphans). This was revealed about Abdullah Ibn Rawahah who asked the Prophet (pbuh) about whether it was lawful to share food, drink and shelter with orphans. Allah told His Prophet: they ask you about sharing food, drink and shelter with orphans, (Say) O Muhammad: (To improve their lot) and their wealth (is best) rather than not sharing with them. (And if you mingle your affairs with theirs) as regards food, drink and shelter, (then(they are) your brothers) in Religion and you should therefore safeguard their shares. (And Allah knoweth him who spoileth) the wealth of orphans (from him who improveth) their wealth. (Had Allah willed He could have overburdened you) He could have forbidden such sharing. (Indeed Allah is Mighty) and takes revenge against whoever spoils the wealth of orphans, (Wise) ruling that the wealth of orphans should be improved.<D>(And We caused Jesus, son of Mary, to follow in their footsteps, confirming that which was (revealed) before him in the Torah) as regards the declaration of Allahs divine Oneness and some laws, (and We bestowed on him the Gospel wherein is guidance) from error (and a light) an exposition on stoning, (confirming thatwhich was (revealed) before it in the Torah) regarding Allahs divine Oneness and the legal ruling of stoning (a guidance) from error (and an admonition unto) and a caution for (those who ward off (evil)) those who ward off disbelief, idolatry and indecencies.
assalamualaikum namaz me pehle tabbatyada sura padhe phir lielafiquraish namaz hoti? --T--? --T--	. Dar asal, Quraan-e-kareem ki surato ki tarteeb ki riaayat aur lihaaz karni chahiye[1]. Tarteeb ke khilaaf parna makrooh he. Uske ba wajood, agar koyi shakhs khilaaf-e-tarteeb parle, to uski namaaz hojaygi. Soorat-e-masoolah me, aapki namaaz hogayi.Muajul I	Narrated `Abdullah:The first Sura in which a prostration was mentioned, was Sura An-Najm (The Star). Allahs Apostle prostrated (while reciting it), and everybody behind him prostrated except a man whom I saw taking a hand-full of dust in his hand and prostrated on it. Later I saw that man killed as an infidel, and he was Umaiya bin Khalaf.<D>Narrated Yahya bin Abi Kathir:I asked Aba Salama bin `Abdur-Rahman about the first Sura revealed of the Quran. He replied "O you, wrapped-up (i.e. Al Muddaththir)." I said, "They say it was, Read, in the Name of your Lord Who created, (i.e. Surat Al-`Alaq (the Clot)." On that, Abu Salama said, "I asked Jabir bin `Abdullah about that, saying the same as you have said, whereupon he said, I will not tell you except what Allahs Apostle had told us. Allahs Apostle said, "I was in seclusion in the cave of Hiram, and after I completed the limited period of my seclusion. I came down (from the cave) and heard a voice calling me. I looked to my right, but saw nothing. Then I looked up and saw something. So I went to Khadija (the Prophets wife) and told her to wrap me up and pour cold water on me. So they wrapped me up and poured cold water on me." Then, O you, (Muhammad) wrapped up! Arise and warn, (Surat Al Muddaththir) was revealed." (74.1)<D>Narrated Alqama:I went to Sham and offered a two-rak`at prayer and then said, "O Allah! Bless me with a good pious companion." So I went to some people and sat with them. An old man came and sat by my side. I asked, "Who is he?" They replied, "(He is) Abu-Ad-Darda. I said (to him), "I prayed to Allah to bless me with a pious companion and He sent you to me." He asked me, "From where are you?" I replied, "From the people of Al-Kufa." He said, "Isnt there amongst you Ibn Um `Abd, the one who used to carry the shoes, the cushion(or pillow) and the water for ablution? Is there amongst you the one whom Allah gave Refuge from Satan through the request of His Prophet. Is there amongst you the one who keeps the secrets of the Prophet which nobody knows except him?" Abu Darda further asked, "How does `Abdullah (bin Mas`ud) recite the Sura starting with, By the Night as it conceals (the light)." (92.1) Then I recited before him: By the Night as it envelops: And by the Day as it appears in brightness; And by male and female. (91.1-3) On this Abu Ad-Darda said, "By Allah, the Prophet made me recite the Sura in this way while I was listening to him (reciting it).
Assalamualekum Mufti saheb, someones wife told to her husband you missed the isha prayer (sleeping), than the husband said by mistake no problem. It came out of hes mount unwittingly and ill-considered. he did tauba istaghfar at the same moment. Was this an act of kufr? Nikah still valid? please reply as soon as possible walekumsalam? --T--? --T--	The husbands reply no problem was not an act of kufr.1 The Nikah is still valid	Aisha, the wife of the Apostle (may peace be upon him), said that the Messenger of Allah (may peace be upon him) said the afternoon prayer (at the time) when the sun shone in her apartment and its shadow did not extend beyond her apartment.<D>It was narrated from Salamah bin Sakhr Al-Bayedi that:the Prophet () said concerning a man who declared Zihar upon his wife having intercourse with her before compensation: "Let him offer one expiation."<D>It was narrated that Abu Yunus, the freed slave of Aishah the wife of the Prophet (), said:"Aishah told me to copy a Mushaf for her, and she said: When you reach this verse, call my attention: Guard strictly the Salawat especially the middle (Al-Wusta) Salah. [1] When I reached it, I called her attention and she dictated to me: Guard strictly the Salawat expecially the middle (Al-Wusta) Salah and the Asr prayer, and stand before Allah with obedience. Then she said: I heard it from the Messenger of Allah ()."[1] Al-Baqarah 2:238.<D>(And of His signs) of the signs of His divine Oneness and power (is this: He created for you spouses) human beings like yourselves (from yourselves that ye might find rest in them) so that the husband may find rest in his wife, (and He ordained between you) husband and wife (love) love of the wife for her husband (and mercy) of the husband towards his wife; it is also said that this means: love of the young ones of the old ones and mercy from the older ones towards the young ones. (Lo, herein) in that which I have mentioned (indeed are portents) signs and lessons (for folk who reflect) upon what Allah created.<D>(And a fifth (time) that the wrath of Allah be upon her) upon the wife (if he) her husband (speaketh truth) is true about what he says about her.<D>(And had it not been for the grace of Allah and His mercy unto you) He would reveal who was lying of the two, (and that Allah is Clement) Allah forgives whoever repents, (Wise, (ye had been undone)) He decreed that this swearing and cursing takes place between the husband and his wife whom he accuses of adultery.This verse was revealed about Asim Ibn Adiyy al-Ansari who was afflicted with this.
Is it permissible to offer prayer after applying perfumes. ? --T--? --T--	Q: Is it permissible to use a perfume, deodorant, etc. which contains alcohol, and if so, can one perform Salaat without washing it off?A: It is not permissible to use deodorants that contain alcohol from grapes or date extracts. Such perfumes are impure and Salaat with it is invalid. However, if the alcohol is synthetic, it is pure and permissible to use. Salaat without washing off such perfumes will be valid. Sometimes, it becomes difficult to differentiate between genuine and synthetic alcohol. Thus, to be on the safe side, one should rather prefer using deodorants and perfumes that are labelled as ?alcohol-free?, especially when such perfumes are easily available	Narrated Abdullah ibn Abbas:I came riding a donkey. Another version has: Ibn Abbas said: When I was near the age of the puberty I came riding a she-ass and found the Messenger of Allah () leading the people in prayer at Mina. I passed in front of a part of the row (of worshippers), and dismounting left my she-ass for grazing in the pasture, and I joined the row, and no one objected to that.Abu Dawud said: These are the words of al-Qanabi, and are complete. Malik said: I take it as permissible at the time when the iqamah for prayer is pronounced.<D>Narrated Ubadah ibn as-Samit:After me you will come under rulers who will be detained from saying prayer at its proper time by (their) works until its time has run out, so offer prayer at its proper time. A man asked him: Messenger of Allah, may I offer prayer with them? He replied: Yes, if you wish (to do so). Sufyan (another narrator through a different chain)said: May I offer prayer with them if I get it with them? He said: Yes, if you wish to do so.<D>It was narrated from Ubaid bin Fairuz thatAl;-Bara bnin Azib said:"I heard the Messenger of Allah say" - and he gestured with his fingers, but his fingers were shorter than the fingers of the Messenger of Allah - he said "It is not permissible to offer as a sacrifice an animal that clearly has one bad eye, a lame animal that is obviously lame, as sick animal that is obviously sick, or an animals that is so emaciated that it is as if there is no marrow in its bones."<D>((This lamp is found) in houses) these lamps are hung in houses (which Allah hath allowed) which Allah has commanded (to be exalted) to be built; the reference here is to mosques (and that His Name) His divine Oneness (shall be remembered therein) in the mosques. (Therein) in the mosques (do offer praise to Him) pray to Him (at morn) the Fajr prayer (and evening) the prayers of Zuhr, Asr, Maghrib and Isha.<D>(It is not for the Prophet) it is not permissible for Muhammad (pbuh) (and those who believe) in Muhammad (pbuh) and in the Quran, (to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hellfire) i.e. that they have died in a state of disbelief.<D>(Our Lord!) O our Lord! (Lo! I have settled some of my posterity) Ishmael and his mother Hagar (in an uncultivable valley) in a valley with no vegetation or crops (near unto Thy holy House) i.e. Mecca, (our Lord!) O our Lord! (that they may establish proper worship) so that they perform the prayer faced towards the Kabah; (so incline some hearts of men) the hearts of some men (that they may yearn towards them) long and head towards them every year, (and provide Thou them with fruits) with different kinds of fruit (in order that they may be thankful) so that they are grateful for your blessings.
Do I have to read Surah Fatiha and another Surah or only Surah Fatiha? ? --T--? --T--	1 RAKAAT MISSED; The Muqtadi must recite Surah Faatiha and a Surah. 2 RAKAATS MISSED; The Muqtadi must recite in both Rakaats Surah Faatiha and a Surah. 3 RAKAATS MISSED; In the first Rakaat, the Muqtadi must recite Surah Faatiha and a Surah and then sit for Tashahhud. After Tashahhud, he must stand up for the second missed Rakaat and recite Surah Faatiha and a Surah. In the third missed Rakaat, he must recite Surah Faatiha only. 4 RAKAATS MISSED; In the first two Rakaats recite Surah Faatiha and a Surah. In the second two Rakaats recite only Surah Faatiha.(Shaami vol 2 pg. 346; Lebonon)In the case of missing two Rakaats of the Maghrib Salaat, then after the Imaam has made Salaam, perform one Rakaat, sit for Tashahhud, then perform another and sit for the final Tashahhud. Recite Surah Faatiha and a Surah in both these Rakaats.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT	It was narrated that Hafsah said:"I never saw the Messenger of Allah () offer his voluntary prayers sitting down until one year before his death. Then he used to pray sitting down, reciting the surah so slowly that it seemed to be longer than a surah that is longer."<D>‘Ata’bin Yasar narrated from Ubayy bin Ka’b:“The Messenger of Allah() recited Tabarak [Al-Mulk (67)] one Friday, while he wasstandingand reminding us of the Days of Allah (i.e., preaching tous). AbuDarda’ or Abu Dharr raised an eyebrow at me and said:‘When was thisSurah revealed? For I have not heard it before now.’He (Ubayy)gestured to him that he should remain silent. When theyfinished, hesaid: ‘I asked you when this Surah was revealed andyou did not answerme.” Ubayy said: ‘You have gained nothing fromyour prayer todayexcept the idle talk that you engaged in.’ Hewent to the Prophet() and told him about that, and what Ubayy hadsaid to him. TheMessenger of Allah () said: ‘Ubayy spoke thetruth.’”<D>Abu Hafs, the freed slave of Aishah, narrated that Aishah told him:"When the sun was eclipsed during the time of the Messenger of Allah (), he performed wudu and ordered that the call be given: As-salatu jamiah. He stood for a long time in prayer," and Aishah said: "I thought that he recited Surah Al-Baqarah. Then he bowed for a long time, then he said: Sami Allahu liman hamidah. Then he bowed, then prostrated. Then he stood up and did the same again, bowing twice and prostrating once. Then he sat and the eclipse ended."<D>(And Ours their reckoning) their steadfastness in the life of the world and reward and punishment in theHereafter.And of the surah in which the Dawn is mentioned, which is all Meccan and consists of 29 verses, 139 words and 597 letters:Surah 89: The Dawn (al-Fajr)And of the surah in which the Dawn is mentioned, which is all Meccan and consists of 29 verses, 139 words and 597 letters:<D>(Fire will be an awning over them) the Fire will fall on them.And of the surah in which the Sun is mentioned, which is all Meccan and consists of 15 verses, 54 words and 247 letters:Surah 91: The Sun (al-Shams)And of the surah in which the Sun is mentioned, which is all Meccan and consists of 15 verses, 54 words and 247 letters:<D>And when Allah revealed His glad tidings to the believers that He will bestow His favour upon them, the hypocrites asked: and what do we get, O Messenger of Allah? Allah said: (Allah punisheth hypocritical men and hypocritical women) it is also said that this means: Adam accepted the trust so that Allah punishes the hypocrites among men and women, (and idolatrous men and idolatrous women) because they rejected the trust, since they were in the loins of Adam when he accepted this trust. (But Allah pardoneth believing men and believing women) who are true in their faith in relation to any shortcomings regarding the bearing ofthis trust, (and Allah is Forgiving) He forgives whoever repents from amongst them, (Merciful) towards thebelievers.And of the surah in which Sheba is mentioned, which is all Meccan and consists of 54 verses, 883 words and1,512 letters:
What is masah ala al-khufain and what is its status in Shari`ah? ? --T--? --T--	Masah ala al-khufain is to wipe upon leather socks during wudu with a wet hand. This is a well-established sunnah of the Prophet (sallallahu alayhi wa sallam). Hassan al-Basri (rahimahullah) says: Seventy companions of the prophet (sallalahu alayhi wa sallam) informed me that they saw the Prophet (sallalahu alayhi wa sallam) performing masah upon leather socks. Imam Abu Hanifa (rahimahullah) says: I fear disbelief for the one who rejects [the validity of] masah on leather socks. And Allah Ta`ala knows best Hafizurrahman Fatehmahomed Concurred by, Mufti Hanif Patel (UK)(1/26): ( ) (1/26): () .- . (1/27)::( ) . :.:	Sufyan Ath-Thawri and others reported from Abu Ishaq, from Asim bin Damrah, that :Ali said: "Al-Witr is not incumbent like the status of the obligatory prayers, but it is a Sunnah which Allahs Messenger practiced."<D>Kab bin Ujrah narrated:"We said: O Messenger of Allah! We have learned about saying the Salam to you, but how about As-Salat upon you? He said: Say: (Allahumma salli ala Muhammadin Wa Ala ali Muhammadin kama sallaita Ala Ibrahim, Innaka hamidan MAjid, Wa barik Ala Muhammadin wa Ala ali Muhammadin kamma barakta Ala Ibrahim Innaka Hamidan Majid)" O Allah! Send Salat upon Muhammad and upon Muhammads family just as You have sent Salat upon Ibrahim, indeed You are the Praise and Majestic. And send blessings upon Muhammad and Muhammads family just as You have sent blessing upon Ibrahim, indeed You are the Praised and Majestic.Mahmud said: "Abu Usamah said: Zaidah added something for me, from Al-Amash, from Al-Hakam, from Abdur-Rahman bin Abi Laila, that he said: "We would say And upon us along with them."<D>Narrated Aishah:that the Messenger of Allah () was sitting and we heard a scream and the voices of children. So the Messenger of Allah () arose, and it was an Ethiopian woman, prancing around while the children played around her. So he said: O Aishah, come (and) see. So I came, and I put my chin upon the shoulder of the Messenger of Allah () and I began to watch her from between his shoulder and his head, and he said to me: Have you had enough, have you had enough?" She said: "So I kept saying: No, to see my status with him. Then Umar appeared." She said: "So they dispersed." She said: "So the Messenger of Allah () said: Indeed I see the Shayatin among men and jinn have run from Umar. She said: So I returned."<D>(O ye who believe! Be not) in harming the Prophet (pbuh) (as those who slandered Moses) they accused him of having swollen testicles, (but Allah proved his innocence of that which they alleged, and he was well esteemed in Allahs sight) he has a high standing and status in Allahs sight.<D> And from his narration on the authority of Ibn Abbas that he said about the interpretation of Allahs saying(Rivalry in worldly increase distracteth you): (Rivalry in worldly increase distracteth you) He says: bragging about your status and lineage has distracted you<D>Allah then revealed about their saying: "we do not know any religious community that is more disfavoured than Muhammad (pbuh) and his Companions", saying: (Shall I tell thee of a worse (case) than theirs) that which is worse than what you told Muhammad and his Companions (for retribution with Allah) for him who is going to be punished by Allah? (Worse (is the case of him) whom Allah hath cursed) imposing on him the capitation tax, (him on whom His wrath hath fallen! Worse is he of whose sort Allah hath turned some to apes) in the time of the Prophet David (pbuh) (and swine) in the time of Jesus, after eating from the table that Allah sent from heaven, (and who serveth idols) soothsayers and devils; or he whom Allah has made the worshipper of the devil, idols and soothsayers. (Such are in worse plight) worse in works in this world and worse in status in the Hereafter (and further astray from the plain road) the road of guidance.
Can you dedicate a two rakaat prayer of a fast (sawm) for something? I? --T--? --T--	Your question is unclear. Are you referring to making a vow that if so and so happens, I shall pray two rakaats or keep a fast or you referring to something else? Kindly explain in detail	Narrated Muadh ibn Jabal:Prayer passed through three stages and fasting also passed through three stages. The narrator Nasr reported the rest of the tradition completely. The narrator, Ibn al-Muthanna, narrated the story of saying prayer facing in the direction of Jerusalem. He said: The third stage is that the Messenger of Allah () came to Medina and prayed, i.e. facing Jerusalem, for thirteen months. Then Allah, the Exalted, revealed the verse: "We have seen thee turning thy face to Heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wherever ye may be, turn your face (when ye pray) toward it" (ii.144). And Allah, the Reverend and the Majestic, turned (them) towards the Kabah. He (the narrator) completed his tradition. The narrator, Nasr, mentioned the name of the person who had the dream, saying: And Abdullah ibn Zayd, a man from the Ansar, came. The same version reads: And he turned his face towards the qiblah and said: Allah is most great, Allah is most great; 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 prayer (he pronounced it twice), come to salvation (he pronounced it twice); Allah is Most Great, Allah is most great. He then paused for a while, and then got up and pronounced in a similar way, except that after the phrase "Come to salvation" he added. "The time for prayer has come, the time for prayer has come." The Messenger of Allah () said: Teach it to Bilal, then pronounce the adhan (call to prayer) with the same words. As regards fasting, he said: The Messenger of Allah () used to fast for three days every month, and would fast on the tenth of Muharram. Then Allah, the Exalted, revealed the verse: ".......Fasting was prescribed for those before you, that ye may ward off (evil)......and for those who can afford it there is a ransom: the feeding of a man in need (ii.183-84). If someone wished to keep the fast, he would keep the fast; if someone wished to abandon the fast, he would feed an indigent every day; it would do for him. But this was changed. Allah, the Exalted, revealed: "The month of Ramadan in which was revealed the Quran ..........(let him fast the same) number of other days" (ii.185). Hence the fast was prescribed for the one who was present in the month (of Ramadan) and the traveller was required to atone (for them); feeding (the indigent) was prescribed for the old man and woman who were unable to fast. (The narrator, Nasr, further reported): The companion Sirmah, came after finishing his days work......and he narrated the rest of the tradition.<D>Narrated AbuSaid al-Khudri:A woman came to the Prophet () while we were with him. She said: Messenger of Allah, my husband, Safwan ibn al-Muattal, beats me when I pray, and makes me break my fast when I keep a fast, and he does not offer the dawn prayer until the sun rises. He asked Safwan, who was present, about what she had said. He replied: Messenger of Allah, as for her statement "he beats me when I pray", she recites two surahs (during prayer) and I have prohibited her (to do so). He (the Prophet) said: If one surah is recited (during prayer), that is sufficient for the people. (Safwan continued:) As regards her saying "he makes me break my fast," she dotes on fasting; I am a young man, I cannot restrain myself. The Messenger of Allah () said on that day: A woman should not fast except with the permission of her husband. (Safwan said:) As for her statement that I do not pray until the sun rises, we are a people belonging to a class, and that (our profession of supplying water) is already known about us. We do not awake until the sun rises. He said: When you awake, offer your prayer.<D>Narrated Ibn `Abbas:A man who wants to perform the Hajj (from Mecca) can perform the Tawaf around the Ka`ba as long as he is not in the state of Ihram till he assumes the Ihram for Hajj. Then, if he rides and proceeds to `Arafat, he should take a Hadi (i.e. animal for sacrifice), either a camel or a cow or a sheep, whatever he can afford; but if he cannot afford it, he should fast for three days during the Hajj before the day of `Arafat, but if the third day of his fasting happens to be the day of `Arafat (i.e. 9th of Dhul-Hijja) then it is no sin for him (to fast on it). Then he should proceed to `Arafat and stay there from the time of the `Asr prayer till darkness falls. Then the pilgrims should proceed from `Arafat, and when they have departed from it, they reach Jam (i.e. Al-Muzdalifa) where they ask Allah to help them to be righteous and dutiful to Him, and there they remember Allah greatly or say Takbir (i.e. Allah is Greater) and Tahlil (i.e. None has the right to be worshipped but Allah) repeatedly before dawn breaks. Then, after offering the morning (Fajr) prayer you should pass on (to Mina) for the people used to do so and Allah said:-- "Then depart from the place whence all the people depart. And ask for Allahs Forgiveness. Truly! Allah is Oft-Forgiving, Most Merciful." (2.199) Then you should go on doing so till you throw pebbles over the Jamra.<D>Then the following was revealed when Umar said: "I wish that Allah forbids our children and servants from entering in on us except with permission at three times when we are likely to be exposed": (O ye who believe) in Muhammad (pbuh) and in the Quran! (Let your slaves) young slaves, (and those of you who have not come to puberty) among those who are not slaves, (ask leave of you) to enter in on you (at three times: Before the prayer of dawn) from the time of dawn until the beginning of Fajr prayer, (and when yelay aside your raiment for the heat of noon) for the time of the siesta until the prayer of Zuhr, (and after the prayer of night) and after the Isha prayer to the break of dawn. (Three times of privacy for you). ThenAllah gave them dispensation to enter without permission, saying: (It is no sin for them) for the children oryoung slaves, excepting from this older slaves, (or for you) for the masters of the house (at other times) other than those three times of privacy, (when some of you go round) to serve (attendant upon others) you and them can enter in on each other without permission. As for older children and older slaves they have to ask permission at all times before entering in on their parents or masters. (Thus Allah maketh clear the revelations for you) He explains the commands and prohibitions just as He explained this. (Allah is Knower) He knows what is good for you, (Wise) He decreed that young children and slaves ask permission in those three times of privacy. <D>(And who is better in speech) who is wiser in speech; and it is also said that this means: who is better in inviting others (than him who prayeth unto his Lord) than he who invites people to believe in Allahs divine Oneness; i.e. Muhammad (pbuh) (and doeth right) and perform the obligations; it is also said that this verse was revealed about the muezzins. He says: who is better in inviting people than he who calls to Allah through the call to prayer and then does right, i.e. performs two units of prayer after the call to prayer, except for the call to prayer of Maghrib, (and saith: Lo! I am of those who surrender (unto Him)) I adheretothe religion of Islam and says: I believe truly. The reference here is to Muhammad (pbuh) and hisCompanions. <D>(It is not for a believer) it is not allowed for a believer, meaning here Ayyash Ibn Abi Rabiah (to kill a believer) Harith Ibn Zayd ((unless (it be) by mistake) even if it be by mistake. (He who hath killed a believer by mistake must set free a believing slave) a slave who believes in Allah and His Messenger, (and pay the blood money) in full (to the family of the slain) to the next of kin of the victim who have the right todemand retaliation, (unless they remit it as a charity) unless the next of kin of the victim remit the blood money to the killer as a charity. (If he) the victim (be of a people hostile unto you) who are at war with you, (and he) i.e. the victim (is a believer, then (the penance is) to set free a believing slave) the killer should set free a slave who believes in Allah and His Messenger and so does not have to pay the blood money. Harith belonged to a people who were at war with the Messenger of Allah (pbuh). (And if he) the victim (cometh of a folk between whom and you there is a covenant) a treaty and peace, (then the blood money must bepaid) in full (unto his folk) to the next of kin of the victim (and (also) a believing slave must be set free) a slave who believes in the divine Oneness of Allah. (And whoso hath not the wherewithal) to set free a believing slave (must fast two consecutive months) continuously. (A penance from Allah) if he does this, Allah will forgive him for killing a believer by mistake. (Allah is Knower) of him who kills by mistake, (Wise) in that which he ought to do.
Can you please advise which duas I can read during pregnancy? I? --T--? --T--	Recite the following duas as much as possible: { } [ : 38] Translation: My Rabb, grant me pure (pious) children from Yourself (by your grace). Without doubt You hear all prayers (and accept them). {} [: 100] Translation: O my Rabb! Grant me a (righteous) child from among the pious. Translation: O Allah, there is no ease other than what you make easy, and you make difficulty easy when You please	It was narrated that Ibn Abbas said:"There were kings after Isa bin Mariam who altered the Tawrah and the Injil, but there were among them believers who read the Tawrah. It was said to their kings: We have never heard of any slander worse than that of those (believers) who slander us and recite: "And whosoever does not judge by what Allah has revealed, such are the disbelievers." In these Verses, they are criticizing us for our deeds when they recite them. So he called them together and gave them the choice between being put to death, or giving up reading the Tawrah and Injil, except for what had been altered. They said: Why do you want us to change? Leave us alone. Some of them said: Build us a tower and let us go up there, and give us something to lift up our food and drink so we do not have to mix with you. Others said: Let us go and wander throughout the land, and we will drink as the wild animals drink, and if you capture us in your land, you may kill us. Others said: Build houses for us in the wilderness, and we will dig wells and grow vegetables, and we will not mix with you or pass by you, for there is no one of the tribes among whom we do not have close relatives. So they did that, and Allah revealed the words: But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance. Then others said: We will worship as so-and-so worshipped, and we will wander as so-and-so wandered, and we will adopt houses (in the wilderness) as so-and-so did. But they were still following their Shirk with no knowledge of the faith of those whom they claimed to be following. When Allah sent the Prophet [SAW], and they were only a few of them left, a man came down from his cell, and a wanderer came from his travels, and a monk came from his monastery, and they believed in him. And Allah said: O you who believe! Fear Allah, and believe in His Messenger (Muhammad), He will give you a double portion of His mercy - meaning, two rewards, because of their having believed in Isa and in the Tawrah and Injil, and for having believing in Muhammad [SAW]; and He will give you a light by which you shall walk (straight), - meaning, the Quran, and their following the Prophet [SAW]; and He said: So that the people of the Scripture (Jews and Christians) may know that they have no power whatsoever over the Grace of Allah."<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>Narrated Anas bin Malik:While I was with the Prophet a man came and said, "O Allahs Apostle! I have committed a legally punishable sin; please inflict the legal punishment on me. The Prophet did not ask him what he had done. Then the time for the prayer became due and the man offered prayer along with the Prophet , and when the Prophet had finished his prayer, the man again got up and said, "O Allahs Apostle! I have committed a legally punishable sin; please inflict the punishment on me according to Allahs Laws." The Prophet said, "Havent you prayed with us? He said, "Yes." The Prophet said, "Allah has forgiven your sin." or said, "....your legally punishable sin."<D>(Who would expel you from your land) the land of Egypt. (Now what do ye advise?) Pharaoh said to them: "What do you advise that we should do concerning this matter?"<D>(And he had read it unto them) unto Quraysh, (they would not have believed in it) i.e. in the Quran, because they did not believe in what was in their own language, so how were they to believe in something which is in a different language?<D>(And thou wilt see each nation) the adherents of each religion (crouching) gathered, (each nation) the adherents of each religion (summoned to its record) to read the record of their good and bad deeds; some will be given their record in their right hands and others in their left. ((And it will be said unto them): This day ye are requited what ye used to do) and say in the life of the world.
Could you please tell me the prefered time for Isha, JazakAllahukhairun I? --T--? --T--	The preferred time for Esha Salah is after one third of the night has passed. Zaid Ibne khalid al- juhany said I heard Allahs Messenger saying: If it were not that it would be difficult on my nation then, I would have ordered them to use the Siwak for each prayer and to delay the Isha prayer until the third of the night. (Jami` at-Tirmidhi Vol	Hakam reported:There dominated in Kufa a man whose name was men- tioned as Zaman b. al-Ashath, who ordered Abu Ubaidah b. Abdullah to lead people in prayer and he accordingly used to lead them. Whenever he raised his head after bowing, he stood up equal to the time that I can recite (this supplication): O Allah! our Lord! unto Thee be the praise which would fill the heavens and the earth, and that which will please Thee besides them I Worthy art Thou of all praise and glory. None can prevent that which Thou bestowest, and none can bestow that whichthou preventest. And the greatness of the great will not avail him against Thee. Hakam (the narrator) said: I made a mention of that to Abd al-Rahman ibn Abi Laila who reported: I heard al-Bara b. Azib say that the prayer of the Messenger of Allah (may peace be upon him) and his bowing, and when he lifted his head from bowing, and his prostration, and between the two prostrations (all these acts) were nearly proportionate. I made a mention of that to Ar b. Murrah and he said: I saw Ibn Abi Laili (saying the prayer), but his prayer was not like this.<D>Narrated Sharik bin `Abdullah bin Abi Namir:I heard Anas bin Malik saying, "On a Friday a person entered the main Mosque through the gate facing the pulpit while Allahs Apostle was delivering the Khutba. The man stood in front of Allahs Apostle and said, O Allahs Apostle! The livestock are dying and the roads are cut off; so please pray to Allah for rain. " Anas added, "Allahs Apostle (p.b.u.h) raised both his hands and said, O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain! " Anas added, "By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila." Anas added, "A heavy cloud like a shield appeared from behind it (i.e. Sila Mountain). When it came in the middle of the sky, it spread and then rained." Anas further said, "By Allah! We could not see the sun for a week. Next Friday a person entered through the same gate and at that time Allahs Apostle was delivering the Fridays Khutba. The man stood in front of him and said, O Allahs Apostle! The livestock are dying and the roads are cut off, please pray to Allah to withhold rain. " Anas added, "Allahs Apostle I raised both his hands and said, O Allah! Round about us and not on us. O Allah! On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow. So the rain stopped and we came out walking in the sun." Sharik asked Anas whether it was the same person who had asked for the rain (the last Friday). Anas replied that he did not know.<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 then revealed about their saying: "we do not know any religious community that is more disfavoured than Muhammad (pbuh) and his Companions", saying: (Shall I tell thee of a worse (case) than theirs) that which is worse than what you told Muhammad and his Companions (for retribution with Allah) for him who is going to be punished by Allah? (Worse (is the case of him) whom Allah hath cursed) imposing on him the capitation tax, (him on whom His wrath hath fallen! Worse is he of whose sort Allah hath turned some to apes) in the time of the Prophet David (pbuh) (and swine) in the time of Jesus, after eating from the table that Allah sent from heaven, (and who serveth idols) soothsayers and devils; or he whom Allah has made the worshipper of the devil, idols and soothsayers. (Such are in worse plight) worse in works in this world and worse in status in the Hereafter (and further astray from the plain road) the road of guidance.<D>The messenger went back and informed the king who summoned the four women: the wife of his cupbearer, the wife of his chief cook, the wife of the master of his stable and the wife of the Chief Official. These four women were the most powerful personalities after the king. (He (the king) (then sent for those women and) said: What happened when ye asked an evil act of Joseph? They answered: Allah Blameless!) God forbid! (We know) we saw (no evil of him. Said the wife of the ruler: Now the Truth is out) in favour of Joseph; it is also said that this means: now is the time to tell the truth. (I asked of him an evil act) I offered myself to him, (and he is surely of the Truthful) that he did not ask an evil act of me.<D>(But the chieftains of his folk, who disbelieved, said: This) i.e. Noah (is only a mortal) a human being (like you who would make himself superior to you) through the message and prophethood. (Had Allah willed) to send us a messenger, (He surely could have sent down angels) one of the angels. (We heard not of this) that which Noah is saying (in the case) in the time (of our fathers of old).
Some of the Christians say bless you when i sneeze. Can I pray for them? ? --T--? --T--	It is permissible to say the Duaa for non-Muslims as it is a Duaa for guidance.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT	Narrated Abdullah ibn Umar:Sulayman, the freed slave of Maymunah, said: I came to Ibn Umar at Bilat (a place in Medina) while the people were praying. I said: Do you not pray along with them? He said: I heard the Messenger of Allah () say: Do not say a prayer twice in a day.<D>It was narrated that Jabir bin Abdullah said:"The sun eclipsed during the time of the Messenger of Allah () on a very hot day. The Messenger of Allah () led his companions in prayer, and he stood for so long that they started to fall over. Then he bowed for a long time, then he stood up (and remained standing) for a long time. Then he bowed again for a long time, then he stood up (again) and (remained standing) for a long time. Then he prostrated twice, then he stood up and did the same again. He started to move forward, then he started to step back. He bowed four times and prostrated four times. They used to say that eclipses of the sun and moon only happened when one of their great men died, but they are two of the signs of Allah (SWT) that He shows to you, so when an eclipse happens, pray until it is over."<D>It was narrated from Ubayy bin Kab that:The Messenger of Allah () used to pray witr with three rakahs. In the first he would recite: "Glorify the Name of Your Lord, the Most High" in the second: "Say: O you disbelievers!", and in the third: "Say: He is Allah, (the) One". And he would say the Qunut before bowing, and when he finished he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times, elongating the words the last time.<D>Allah will say to them: (Pray not that day for one destruction, but pray for many destructions) for what has befallen you!<D>(That ye (mankind) may believe in Allah and His messenger) Muhammad (pbuh) (and may honour Him) defend him with the sword against his enemies, (and may revere Him, and may glorify Him) and pray to Allah (at early dawn and at the close of day) in the morning and evening.<D>(And strive for Allah with the endeavour which is His right) and fulfil for Allah that which is His right. (He hath chosen you) for His religion (and hath not laid upon you in religion) in the matter of religion (any hardship) He says: whoever cannot pray standing, let him pray sitting; and whoever cannot pray sitting, let him pray lying down, just by making gestures; (the faith of your father Abraham) follow the religion of your father Abraham. (He hath named you) Allah named you (Muslims of old time) before this Quran, in the Scriptures of past prophets (and in this (Scripture)) i.e. the Quran, (that the messenger) Muhammad (pbuh) (may be a witness against you) against the disbelievers and in favour of the believers, (and that ye may be witnesses against mankind) in favour of the prophets. (So establish worship) perform the five daily prayers, by perfecting their ablutions, bowing, prostration and that which is prescribed in their appointed times, (pay the poor-due) from your wealth, (and hold fast to Allah) and hold fast to Allahs religion and Scripture. (Heis your Protecting Friend. A blessed Patron) Protector (and a blessed Helper) Who will defend you! And ofthe surah in which the believers are mentioned, which is all Meccan, and consists of 119 verses, 1,840 words and 4,800 letters:Surah 23: The Believers (al?Muminun)And of the surah in which the believers are mentioned, which is all Meccan, and consists of 119 verses, 1,840 words and 4,800 letters:
Question: Can I pay fidya for my missed prayer during my life time? I? --T--? --T--	No, you cannot pay expiation [fidya] for missed prayers in your lifetime. Rather, it is obligatory and necessary for the person who has missed his prayers to make them up [qada]. Leaving salah is a major sin and a person should do his best to make them up as soon as possible. For the one who has a lot of missed prayers, the jurists [fuqaha] advise that he should try to make up at least five prayers daily and when he finds the time to do more, he should pray more. At the same time he should make a bequest [wasiyah] in his will that whatever prayers he could not make up in his lifetime (inspite of his best efforts), then the expiation [fidya] of it should be taken out from his estate (this bequest will be valid up to one-third of his estate). The expiation for each missed prayer is equivalent to the amount given in sadaqah al-fitr. Witr is counted separately, so there will be a total of 6 expiations for each complete day of missed prayers. If he is able to offer all his missed prayers in his lifetime then he can cancel this bequest.Note: Making a bequest before death is necessary [wajib] for the person who has:a.) any missed prayers that were not made up (or missed fasts, unpaid zakat, kaffarah, etc.)b.) enough wealth to cover the expiation [fidya] It is hoped that the one who does the above, his actions will be accepted by Allah, and any shortcomings will be forgiven Insha-Allah	Narrated Abu Huraira:When Allahs Apostle died and Abu Bakr became the caliph some Arabs renegade (reverted to disbelief) (Abu Bakr decided to declare war against them), `Umar, said to Abu Bakr, "How can you fight with these people although Allahs Apostle said, I have been ordered (by Allah) to fight the people till they say: "None has the right to be worshipped but Allah, and whoever said it then he will save his life and property from me except on trespassing the law (rights and conditions for which he will be punished justly), and his accounts will be with Allah. " Abu Bakr said, "By Allah! I will fight those who differentiate between the prayer and the Zakat as Zakat is the compulsory right to be taken from the property (according to Allahs orders) By Allah! If they refuse to pay me even a she-kid which they used to pay at the time of Allahs Apostle . I would fight with them for withholding it" Then `Umar said, "By Allah, it was nothing, but Allah opened Abu Bakrs chest towards the decision (to fight) and I came to know that his decision was right."<D>Narrated Abu Huraira:A Bedouin came to the Prophet and said, "Tell me of such a deed as will make me enter Paradise, if I do it." The Prophet (p.b.u.h) said, "Worship Allah, and worship none along with Him, offer the (five) prescribed compulsory prayers perfectly, pay the compulsory Zakat, and fast the month of Ramadan." The Bedouin said, "By Him, in Whose Hands my life is, I will not do more than this." When he (the Bedouin) left, the Prophet said, "Whoever likes to see a man of Paradise, then he may look at this man."Narrated Abu Zura:From the Prophet the same as above.<D>Narrated Abu Huraira:When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, `Umar said, "O Abu Bakr! How can you fight these people although Allahs Apostle said, I have been ordered to fight the people till they say: None has the right to be worshipped but Allah, and whoever said, None has the right to be worshipped but Allah, Allah will save his property and his life from me, unless (he does something for which he receives legal punishment) justly, and his account will be with Allah? "Abu Bakr said, "By Allah! I will fight whoever differentiates between prayers and Zakat as Zakat is the right to be taken from property (according to Allahs Orders). By Allah! If they refused to pay me even a kid they used to pay to Allahs Apostle, I would fight with them for withholding it." `Umar said, "By Allah: It was nothing, but I noticed that Allah opened Abu Bakrs chest towards the decision to fight, therefore I realized that his decision was right."<D>(And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger) in secret, (and they come not to worship) to the prayer (save as idlers) lax, (and pay not) anything in the way of Allah (save reluctantly) save when they are forced to.<D>(Did we take them (wrongly) for a laughing stock) we made them subservient to us in the life of the world, (or have our eyes missed them) and we did not see them?<D>(And those who cry not unto) worship not (any other god along with Allah) among the idols, (nor take the life which Allah hath forbidden) to kill nor declare it lawful to be killed (save in (course of) justice) through stoning, retaliation or apostasy, (nor commit adultery) nor deem adultery lawful (and whoso doeth this) i.e. deem it lawful (shall pay the penalty) a valley in the Fire; and it is said: a well in the Fire;
AA; I am from KSA. My question is that, Can we read any surah from the Holy Quran not keeping in view the order? for example, I started the Magrib Prayer in which i was Imram. In 1st Rakaa, i recited surah Al-Nass, then in 2nd Rakaa i recited the sura Al-Falaq. Is this Ok? Can we recite this way in Salah? One of people behind me said, that in Fiqah Hanfi this is not recommended and one in Fiqah Hanbal said, there is no problem in that. Kindly guide us to the best way? Imran, Jeddah, KSA.? --T--? --T--	Dear Brother, The sequence/order of the surahs in the Quran should be adhered to in salah. It is makruh to go against the sequence/order of the surahs of the Quran in salah. For example, if a person recites surah al-Kafirun in the first rakaat, then in the second rakaat he should recite surah an-Nasr or surah Lahab or surah al-Ikhlaas. He should not recite any surah that comes before surah Kafirun, such as surah al-Fil or surah Quraysh. This is for fardh salah. There is flexibility in nafl salah and sunnah salah. If one goes against the order and sequence of the surahs in the Quran in nafl and sunnah salah, that will not be makruh	Narrated Alqama:I went to Sham and offered a two-rak`at prayer and then said, "O Allah! Bless me with a good pious companion." So I went to some people and sat with them. An old man came and sat by my side. I asked, "Who is he?" They replied, "(He is) Abu-Ad-Darda. I said (to him), "I prayed to Allah to bless me with a pious companion and He sent you to me." He asked me, "From where are you?" I replied, "From the people of Al-Kufa." He said, "Isnt there amongst you Ibn Um `Abd, the one who used to carry the shoes, the cushion(or pillow) and the water for ablution? Is there amongst you the one whom Allah gave Refuge from Satan through the request of His Prophet. Is there amongst you the one who keeps the secrets of the Prophet which nobody knows except him?" Abu Darda further asked, "How does `Abdullah (bin Mas`ud) recite the Sura starting with, By the Night as it conceals (the light)." (92.1) Then I recited before him: By the Night as it envelops: And by the Day as it appears in brightness; And by male and female. (91.1-3) On this Abu Ad-Darda said, "By Allah, the Prophet made me recite the Sura in this way while I was listening to him (reciting it).<D>Anas said:One of the Ansar used to lead the Ansar in Salat in the Quba mosque and it was his habit to recite Qul Huwal-lahu Ahad whenever he wanted to recite something in Salat. When he finished that Surah, he would recite another one with it. He followed the same procedure in each Raka. His companions discussed this with him and said, "You recite this Surah and do not consider it sufficient and then you recite another. So would you recite it alone or leave it and recite some other." He said, "I will never leave it and if you want me to be your Imam on this condition then it is all right ; otherwise I will leave you." They knew that he was the best amongst them and they did not like someone else to lead them in Salat. When the Prophet () went to them as usual, they informed him about it. The Prophet () addressed him and said, "O so-and-so, what forbids you from doing what your companions ask you to do ? Why do you read this Surah particularly in every Raka ?" He repiled, "I love this Surah." The Prophet () said, "Your love for this Surah will make you enter Paradise."<D>Narrated AbuSaid al-Khudri:A woman came to the Prophet () while we were with him. She said: Messenger of Allah, my husband, Safwan ibn al-Muattal, beats me when I pray, and makes me break my fast when I keep a fast, and he does not offer the dawn prayer until the sun rises. He asked Safwan, who was present, about what she had said. He replied: Messenger of Allah, as for her statement "he beats me when I pray", she recites two surahs (during prayer) and I have prohibited her (to do so). He (the Prophet) said: If one surah is recited (during prayer), that is sufficient for the people. (Safwan continued:) As regards her saying "he makes me break my fast," she dotes on fasting; I am a young man, I cannot restrain myself. The Messenger of Allah () said on that day: A woman should not fast except with the permission of her husband. (Safwan said:) As for her statement that I do not pray until the sun rises, we are a people belonging to a class, and that (our profession of supplying water) is already known about us. We do not awake until the sun rises. He said: When you awake, offer your prayer.<D>(And when thou recitest the Quran) so if you want, O Muhammad, to recite the Quran at the beginning of the prayer or at any other time, (seek refuge in Allah) say: I seek refuge in Allah (from Satan the outcast) the accursed, the one stoned with a shooting star, the debarred from Allahs mercy.<D>(And when Our revelations) i.e. the Quran (are recited unto them) expositing to them the commands and prohibitions, (thou knowest) O Muhammad (the denial) their hatred of the Quran (in the faces of those who disbelieve) in the Quran; (they all but attack) they are about to beat up and fall on (those who recite Our revelations) the Quran (unto them. Say) O Muhammad, to the people of Mecca: (Shall I proclaim unto you worse than that) worse than what you told the Muslims in the life of this world? They said to them: "We have seen no adherents of any religion who are less fortunate than you". And so Allah said: Say, O Muhammad Allah said: what is worse is (The Fire! Allah hath promised it for the ones who disbelieve) in Muhammad (pbuh) and in the Quran; and you are indeed disbelievers in Muhammad and the Quran. (A hapless journeys end) to which they will come!<D>(And whenever a surah is revealed) whenever Gabriel brings down a surah exposing the fault of the hypocrites and the Prophet (pbuh) used to recite to them, (they) the hypocrites (look one at another (as who should say): Doth anybody) among the sincere believers (see you? Then they turn away) from the prayer, the sermon, the Truth and guidance. (Allah turns away their hearts) from the Truth and guidance; it is also said: they swerved from the Truth and guidance, and so Allah swerved their hearts from the Truth and guidance (because they are a folk who understand not) nor believe in the command of Allah.
Salaams Moulana,I had this dream where some one was eating me up,this dream lasted for about 2 hours,The next day when I woke up I found my self very ill,with a pains all over my body.Could you please explain what this means or what is happening to me.Jazakallah. ? --T--? --T--	That is a Shaytaani dream. It has no significance.You should not bother about the dream. Shaytaan wants to cause harm to you	Ibn Umar reported that when a person saw anything in sleep during the lifetime of Allahs Messenger (may peace he upon him) he narrated it to Allahs Messenger, and I also had a longing that I should also see in a dream something which I should narrate to Allahs Apostle (may peace be upon him) and I was at that time an unmarried young man. I was sleeping in the mosque during the lifetime of Allahs Messenger (may peace be upon him) tl) at I saw in a dream as if two Angels have taken hold of me and they have carried me to the fire, and, lo, it was built like the easing of a well and had two pillars like those of a well; and, lo, there were people in it whom I knew and I cried out:I seek refuge with Allah from Hell-fire; I seek refuge with Allah from Hell-fire. Then another Angel joined the two others, and said unto me: You need not fear I narrated this dream to llafsa and she narrated it to Allahs Messenger, whereupon Allahs Apostle said: Worthy is this man Abdullah, O that he would pray at night, and Silim added that Abdullah afterwards slept only but for a small part of the night.<D>Ibn ‘Abbas said:The Prophet() lifted the curtain (and saw that) the people were standing in rows(of prayers) behind Abu Bakr. He said: O people, there remained nothing that gives good tidings from prophethood except a true dream which a Muslim has himself or which another Muslim has for him. I have been prohibited to recite the Qur’an while bowing or prostration. As regards owing, exalt the Lord in it, and as to prostration, make supplication with exertion in it, that is worthy of being accepted.<D>Narrated Abu Sa`id Al-Khudri:The Prophet said, "If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others; but if he sees something else, i.e., a dream that he dislikes, then it is from Satan, and he should seek refuge with Allah from its evil, and he should not mention it to anybody, for it will not harm him."<D>(Thus thy Lord will prefer thee) select you to be a prophet (and will teach thee the interpretation of events) the interpretation of dreams, (and will perfect his grace upon thee) by means of prophethood and Islam and will make you die as a prophet and one completely surrendered to Allah (and upon the family of Jacob) through you, i.e. He will perfect His grace on the children of Jacob through you (as he perfected it) as He perfected His grace by means of prophethood and Islam (upon thy forefathers) before you, (Abraham andIsaac. Lo! thy Lord is Knower) of His grace, (Wise) in that He perfects it; it is also said that this means: yourLord is Knower of your dream vision, Wise regarding that which will befall you. <D>(And Abraham who paid his debt) i.e. he conveyed the message of his Lord and acted upon that which Allah had commanded him; it is also said that this means: he did as he was told in his dream vision:<D>Thou hast already fulfilled the vision) you have fulfilled what you were commanded in the dream vision. (Lo!thus do We reward the good) in their words and works.
Regarding leading salat, my question is in our local masjid there is a hafiz of Quran of around 14 years old who also knows the rules and regulations regarding imaamat and also attained puberty but his beard hasnt developed yet, would it be permissible for him to lead or not? A quick response would be appreciated ? --T--? --T--	Since he is baaligh (has attained puberty), it would be permissible for him to lead the Salaah. If however, there is someone else elderly who is capable, he should be given preference	The above-mentioned tradition has also been narrated by Banu al-Hakim through a different chain of narrators. This version adds:He (the Prophet) would offer the night prayer and go to his bed. In this version there is no mention of praying four rakahs. The narrator then transmitted the rest of the tradition. This version further says: He would pray eight rakahs during which his recitation of the Quran, bowing and prostration were all equal. He would sit only after the eight rakah, and then stand up without uttering the salutation, and pray one rakah observing witr prayer and then give the salutation raising his voice so much so that we were about to awake. The narrator then transmitted the tradition to the same effect.<D>Ibn Abbas said:“When the Quran was being revealed to the Messenger of Allah, he would move his tongue in attempt to memorize it. So Allah, Blessed is He and Most High, revealed: Move not your tongue concerning it to make haste therewith.” He said: “So he would move his two lips.” And Sufyan (a sub-narrator) would move his two lips.<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>(The sentence that cometh from Me cannot be changed) My words cannot be changed through lying; and it is also said that this means: My decree concerning My salves will not be changed this Day; and it is also said that this means: words cannot be twisted in My presence, (and I am in nowise a tyrant unto the slaves)such that I would punish them without them having committed a crime. <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. <D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (Ta. Sin. Mim.): (Ta. Sin. Mim.) The (Ta) stands for His might (tawluh), the (Sin) for His majesty (sanauh) and the (Mim) for His kingdom (mulkuh); it is also said that this is an oath by which He swore.
I have heard this quoted in numerous Bayaans. ? --T--? --T--	This narration has been recorded by Imaam Bukhari (RA) and Muslim (RA) in their Sahih on the authority of Sayyiduna Abu Hurayra (Radhiallaahu Anhu)	Narrated Abu Bakr:You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," and put it in its improper place. Khalids version has: We heard the Prophet () say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushayms version has: I heard the Messenger of Allah () say: If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all.Adu Dawud said: This tradition has also been transmitted by Abu Usamah and a group transmitters similar to the version narrated by Khalid. The version of Shubah has: "If acts of obedience are done among any people who are more numerous than those who do them...."<D>‘Amr b. Shu’aib, on his father’s authority, quoted his grandfather as saying:There is no short or long surah in al-Mufassal which I have not heard the Messenger of Allah (May peace be upon him) reciting when he led the people in the prescribed prayer.<D>Abu Majidah quoted Umar b. al-Khattab as saying:I heard the Prophet () say ... narrating the tradition to the same effect.<D>(And there came from the uttermost part of the city) there came from the centre of the city (a man) his name was Habib the carpenter (running) when he heard about the emissaries. (He cried: O my people! Follow those who have been sent) by accepting faith in Allah!<D>(As for those who will be wretched (on that day) they will be in the Fire; sighing) like the sighing heard from a donkey when about to bray (and wailing) like the exhaling of a donkey when he stops braying (will betheir portion therein). <D>(Or like a rainstorm from the sky). This is another simile, whereby the likeness of the hypocrites and Jews vis--vis the Quran is like rain that has poured down from heaven at night onto the wilderness, (wherein is darkness, thunder and the flash of lightening). Such is the Quran. For it has come down from Allah; it contains darkness as embodied in the exposition of seditions, thunderings of rebuke whereby fear is instilled, lightening of exposition, instruction and promise. (They thrust their fingers in their ears by reason of the thunder-claps) due to the sound of the thunder (for fear of death), for fear of misfortune and death.Similarly, the Jews and hypocrites used to put their fingers in their ears when they heard the Quran recited, delivering promises and threats like thunder-claps, and this they did for fear of death, i.e. for fear of being drawn to it. (And Allah encompasseth the disbelievers) and hypocrites, i.e. He knows them and will gather them in hell.
Assalamoalaikum. When I was in itekaf, the mufti sahb from ashraf ul madaris told us that it is incorrect to stand up for completing missed rakaats when the imam is giving the second salaam, the correct way is to stand up after the imam has said the second Salam. He said that this is a very common mistake that we make in salah. I want to confirm this, is the mufti sahib right?? --T--? --T--	Dear Brother, The advice of the honorable Mufti Sahib of Ashraful Madaris is correct. If a person has missed a rakaat/s behind the Imam, he should stand up to make up the missed rakaat/s after the Imam completed the second salam	Ziyad bin Jubair said :I was present with Ibn `Umar at Minah. He passed a man who was sacrificing his camel while it was sitting. He said make it stand and tie its leg ; thus follow the practice (sunnah) of Muhammad (SWAS).<D>Narrated `Aisha:(the wife of the Prophet (p.b.u.h) In the lifetime of the Prophet the sun eclipsed and he went to the Mosque and the people aligned behind him. He said the Takbir (starting the prayer) and prolonged the recitation (from the Quran) and then said Takbir and performed a prolonged bowing; then he (lifted his head and) said, "Sami allahu liman hamidah" (Allah heard him who sent his praises to Him). He then did not prostrate but stood up and recited a prolonged recitation which was shorter than the first recitation. He again said Takbir and then bowed a prolonged bowing but shorter than the first one and then said, "Sami`a l-lahu Lyman hamidah Rabbana walak-lhamd, (Allah heard him who sent his praises to Him. O our Sustainer! All the praises are for You)" and then prostrated and did the same in the second rak`a; thus he completed four bowing and four prostrations. The sun (eclipse) had cleared before he finished the prayer. (After the prayer) he stood up, glorified and praised Allah as He deserved and then said, "The sun and the moon are two of the signs of Allah. They do not eclipse because of the death or the life (i.e. birth) of someone. When you see them make haste for the prayer." Narrated Az-Zuhri: I said to Ursa, "When the sun eclipsed at Medina your brother (`Abdullah bin Az- Zubair) offered only a two-rak`at prayer like that of the morning (Fajr) prayer." Ursa replied, "Yes, for he missed the Prophets tradition (concerning this matter)."<D>Abu Huraira reported that Juraij was one who was devoted to (prayer) in the temple. His mother came to him. Humaid said that Abu Rafi demonstrated before us like the demonstration made by abu Huraira to whom Allahs Messenger (may peace be upon him) had demonstrated as his mother called him placing her palms upon the eyebrows and lifting her head for calling him and said:Juraij, it is your mother, so talk to her. She found him at that time absorbed in prayer, so he said (to himself): O Lord, my mother (is calling me) (whereas I am absorbed) in my prayer. He opted for prayer. She (his mother) went back, then came again for the second time and said: O Juraij, it is your mother (calling you), so talk to me. He said: O Allah. there is my mother also and my prayer, and he opted for prayer. She said: O Allah, this Juraij is my son. I pray to talk to him but he refuses to talk to me. O Allah, dont bring death to him unless he has seen the prostitutes, and had she invoked the curse upon him (from the heart of her heart) he would have been involved in some turmoil. There was a shepherd living near by his temple (the temple where Juraij was engaged in prayer). It so happened that a woman of that village came there and that shepherd committed fornication with her and she became pregnant and gave birth to a child. It was said to her: Whose child is this? She said: He is the child of one who is living in this temple. So there came persons with hatchets and spades. They called Juraij. He was absorbed in prayer and he did not talk to them and they were about to demolish that temple that he saw them and then came to them and they said: Ask her (this woman) what she says. He smiled and then touched the head of the child and said: Who is your father? He (the child) said: My father is the shepherd of the sheep, and when they heard this, they said: We are prepared to rebuild with gold and silver what we have demolished from your temple. He said: No, rebuild it with clay as it had been before. He then went up (to his room and absorbed himself in prayer).<D>(Nay, but they) the Quraysh (have denied the Truth) Muhammad (pbuh) and the Quran (when it came unto them) this is the second clause of the oath, i.e. by the noble and glorious Quran, Muhammad (pbuh) has brought them the Quran, (therefore they are now in troubled case) they are in error; it is also said that this means: they are confused; and it is also said this means: they are in disagreement, some of them believe while others do not.<D>(When your Lord inspired the angels) it is also said that this means: when your Lord commanded the angels, ((saying:) I am with you) I will help you. (So make those who believe stand firm) in war; it is also said that this means: give those who believe the good news of victory. (I will throw) cast (fear into the hearts of those who disbelieve) the fear of Muhammad (pbuh) and his Companions. (Then smite the necks) their heads (and smite of them each finger) each shaped finger.<D>(They will make excuse to you (Muslims) when ye return) from the Battle of Tabuk (unto them) in Medina, saying: we were not able to go forth with you. (Say) O Muhammad, to them: (Make no excuse) for staying behind, (for we shall not believe you) we will not believe your excuses. (Allah hath told us tidings of you) of your secrets and hypocrisy. (Allah and His messenger will see your conduct) after this, if you repent, (and then ye will be brought back) in the Hereafter (unto Him Who knoweth the invisible) Who knows that which is hidden from His servants; it is also said that the invisible is that which the servants do not know; it is also said that this means: that which will happen (as well as the visible) that which the servants do know; it is also said that this means: that which has already happened, (and He will tell you what ye used to do) and say whether it is good or bad.
Mufti Sahib, I would like to ask you are we allowed to Daydream? And are we allowed to Daydream about Romantic things? Jazakallah Khair. ? --T--? --T--	It is not permissible to daydream and fantacise about romantic things.Was salaamMufti E Desai Fatwa Dept	Narrated `Itban bin Malik Al-Ansari:The Prophet (came to my house and) asked permission for entering and I allowed him. He asked, "Where do you like me to pray in your house?" I pointed to a place which I liked. He stood up for prayer and we aligned behind him and he finished the prayer with Taslim and we did the same.<D>Narrated Ibn `Abbas:A menstruating woman was allowed to leave Mecca if she had done Tawaf-al-Ifada. Tawus (a subnarrator) said from his father, "I heard Ibn `Umar saying that she would not depart. Then later I heard him saying that the Prophet had allowed them (menstruating women) to depart."<D>Amr b. Dinar said:We asked Ibn Umar about a person who came for Umra and circumambulated the House, but he did not run between al-Safa and al-Marwa, whether he is allowed to (put off Ihram) and have intercourse with his wife. He replied: Allahs Messenger (may peace be upon him) circumambulated the House seven times and offered two rakahs of prayer after staying (at Arafat), and ran between al-Safa and al-Marwa seven times." Verily there is in Allahs Messenger a model pattern for you" (xxxill. 21).<D>(Or have they) i.e. the disbelievers of Mecca (partners (of Allah)) deities (who have made lawful for them in religion that which Allah allowed not) that which Allah did not command the disbelievers: Abu Jahl and his host? (And but for a decisive word (gone forth already)) to delay the punishment of this nation, (it would have been judged between them) they would have been destroyed. (Lo! for wrong-doers) for disbelievers (is a painful doom.<D>(They say) i.e. Abdullah Ibn Umayyah al-Makhzumi: (Why hath not an angel been sent down unto him?) to testify for what he is saying. (If We sent down an angel) as they are asking you, (then the matter would be judged) he would come down to punish them and take away their souls; it is also said that this means: ifthe angel comes down, he would destroy all of them; (no further time would be allowed them (for reflection)) they would not be allowed any delay.<D>(And (bethink you of) the day when We raise up of every nation) We take from every people (a witness) a prophet who testifies that he conveyed the message to them, (then there is no leave for disbelievers) to speak, (nor are they allowed to make amends) nor are they allowed to return to this worldly life.
Is it ok to listen to the bayans of Maulana Hanif Luharvi? What do you think about this bayan, at 4:35 he mentions a hadith but later he says that Nabi SAW doesnt reply to everyones salam. Is it a correct belief?? --T--? --T--	We were unable to access the link you provided. Maulana Hanif Luharvi Sahib is the Shaykhul Hadith at Darul Uloom Kharod in India. He is a student of Shaykhul Hadith Maulana Yunus Jaunpuri Rahmatullahi Alayh.[i] You may listen to his Bayans	It has been related from Sahr bin Hawshah that he said:"I saw Jarir bin Abdullah performing Wudu and he wiped over his Khuff. I asked him about that. He replied, I saw I saw Allahs Messenger performing Wudu and he wiped over his Khuff. So I said to him, before Surah AI-Maidah (was revealed) or after AI-Maidah? So he replied, I did not acceot Islam until after Al-Maidah." Qutaibah narrated this to us; (saying) Khalid bin Ziyad At-Tirmidhi narrated it to us, from Muqatil bin Hayyan, from Shahr bin Hawshah, from Jarir.He said: Baqiyyah related it from Ibrahim bin Adham from Muqatil bin Hayyan, from Shahr bin Hawshah, from Jarir.This Hadith is explanatory, because some who dislike wiping over the Khuff give the interpretation that the Prophets wiping over the two Khuff was before the revelation of Sural Al-Maidah. But in his Hadlth, Jarir mentions that he saw the Prophet wiping over his Khuff after the revelation of Surat Al-Maidah.<D>It was narrated from Anas bin Malik that he saw the Messenger of Allah () praying on a donkey while he was riding, praying toward Khaibar with the Qiblah behind him. Abu Abdur-Rahman (An-Nasai) said:We do not know of anyone who reported anything to support what Amr bin Yahya said about praying on a donkey. As for the Hadith of Yahya bin Saeed from Anas, what is correct is that it is Mawquf. [1] And Allah knows best.[1] That is a saying or action of a Companion of the Prophet ()<D>There is a narrated with another chain that Abu Hurairah and [Abdullah bin] As-Said Al-Qari would perform the prostrations of As-Sahw before the Taslim.Abu Eisa said:The Hadith of Ibn Buhainah is a Hasan [Sahih] Hadith, and this is acted upon according to some of the people of knowledge. It is the opinion of Ash-Shafii, he held the view that all prostrations for As-Sahw were to be performed before the Salam, saying: "This one abrogates the other Ahadith" and he mentioned that the last action of the Prophet () was according to this.Ahmad and Ishaq said: "When a man stands up after two Rakah, then he performs the prostrations for As-Sahw before the Salam according to the Hadith of Ibn Buhainah."Abdullah bin Buhainah is Abdullah bin Malik [so he is] Ibn Buhainah (because) Malik is his father and Buhainah is his mother.I was informed of this by Ishaq bin Mansur from Ali [bin Abdullah] bin Al-Madini.Abu Eisa said: The people of knowledge differ over when a man is to perform the prostrations of As-Sahw, is it before the Salam or after it. Some of them thought that her performs them after the Salam. This is the view of Sufyan Ath-Thawri and the people of Al-Kufah. Some of them said he performs them before the Salam. This is the view of most of the Fuqaha among the people of Al-Madinah, like Yahya bin Saeed, Rabiah, and others. This is also the saying of Ash-Shafii.Some of them said when he adds to the Salat, then it is after the Salam, and when he leaves something out, then before the Salam. This is the view of Malik bin Anas.Ahmad said: "Whatever is reported from the Prophet () about the prostrations from As-Sahw then it is acted upon in either case." He saw that when one stands after Rakah then according to the Hadith of Ibn Buhainah, he is to perform the prostrations before the Salam. When he prays five for Zuhr, then performs the prostrations after the Salam, and if he says Salam after two Rakahs of Zuhr or Asr then he performs the prostrations after the Salam. All of them are to be acted upon depending upon the case, and in the cases where nothing is reported from the Prophet (), then two prostrations are performed for As-Sahw before the Salam.Ishaq said the same as Ahmad about all of this, with the exception that he said that for every case of As-Sahw that is not mentioned from the Prophet (), then if it is an addition to the Salat, then prostrations are performed after the Salam, and if it is something that was left out, then the prostrations are performed before the Salam.<D>(Of them are some who listen unto you) Allah says: of the people of Mecca there are some who listen to your speech and words, among them Abu Sufyan Ibn Harb, al-Walid Ibn al-Mughira, al-Nadr Ibn al-Harith,Utbah and Shaybah the sons of Rabiah, Umayyah Ibn Khalaf, and al-Harth Ibn Amir, (but We have placed upon their hearts veils) a cover, (lest they should understand) so that they do not understand your speech or words, (and in their ears a deafness) so that they do not hear the Truth and guidance; it is also said this means: We have placed a heaviness in their ears so that they cannot comprehend the guidance. (If they saw every token) they have asked you to produce (they would not believe therein) this was asked by al- Harth Ibn Amir; (to the point that, when they come unto thee to argue with thee) asking you about what was revealed in the Quran, and when you informed them, (the disbelievers) i.e. al-Nadr Ibn al-Harith (say: This) what Muhammad says (is naught else than fables of the men of old) the lies and stories of people of old.<D>(We have not heard of this) which Muhammad says (in later religion) in Judaism and Christianity; they mean to say: we did not hear from the Jews or Christian that God is One. (This) which Muhammad says (is naught but an invention) which Muhammad has invented.<D>(And we know not whether) in preventing us from listening (harm is boded unto all who are in the earth, or whether their Lord intendeth guidance for them) or whether their Lord intends guidance, goodness and the correct course for them; it is also said that this means: we do not know whether evil is intended for the people of the earth by the advent of Muhammad (pbuh) such that if they do not believe in him they will be destroyed or it is good, guidance and the correct course that their Lord intends for them if they believe in him.
You said : However, it is definitely not the sign of sincerity for a person to repeat this wrong doing again. Are you saying that this person cannot do tawbah ever again? Will he never be able to ask Allah for forgiveness? Will Allah, The Oft-Forgiving, never forgive this person? ? --T--? --T--	We have commented on the sign of insincerity. The reality of the sincerity of a person is best known by Allah.If the person is sincere, Allah will forgive the person	Narrated Ubaidullah bin `Adi bin Al-Khiyar:That Al-Miswar bin Makhrama and `Abdur-Rahman bin Al-Aswad bin Abu Yaghuth had said to him, "What prevents you from speaking to your uncle `Uthman regarding his brother Al-Walid bin `Uqba?" The people were speaking against the latter for what he had done. Ubaidullah said, "So I kept waiting for `Uthman, and when he went out for the prayer, I said to him, I have got something to say to you as a piece of advice. `Uthman said, O man! I seek Refuge with Allah from you. So I went away. When I finished my prayer, I sat with Al-Miswar and Ibn Abu Yaghutb and talked to both of them of what I had said to `Uthman and what he had said to me. They said, You have done your duty. So while I was sitting with them. `Uthmans Messenger came to me. They said, Allah has put you to trial." I set out and when I reached `Uthman, he said, What is your advice which you mentioned a while ago? I recited Tashahhud and added, Allah has sent Muhammad and has revealed the Holy Book (i.e. Quran) to him. You (O `Uthman!) were amongst those who responded to the call of Allah and His Apostle and had faith in him. And you took part in the first two migrations (to Ethiopia and to Medina), and you enjoyed the company of Allahs Apostle and learned his traditions and advice. Now the people are talking much about Al-Walid bin `Uqba and so it is your duty to impose on him the legal punishment. `Uthman then said to me, O my nephew! Did you ever meet Allahs Apostle ? I said, No, but his knowledge has reached me as it has reached the virgin in her seclusion. `Uthman then recited Tashahhud and said, No doubt, Allah has sent Muhammad with the Truth and has revealed to him His Holy Book (i.e. Quran) and I was amongst those who responded to the call of Allah and His Apostle and I had faith in Muhammads Mission, and I had performed the first two migrations as you have said, and I enjoyed the company of Allahs Apostle and gave the pledge of allegiance to him. By Allah, I never disobeyed him and never cheated him till Allah caused him to die. Then Allah made Abu Bakr Caliph, and by Allah, I was never disobedient to him, nor did I cheat him. Then `Umar became Caliph, and by Allah, I was never disobedient to him, nor did I cheat him. Then I became Caliph. Have I not then the same rights over you as they had over me? I replied in the affirmative. `Uthman further said, The what are these talks which are reaching me from you? As for what you ha mentioned about Al-Walid bin Uqb; Allah willing, I shall give him the leg; punishment justly. Then `Uthman ordered that Al-Walid be flogged fort lashes. He ordered `Ali to flog him an he himself flogged him as well."<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>Narrated Ibn `Abbas:Abu Sufyan narrated to me personally, saying, "I set out during the Truce that had been concluded between me and Allahs Apostle. While I was in Sham, a letter sent by the Prophet was brought to Heraclius. Dihya Al-Kalbi had brought and given it to the governor of Busra, and the latter forwarded it to Heraclius. Heraclius said, Is there anyone from the people of this man who claims to be a prophet? The people replied, Yes. So I along with some of Quraishi men were called and we entered upon Heraclius, and we were seated in front of him. Then he said, Who amongst you is the nearest relative to the man who claims to be a prophet? So they made me sit in front of him and made my companions sit behind me. Then he called upon his translator and said (to him). Tell them ( i.e. Abu Sufyans companions) that I am going to ask him (i.e. Abu Sufyan) regarding that man who claims to be a prophet. So, if he tell me a lie, they should contradict him (instantly). By Allah, had I not been afraid that my companions would consider me a liar, I would have told lies. Heraclius then said to his translator, Ask him: What is his (i.e. the Prophets) family status amongst you? I said, He belongs to a noble family amongst us." Heraclius said, Was any of his ancestors a king? I said, No. He said, Did you ever accuse him of telling lies before his saying what he has said? I said, No. He said, Do the nobles follow him or the poor people? I said, It is the poor who followed him. He said, Is the number of his follower increasing or decreasing? I said, The are increasing. He said, Does anyone renounce his religion (i.e. Islam) after embracing it, being displeased with it? I said, No. He said, Did you fight with him? I replied, Yes. He said, How was your fighting with him? I said, The fighting between us was undecided and victory was shared by him and us by turns. He inflicts casualties upon us and we inflict casualties upon him. He said, Did he ever betray? I said, No, but now we are away from him in this truce and we do not know what he will do in it" Abu Sufyan added, "By Allah, I was not able to insert in my speech a word (against him) except that. Heraclius said, Did anybody else (amongst you) ever claimed the same (i.e. Islam) before him? I said, No. Then Heraclius told his translator to tell me (i.e. Abu Sufyan), I asked you about his family status amongst you, and you told me that he comes from a noble family amongst you Verily, all Apostles come from the noblest family among their people. Then I asked you whether any of his ancestors was a king, and you denied that. Thereupon I thought that had one of his fore-fathers been a king, I would have said that he (i.e. Muhammad) was seeking to rule the kingdom of his fore-fathers. Then I asked you regarding his followers, whether they were the noble or the poor among the people, and you said that they were only the poor (who follow him). In fact, such are the followers of the Apostles. Then I asked you whether you have ever accused him of telling lies before saying what he said, and your reply was in the negative. Therefore, I took for granted that a man who did not tell a lie about others, could ever tell a lie about Allah. Then I asked you whether anyone of his followers had renounced his religion (i.e. Islam) after embracing it, being displeased with it, and you denied that. And such is Faith when it mixes with the cheerfulness of the hearts. Then I asked you whether his followers were increasing or decreasing. You claimed that they were increasing. That is the way of true faith till it is complete. Then I asked you whether you had ever fought with him, and you claimed that you had fought with him and the battle between you and him was undecided and the victory was shared by you and him in turns; he inflicted casual ties upon you and you inflicted casualties upon them. Such is the case with the Apostles; they are out to test and the final victory is for them. Then I asked you whether he had ever betrayed; you claimed that he had never betrayed. I need, Apostles never betray. Then I asked you whether anyone had said this statement before him; and you denied that. Thereupon I thought if somebody had said that statement before him, then I would have said that he was but a man copying some sayings said before him." Abu Safyan said, "Heraclius then asked me, What does he order you to do? I said, He orders us (to offer) prayers and (to pay) Zakat and to keep good relationship with the Kith and kin and to be chaste. Then Heraclius said, If whatever you have said, is true, he is really a prophet, and I knew that he ( i.e. the Prophet ) was going to appear, but I never thought that he would be from amongst you. If I were certain that I can reach him, I would like to meet him and if I were with him, I would wash his feet; and his kingdom will expand (surely to what is under my feet. Then Heraclius asked for the letter of Allahs Apostle and read it wherein was written: "In the Name of Allah, the Most Beneficent, the Most Merciful. This letter is) from Muhammad, Apostle of Allah, to Heraclius, the sovereign of Byzantine........ Peace be upon him who follows the Right Path. Now then, I call you to embrace Islam. Embrace Islam and you will be saved (from Allahs Punishment); embrace Islam, and Allah will give you a double reward, but if you reject this, you will be responsible for the sins of all the people of your kingdom (Allahs Statement):--"O the people of the Scripture (Jews and Christians)! Come to a word common to you and us that we worship None but Allah....bear witness that we are Muslims. (3.64) When he finished reading the letter, voices grew louder near him and there was a great hue and cry, and we were ordered to go out." Abu Sufyan added, "While coming out, I said to my companions, The situation of Ibn Abu Kabsha (i.e. Muhammad) has become strong; even the king of Banu Al14 Asfar is afraid of him. So I continued to believe that Allahs Apostle would be victorious, till Allah made me embrace Islam." Az-Zuhri said, "Heraclius then invited all the chiefs of the Byzantines and had them assembled in his house and said, O group of Byzantines! Do you wish to have a permanent success and guidance and that your kingdom should remain with you? (Immediately after hearing that), they rushed towards the gate like onagers, but they found them closed. Heraclius then said, Bring them back to me. So he called them and said, I just wanted to test the strength of your adherence to your religion. Now I have observed of you that which I like. Then the people fell in prostration before him and became pleased with him." (See Hadith No. 6,Vol 1)<D>(But they will never long for it) they will never ask for death, (because of that which their own hands have sent before them) because of what they themselves have done in the religion of Judaism. (And Allah is Aware of evil-doers) i.e. the Jews.<D>(There they will abide for ever) never to die or leave. (Lo! with Allah there is immense reward) an abundant reward to the person who believes in Him.<D>(The Messiah will never scorn to be a slave unto Allah) he will never not acknowledge his servitude to Allah. This was revealed in respect of the Christians saying to the Prophet: O Muhammad, what you say of Jesus is shameful. Allah said to them: it is not shameful that Jesus be the servant of Allah, (nor will the favoured angels) nor would the favoured angels, the carriers of the Throne, ever not acknowledge that they are servants of Allah. (Whoso scorneth His service) whoever scorns to acknowledge that being his servant (and is proud) is too proud to believe in Allah, (all such) believers and unbelievers (will He assemble unto Him)on the Day of Judgement.
I am told that since I am unmarried I must call those who are younger than me and married as Appa or Baji? Sometimes the couple are both younger than me (1-5 years younger) and I have to call them Appa or Baji? Is this Islamic or cultural? Do I have to call my elders as Baji and Apa? I would like to know if this is islamic or cultural? ? --T--? --T--	To respect elders and show love to the young is an act of great virtue and merit. The cultural practice enquired by you is not unIslamic either.Was salaamMufti E Desai Fatwa Dept	It wasnarrated that Ibn ‘Umar said:“On rainy nights or on coldwindynights, the Messenger of Allah () would summon his announcertocall out: ‘Perform your prayer at your camps.’”<D>‘Amr b. Huraith said:As if I am hearing the voice of the prophet (may peace by upon him) who would recite at the morning prayer “Oh, but I call to witness the planets, the stars which rise and set”(surah 81:15-16)<D>Ibn Abbas narrated:“The Prophet was performing Salat when Abu Jahl came to him and said: ‘Have I not forbidden you from this? Have I not forbidden you from this? Have I not forbidden you from this?’ The Prophet turned and scolded him. So Abu Jahl said: ‘You know that no one has more to call for assistance than me.’ So Allah, Blessed is He and Most High, revealed: Then let him call upon his council. We will call out the guards of Hell.” So Ibn Abbas said: “By Allah, if he had called his council, then the guards of Hell would have seized him.”<D>(Ye call me to disbelieve in Allah and ascribe unto Him as partners that whereof I have no knowledge) they are His partners because I know for certain that He has no partner, (while I call you unto the Mighty) while I call you unto the divine Oneness of the Mighty in retribution against those who disbelieve in Him, (the Forgiver) of those who believe in Him. <D> (And when ye call to prayer) through the call to prayer (adhan) and the call announcing the start of theprayer (iqamah) (they take it for a jest and sport) they take it as a joke and falsehood. (That) jest (is because they are a folk who understand not) Allahs command nor do they know Allahs divine Oneness nor His religion. This verse was revealed about a Jewish man who used to poke fun at Bilals call to prayer, and so Allah burned him.<D>(And, O my people! Lo! I fear for) I know that you will suffer the torment of (a Day of Summoning) when you will call one another and when the people of the Heights will call you; and it is also said this is the Day when people will flee from each other,
Last week When Imam recited the sura after Sura Fatiha he jumped few verses which is I didnt realize. But no one indicated to Imam. Later when Imam finish the prayer one brother came to me and indicated the mistake. Then we both together went to Imam and asked about this. He told us that he intentionally did it. He is a Shafi Imam. Is it correct according to Shafi madh-hub? If follower is Hanafi what should be done on this event? ? --T--? --T--	The missing of verses in the Surah after Surah Faatiha does not cause any harm to the Salat. The Salaat is valid	Narrated Sahl b. Abi Hathmah al-Ansari:The prayer time of danger should be offered in the following way: The imam should stand (for prayer) and a section of the people should stand along with him. The other section should stand facing the enemy. The imam should perform bowing and prostrate himself along with those who are with him. He then should stand (after prostration) and, when he stands straight, he should remain standing. They (the people) should (in the meantime) complete their remaining rakah (i.e. the second one). They they should utter the salutation, and turn away while the imam should remain standing. They should go before the enemy. Thereafter those who did not pray should come forward and utter the takbir (Allah is most great) behind imam. He should bow and prostrate along with them and utter the salutation. Then they should stand and completed their remaining rakah, and utter the salutation.Abu Dawud said: The tradition reported by Yahya b. Said from al-Qasim is similar to the one transmitted by Yazid b. Ruman except that he differed with him in salutation. The tradition reported by Ubaid Allah is like the one reported by Yahya b. Said, saying: He (the Prophet) remained standing.<D>Narrated Ibn Juraij:`Ata told me that he had heard Jabir bin `Abdullah saying, "The Prophet stood up to offer the prayer of the `Id ul Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilals hand. Bilal was spreading out his garment where the women were putting their alms." I asked `Ata whether it was the Zakat of `Id ul Fitr. He said, "No, it was just alms given at that time. Some lady put her finger ring and the others would do the same." I said, (to `Ata), "Do you think that it is incumbent upon the Imam to give advice to the women (on `Id day)?" He said, "No doubt, it is incumbent upon the Imams to do so and why should they not do so?"<D>‘Awn b. Kahmas reported on the authority of his father Kahmas :we stood for praying at Mina when the Imam had not come out. Some of us sat down (and I too). An old man from Kufah said to me: Why did you down? I said : Ibn Buraidah, this is Sumud (i.e., waiting for the Imam in the standing condition). The old man then narrated a tradition from ‘Abd al-Rahman b. ‘Awaajah on the authority of al-Bara’ b. ‘Azib: We would stand in rows during the time of the Messenger of Allah () for a long time before he pronounced Takbir. He further said; Allah, the Exalted and Mighty, sends blessings and the angles invoke blessings for those who are nearer to the front rows. No step is more liking to Allah than a step which one takes to join the row (of the prayer).<D> Allah then gave them a dispensation, after imposing a prohibition upon them, in His saying (and leave yourtrading) and said: (And when the prayer is ended) when the Imam finishes the Friday prayer, (then disperse in the land) then leave the mosque if you wish (and seek of Allahs bounty) and seek Allahs provision if you wish, and this is the dispensation which came after prohibition. There is also another way of understanding this: when the Imam finishes the Friday prayer, disperse in the mosque and seek that which is better foryou, i.e. the hidden knowledge, Oneness, non-attachment and reliance on Allah, (and remember Allah) with your tongues and hearts (much) in all circumstances, (that ye may be successful) that you may escape Allahs chastisement and wrath.<D>(O mankind!) O people of Mecca; and it is also said that this refers to the Jews, (Worship your Lord), declareHim as the only One God, (Who hath created you) as different lineages beginning from a drop of sperm, (and those before you) just as He created those who came before you, (so that ye may ward off) so that you may ward off His wrath and torment and obey Him.<D>(Then there came unto him one of the two women) the youngest of the two, whose name was Zipporah (Saffurah), (walking shyly) with her hand on her face. (She said: Lo! my father biddeth thee, that he may reward thee with a payment for that thou didst water (the flock) for us. Then, when he came unto him) when Moses went to Yathron, the nephew of the Prophet Shuayb who had died before (and told him) told Yathron (the (whole) story) of his escape from Pharaoh and the rest of it, (he said) Yathron said to him: (Fear not! thou hast escaped from the wrong-doing folk) the people of Egypt.
After following all the requisites for Istikhara and subsequently feeling very negative about an issue, is it possible that a person can still go ahead with the task according to Mashura, or should he completely abstain from the task with or without Mashura? Does Allah (swt) stop a person from doing a task that may be detrimental to a person if he has done Istekhara, or does the person still have to make his own decision of what to do. ? --T--? --T--	The negative feeling due to and after Istikhara is an indication to abstain from the issue. Furthermore, Rasulullah Sallahllahu Alaihi-Wasallam advised, if you are uncertain about an issue, abandon it	It was narrated that Irak bin Malik said:"I heard Nawfal bin Muawiyah say: There is a prayer which if a person misses it, it is as of he has been robbed of his family and his wealth." Ibn Umar said: "The Messenger of Allah () said: It is Asr prayer."<D>It was narrated that Abu Hurairah said:"The Messenger of Allah (saas) said: There is no supplication that a person can say that is better than: Allahumma inni asaluka al-muafah fid-dunya wal-akhirah (O Allah, I ask You for Al-Muafah in this world and in the Hereafter)."<D>It was narrated from Abbas bin Abdul-Muttalib that:He heard the Messenger of Allah () say: "When a person prostrates, seven parts of his body prostrate with him: his forehead, his two hands, his two knees and his two feet."<D>(O ye who believe! Render not vain your almsgiving) the reward of your almsgiving (by reproach) to Allah, i.e. by being conceited (and injury) to the person receiving alms, (like him who spendeth his wealth only to be seen of men) out of ostentation (and believeth not in Allah and the Last Day) does not believe in resurrection after death. (His likeness) the likeness of the person who reminds others about what he has given them and the alms given by one who associates partners with Allah (is as the likeness of rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare) without any dust on it. (They have no control of aught) to obtain a reward for anything in the Hereafter (of that which they have gained) that which they have spent in the life of this world. Allah says here: the reward of the person who boasts about what he has spent on alms and of the person who hurts those he gives alms to, is like dust on a rockwhen rain pours down on it and no dust remains. (Allah guideth not) rewards not (the disbelieving folk) andalso those who show off their spending while still associating partners with Allah, just as He does not reward the alms of those who remind others about what they have spent on them.<D>(And he knowth) and the dead person knows at that point (that it is the parting) the time of departing from the life of the world;<D>(And thou didst that thy deed which thou didst) and you killed the person that you killed, (and thou wast one of the ingrates) and you are now ungrateful for my kindness,
(2) Later when I checked the time for sunrise, I realized that I prayed exactly at the time of sunrise. Do I have to perform Qada? ? --T--? --T--	1. We are unaware of any such explicit Hadith.2. The time of expiry of Fajr Salaat is when any part of the sun becomes exposed from the horizon. Hence, if this happens after you have completed your Salaat, there would not be a need for Qadhaa, but if it takes place while you are still in Salaat, then the Salaat will be invalid for which you have to make Qadhaa. (Fataawa Mahmoodiyah vol.10 pg.260, vol.16 pg	Narrated Abdullah ibn Umar:The words of adhan were pronounced from the time of the Messenger of Allah () twice in pairs (i.e. four times) each, and the words of iqamah were pronounced once in pairs (twice each), except that the phrase "The time for prayer has come" would be pronounced twice. When we heard iqamah, we would perform ablution, and go out for prayer. Shubah said: I did not hear AbuJafar narrating any other tradition except this one.<D>It was narrated that Abu Al-Muthanna, the Muadhdhin of the Jami Masjid, said:"I asked Ibn Umar about the Adhan and he said: At the time of the Messenger of Allah (), the phrases of the Adhan were recited twice and the phrases of Iqamah once, except that you should say (the phrase) Qad qamat is-salah (prayer is about to begin)twice. When we heard prayer is about to begin we would perform Wudu and go out to pray."<D>It wasnarrated that ‘Ali said:“The Prophet () used to performtwoRak’ah at the time of the Iqamah.”<D>(And stay in your houses) and do not go out and display gravity. (Bedizen not yourselves with the bedizenment of the Time of Ignorance) and do not adorn yourselves with the adornment of the disbelievers in their thin, colourful clothes. (Be regular in prayer) perform the five daily prayers, (and pay the poor-due) from your wealth, (and obey Allah and His messenger) in that which is customary. (Allahs wish) in this (is but to remove uncleanness) sin (far from you, O Folk of the Household) of the Prophet, (and cleanse you) from sins (with a thorough cleansing.<D>(Surely We will ease his way unto the state of ease) We shall make easy for him acts of obedience and give him success, time and again, to perform acts of obedience; and it is also said this means: We shall give him success, time and again, to give alms for the sake of Allah; this refers to Abu Bakr al-Siddiq.<D>(Who establish worship) perform the five daily prayers in full, with their ritual ablution, bowing, prostrations as well as that which is due in their respective time (and spend) they give in charity for the sake of obedience to Allah and also give the poor-due (of that We have bestowed on them) of that which We have given them of wealth.
As Salaam Aalekum Once when someone was telling me something, I thought in my mind that what he was saying was wrong. When he asked me what I was thinking, I said nothing in a tone which indicated that what I was thinking was something not good (without intention) Does my action constitute kufr.? --T--? --T--	Dear Brother, Your thinking does not constitute kufr	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>Ibn al-Dailami said :I went to Ubayy b. Ka’b and said him : I am confused about Divine decree, so tell me something by means of which Allah may remove the confusion from my mind. He replied : were Allah to punish everyone in the heavens and in the earth. He would do so without being unjust to them, and were he to show mercy to them his mercy would be much better than their actions merited. Were you to spend in support of Allah’s cause an amount of gold equivalent to Uhud, Allah would not accept it from you till you believed in divine decree and knew that what has come to you could not miss you and that what has missed you could not come to you. Were you to die believing anything else you would enter Hell. He said : I then went to ‘Abd Allah b. MAs’ud and he said something to the same effect. I next went to Hudhaifah b. al-Yaman and he said something to the same effect. I next went to Zaid b. Thabit who told me something from the Prophet (May peace be upon him) to the same effect.<D>Narrated Abdullah ibn Qurt:The Prophet () said: The greatest day in Allahs sight is the day of sacrifice and next the day of resting which Isa said on the authority of Thawr is the second day. Five or six sacrificial camels were brought to the Messenger of Allah () and they began to draw near to see which he would sacrifice first. When they fell down dead, he said something in a low voice, which I could not catch. So I asked: What did he say? He was told that he had said: Anyone who wants can cut off a piece.<D>(But if thou turn away from them) if you turn away from your kinsmen and the needy because of diffidence and mercy, (seeking mercy from thy Lord) waiting for the mercy of your Lord, (for which thou hope) to come to you; it is also said that this means: if you are waiting for some wealth to come to you, (then speak unto them a reasonable word) promise them kindly that you will give them something in the future.<D>(They cried) their king Nimrod said to them: (Burn him) in the Fire (and stand by your gods) and avenge your deities, (if ye will be doing) something to him; and they threw him in the Fire.<D>(Say) O Muhammad, to Khuzaah who worshipped the jinn, thinking they were angels: (Cry unto those (saints and angels) whom ye assume (to be gods)) you worship (beside Him) apart from Allah in times of hardship, (yet they have no power to rid you of misfortune) they cannot remove hardship from you (nor to change) nor transfer this hardship to someone else.
This question is too general and broad so may I kindly ask for a www address that lists all food which is haram and the reasons for it being haram. Thank you. Allah Hafiz. ? --T--? --T--	If you are in South Africa you may contact SANHA(South African NationalHealth Authority) throughwww.jamiat.org	It was narrated that Anas bin Malik said:"Umm Sulaim came to the Prophet () and said: O Messenger of Allah (), teach me some words that I may supplicate with during my prayer. He said: Glorify Allah (by saying SubhanAllah) ten times, and praise Him (by saying Alhamdulilah) ten times, and magnify Him (by saying Allahu Akbar) ten times, then ask Him for what you need; He will say: Yes, yes.<D>Aisha reported:When the Messenger of Allah (may peace be upon him) came to my house, he said: Ask Abu Bakr to lead people in prayer. Aisha narrated: I said, Messenger of Allah, Abu Bakr is a man of tenderly feelings; as he recites the Quran, he cannot help shedding tears: so better command anyone else to lead the prayer. By Allah, there is nothing disturbing in it for me but the idea that the people may not takeevil omen with regard to one who is the first to occupy the place of the Messenger of Allah (may peace be upon him). I tried to dissuade him (the Holy Prophet) twice or thrice (from appointing my father as an Imam in prayer), but he ordered Abu Bakr to lead the people in prayer and said: You women are like those (who had) surrounded Yusuf.<D>Amra reported that a Jewess came to Aisha to ask (about something) and said:May Allah protect you from the torment of the grave! Aisha said: Messenger of Allah, would people be tormented in the graves? The Messenger of Allah (may peace be upon him) said: (May there be) protection of Allah! The Messenger of Allah (may peace be upon him) mounted one morning on the ride, and the sun eclipsed. Aisha said: I came in the company of the women in the mosque from behind the rooms. The Messenger of Allah (way peace he upon him) dismounted from his ride and came to the place of worship where he used to pray. He stood up (to pray) and the people stood behind him. Aisha said: He stood for a long time. He then bowed and it was a long ruku. He then raised his head and he stood for a long time, less than the first standing. He then bowed and his ruku was long, but it was less than that (the first) ruku. He then raised (his head) and the sun had become bright. He (the Holy Prophet) then said: I saw you under trial in the grave like the turmoil of Dajjal. Amra said: I heard Aisha say: I listened after this to the Messenger of Allah (may peace be upon him) seeking refuge from the torment of Fire and the torment of the grave.<D> (They question thee about strong drink and games of chance). This was revealed about Umar Ibn al-Khattab who prayed: O Allah! Show us Your judgement regarding alcoholic drinks! So Allah said to Muhammad (pbuh): (Say) O Muhammad! (in both is great sin) this is after they were declared unlawful, (and (some) utility for men) by means of their trading, i.e. before they were unlawful; (but the sin of them) after their being declared unlawful (is greater than their usefulness) before they were made unlawful; andthen both were prohibited. (And they ask thee what they ought to spend). This was revealed about Amr Ibnal-Jamuh who asked the Prophet (pbuh): What should we spend from our wealth. Allah told His Prophet: they ask you about what they should spend from their wealth. (Say: That which is superfluous) that which is in surplus to your sustenance requirements and of food for your dependents. But this was abrogated by those verses on the poor-due. (Thus Allah maketh plain to you (the) revelations) the commands and prohibitions and the insignificance of this world, (that ye may reflect) that it is evanescent.<D>((Some) will say) the Christians of Najran, al-Sayyid and his followers who were Nestorians, will say: (They were three) they were three young men in the Cave, (their dog) Qatmir (the fourth, and (some) say) al-Aqib and his followers who were Jacobite Christians will say: (Five) they were five young men, (their dogthe sixth, guessing at random) without having definite knowledge; (and (some) say) the followers of al- Malik who were Melkites: (Seven) they were seven young men, (and their dog the eighth. Say) to them, O Muhammad: (My Lord is best aware of their number. None knoweth them save a few) among the believers. Ibn Abbas, may Allah be pleased with him and with his father, said: "I am among those few: they were eight young men, and the dog". (So contend not concerning them) so do not argue with them concerning the number of the sleepers of the Cave (except with an outward contending) unless you recite the Quran to them outwardly, (and ask not any of them to pronounce concerning them) do not ask any one of themabout their number; enough is what Allah has clarified to you. <D>(Warfare is ordained for you) in times of a general call to arms with the Prophet (pbuh) (though it is hateful unto you) hard on you; (but it may happen that ye hate a thing) fighting in the way of Allah (which is good for you) in that you obtain martyrdom and spoils, (and it may happen that ye love a thing) abstaining from fighting in the way of Allah (which is bad for you) in that you will not obtain martyrdom or spoils. (And Allah knoweth) that fighting in His way is better for you, (ye know not) that abstention from fighting in His way is bad for you. This was revealed about Sad Ibn Abi Waqqas, al-Miqdad Ibn al-Aswad and their associates. It was then revealed regarding Abdullah Ibn Jahsh and his companions who killed Amr Ibn al-Hadrami and their asking about warfare during the sacred month-in reference here to Rajab: i.e. the last afternoon of Jumada II, before seeing the moon of Rajab-for the unbelievers had censored them from doing so.
Hazrat Sarfarz Khan Safdar r.a said that It is principle of Sarf that after Sigha Jama Muzakar Ghaib ( First person , plural , masculine ) Alif is written in Quran But there are 6 Sighajaat ofSigha Jama Muzakar Ghaib in Quran , after which Alif is not written like In these sighajaat , Alif is not written due to Sarfs principle. (But Hazrat didnt answer this question ) And Hazrat said that only Sarfs refrence will be acceptable, dont give Tajweed or Rasm ul Khat reference to solve this question. So what is answer to this question ? Please answer this. Jazakallaho Khaira ? --T--? --T--	In principle, the simple reason for bringing an alif after such words is: The alif itself is superfluous but it has to be brought for the above reasons. This Alif is called Aliful Wiqayah or Aliful Fasila However these rules and principles of Sarf do not apply to the Quran. One should remember that just as the words of the Quran were revealed by Allah, so is the orthography of the Quran. To oppose this orthography is violating the consensus of the Ummat. Therefore although the Qaida of Sarf is as stated above but because the rules of Sarf were laid down after the revelation of the Quran, therefore the orthography of the Quran itself is not governed by the rules and principles of Sarf. Rather the experts of Sarf use the classical Arabic prose and poetry to compile the rules of Nahw and Sarf and the Quran is the highest form of prose	Fatimah, daughter of Qais, said:I heard the crier of the Messenger of Allah () calling : Assemble for the prayer. I Then came out and prayed along with the Messenger of Allah (): When the Messenger of Allah () finished his prayer, he sat on the pulpit laughing, and he said : Everyone should remain where he had said his prayer. He then asked : Do you know why I have assembled you because Tamim al-Dari, a Christian, who came and accepted Islam, told me something which agrees with what I was telling you about Lakhm and judhism and that they were storm-tossed for a month. They drew near to an island when the sun was setting. They sat in a boat nearest to them and entered the island where they were met by a very hairy beast. They said: Woe to you! What can you be ? It repled : I am the Jassasah. Go to this man in the monastery, for he is anxious to get news of you. He said : When it named a man to us we were afraid of it least it should be a she-devil. So we went off quickly and entered the monastery, where we found a man with the hugest and strongest frame we had ever seen with his hand joined to his neck. He then narrated the rest of the tradition. He asked them about the palm-trees of Baisan and the spring of Zughar and about the unlettered prophet. He said : I am the messiah (the Antichrist) and will be soon Syrian sea or the Yemen sea : no , on the contrary , it is towards the east that he is . He said it teice and ponted his hand to the east. She said : I memorized this (tradition) from the Messenger of Allah () , And she narrated the tradition.<D>Narrated Asma daughter of Umays:The Messenger of Allah () said to me: May I not teach you phrases which you utter in distress? (These are:) "Allah , Allah is my Lord, I do not associate anything as partner with Him."Abu Dawud said: The narrator Hilal is a client of Umar b. Abd al-Aziz. The name of Jafar, a narrator, is Abd Allah b. Jafar.<D>Narrated Shu`ba:Muawiya bin Qurra reported that `Abdullah bin Al-Maghaffal Al-Muzani said, "I saw Allahs Apostle on the day of the Conquest of Mecca, riding his she-camel and reciting Surat-al-Fath (48) or part of Surat-al-Fath. He recited it in a vibrating and pleasant voice. Then Muawiya recited as `Abdullah bin Mughaffal had done and said, "Were I not afraid that the people would crowd around me, I would surely recite in a vibrating pleasant voice as Ibn Mughaffal did, imitating the Prophet." I asked Muawiya, "How did he recite in that tone?" He said thrice, "A, A , A."<D>(And when Abraham and Ishmael were raising the foundation of the House) built the foundation of the House and Ishmael was helping him and when they finished, they prayed: (Our Lord!) O our Lord! (Accept from us) the building of Your house. (Lo! Thou, only Thou, art the Hearer) of our prayer, (the Knower) ofthe answer to this prayer; it is also said that this means: the Knower of our intention in building Your house. <D>When they did not answer what Abraham asked them, He said: (Those who believe and obscure not their belief by wrong-doing) have not mixed their belief with idolatry, and are not hypocrites, (theirs is safety) from their Lord; (and they are rightly guided) to that which is right; it is also said that this means: those they are who have safety from punishment and are guided to the proof [of faith].<D>(He said) Abraham said to them: (Do they hear you when ye cry) do these deities answer you when you call upon them?
1. Are we allowed to greet people of the book (Christians, Jews) when they have their festivals? 2. If we are allowed, how do we do that ? 3. Are we allowed to accept presents from them, in their festivals ? Jazakum Allahu khayaran ? --T--? --T--	You can look for the answer on www.jamiat.org.za. While it is permissible to accept gifts from non-Muslims, extreme precaution should be taken. For example, during their religious festivals, edibles are generally prayed on; to consume such food is Haraam. Therefore, as a matter of precaution all edibles given by non-Muslims during their festivals should not be consumed. It is also not permissible to participate in their functions and festivals. (Fataawa Abdul Hai pg. 482)And Allah Taala Knows BestMufti E	The client of Ibn Abbas said that he asked him:How would the Messenger of Allah () pray during the night ? He replied: I spent a night with him when he was with Maimunah. He slept and awoke when half the night or one-third of it had passed. He stood up and went to a leather bad containing water. He performed ablution and I also performed ablution with him. He then stood up and I also stood at his left side. He made me stand at his right side. He then put his hand upon my head, as he was touching my ear and awakening me. He then prayed two light rakahs and recited Surah al-Fatihah in each of them, and uttered the salutation. He then prayed eleven rakahs observing the witr and slept. Then Bilal came to him and said: Prayer, Messenger of Allah. He got up and prayed two rakahs, and then led the people in the prayer.<D>Narrated Jarir bin Abdullah:I gave the pledge of allegiance to Allahs Apostle for the following:1. offer prayers perfectly 2. pay the Zakat (obligatory charity)3. and be sincere and true to every Muslim.<D>‘Abd Allaah bin Abi Aufa said the Apostle of Allaah() performed ‘Umrah and went round the House(the Ka’bah) and prayed behind the station (Maqam Ibrahim) two rak’ahs and he was accompanied by so many people that he was hidden by them. ‘Abd Allaah bin Abi Aufa was asked Did the Apostle of Allaah() enter the Ka’bah ? He replied “No”.<D>(And (bethink you of) the day when We raise up of every nation) We take from every people (a witness) a prophet who testifies that he conveyed the message to them, (then there is no leave for disbelievers) to speak, (nor are they allowed to make amends) nor are they allowed to return to this worldly life.<D>(It is not allowed thee to take (other) women) to marry other women (henceforth) after explaining these criteria; it is also said this means: after your nine wives: Aishah the daughter of Abu Bakr, Hafsah the daughter of Umar, Zaynab Bint Jahsh al-Asdiyyah, Umm Salamah Bint Abi Umayyah al-Makhzumi, Umm Habibah Bint Abi Sufyan Ibn Harb, Safiyyah Bint Huyayy Ibn Akhtab, Maymunah Bint al-Harth al-Hilaliyyah, Sawdah Bint Zamah Ibn al-Aswad and Juwayriyyah Bint al-Harith al-Mustaliqiyyah, (nor that thou shouldst change them for other wives) among those I explained amongst the daughters of your uncles and aunts (even though their beauty pleased thee) you are not allowed to marry them, (save those whom thy right hand possesseth) Maria the Copt. (And Allah is Watcher over all things) and Allah is Guardian over all things.<D>(And say) i.e. Abdullah al-Zibari: (Are our gods better) O Muhammad, (or is he) i.e. Jesus the son of Mary? For if he is allowed in the Fire with the Christians, we are also allowed therein with our deities. (They raise not the objection) they do not mention Jesus the son of Mary (save for argument) save for wrangling and dispute. (Nay! but they are a contentious folk) they argue in defence of falsehood.
1) agar wazu karte waqt, jabke adhe se zyada wazu karlya tha riya kharij ho gae to kya hamara wazu tut jae gya? Or dubara karna parega ya phir pehle vale wazu ko mukammal karlein?? 2) issi tarha ghusul karte waqt jabke adhe se zyada ghusul ho chuka tha or is doran peshab ho gya to kya humme dubara wazu karna parega???? --T--? --T--	Pehli surat mein do baarah wudhu lotana pareiga. [1] Ghusal wali surat mein aghar baqiya ghusl me wudhu ke aaza par paani daala gaya, toh wo wudhu ke liye kaafi hein.Muhammad I	Qais b. Ubada reported:I was in the company of some persons, amongst whom some were the Companions of Allahs Apostle (may peace be upon him) in Medina, that there came a person whose face depicted the fear (of Allah). Some people said: He is a person from amongst the people of Paradise; he is a person from amongst the people of Paradise. He observed two short rakahs of prayer and then went out. I followed him and he got into his house and I also got in and we began to converse with each other. And when he became familiar (with me) I said to Him: When you entered (the mosque) before (your entrance in the house) a person said so and so (that you are amongst the people of Paradise), whereupon he said: It is not meet for anyone to say anything which he does not know. I shall (now) tell you why they (say) this. I saw a dream during the lifetime of Allahs Messenger (may peace be upon him) and narrated it to him. I seemed to be in a garden [he described its vastness, its rich fructification and its verdure]; in the midst of it, there stood an iron pillar, with its base in the earth and its summit in the sky: and upon its summit there was a handhold. It was said to me: Climb up this (pillar). I said to him (visitant in the dream): I am unable to do it. Thereupon a helper came to me, and he (supported) me (by catching hold of my) garment from behind and thus helped me with his hand and so I climbed up till I was at the summit of the pillar, and grasped the handhold. It was said to me: Ho d it tightly. It was at this that I woke up when (the handhold) was in fthe grip) of my hand. I narrated it (the dream) to Allahs Apostle (may peace be upon him), whereupon he said: That garden implies al-Islam and that pillar implies the pillar of Islam. And that handhold is the firmest faith (as refered to in the Quran). And you will remain attached to Islam until you shall die. And that man was Abdullah b. Salim.<D>Narrated Abu Huraira:The Prophet said, "The saying Sub Han Allah is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of the Imam by saying "Sub Han Allah". And women, by clapping their hands).<D>Narrated Sahl bin Sa`d:The news about the differences amongst the people of Bani `Amr bin `Auf at Quba reached Allahs Apostle and so he went to them along with some of his companions to affect a reconciliation. Allahs Apostle was delayed there and the time for the prayer became due. Bilal came to Abu Bakr! and said, "O Abu Bakr! Allahs Apostle is detained (there) and the time for the prayer is due. Will you lead the people in prayer?" Abu Bakr replied, "Yes, if you wish." So Bilal pronounced the Iqama and Abu Bakr went forward and the people said Takbir. In the meantime, Allahs Apostle came piercing through the rows till he stood in the (first) row and the people started clapping. Abu Bakr, would never look hither and thither during the prayer but when the people clapped much he looked back and saw Allahs Apostle. The Prophet beckoned him to carry on. Abu Bakr raised both his hands, praised Allah and retreated till he stood in the row and Allahs Apostle went forward and led the people in the prayer. When he had finished the prayer, he addressed the people and said, "O people! Why did you start clapping when something happened to you in the prayer? Clapping is for women. Whenever one is confronted with something unusual in the prayer one should say, Sub Han Allah." Then the Prophet looked towards Abu Bakr and asked, "What prevented you from leading the prayer when I beckoned you to carry on?" Abu Bakr replied, "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allahs Apostle.<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of (Kaf. Ha. Ya. Ain. Sad): (Kaf. Ha. Ya. Ayn. Sad.) this is an expression of praise with which Allah praised Himself. He says: Kaf means He is Sufficient (Kafi), Ha means He is the guiding One (Hadi), Ayn means He is Possessor of knowledge (Alim), and Sad means He is Possessor of Truth (Sadiq); it is also said that Kaf means He is Sufficient unto His servants, Ha means He guides His servants, Ya means His hand is above His creation, and Ayn means He knows the affairs of His servants, and Sad means He is true in His promise. It is also said that Kaf is from the Generous (Karim), Ha is from the One who guides (Hadi), Ya is from Clement (Halim), Ayn from the One who possesses knowledge (Alim), and Sad from the Truthful (Sadiq), or from the Veracious (Sudduq). It is also said that (Kaf. Ha. Ya. Ain. Sad) is an oath by means of which Allahswore. <D>(How his Lord called him in the holy vale of Tuwa) the name of the valley; it was called so because it was traversed by so many prophets; it is also said: tread (Ta), O Moses, with your feet on this valley because of its goodness and grace.<D>And from his narration on the authority of Ibn Abbas that he said upon the interpretation of the saying of the Creator, glorified is His mention, (Ya Sin.): (Ya Sin.) He says: Ya Sin, O human being, in the Syriac language.
This ramadaan I want to sit in a Itikaaf. I have taken last 3 weeks off. But still in the last week I have to come to office for half a day, thats what my employer has said because its closing of the month for the company. What I want to know is that can I still sit in itikaaf and do 9 and a half day and make up after ramadaan for a day? Is this allowed or should I not do it at all? Can I sit in itikaaf even if my parents wouldnt allow me to? I read in Kitaabus sawm about itikaaf, that it is makrooh for person in itikaaf to maintain total silence. I dont understand this. If I am to be alone in my room with whom should I talk? I thought we shouldnt talk idly during itikaaf. Or does it mean that if someone asks me something I can reply and that I can also ask someone to give me for e.g. food? ? --T--? --T--	1. The Sunnah I?tikaaf covers the entire period of the last ten days of Ramadhaan. We suggest you sit for Nafl I?tikaaf instead. Nafl I?tikaaf can even be for a little while.2. If your parents prevent you from I?tikaaf and the I?tikaaf is not compulsory upon you, you should comply with their wishes.3. Silence is Makrooh if the silence is maintained as a form of Ibaadat as was prevalent in the past nations.And Allah Ta?ala Knows BestMufti Muhammad Kadwa FATWA DEPT	Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>Amir b. Sharahil Shabi Shab Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women:Narrate to me a hadith which you had heard directly from Allahs Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allahs Messenger (may peace be upon him). When I became a widow, Abd al-Rahman b. Auf, one amongst the group of the Companions of Allahs Messenger (may peace be upon him), sent me the proposal of marriage. Allahs Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allahs Messenger (may peace be upon him) had said (about Usama): He who loves me should also love Usama. When Allahs Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah b. Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allahs Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allahs Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allahs Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Allahs Messenger (may peace be upon him).<D>Amir b. Sharahil Shabi Shab Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women:Narrate to me a hadith which you had heard directly from Allahs Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allahs Messenger (may peace be upon him). When I became a widow, Abd al-Rahman b. Auf, one amongst the group of the Companions of Allahs Messenger (may peace be upon him), sent me the proposal of marriage. Allahs Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allahs Messenger (may peace be upon him) had said (about Usama): He who loves me should also love Usama. When Allahs Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah b. Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allahs Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allahs Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allahs Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Allahs Messenger (may peace be upon him).<D>(If Allah bring thee back) from the Battle of Tabuk (unto a party of them) a party of the hypocrites in Medina (and they ask of thee leave to go out (to fight)) in another battle, (then say unto them) OMuhammad: (Ye shall never more go out with me) after the Battle of Tabuk (nor fight with me against a foe. Ye were content with sitting still the first time) upon leaving for the Battle of Tabuk. (So sit still) not participating in jihad, (with the useless) with the women and children.<D> (And if thou wert to ask them) i.e. the people of Mecca: (Who causeth water) the rain (to come down fromthe sky, and therewith reviveth the earth after its death) after its drought and dryness? (they) the disbelievers of Mecca (verily would say: Allah) causes it to come down. (Say: Praise be to Allah) thanks to Allah for it! (But most of them) all of them (have no sense) do not know and do not believe in it.<D>(And verily We know the eager among you) i.e. those who have died of your fathers and mothers; it is also said that this means: those who come forward to the first line (and verily We know the laggards) those who are still alive among their sons and daughter; it is also said that this means: those who withdraw to the last line.
In regards to the greeting with salaam i do know that the full salaam is assalaamu alaikum wa rahmatullahi wa baraatuh. but recently i have had brothers greet me with the following 2: As-salamu-alaikum warahmatullahi wabarakatuh wamaghfiratuh. As-salamu-alaikum warahmatullahi wabarakatuh wamaghfiratuh watayyib salawatih. how would you go about explaining to the individual proper form of doing salaam with hadith?? --T--? --T--	As-salmu alaykum Wa-rahmatullhi Wa-baraktuh. The Sunnah way of making Salam and replying to the Salam is understood from the following Hadith,:.:.::. A man came to Nabi Sallallahu Alaihi Wasallam and said, As-salamu-alaikum, then he replied to it and sat down. Nabi Sallallahu Alaihi Wasallam said, ten rewards. Another man came to Nabi Sallallahu Alaihi Wasallam and said, As-salamu-alaikum Warahmatullahi Wabarakatuh, then he replied to it. Nabi Sallallahu Alaihi Wasallam said, thirty rewards. (Tirmithi and Abu Dawud) It is understood from the above Hadith that the response to the Salam with more words is till Wabarakatuh.[1][2] One may add Wamaghfiratuh to the Salam.[3] [4] The addition of Watayyib Salawatih is not established through Sunnah	Abdullah narrated:"The Prophet would say the Salam from his right and from his left (saying): (As-Salamu alaikum wa rahmatullah, as-Salamu alaikum wa rahmatullah) Peace be upon you, and Allahs mercy. Peace be upon you, and Allahs mercy."<D>Narrated Abu Hurairah:"A man enter the Masjid and performed Salat while the Messenger of Allah () was sitting at the back of the Masjid. Then he came to greet him, so the Prophet () said: "Wa Alaikum (and upon you); go back and pray for indeed you have not prayed." And he mentioned the Hadith in its entirety.<D>Narrated Salim bin Ubaid:that he was with some people on a journey, and a man among the people sneezed and he said: "As-Salamu Alaikum (peace be upon you)." So he (Salim) said: "Alaika Wa Ala Ummik (upon you and upon your mother)." It seemed as if that bothered the man, so he said: "Indeed I have not said except what the Prophet () said; a man sneezed in the presence of the Prophet () and said: As-Salamu Alaikum (peace be upon you) so the Prophet () said: Alaika Wa Ala Ummik (upon you and upon your mother). When one of you sneezes let him say: "Al-Hamdulillahi Rabbil-Alamin (All praise is due to the Lord of all that exists)" and let the one responding to him say: Yarhamukallah (May Allah have mercy upon you)" and let him reply: Yaghfirullah Li Walakum (May Allah forgive me and you both)."<D>(Hast thou not observed) O Muhammad (those who were forbidden conspiracy) other than true believers (and afterward returned to that which they had been forbidden) of conspiracy, leaving aside true believers, (and (now) conspire together) among themselves (for crime) for lies (and wrong-doing) transgression (and disobedience towards the messenger) by opposing the Messenger after he forbade them from doing so? What happened is that the hypocrites used to hold secret conferences with the Jews regarding the military expeditions of the believers, in order to aggrieve the believers. (And when they) i.e. the Jews (come unto thee they greet thee with a greeting wherewith Allah greeteth thee not) for they used to say al-sam, i.e. death, be with you [that is instead of saying al-salam, i.e. peace, be with you] and the Prophet (pbuh) used to answer: and al-sam be with you, (and say within themselves) to one another: (Why should Allah punish us for what we say) to His Prophet? If he were truly a Prophet, as he claims, his prayer would have been answered when he answers: and al-sam be with you. Allah answered them, saying: (Hell will suffice them) i.e. the Jews as a destination in the Hereafter; (they will feel the heat thereof. A hapless journeys end) is hell wherein they will end! <D>(That night is) Peace) He says: they greet the greeting of peace those who fast and those who pray, on that day, from among the nation of the Prophet Muhammad (pbuh) (until the rising of the dawn) He says: its merit and grace lasts until the rise of dawn.And of the surah in which the Clear Proof is mentioned, which is all Meccan and consists of 9 verses, 35 words and 149 letters:Surah 98: The Clear Proof (al-Bayyinah)And of the surah in which the Clear Proof is mentioned, which is all Meccan and consists of 9 verses, 35 words and149 letters: <D>(Their prayer) their words (therein) in Paradise when they desire anything (will be: Glory be to Thee, O Allah!) following which servants will bring them whatever they desire (and their greeting therein will be: Peace) they greet one another by saying: Peace. (And the conclusion of their prayer) their words after eating and drinking (will be: Praise be to Allah, Lord of the Worlds!)
what is the sunnah way, if someone completes his/her quran for the first time? regarding celebrations and giving gifts to Teacher. Please help.? --T--? --T--	Undoubtedly Quraan is an ever-living miracle of Nabi . It is the book of Almighty Allah Taala. Numerous virtues have been mentioned regarding those who learn and teach the Quraan. In Sahih Bukhari, the following Hadith is mentioned:Translation: The best among you is the one who learns the Quraan and teaches it. [Bukhari: 6/192] The above virtue applies to both the teacher and student. At the completion of the Quraan whether it be a Hifz Khatam or Nazra (verbal recitation), giving gifts or inviting guests; teachers, relatives, friends, poor people for a meal is in fact an appreciation of the great bounty of Allah Taala and thus permitted if it is not regarded as compulsory or it does not become a custom and means of show. It is highly possible that this may be a form of encouragement to others to learn the Quraan and thus the gathering may become a means of Tabligh (propagation). It has been reported that Umar (Radhiyallahu Anhu) slaughtered a camel upon the memorization of Surah Al-Baqarah. The gifts given to ones teacher is a means of showing reverence to the one one has sought Ilm (knowledge) from. It should however be borne in mind that sincerity should be the key, without the pleasure of Allah, everything is futile. Only Allah is aware of ones intentions. Alternately, one may feed the poor or students and teachers of the Madrasa or assist the Madrasa on such an occasion	Ibn Abbas said:“When the Quran was being revealed to the Messenger of Allah, he would move his tongue in attempt to memorize it. So Allah, Blessed is He and Most High, revealed: Move not your tongue concerning it to make haste therewith.” He said: “So he would move his two lips.” And Sufyan (a sub-narrator) would move his two lips.<D>Narrated Aishah (May Allah be pleased with her):There was an eclipse of the sun during the lifetime of the Messenger of Allah ()came tot he mosque; he stood up and uttered the takbir (Allah is great); the people stood in rows behind him; the Messenger of Allah () recited from the Quran for a long time; then he uttered the takbir (Allah is most great) and performed bowing for a long time, then he raised his head and said: Allah listens to him who praises Him; our Lord, and to Thee be praise; then he stood up and recited from the Quran for a long time, but it was less than the first (recitation); he then bowed for a long time, but it was less than the first bowing; he then said, Allah listens to him who praises Him; our Lord, and to Thee be praise. he then did so in the second rakah. he thus completed four bowings and four prostrations. The sun had become bright before he departed.<D>It was narrated from Mujahid and others, from a man from the people of Al-Iraq who was called Shaqiq bin Salmah Abu Wail, that:there was a man from Banu Taghlib, who was called As-Subai bin Mabad, who had been a Christian, then became of Muslim.The first time he went for Hajj, he recited the Talbiyah Hajj and "Umrah together, and he continued to recite the Talbiyah for them together, He passed by Salman bin Rabiah and Zaid bin suhan, and one to then said; "You are more lost than this camel of yours." As-Subai" said: "This upset me until I met Umar bin Al-Khattab, and I mentioned that to him. He said: Yuou have been guided to the sunnah of your Prophet shaqiq said: "Masruq bin Al-Ajda and I often used to visit As-Subai bin Mabad and talk with him"<D>Allah then explained who is entitled to these alms, saying: (The alms are only for the poor) for the folk of the Platform (and the needy) among the pilgrims, (and those who collect them) i.e. the collectors of alms, (and those whose hearts are to be reconciled) by giving them gifts such as Abu Sufyan and his companions. These were 15 men, (and to free the captives) the captives who want to ransom themselves (and the debtors) those who incurred debts to fulfil works which are for the obedience of Allah, (and for the cause of Allah) and for the fighters for the cause of Allah, (and (for) the wayfarers) guests, the passer-by; (a duty imposed by Allah) an allotment from Allah for these. (Allah is Knower) of these, (Wise) regarding that which He has ordained for these categories of people.<D>And from his narration on the authority of Ibn Abbas that he said concerning the interpretation of Allahs saying (O ye who believe!): (O ye who believe!) referring to Hatib, (Choose not My enemy) in religion (and your enemy) who fight you, i.e. the people of Mecca (for friends) seeking their assistance and help. (Do ye give them friendship) you send them a letter to assist and help them (when they disbelieve in that truth which hath come unto you) i.e. to Hatib, (driving out the messenger) Muhammad (pbuh) from Mecca (and you) i.e. Hatib (because ye believe) because of your faith (in Allah, your Lord? If ye have come forth) if you have, O Hatib, come forth from Mecca to Medina (to strive in My way) for the sake of My obedience (and seeking My good pleasure, (show them not friendship). Do ye show friendship unto them in secret) do not send letters to them in secret to assist and help them, (when I am best Aware of what ye hide) i.e. of what you hide, O Hatib, regarding the letter; and it is also said that this means: regarding your faith (and what ye proclaim) O Hatib, of excuse; and it is also said: of profession of Allahs divine Oneness? (And whosoever doeth it among you) whoever of you, O believers, does as Hatib did, (he verily hath strayed from the right way) he has indeed strayed from the path of guidance.<D>Allah then encouraged them to repent and be good and follow the example of Asiyah Bint Muzahim and Mary daughter of Amran, saying: (And Allah citeth an example) Allah explained the trait to be followed (for those who believe) giving the example of two Muslim women: (the wife of Pharaoh) Asiyah Bint Muzahim (when she said) regarding Pharaohs torture of her: (My Lord! Build for me a home with Thee in the Garden) so that Pharaohs torture becomes bearable for me, (and deliver me from Pharaoh) from the religion of Pharaoh (and his work) and his torture, (and deliver me from evil doing folk) the disbelievers. Thus the disbelief of her husband did not harm her because of her faith and sincerity;
Could you plz explain what you have said about Iblees, in that fatwa, in greater detail? Are you saying Iblees used to be an angel, just like Jibreel (AS), is an angel, and then became a jinn? Plz read the following two articles. One article says that Iblees was always a jinn : http://islamonline.net/completesearch/english/FatwaDisplay.asp?hFatwaID=64865 The other article says that Iblees used to be an angel : http://groups.yahoo.com/group/islaminst/message/3095 Which position do you agree with? ? --T--? --T--	Iblees was and is a Jinn. He was given the position of an angel because of his abundant Ibaadat (worship)	Abu Hurairah narrated that :The Messenger of Allah () used to supplicate in prayer when he said: "Sami Allahu liman hamidah, Rabbana wa lakal-hamd (Allah hears those who praise Him; O our Lord, and to You be praise),"then he said while standing, before he prostrated: "O Allah, save Al-Walid bin Al-Walid and Salamah bin Hisham and Ayyshah bin Abi Rabiah and those who are weak and oppressed in Makkah. O Allah, intensify Your punishment in Mudar and give them years (of famine) like the years of Yusuf." Then he would say: "Allah is Most Great" and then he prostrated. The people of Mudar and their environs were opposed to the Messenger of Allah () at the time.<D>‘Abd Allah(b. Mas’ud) said:We used to salute the Messenger of Allah() while he was engaged in prayer and he would respond to our salutation, but when we returned from the Negas, we saluted him and he did not respond to us. He said : Prayer demands one’s whole attention.<D>Sa’id b. al-musayyab said :‘Umar b. al-khattab and ‘Uthman b. ‘Affan used to do that.<D>Allah says to them: (Were not My revelations) the Quran (recited unto you) in the life of the world, (and then ye used to deny them) and you used to disbelieve in the revelations?<D>(If thou couldst see) O Muhammad (when they are set before) constrained before (their Lord! He will say) Allah says to them; it is also said that this means: the angels say to them: (Is not this real?) Is not this torment and resurrection after death real? (They will say: Yea, verily, by our Lord!) It is the Truth as informed by the messengers (He will say: Taste now the retribution for that ye used to disbelieve) in your resurrection after death.<D>(And it will be said unto them) it will be said to the idol worshippers: (Where is (all) that ye used to worship)of idols in the life of the world,
If yes why? I asking because some people here, where I live, have raised this issue? Jazak Allah Khairun. ? --T--? --T--	Marriage to first cousins is permissible. The belief that marriage to first cousins is disliked is incorrect	Abu Hazim is reported on the authority of his father:Some people came to Sahl b. Sad and began to differ about the wood of which the (Prophets pulpit was made. He (Sahl b. Sad) said: By Allah, I know of which wood it is made and who made it, and the day when I saw the Messenger of Allah (may peace be upon him) seated himself on it on the first day. I said to him: O Abu Abbas (kunyah of Sabl b. Sad), narrate to us (all these facts), He said: The Messenger of Allah (may peace be upon him) sent a person to a woman asking her to allow her slave, a carpenter, to work on woods (to prepare a pulpit) so that I should talk to the people (sitting on it). Abu Hazim said: He (Sahl b. Sad) pointed out the name of (that lady) that day. So he (the carpenter) made (a pulpit) with these three steps. Then the Messengerof Allah (may peace be upon him) commanded it to be placed here (where it is lying now). It was fashioned out of the wood of al-Ghaba. And I saw the Messenger of Allah (may peace he upon him) standing upon it and glorifying Allah and the people also glorified Allah after him, while he was on the pulpit. He then raised (his head from prostration) and stepped back (on his heels) till he prostrated himself at the base of pulpit, and then returned (to the former place and this movement of one or two steps continued) till the prayer was complete. He then turned towards the people and said: O people, I have done it so that you should follow me and learn (my mode of) prayer.<D>Sahl bin Sad Al-Saidi said:"Words were exchanged between two clans of the Ansar, to the point that they began to throw rocks at one another. The Prophet [SAW] went to reconcile between them. The time for prayer came, so Bilal called Adhan and waited for the Messenger of Allah [SAW], but he was delayed. He said the Iqamah and Abu Bakr, may Allah be pleased with him, went forward (to lead the prayer). Then the Prophet [SAW] came while Abu Bakr was leading the people in prayer, and when the people saw him they clapped. Abu Bakr would not turn around when he was praying, but when he heard them clapping, he turned around and saw the Messenger of Allah [SAW]. He wanted to step back but (the Prophet [SAW]) gestured to him to stay where he was. Abu Bakr, may Allah be pleased with him, raised his hands, then he moved backward and the Messenger of Allah [SAW] came forward and led (the rest of) the prayer. When the Messenger of Allah [SAW] finished praying, he said: What prevented you from staying where you were? He said: I would not like Allah to see the son of Abu Quhafah standing in front of His Prophet. Then he (the Prophet [SAW]) turned to the people and said: If you noticed something while you were praying, why did you clap? That is for women. Whoever notices something while he is praying, let him say: "Subhan Allah."<D>Amra reported that a Jewess came to Aisha to ask (about something) and said:May Allah protect you from the torment of the grave! Aisha said: Messenger of Allah, would people be tormented in the graves? The Messenger of Allah (may peace be upon him) said: (May there be) protection of Allah! The Messenger of Allah (may peace be upon him) mounted one morning on the ride, and the sun eclipsed. Aisha said: I came in the company of the women in the mosque from behind the rooms. The Messenger of Allah (way peace he upon him) dismounted from his ride and came to the place of worship where he used to pray. He stood up (to pray) and the people stood behind him. Aisha said: He stood for a long time. He then bowed and it was a long ruku. He then raised his head and he stood for a long time, less than the first standing. He then bowed and his ruku was long, but it was less than that (the first) ruku. He then raised (his head) and the sun had become bright. He (the Holy Prophet) then said: I saw you under trial in the grave like the turmoil of Dajjal. Amra said: I heard Aisha say: I listened after this to the Messenger of Allah (may peace be upon him) seeking refuge from the torment of Fire and the torment of the grave.<D>(And verily We have raised in every nation) We have sent to every people (a messenger) just as We have sent you to your people, ((proclaiming): Serve Allah) believe in Allahs divine Oneness (and shun false gods) and leave the worship of idols; it is also said that this means: leave the worship of Satan; and it is also said that this means: leave the worship of soothsayers. (Then some of them) We sent messengers ((there were) whom Allah guided) to His religion, and so they accepted faith from the messengers, (and some of them (there were) upon whom error had just hold) it was decreed that they would not accept faith from the messengers. (Do but travel in the land and sea) reflect upon (the nature of the consequence for the deniers!) the end result of those who denied the messengers.<D>(Lo! we have tried them) We have tried the people of Mecca with death, captivity and defeat on the Day of Badr because they refrained from asking forgiveness and We tried them with hunger and drought for a period of seven years because the Prophet, Allah bless him and give peace, prayed against them on the Day of Badr (as We tried) with hunger and the burning of the gardens (the owners of the garden) the owners of the fields: the Banu Darwan (when they vowed) when they swore by Allah (they would pluck its fruit next morning) at the break of dawn.<D> (Giving its fruit at every season) He says: the sincere believer performs goodness and acts of obedience toAllah at all times (by permission of its Lord?) He says: by command of its Lord; it is also said: the trait of a goodly saying insofar as its benefit and praise are concerned is like a goodly tree-the palm-tree-whose fruits are goodly. And the same goes for the believer. He says: the origin of the tree is firmly grounded in the soil by means of its roots, and so is the believer: he is firm by means of proof and argument. (Its branches reaching into heaven) He says: the branches of the palm-trees are raised towards the sky, and so are the works of the believer raised to heaven. (Giving its fruit at every season) He says: it yields fruits every six months by the will of its Lord, and so is the believer, he performs acts of goodness or obedience at alltimes. (Allah coineth the similitudes) thus Allah explains His divine Oneness by coining similes (for mankindin order that they may reflect) so that people may take heed and desire to profess His divine Oneness.
I am a bit confused about raising the pointing finger at tashahhud. Are we suppose to move it or just raising is alright to? Please mention the hadith on this. Are we suppose to bury our nails and hair? Is it not good enough to throw in the bin? ? --T--? --T--	1. According to the Hanafi Madhab, the index finger should be raised when reciting the Laa in Attahiyyaat and lowering it when reciting Illallaah. The ring should be maintained till the end. 2. It is advisable and a mark of respect to dispose of unwanted hair and nails by burying them	Narrated Abu Huraira:The Prophet offered one of the evening prayers (the sub-narrator Muhammad said, "I think that it was most probably the `Asr prayer") and he finished it after offering two rak`at only. He then stood near a price of wood in front of the Mosque and put his hand over it. Abu Bakr and `Umar were amongst those who were present, but they dared not talk to him about that (because of excessive respect for him), and those who were in a hurry went out. They said, "Has the prayer been reduced?" A man who was called Dhul-Yadain by the Prophet said (to the Prophet), "Has the prayer been reduced or have you forgotten?" He said, "Neither have I forgotten, nor has the prayer been reduced." He said, "Certainly you have forgotten." So the Prophet offered two more rak`at and performed Taslim and then said Takbir and performed a prostration of Sahu like his ordinary prostration or a bit longer and then raised his head and said Takbir and then put his head down and performed a prostration like his ordinary prostration or a bit longer, and then raised his head and said Takbir.<D>Narrated Anas:Once during the lifetime of Allahs Apostle, the people of Medina suffered from drought. So while the Prophet was delivering a sermon on a Friday a man got up saying, "O Allahs Apostle! The horses and sheep have perished. Will you invoke Allah to bless us with rain?" The Prophet lifted both his hands and invoked. The sky at that time was as clear as glass. Suddenly a wind blew, raising clouds that gathered together, and it started raining heavily. We came out (of the Mosque) wading through the flowing water till we reached our homes. It went on raining till the next Friday, when the same man or some other man stood up and said, "O Allahs Apostle! The houses have collapsed; please invoke Allah to withhold the rain." On that the Prophet smiled and said, "O Allah, (let it rain) around us and not on us." I then looked at the clouds to see them separating forming a sort of a crown round Medina.<D>Narrated Wail ibn Hujr:I saw the Messenger of Allah () raising his thumbs in prayer up to the lobes of his ears.<D>Allah then mentions the lawfulness of cultivating land and raising cattle, saying: (O mankind) O people of Mecca! (Eat of that which is lawful and wholesome) that is not prohibited by Allah (in the earth) of what is cultivated in lands and of cattle, (and follow not the footsteps of the devil) the embellishments and whisperings of the devil concerning the unlawfulness of the cultivation of land and of raising cattle. (Lo! He is an open enemy for you) whose enmity towards you is quite manifest.<D>(And when Abraham and Ishmael were raising the foundation of the House) built the foundation of the House and Ishmael was helping him and when they finished, they prayed: (Our Lord!) O our Lord! (Accept from us) the building of Your house. (Lo! Thou, only Thou, art the Hearer) of our prayer, (the Knower) ofthe answer to this prayer; it is also said that this means: the Knower of our intention in building Your house. <D>(Bethink thee) have you not been told (of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had) the prophet is Samuel (Shamwil): (Set up for us a king) show to us the king of this army (and we will fight) under his command against our enemy (in Allahs way) in Allahs obedience. (He said: Would ye then) do you suppose then that you will (refrain from fighting if fighting) against your enemy (were prescribed for you?) made obligatory upon you. (They said: why should we not fight in Allahs way when we have been expelled from our dwellings) from our homes (and separated from our children) who were taken as slaves? (Yet, when fighting was prescribed for them) was made obligatory upon them, (they turned away) they refrained from fighting their enemy, (all save a few of them) 313 men. (And Allahis Aware of evil-doers) who shy away from fighting their enemy.
Usually on Wednesdays, I have a 5 minute break inbetween classes. Now im faced with a problem, because the time will be up for zhur when my second class ends. Can I just read the 4 fard and try to make up the sunnats some other time? ? --T--? --T--	Assalaamu Alaykum wa Rahmatullaahi wa BarakaatuhuDue to the time constraint, you will be excused.Was salaamMufti E Desai Fatwa Dept	Narrated Nafi`:Whenever `Abdullah bin `Umar was asked about Salat-al-Khauf (i.e. prayer of fear) he said, "The Imam comes forward with a group of people and leads them in a one rak`a prayer while another group from them who has not prayed yet, stay between the praying group and the enemy. When those who are with the Imam have finished their one rak`a, they retreat and take the positions of those who have not prayed but they will not finish their prayers with Taslim. Those who have not prayed, come forward to offer a rak`a with the Imam (while the first group covers them from the enemy). Then the Imam, having offered two rak`at, finishes his prayer. Then each member of the two groups offer the second rak`a alone after the Imam has finished his prayer. Thus each one of the two groups will have offered two rak`at. But if the fear is too great, they can pray standing on their feet or riding on their mounts, facing the Qibla or not." Nafi` added: I do not think that `Abdullah bin `Umar narrated this except from Allahs Apostle (See Hadith No. 451, Vol 5 to know exactly "The Fear Prayer.")<D>Narrated Ibn `Abbas:The Prophet stayed in Mecca for 19 days during which he prayed 2 rak`at in each prayer.<D>Ubayy b. Kab said:The Prophet () was present at the pool of Banu Ghifar, Gabriel came to him and said: "Allah has commanded you to make your community read (the Quran) in one harf. He (the Prophet) said: I beg Allah His pardon and forgiveness; my community has not strength to do so. He then came for the second time and told him the same thing till he reached up to seven harfs. Finally, he said: Allah has commanded you to make your community read (the Quran) in seven harfs; in whichever mode they read, that will be correct.<D>(And made them like green crops devoured) by worms?And of the surah in which Quraysh is mentioned, which is all Meccan and consists of 4 verses, 17 words and73 letters:Surah 106: QurayshAnd of the surah in which Quraysh is mentioned, which is all Meccan and consists of 4 verses, 17 words and 73 letters:<D>(Will have upon her neck a halter of palm fibre) and this halter strangulated her and she died as a result; it is also said that this means: she will have an iron chain on her neck.And of the surah in which Unity is mentioned, which is all Meccan and consists of 4 verses, 15 words and 47 letters: Surah 112: The Sincerity (al?Ikhlas)And of the surah in which Unity is mentioned, which is all Meccan and consists of 4 verses, 15 words and 47 letters:<D>(Nay) truly, O Muhammad! (Obey not thou him) i.e. obey not Abu Jahl when he wants you not to pray to your Lord. (But prostrate thyself) to your Lord, (and draw near (unto Allah)) through prostration. And of the surah in which Power is mentioned, which is all Meccan and consists of 5 verses, 30 words and 121 letters: Surah 97: Power (al-Qadr)And of the surah in which Power is mentioned, which is all Meccan and consists of 5 verses, 30 words and 121 letters:
Some people were discussing. Now, which one is morality according to Islam. Say Salaam to them while crossing them. Or avoid Salaam as they were busy in discussion and salaam will break their concentration or make disturbance in their discussion. I? --T--? --T--	It is makrooh (disliked) to make salaam to people engaged in a conversation	It was narrated that Ubaidullah bin Al-Qibtiyyah said:"I heard Jabir bin Samurah say: When we prayed behind the Prophet () we used to say: As-salamu alaykum, as-salamu alaykum (peace be upon you, peace be upon you)" - and Misar (one of the narrators) pointed with his hand to the right and the left. He () said: What is the matter with these people who wave their hands as if they are the tails of wild horses? It is sufficient for one to place his hands on his thighs and to say the salam to his brother to his right and left."<D>Abbad b. Tamim al Mazini said on the authority of his uncle (Abd Allah b. Zaid b Asim) who was a Companion of the Messenger of Allah ():One day the Messenger of Allah () went out to make supplication for rain. He turned his back towards the people praying to Allah, the Exalted. The narrator Sulaiman b. Dawud said: He faced the qiblah and turned around his cloak and then offered two rakahs of prayer. The narrator Ibn Abi Dhib said: He recited from the Quran in both of them. The version of Ibn al-Sarh adds: By it he means in a loud voice.<D>It was narrated that Jabir said:"The Messenger of Allah () was ill, and we prayed behind him while he was sitting, and Abu Bakr repeated his takbirs so that the people could hear them. He turned to us and saw us standing, so he gestured to us to sit down. So we prayed behind him sitting. When he said the salam he said: Just now you were doing what the Persians and Romans do for their kings when they are sitting. Do not do that. Follow your Imams: If they pray standing then pray standing, and if they pray sitting then pray sitting."<D>(O Messenger!) O Muhammad (Let not them grieve you who vie one with another in the race to disbelief) in allying themselves with the disbelievers in this world and in the Hereafter, (of such as say with theirmouths) with their tongues: (We believe,) in our hearts (but their hearts believe not) i.e. the hearts of the hypocrites, Abdullah Ibn Ubayy and his followers, (and of the Jews) i.e. the Jews of the Banu Qurayzah, Kab and his followers: (listeners for the sake of falsehood) listeners of untruth, (listeners on behalf of other folk) the people of Khaybar (who come not unto thee) regarding what happened among them, but Banu Qurayzah asked about them, (changing words) changing the traits and description of Muhammad and thelegal ruling on the stoning of married people who commit adultery (from their context) after being expositedin the Torah (and saying) i.e. the leaders to their followers; it is also said: the hypocrites Abdullah Ibn Ubayy and his followers: (If this be given unto you) if Muhammad (pbuh) command you to whip [married people who committed adultery], (receive it) accept it from him and act according to it (but if this be not given unto you) if Muhammad does not command you to whip them and instead commands you to stone them, (then beware!) i.e. beware of following him if does not command you to whip them and, instead, commands you to stone them. Allah said: (He whom Allah doometh unto sin) he whom Allah wants to persist in his disbelief and idolatry; it is also said: he whom Allah wants to expose; and it is also said thatthis means: he whom Allah wants to test, (thou (by thine efforts) will avail him naught against Allah) against Allahs punishment. (Those are) the Jews and the hypocrites (they for whom the will of Allah is that He cleanse not their hearts) from scheming, treachery and persistence in disbelief. (Theirs in the world will be ignominy) punishment through killing and expulsion, (and in the Hereafter an awful doom) more severethan the punishment they suffer in this world; <D>(O ye who believe! Ye have charge of your own souls) hasten to save your own persons. (He who erreth) the error of the one who errs (cannot injure you if you are rightly guided) to faith and further show their error. (Unto Allah ye will all return) after you die; (and then He will inform you of what ye used to do) and say of good and evil. This verse was revealed about the idolaters of Mecca when the Prophet (pbuh) accepted the capitation tax from the people of the Book and then refused to take it from them. This story has already been mentioned in surah al-Baqarah.<D>(And those who deny Our revelations) Muhammad (pbuh) and the Quran. These are Abu Jahl and his followers as well as all those who make a mockery of any punishment inflicted on them (step by step We lead them on) We will punish them (from whence they know not) that the punishment is being sent to them. And indeed Allah destroyed them in one day, each of which with a different type of destruction.
Salaam During my graduation, we have to complete a project in a group. I did not contribute much to the project but because my other group members worked hard, we got very good marks for the project. This high mark was the reason I ended up getting a First division. Now if I apply for a job for which I am qualified but one of their mandatory criteria is a first division. Now since I actually do not deserve the first division (because of my lack of contribution in the project), can I apply for the job or not.? --T--? --T--	. You state that you are qualified for the job. Moreover, you fulfill the criteria as you graduated with first division. You contributed in the group project but not much. Accordingly, it will be permissible for you to apply and accept the job. You will be receiving the salary for the work you do.Muajul I	Abu Said al-Khudri reported:The noon prayer would start and one would go to al-Baqi and after having relieved himself he would perform ablution and then come, while the Messenger of Allah (may peace be upon him) would be in the first rakah, because he would prolong it so much.<D>It was narrted that Ubayy bin Kab said:"The Messenger of Allah said: The first person with whom Allah will shake hands will be Umar, (and he is) the first person to be greeted with the Salam, and the first person who will be taken by the hand and admitted into Paradise."<D>Qutbah bin Malik narrated:"I heard Allahs Messenger reciting for Fajr: And tall date palms in the first Rakah.<D>So Allah said: (On the day when the first trump resoundeth) this refers to the first blowing of the trumpet when everything will quake.<D>(And He taught Adam all the names), the names of all his progeny, or the names of all the beasts and other things, including: a cooking pot, a plate and saucer, (then showed them) to prove that they were wrong (to the angels) who were commanded to prostrate, (saying: Inform Me of the names of these) created beings and descendents, (if ye are truthful) in your first claim.<D>(We found no (loyalty to any) covenant) the first covenant (in most of them. Nay, most of them) all of them(We found wrong-doers) breakers of covenants.
Jazakallah khair. ? --T--? --T--	It is permissible to make miswak while fasting. To use tooth paste in thestate of fasting is Makrooh (disliked). The minimum taste in the miswak isinlike the strong taste in the paste. Furthermore the paste is a solidsubstance and liquidifies more in the mouth thereby having the potential ofgoing down the throat
Assalamu alaikum wa Rehmatullahi wa Barakaatuh ! Firstly I am so glad and satisfied that ulama-e-haqq like you hazraat guide us through each and every theological and worldly matter. Thanks to Almighty Allah. I want to ask about the newly converted muslim speakers like Yusuf Estes, Bilal Philips, Abdur Rahim Green, and the like. I heard much controversial views about them. I saw certain videos on YouTube revealing their faulty aqaaid. please guide the Muslim ummah regarding listening to their speeches. Jazakallahu khyran? --T--? --T--	Imam Muhammad ibn Sirin (rahimahullah) advised: This knowledge is din, so be cautious of from whom you take your din.[1] The following criteria serve as a guideline in determining a reliable scholar of din: He is from the Ahl al-Sunna wa l-Jamaa in aqida (creed) and fiqh (jurisprudence). He is a graduate of an accepted Islamic institute. He does not violate the laws of sharia. His teachings and statements are in accordance with the sharia. He does not engage in bida (reprehensible innovation). He is recognized and authorized by righteous learned scholars. If any of the above guidelines are violated, then one should not follow such a person. One should also bear in mind that an expert in one field is not necessarily reliable in other fields. For example, a person may be an expert in dawa or in comparative religion but unreliable in fiqh and aqida. And Allah Tal Knows Best	Narrated Jabir bin `Abdullah:The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Quran. He said, "If anyone of you thinks of doing any job he should offer a two rak`at prayer other than the compulsory ones and say (after the prayer): -- Allahumma inni astakhiruka biilmika, Wa astaqdiruka bi-qudratika, Wa asalaka min fadlika Al-`azlm Fa-innaka taqdiru Wala aqdiru, Wa talamu Wala alamu, Wa anta allamu l-ghuyub. Allahumma, in kunta talam anna hadha-lamra Khairun li fi dini wa maashi waaqibati `Amri (or ajili `Amri waajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta talamu anna hadha-lamra shar-run li fi dini wa maashi waaqibati `Amri (or fiajili `Amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi. (O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter--(or said: If it is better for my present and later needs)--Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter--(or said: If it is worse for my present and later needs)--Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet added that then the person should name (mention) his need.<D>Ata bn As-Saib narrated that his father said:"Ammar bin Yasir led us in prayer and he made it brief. Some of the people said to him: You made the prayer sort (or brief). He said: Nevertheless I still recited supplications that I heard from the Messenger of Allah (). When he got up and left, a man- he was my father but he did not name himself- followed him and asked him about that supplication, then he came and told the people. "Allahumma bi ilmikal-ghaiba wa qudratika alal-khalqi ahini ma alimtal-hayata khairan li, wa tawaffani idha alimtal-wafata khairan li. Allahumma asaluka khashyataka fil-ghaibi wash-shahadati wa asaluka kalimatul-aqua fir-ridai wal ghadab, wa asalukal-qasda fil faqr wal-ghina, wa asaluka naiman la yanfadu wa asaluka qurrata ainan la tanqatiu wa asalukar-ridai badal-qadai wa asaluka bardal aishi badal-mawti, wa asaluka ladhatan-nazari ila wajhika wash-shawqa ila liqaika fi fitnatin mudillatin, Allahumma zayyina dizinatil-imani wajalna hudatan muhtadin (O Alah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I askYou for the sweetness of looking upon Your face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allah, beautify us with the adornment of faith and make us among those who guide and are rightly guided."<D>It was narrated that Qais bin Ubad said:"Ammar bin Yasir led the people in prayer and he made the prayer short. It was as if they disliked that, so he said: Did I not do bowing and prostration properly? They said: Yes. He said: And I said a supplication that the Prophet () used to say:Allahumma bi ilmikal-ghaiba wa qudratika alal-khalqi ahini ma alimtal-hayata khairan li, wa tawaffani idha alimtal-wafata khairan li. Allahumma asaluka khashyataka fil-ghaibi wash-shahadati wa asaluka kalimatul-aqua fir-ridai wal ghadab, wa asalukal-qasda fil faqr wal-ghina, wa asaluka naiman la yanfadu wa asaluka qurrata ainan la tanqatiu wa asalukar-ridai badal-qadai wa asaluka bardal aishi badal-mawti, wa asaluka ladhatan-nazari ila wajhika wash-shawqa ila liqaika fi fitnatin mudillatin, Allahumma zayyina dizinatil-imani wajalna hudatan muhtadin (O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I ask You for the sweetness of looking upon Your face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allah, beautify us with the adornment of faith and make us among those who guide and are rightly guided."<D>(Thus it is more likely) it is more appropriate and worthier (that they) the Christians (will hear true witness or fear) i.e. the Christians (that after their oath the oath (of others) will be taken) i.e. the oath of the Muslims will be taken, so let them not withhold their testimony. (So be mindful of your duty (to Allah)) fear Allah regarding that which is entrusted to you (and hearken) to that with which you are commanded and obey Allah. (Allah guideth not the froward folk) He does not guide to His religion or clear proof lying, transgressing disbelievers nor does He guide those who are not fit for His guidance.<D>(As for those who will be wretched (on that day) they will be in the Fire; sighing) like the sighing heard from a donkey when about to bray (and wailing) like the exhaling of a donkey when he stops braying (will betheir portion therein). <D>(Have they) i.e. the disbelievers of Mecca (not travelled in the land to see) to reflect upon (the nature of the consequence for) the requital of (those who were before them? Allah wiped them out) Allah destroyedthem. (And for the disbelievers) of Mecca (there will be the like thereof) the like of that torment.
What is the procedure for a women to make up her fasts, left out in ramzan due to monthly period? What is the procedure if she did not make up for years? If someone enters the mosque and joins the Salath by saying takbeer (without Thana), without know which rakah it is. Latter in Salah he finds that he did not miss any rakat i.e. he joined the Salah in first Rakat. Then at what time in Salah he should say Thana? ? --T--? --T--	1. When keeping the Qadhaa fasts, it is not necessary to specify the date by saying, ?I am keeping a Qadhaa fast for so and so day?. Instead, oe should merely keep the fasts that have been missed. However, if one has missed a few fasts of many Ramadhaans and has to keep the Qadhaa for all the years, it will be necessary to specify the years for which he is keeping the Qadhaa for, i.e. he should make intention in the following way, ?I am keeping this Qadhaa fast for so and so year.? Niyyat for Qadhaa fast must be made before Subh-e-Saadiq.2. He does not have to read the Thanaa at all. His Salaat will still be valid. (Bahishti Zewar vol.1 pg	It was narrated that Muadhah Al-Adawiyyah said:"A woman asked Aishah: Should a menstruating woman make up the Salah she misses? She said: Are you a Haruri? [1] We used to menstruate during the time of Allahs Messenger () but we did not make up the missed Salah nor were we commanded to do so."[1] Meaning are you one of the Khawarij. Harura is a place associated with a group of the Khawarij.<D>It was narrated that Aishah said:"The first time the Salah was enjoined it was two Rakahs, and it remained as such when traveling, but the Salah while resident was made complete."<D>It was narrated from Al-Bara bin Azib that the Prophet of Allah () said:"Allah and His angels say salah upon the from rows, and the Muadhdhin will be forgiven as far as his voice reaches, and whatever hears him, wet or dry, will confirm what he says, and he will have a reward like that of those who pray with him."<D>(And make denial thereof your livelihood) and say about the rain that you are given: we were given rain because of such-and-such a storm?<D>(Mothers) who are divorced (shall suckle their children for two whole years; (that is) for those who wish to complete the suckling) of the child. (The duty of feeding) of suckling the child (and clothing nursing mothers in a seemly manner) without excess or stinginess (is upon the father of the child. No soul should becharged) for providing sustenance for suckling (beyond its capacity) except in proportion of what Allah has given it of wealth. (A mother should not be made to suffer because of her child) by taking her child from her after having accepted what was given to someone else for suckling her child, (nor should he whom the child is born) i.e. the father ((be made to suffer) because of his child) by handing him the child after the latter became familiar with his mother and would not take any other breast. (And on the (fathers) heir) the heirof the father and it is also said the heir of the child (is incumbent the like of that (which was incumbent onthe father)) in terms of providing sustenance and avoiding causing harm, in case this person is not the father. (If they) the mother and father (desire to wean the child by mutual consent) of the father and mother (and (after) consultation) between them, (it is no sin for them) i.e. the father and mother, if they do not suckle the child two full years; (and if ye wish to give your children out to nurse) by other than the mother and the latter wants to remarry, (it is no sin for you) for both the mother and father, (provided that ye pay what is due from you) provided that you spend what you have given (in kindness) in consent andwithout any disagreement. (And observe your duty to Allah) fear Allah regarding harming and disagreement, (and know that Allah is Seer of what ye do).<D>Then it is said unto them) then the angels of the Fire will say to them: (Where are (all) that ye used to make partners) where are those you used to worship
My son is 6 years old. My wife and I have noticed that he prefers to use his left hand to write with. I know in my heart that our Beloved Prophet Muhammad (saw) preferred all good things be done with the right. My wife believes we should not force our child to switch hands and make him feel pressured. What should we do? ? --T--? --T--	Many people by nature are left handed and there is nothing un-Islamic in that.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT	Narrated Um Atiyya:We gave the Pledge of allegiance to the Prophet and he recited to me the verse (60.12). That they will not associate anything in worship with Allah (60.12). And he also prevented us from wailing and lamenting over the dead. A woman from us held her hand out and said, "Such-and-such a woman cried over a dead person belonging to my family and I want to compensate her for that crying" The Prophet did not say anything in reply and she left and returned. None of those women abided by her pledge except Um Sulaim, Um Al-`Ala, and the daughter of Abi Sabra, the wife of Al-Mu`adh or the daughter of Abi Sabra, and the wife of Mu`adh.<D>Narrated Um Atiyya:We gave the Pledge of allegiance to the Prophet and he recited to me the verse (60.12). That they will not associate anything in worship with Allah (60.12). And he also prevented us from wailing and lamenting over the dead. A woman from us held her hand out and said, "Such-and-such a woman cried over a dead person belonging to my family and I want to compensate her for that crying" The Prophet did not say anything in reply and she left and returned. None of those women abided by her pledge except Um Sulaim, Um Al-`Ala, and the daughter of Abi Sabra, the wife of Al-Mu`adh or the daughter of Abi Sabra, and the wife of Mu`adh.<D>Narrated `Aisha:Fatima the daughter of the Prophet sent someone to Abu Bakr (when he was a caliph), asking for her inheritance of what Allahs Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. On that, Abu Bakr said, "Allahs Apostle said, "Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property. By Allah, I will not make any change in the state of the Sadaqa of Allahs Apostle and will leave it as it was during the lifetime of Allahs Apostle, and will dispose of it as Allahs Apostle used to do." So Abu Bakr refused to give anything of that to Fatima. So she became angry with Abu Bakr and kept away from him, and did not task to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband `Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself. When Fatima was alive, the people used to respect `Ali much, but after her death, `Ali noticed a change in the peoples attitude towards him. So `Ali sought reconciliation with Abu Bakr and gave him an oath of allegiance. `Ali had not given the oath of allegiance during those months (i.e. the period between the Prophets death and Fatimas death). `Ali sent someone to Abu Bakr saying, "Come to us, but let nobody come with you," as he disliked that `Umar should come, `Umar said (to Abu Bakr), "No, by Allah, you shall not enter upon them alone " Abu Bakr said, "What do you think they will do to me? By Allah, I will go to them So Abu Bakr entered upon them, and then `Ali uttered Tashah-hud and said (to Abu Bakr), "We know well your superiority and what Allah has given you, and we are not jealous of the good what Allah has bestowed upon you, but you did not consult us in the question of the rule and we thought that we have got a right in it because of our near relationship to Allahs Apostle ." Thereupon Abu Bakrs eyes flowed with tears. And when Abu Bakr spoke, he said, "By Him in Whose Hand my soul is to keep good relations with the relatives of Allahs Apostle is dearer to me than to keep good relations with my own relatives. But as for the trouble which arose between me and you about his property, I will do my best to spend it according to what is good, and will not leave any rule or regulation which I saw Allahs Apostle following, in disposing of it, but I will follow." On that `Ali said to Abu Bakr, "I promise to give you the oath of allegiance in this after noon." So when Abu Bakr had offered the Zuhr prayer, he ascended the pulpit and uttered the Tashah-hud and then mentioned the story of `Ali and his failure to give the oath of allegiance, and excused him, accepting what excuses he had offered; Then `Ali (got up) and praying (to Allah) for forgiveness, he uttered Tashah-hud, praised Abu Bakrs right, and said, that he had not done what he had done because of jealousy of Abu Bakr or as a protest of that Allah had favored him with. `Ali added, "But we used to consider that we too had some right in this affair (of rulership) and that he (i.e. Abu Bakr) did not consult us in this matter, and therefore caused us to feel sorry." On that all the Muslims became happy and said, "You have done the right thing." The Muslims then became friendly with `Ali as he returned to what the people had done (i.e. giving the oath of allegiance to Abu Bakr).<D>(Those who were before them) before the people of Mecca, such as Nimrod the son of Canaan the son of Sanjarib the son of Cush and his host (plotted) devised; (but all plotting is Allahs) the punishment for their plotting is with Allah. (He) Allah (knows that which each soul) whether believing or unbelieving (earneth) of good or evil. (The disbelievers) the Jews and all the disbelievers (will come to know for whom will be the sequel of the (heavenly) Home) i.e. Paradise; it is also said that this means: the disbelievers will come to know for whom is the upper hand on the Day of Badr and to whom Mecca will belong.<D>(And when Allah saith) Allah says on the Day of Judgement: (O Jesus, son of Mary! Didst thou say unto mankind) in the life of this world: (Take me and my mother for two gods beside Allah? He) Jesus (saith: Be glorified! It was not mine) it was not proper nor was it permissible (to utter that to which I had no right. If Iused to say it) to them, (then Thou knewest it. Thou knowest what is in my mind) you know that which I have conveyed to them of commands and prohibitions, (and I know not what is in Thy mind) I do not know what proceeded from you to them in terms of forsakenness or success. (Lo! Thou, only Thou art the Knower of Things Hidden) things hidden from the servants.<D>And his wife and his children) it is also said this means: when Abel will flee from Cain, and Muhammad (pbuh) will flee from his mother Aminah, and Abraham from his father, and Lot from his wife Wailah and Nuh from his son Canaan.
Assalamu Alekum, What is the difference between Isharaq prayer and Duha prayer? Or both are two names of a single prayers? Please answer.? --T--? --T--	Dear Brother, Salatul Ishraq starts approximately fifteen minutes after sunrise and remains until one-fourth of the day. This is understood from the following hadith: : : : :Translation: Anas bin Malik Radhyallahu Anhu narrated that Rasulullahsaid: Whoever prays fajr in congregation, then sits remembering Allah until the sun has risen, then he prays two rakah, then for him is the reward like that of a Hajj and Umrah. He said: The Messenger of Allah said: Complete, complete, complete. Sunan At-Tirmizi [586] One may perform two rakats or four rakats of salatul ishraq. Salatud Duha starts from the ending of ishraq time (after one-fourth of the day passes) and remains until the sun rises to its zenith. See the following hadith: : Translation: Anas bin Malik Radhyallahu Anhu narrated that I heard Rasulullahsay: Whoever prays Duha with twelve Rakah, Allah will build for him a palace of gold in Paradise. Sunan Ibn Majah [1380] One may perform four rakats and twelve rakats of salatud duha	Abdullah ibn Malik said:I offered three rakahs of the sunset prayer and two rakahs of the night prayer along with Ibn Umar. Thereupon Malik ibn al-Harith said: What is this prayer? He said: I offered these prayers along with the Messenger of Allah () in this place with a single iqamah.<D>Narrated Abdullah ibn Abbas:Said ibn Jubayr said: I said to Abdullah ibn Abbas: AbulAbbas, I am surprised to see the difference of opinion amongst the companions of the Apostle () about the wearing of ihram by the Messenger of Allah () when he made it obligatory. He replied: I am aware of it more than the people. The Messenger of Allah () performed only one hajj. Hence the people differed among themselves. The Messenger of Allah () came out (from Medina) with the intention of performing hajj. When he offered two rakahs of prayer in the mosque at Dhul-Hulayfah, he made it obligatory by wearing it. At the same meeting, he raised his voice in the talbiyah for hajj, when he finished his two rakahs. Some people heard it and I retained it from him. He then rode (on the she-camel), and when it (the she-camel) stood up, with him on its back, he raised his voice in the talbiyah and some people heard it at that moment. This is because the people were coming in groups, so they heard him raising his voice calling the talbiyah when his she-camel stood up with him on its back, and they thought that the Messenger of Allah () had raised his voice in the talbiyah when his she-camel stood up with him on its back. The Messenger of Allah () proceeded further; when he ascended the height of al-Bayda he raised his voice in the talbiyah. Some people heard it at that moment. They thought that he had raised his voice in the talbiyah when he ascended the height of al-Bayda. I swear by Allah, he raised his voice in the talbiyah at the place where he prayed, and he raised his voice in the talbiyah when his she-camel stood up with him on its back, and he raised his voice in the talbiyah when he ascended the height of al-Bayda. Said (ibn Jubayr) said; He who follows the view of Ibn Abbas raises his voice in talbiyah (and ihram) at the place of is prayer after he finishes two rakahs of his prayer.<D>Alqama narrated It on the authority of Abdullah (b. Masud) who said:The Messenger of Allah (may peace be upon him) said the prayer; (the narrator added): He made some act of omission or commission when he pronounced salutation; it was said to him: Messenger of Allah, is there something new about the prayer? He (the Holy Prophet) said: What is it? They said: You said prayer in such and such away. He (the narrator) said: He (the Holy Prophet) turned his feet and faced the Qibla and performed two prostrations and then pronounced salutations, and then turned his face towards us and said: If there is anything new about prayer (new command from the Lord) I informed you of that. But I am a human being and I forget as you for. get, so when I forget, remind me, and when any one of you is in doubt about his prayer. he should aim at what Is correct. and complete his prayer in that respect and then make two prostrations.<D> (And when they came (again) before him (Joseph)) a third time (they said: O ruler! Misfortune) hunger(hath touched us and our folk, and we bring but poor merchandise) merchandise which is not suitable for buying food, but are suitable for spending on people; it is also said that this means: merchandise that one can get in the mountains such as pine nuts and the fruit of the terebinth-tree; it is also said that this means: Arab merchandise such as dried lumps of cheese, wool, cheese and ghee, (so fill for us the measure) giveus our measure as you would give if we had good money (and be charitable unto us) in regards to difference in the two prices; it is also said that this means: in regards to difference in the two measures. (Lo! Allah will requite the charitable) in the life of this world and in the Hereafter.<D>(And He it is who spread out the earth) He spread out the earth on water (and placed therein firm hills) He created in the earth firm mountains as pillars (and flowing streams) and placed therein flowing rivers, (and of all fruits) and of all the different kinds of fruit (He placed therein two spouses) sweet and sour are one pair, the white and the red are another pair. (He covereth the night with the day) and the day with the night, i.e. He brings the day and removes the night and brings the night and removes the day. (Lo! Herein) in the difference of that which I have mentioned (verily are portents) signs (for people who take thought) in order to reflect.<D>(When ye have performed the act of worship) when you have finished performing the prayer of fear, (remember Allah) pray to Allah, (standing) for the one who is healthy, (sitting) for the one who is sick (and reclining) for the one who is wounded or sick. (And when ye are in safety) when you return home and feel no more fear, (observe proper worship) perform the prayer in full: four units of prayer. (Worship at fixed hours hath been) performing the prayer is (enjoined on the believers) prescribed and known both while in residence and during travel: the traveller performs two units of prayer and the resident four.
I know to come out of Ihram HALAK / KASAR is must. I want to know why. Is it because Prophet (Sallalahu-Alaihi-Wasallam) has done it .or is there any sharai significance. Jazak-Allah. ? --T--? --T--	Rasulullah (Sallalahu-Alaihi-Wasallam) shaved his hair when he performed haj. (Mishkaat, pg 232 Thanvi) Rasulullah make dua three times for those shaved their hair and made dua once for those who trimmed their hair (ibid)	Narrated Abu Ma`mar:I asked Khabbab whether the Prophet used to recite the Quran in the Zuhr and the `Asr prayers. He replied in the affirmative. We said, "How did you come to know that?" He said, "From the movement of his beard."<D>Narrated Abu Ma`mar:I asked Khabbab bin Al-Art whether the Prophet used to recite the Quran in the Zuhr and the `Asr prayers. He replied in the affirmative. I said, "How did you come to know that?" He replied, "From the movement of his beard."<D>Narrated Muadh ibn Abdullah al-Juhani:A man of Juhaynah told him that he had heard the Prophet () reciting "When the earth is shaken" (Surah 99) in both rakahs of the morning prayer. But I do not know whether he had forgotten, or whether he recited it on purpose.<D>(He said: Set me over the storehouses of the land) appoint me in charge of the treasury of Egypt (I am a skilled custodian) I am skilled in its estimation and know the time when people go hungry; it is also said that this means: I am trustworthy regarding that with which you have entrusted me, and also know thelanguages of the strangers who come to you. <D>(Those who were before them) before the people of Mecca, such as Nimrod the son of Canaan the son of Sanjarib the son of Cush and his host (plotted) devised; (but all plotting is Allahs) the punishment for their plotting is with Allah. (He) Allah (knows that which each soul) whether believing or unbelieving (earneth) of good or evil. (The disbelievers) the Jews and all the disbelievers (will come to know for whom will be the sequel of the (heavenly) Home) i.e. Paradise; it is also said that this means: the disbelievers will come to know for whom is the upper hand on the Day of Badr and to whom Mecca will belong.<D>(Are they who plan ill deeds) associating partners with Allah (then secure that Allah will not cause the earth to swallow them, or that the doom will not come on them whence they know not) it will come?
In our Mosque, when we usually finish our fardh Salaat in congregation, the muazzin of nearby mosque calls Adhan and we can hear the Adhan clearly (through the loud speakers) .Should we give answer to the Adhan or should we skip the answer and pray our sunnah and witr Prayers? ? --T--? --T--	It is only necessary upon a person to reply to the first Adhaan he hears whether it is the Adhaan of his Musjid or not. It is not necessary to reply to the Adhaan of all the different Masaajid which are called at different times. (Tahtawi pg	It was narrated that Abu Al-Muthanna, the Muadhdhin of the Jami Masjid, said:"I asked Ibn Umar about the Adhan and he said: At the time of the Messenger of Allah (), the phrases of the Adhan were recited twice and the phrases of Iqamah once, except that you should say (the phrase) Qad qamat is-salah (prayer is about to begin)twice. When we heard prayer is about to begin we would perform Wudu and go out to pray."<D>Narrated Humaid:Anas bin Malik said, "Whenever the Prophet went out with us to fight (in Allahs cause) against any nation, he never allowed us to attack till morning and he would wait and see: if he heard Adhan he would postpone the attack and if he did not hear Adhan he would attack them." Anas added, "We reached Khaibar at night and in the morning when he did not hear the Adhan for the prayer, he (the Prophet ) rode and I rode behind Abi Talha and my foot was touching that of the Prophet. The inhabitants of Khaibar came out with their baskets and spades and when they saw the Prophet they shouted Muhammad! By Allah, Muhammad and his army. When Allahs Apostle saw them, he said, "Allahu-Akbar! Allahu-Akbar! Khaibar is ruined. Whenever we approach a (hostile) nation (to fight), then evil will be the morning of those who have been warned."<D>Narrated Abu Dhar Al-Ghifar:We were with the Prophet on a journey and the Muadh-dhin (call maker for the prayer) wanted to pronounce the Adhan (call) for the Zuhr prayer. The Prophet said, Let it become cooler." He again (after a while) wanted to pronounce the Adhan but the Prophet said to him, "Let it become cooler till we see the shadows of hillocks." The Prophet added, "The severity of heat is from the raging of the Hell-fire, and in very hot weather pray (Zuhr) when it becomes cooler."<D> (Saving our former death) after our death in the life of the world. They would say to him: Yes, indeed!Thereupon he will hear a crier crying: O people of hell! The fire is now closed; none will enter it or leave it,and he will say to his brothers: (and are we not to be punished) after the Fire is closed? And their answer will be in the affirmative.<D>(He said) Abraham said to them: (Do they hear you when ye cry) do these deities answer you when you call upon them? <D>(And if ye (Muslims) call them to the Guidance) to the Truth (they hear not) nor answer because they are not living but dead; (and thou seest them) O Muhammad (looking towards you) with their eyes open as if they are looking at you, (but they see not) because they are not living but dead.
Many people say that finishing Quran in tarawih is a must for them, and when they do at a mosque they end up reading really fast, and the Quran cant be understood. I was wondering if finishing the Quran in tarawih was something the sahaba established and was it continued by them. ? --T--? --T--	The sahaba (RA) used to perform taraweeh salaah in different groups. Umar (RA)advised them to perform the taraweeh joinly and appointed Ubai(RA) to leadthat congregation. The fuqaha have ruled that it is sunnah to complete therecitation of the Quran once in taraweeh salaah. ( Hidaya vol 1) Obviously,in doing so, the etiquettes of reciting the quran correctly must be adheredto	Jabir b. Samurah said:The Messenger of Allah () gave two sermons between which he sat, recited the Quran and gave the people an exhortation.<D>It was narrated that Abu Saeed bin Mualla said:"The Messenger of Allah() said to me: Shall I not teach you the greatest Surah in the QUran before I leave the masjid? Then the Propeht() went to leave, so I reminded him, and he said: Al-hamdulillahi Rabbil-Alameen (All the praise is to Allah, the Lord of all that exists). It is the Seven Oft-Recited Verses, and it is the Grand Quran that has been given to me."<D>It was narrated that Amr bin Salamah said:"When my people came back from the Prophet ()they said that he had said: Let the one who recites the Quran most lead you in prayer. So they called me and taught me how to bow and prostrate, and I used to lead them in prayer, wearing a torn cloak, and they used to say to my father: Will you not conceal your sons backside from us?"<D>(When ye have divorced women) one pronouncement of divorce, (and they have reached their term) their waiting period before they have a major ritual ablution after the third menstruation, (then retain them) take them back as your wives (in kindness) with kind companionship and intercourse (or release them) let them have their major ritual ablution and end the waiting period (in kindness) that will restore their rights. (Retain them not to their hurt) in a way that causes their hurt (so that ye transgress (the limits)) that youtransgress against them by prolonging their waiting period for them. (He who doeth that) he who so hurts his wife (hath wronged his own soul) has caused harm to himself. (Make not the revelations of Allah) His commands and prohibitions (a laughing stock (by your behaviour)) by not acting upon them, (but remember Allahs grace upon you) preserve Allahs blessing on you Who gave you Islam (and that which He hath revealed unto you of the Scripture) in the Scripture of commands and prohibitions (and of wisdom) thelawful and the unlawful, (whereby He doth exhort you) prohibits you from hurting them. (Observe your dutyto Allah) fear Allah if you hurt them (and know that Allah is Aware of all things) harming others as well as other things. <D>(And when ye have completed your devotions) upon finishing the rites of your pilgrimage, (then remember Allah) say: O Allah! (as ye remember your fathers) as you say: father! It is also said that this means: remember Allah for the blessings He showered on you as you used to remember the kindness of your fathers in the pre-Islamic era (or with a more lively remembrance) remember Him more than you used to remember your fathers. (But of mankind is he who saith) on the standing site: (Our Lord! Give unto us in the world,) camels, cows, sheep, male and female slaves and wealth (and he hath no portion in the Hereafter) of Paradise by performing the pilgrimage.<D>(See they not) were the people of Mecca not informed in the Quran (how many a generation) past nations (We destroyed before them, whom We had established) We gave them sovereignty and respite (in the earth more firmly than We have established you) than the sovereignty and respite We have given you, O peopleof Mecca, (and We shed on them abundant showers from the sky) whenever they needed it, (and made therivers flow beneath them) beneath their fields, plantations and trees. (Yet We destroyed them for their sins) We destroyed them because of denying the prophets, (and created after them another generation) a different people who were better than they.
I know in hanafi school you cannot recite anything in congregational prayer be it tarabih or fard or witr prayer. So can I recite the translation of fatiha and any other sura in my native language in my mind along with the imam in both silent and loud prayers?( I dont know arabic by the way) 2. Can we recite thana( subbahanaka alla huma .) in congrehational prayers?what if we are joining late or the imam had started reciting? 3. My mother was in the last siiting of prayer and she called me if I had found so and so,she then finished her prayer,I asked her to repeat the prayer since she had spoken during prayer,but she told me that shaitan had made her do it and she did it unintentionally,what should she do? I am confused as to how many questions we can ask in one 20 minute session?Because some ask multiple questions in one session and you guys wrote we can ask two questions?So two questions in one session or two questions in two sessions? Please please do not turn down my questions,if I am breaking any rules then please tell me and I will not repeat the mistakes in sha Allah.? --T--? --T--	1. According to the Hanafi Madhhab (school of thought), if one is performing Salah behind the Imam, he will not recite anything behind the Imam in Fajr, Maghrib and Esha Salats one should concentrate on the recitation of the Imam. In Zuhr and Asr Salats, one may concentrate on the meaning of surah Fatihah in ones mind (1). We advise you to learn how to read Quran and few basic Suras as soon as possible. 2. If the Muqtadi (follower) joins the Imam in the beginning of the salah, then the Muqtadi will say the Takbir-e-Tahrimah (Allahu Akbar) and recite the Thana (dua after takbire-tahrimah) only. If one joins the Salah late and the Imam has already commenced with the recitation, then the Muqtadi should not recite the thana (2). 3. If one speaks during the Salah intentionally or unintentionally then the Salah will become invalidated and it will be Wajib to repeat that Salah (3)	Narrated Al-Bara ibn Azib:The Prophet () said: If two Muslims meet, shake hands, praise Allah, and ask Him for forgiveness, they will be forgiven.<D>Narrated Muttalib:The Prophet () said: Prayer is to be offered in two rakahs; and you should recite the tashahhud at the end of two rakahs, and express your distress and humility and raise your hands and say praying: O Allah, O Allah. He who does not do so does not offer a perfect prayer.Abu Dawud was asked about offering prayer at night in two rakahs. He said: They may be two if you like and four if you like.<D>Jabir [bin Abdullah] said:“Some people from the Jews said to some people among the Companions of the Prophet: ‘Does your Prophet know how many keepers are there in Jahannam?’ They said: ‘We do not know until we ask our Prophet and said: ‘O Muhammad! Your Companions were defeated today.’ He said: ‘In what were they defeated?’ He said: ‘Some Jews asked them if their Prophet knew how many keepers are there in Jahannam.’ He said: ‘So what did they say?’ He said: ‘They said: “We do not know until we ask our Prophet.” He said: ‘Are a people defeated who are asked about something that they do not know, merely because they said, “We do not know until we ask our Prophet?” Rather, there (people) did ask their Prophet, they said: “Show us Allah plainly.” I should ask the enemies of Allah about the Darmak.’ So when they came to him they said: ‘O Abul-Qasim! How many keepers are there in Jahannum?’ He said: ‘This and that many.’ One time ten, and one time nine. They said: ‘Yes.’ He said to them: ‘What is the dirt of Paradise?’” He said: “They were silent for a while, then they said: ‘Is it bread O Abul-Qasim?’ So the Prophet said: ‘The bread is made of Ad-Darmak.’”<D>(Thee (alone) we worship), we turn to you as the only One God and we obey you; ((Thee alone) we ask for help), we ask for your help in worshipping You and from You we obtain confidence in obeying You.<D>(When ye have performed the act of worship) when you have finished performing the prayer of fear, (remember Allah) pray to Allah, (standing) for the one who is healthy, (sitting) for the one who is sick (and reclining) for the one who is wounded or sick. (And when ye are in safety) when you return home and feel no more fear, (observe proper worship) perform the prayer in full: four units of prayer. (Worship at fixed hours hath been) performing the prayer is (enjoined on the believers) prescribed and known both while in residence and during travel: the traveller performs two units of prayer and the resident four.<D>(That which befell you) of deaths and injuries, (on the day when the two armies) the army of Muhammad and that of Abu Sufyan (met, was by permission of Allah) by His will and decree; (that He might know the true believers) that He might see the believers in jihad;
1.What is the ruling of performing Tahajjud Namaz in Jamat (famously called Shabeena / Qiyaamul Layl) which is carried out especially during the last ten days of Ramzan? 2. If there are both views what are the proofs of both sides from Quran and Hadith and views of Ulama? 3. Is there any difference in the number of people attending or it being advertised?? --T--? --T--	Shabeena is an optional (Nafl) salaah. According to Imam Abu Hanifah optional salaah with congregation is permissible if there are three or less followers behind the Imam. It is makrooh (disliked) to perform Nafl salaah with congregation of four or more people behind the Imam. [1],[2] Nafl salaah with congregation being makrooh is also the opinion of Imam Malik .Performing any other Nafl salaah besides taraweeh and witr with congregation is not preferred in the Shafie school of thought. According to Imam Ahmad bin Hambal , it is permissible to perform Nafl salaah with congregation.[3] A muqallid (follower of an Imam of a school of thought) is bound to adhere to his mazhab and tolerate the practice of other mazhabs.	Abd al-Rahman b. Auf reported:I asked Aisha, the mother of the believers, (to tell me) the words with which the Apostle of Allah (may peace be upon him) commenced the prayer when he got up at night. She said: When he got up at night he would commence his prayer with these words: O Allah, Lord of Gabriel, and Michael, and Israfil, the Creator of the heavens and the earth, Who knowest the unseen and the seen; Thou decidest amongst Thy servants concerning their differences. Guide me with Thy permission in the divergent views (which the people) hold about Truth, for it is Thou Who guidest whom Thou wilt to the Straight Path.<D>Narrated Abdullah ibn Abbas:Said ibn Jubayr said: I said to Abdullah ibn Abbas: AbulAbbas, I am surprised to see the difference of opinion amongst the companions of the Apostle () about the wearing of ihram by the Messenger of Allah () when he made it obligatory. He replied: I am aware of it more than the people. The Messenger of Allah () performed only one hajj. Hence the people differed among themselves. The Messenger of Allah () came out (from Medina) with the intention of performing hajj. When he offered two rakahs of prayer in the mosque at Dhul-Hulayfah, he made it obligatory by wearing it. At the same meeting, he raised his voice in the talbiyah for hajj, when he finished his two rakahs. Some people heard it and I retained it from him. He then rode (on the she-camel), and when it (the she-camel) stood up, with him on its back, he raised his voice in the talbiyah and some people heard it at that moment. This is because the people were coming in groups, so they heard him raising his voice calling the talbiyah when his she-camel stood up with him on its back, and they thought that the Messenger of Allah () had raised his voice in the talbiyah when his she-camel stood up with him on its back. The Messenger of Allah () proceeded further; when he ascended the height of al-Bayda he raised his voice in the talbiyah. Some people heard it at that moment. They thought that he had raised his voice in the talbiyah when he ascended the height of al-Bayda. I swear by Allah, he raised his voice in the talbiyah at the place where he prayed, and he raised his voice in the talbiyah when his she-camel stood up with him on its back, and he raised his voice in the talbiyah when he ascended the height of al-Bayda. Said (ibn Jubayr) said; He who follows the view of Ibn Abbas raises his voice in talbiyah (and ihram) at the place of is prayer after he finishes two rakahs of his prayer.<D>Narrated Aishah:When the last ten days of Ramadan came, the Prophet () kept vigil and prayed during the whole night, and tied the wrapper tightly, and awakened his family (to pray during the night).Abu Dawud said: The name of Abu Yafur is Abd al-Rahman b. Ubaid b. Nistas.<D>(Perform the pilgrimage and the visit for Allah) so that He may accept them, and this by making them sincere unto Him and also by performing the pilgrimage to its final completion and by performing the lesser pilgrimage to the Sacred House. (And if ye are prevented) from performing the pilgrimage or the lesser pilgrimage because of enemies or ill-health, (then send such gifts as can be obtained with ease) then you should offer whatever gifts you can obtain: a sheep, cow or camel in order to leave the Sacred Precinct, (and shave not your heads) if you are prevented (until the gifts) that you have sent (have reached their destination) where it is going to be immolated. (And whoever among you is sick) and cannot remain in the place where he is, then he can return home before his gift reaches its destination (or hath an ailment of the head) or if his head is infested with lice, he should shave it. This verse was revealed about Kab Ibn Ujrah who shaved his hair when still in a state of ritual consecration because it was infested with lice, (must pay ransom of fasting) the ransom is to fast three days (or almsgiving) to six needy people from the inhabitants of Mecca (or offering) a sheep to be sent to the place of immolation. (And if ye are in safety) from the enemy and you have recovered from your sickness, then you should make up that which Allah has madeobligatory upon you in the following year, whether it is a question of the pilgrimage or the lesser pilgrimage, (then whoever contenteth himself with) perfume and clothes after (the visit) the lesser pilgrimage and until he engages in ritual consecration (for the Pilgrimage (shall give) such gifts) then he should offer a sacrifice for making Umrah before Hajj (dam al-tamattu) and a sacrifice for doing Hajj and Umrah simultaneously (dam al-qaran wal-muta), whether it is a sheep, cow or camel (as can be had with ease. And whoever cannot find (such gifts)) either a sheep, cow or camel, (then a fast of three days) a fast of three consecutive days (while on the pilgrimage) in the ten days of the pilgrimage, the last of which being the Day of Arafah, (and of seven when ye have returned) on your way to your families or after you have returned to your families; (that is, ten in all) in exchange for the gifts. (That) i.e. offering a sacrifice for making Umrahbefore Hajj (is for him whose folk are not present at the Inviolable Place of Worship) whose family andhome is not in the Sacred Precinct because the inhabitants of the Sacred Precinct are not obligated to give the offering for making Umrah before Hajj. (Observe your duty to Allah) fear Allah if you leave what youhave been commanded to do, (and know that Allah is severe in punishment) towards anyone who leaves what he has been commanded to do, whether it is the offering of gifts or fasting.<D>(And in like manner We disclosed them (to the people of the city)) the city of Ephesus, the believers among them and the disbelievers, and their king of the time was a believer called Yustafad, the king Decius had died long before that (that they might know) both the believers and disbelievers (that the promise of Allah) resurrection after death (is true) takes place, (and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves) when their words differed among themselves, (they said) i.e. the disbelievers said: (Build over them a building) a church because they are followers of our religion; (their Lord knoweth best concerning them. Those who won their point said) those whose argument did not prevail, i.e. the believers: (We verily shall build a place of worship over them) because they are followers of our religion; their difference being about this point.<D>Allah said (Are they better) are your people better, (or the folk of Tubba) or the people of Himyar, whose name was Asad Ibn Malkikarb and his agnomen was Abu Karb, he was called Tubba because he had a great number of followers (and those before them) before the people of Tubba? (We destroyed them, for surely they were guilty) they were idolaters. Would your people not fear that We destroy them and punish them?
First Question: Can a follower of Hanafi madhab who missed 2 year-long salat to make it up in the following way? He offers: So this way, he will complete his 2-year-long missed salats in one year. Is this valid? Second Question: Can he offer witr salat in 1 raka, rather than three, in imitation of other madhabs? If yes, how should he do it? I? --T--? --T--	Assalmu alaykum wa Rahmatullhi Wabaraktuh 1) The procedure of performing two missed salah after each present salah as explained by you is valid. The intention for each missed salah should be for example, for fajr salah say, this is my first missed fajr salah. Likewise specify for other salah as well zohr, asar etc 2) The witr qadha salah has to be performed according to the Hanafi method of witr salah	Salim narrated from his father:"The Prophet prayed Salat Al-Khawf, praying one Rakah with one of the two groups, while the other group was facing the enemy. (When the first group finished they first Rakah with him), they went and took position (of the second group, facing the enemy). Then the second group came and he led them in another Rakah, then he said the Taslim to them, while the group proceeded to complete their (second) Rakah. Thereafter, the first group stood up to finish their (second) Rakah."<D>Narrated Ibn Abbas:Ibn Abbas said: "The first to perform Salat was Ali."<D>Abu Hurairah narrated that :Allahs Messenger said: "When the Iqamah is called for Salat do not come to it rushing, rather come to it walking, and while you have tranquility. What you catch of it then pray it, and what you missed of it, then complete it."<D>Allah will say to the first generation of people who entered the Fire: (Here is an army) a group of people (rushing blindly with you) into the Fire. Those who entered hell first will say to those who entered it after them: (No word of welcome for them) may Allah not make it spacious for them. (Lo! they will roast at the Fire) they will abide in the Fire.<D>(Aye, ye will behold it with sure vision) which cannot be missed on the Day of Judgement.<D>(They await) if they disbelieve in you, your folk await as punishment nothing (but one Shout) which is the first blow of the Trumpet, (which will surprise them while they are disputing) in the marketplace.
Astro projection is where one can supposedly force the soul to exit the body and travel around? ? --T--? --T--	According to the Ahlus Sunnah Wal Jamaa, the miracles of the pious are true.Miracles include extra-ordinary physical and mental powers	It wasnarrated that Maimunah the freed (female) slave of the Prophet()said:I said: “O Messenger of Allah, tell us about Baitil-Maqdis.”He said: “It is the land of the Resurrection and theGathering. Goand pray there, for one prayer there is like onethousand prayerselsewhere.” I said: “What if I cannot travel and gothere?” Hesaid: “Then send a gift of oil to light its lamps, forwhoever doesthat is like one who goes there.”<D>It wasnarrated from Ubayy bin Ka’b that the Messenger of Allah ()said:‘Whoever offers the funeral prayer will have one Qirat; andwhoever attends until the burial is over, will have two Qirat. By theOne in Whose Hand is the soul of Muhammad! The Qirat is greater thanthis (mountain of) Uhud.”<D>Narrated Anas ibn Malik:The Prophet () said: Stand close together in your rows, bring them near one another, and stand neck to neck, for by Him in Whose hand my soul is, I see the devil coming in through openings in the row just like a small black sheep.<D>(Do ye not force it back) force the soul back to the body, (if ye are truthful) that you are not legally bound? <D>(And We set a just balance for the Day of Resurrection) on the Day of Judgement, there will be a balance which will weigh only good and bad works (so that no soul is wronged in aught) no one will have his good works diminished nor his evil works increased. (Though it be of the weight of a grain of mustard seed, We bring it) We requite for it. (And We suffice for reckoners) We are enough as Preserver and Knower.<D>(Nay) truly, (but when the life cometh up to the throat) when the soul of the body reaches the throat
Can a female pray, or listen verses from Quran-e-Pak without covering her head. 2nd Q is Can a female wear a green Pants, Green Skirt, and Green Salwar. There is any Colour that female is not allowed to wear?Thank You Very Much. ? --T--? --T--	1. One should display respect when listening to the Qur?aan. That includes a female covering her head. 2. A female may wear green clothing	Said b. Jubair reported:I asked Ibn Umar about (the preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said that Allahs Messenger (may peace be upon him) forbade the (preparation of) Nabidh in green pitcher (besmeared with pitch). I then came to Ibn Abbas and said: Do you hear what Ibn Umar has said? Thereupon he said: What does he say? I said: He stated that Allahs Messenger (may peace be upon him) has forbidden the (preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said: Ibn Umar has told the truth. Allahs Messenger (may peace be upon him) declared unlawful the preparation of Nabidh in a green pitcher (besmeared with pitch). I said: What is this thing, the Nabidh of a pitcher (Nabidh prepared in a pitcher)? Thereupon, he said: Everything that is prepared in earthen pitcher.<D>It wasnarrated that Ibn ‘Abbas said:“The Prophet () wasperformingprayer at ‘Arafat, and Fadl and I came riding a femaledonkey. Wepassed in front of part of the row, then we dismounted andleft thedonkey, and we came and joined the row.”<D>Asma bint Abu Bakr said:The Apostle of Allah (may peace be upon him) was one day (i. e. on the day when the sun eclipsed) so perturbed that he (in haste) took hold of the outer garment (of a female member of his family) and it was later on that his (own) cloak was sent to him. He stood in prayer along with people for such a long time that if a man came he did not realise that the Apostle of Allah (may peace be upon him) had observed ruku, as it has been narrated about ruku in connection with long qiyam.<D>(He it is Who sendeth down water) rain (from the sky, and therewith We bring forth) by means of the rain (buds of every kind) of grains and other things; (We bring forth) from the earth by means of the rain (the green blade) green vegetation (from, which) from this green vegetation (we bring forth the thick clustered grain) clustered in spikes of grain and in other vegetations; (and from the date-palm, from the pollen thereof, spring pendant) close by, accessible to anyone standing or sitting (bunches; and (We bring forth) Gardens of grapes, and the) trees of (olive and the pomegranate) trees, (alike) in colour, referring here to pomegranates (and unlike) in taste. (Look upon the fruit thereof, when they bear fruit, and upon its ripening. Lo! Herein) in the difference of their colour (verily are portents) signs (for a people who believe) that they are from Allah.<D>(O ye who believe! Retaliation is prescribed for you in the matter of the murdered ones; the freeman for the freeman) a freeman who premeditatedly kills another freeman, (and the slave for the slave) a slave who premeditatedly kills another, (and the female for the female) a female who premeditatedly kills another.This verse was revealed regarding two Arab clans but is abrogated by the verse: ( a life for a life) <D>(A written record) it is said that the works of the righteous are written on tablets made of green chrysolite which are placed above the seventh heaven below the Throne of the Beneficent; this is Illiyyin,
I have some muslim friends. Although they do not practice Islam. For examples, some of them eat food that is not halal and some have friends that are boys and they spend time with them. When I am with my friends and see that they are not following Islam, I really feel sad and I pray for them of Guidance. My faith increases Alhumdulillah and I thank Allah for giving me knowledge of Islam and showing me the right path. I wanted to know what I should do with these friends? Should I stay their friends and try to explain them about Islam (because I have already tried but they dont listen and I fear that if I keep on saying about Islam they might go against it even more) so sometimes I dont say anything and just pray for them. Please advice me what I should do about being staying friends with them and how should I act or advice them? Jazakallah Khairun ? --T--? --T--	Employ your discretion. If you are confident that your relationship with them and your constant advice to them will eventually dissuade them from their evil habits, then you may continue with your relationship with them. However, continue advising them with tact and wisdom.On the other hand, if you feel that you may be inclined to evil deeds because of their company, you should refrain from joining them.and Allah Taala Knows BestMufti Muhammad Kadwa FATWA DEPT	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>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>Asma reported:The sun eclipsed during the lifetime of the Messenger of Allah (may peace be upon him). As I went to Aisha who was busy in prayer. I said: What is the matter with the people that they are praying (a special prayer)? She (Aisha) pointed towards the sky with her head. I said: Is it (an unusual) sign? She said: Yes. The Messenger of Allah (may peace be upon him) stood up for prayer for such a long time that I was about to faint. I caught hold of a waterskin lying by my side, and began to pour water over my head, or (began to sprinkle water) on my face. The Messenger of Allah (may peace be upon him) then finished and the sun had brightened. The Messenger of Allah (may peace be upon him) then addressed the people, (after) praising Allah and lauding Him, and then said: There was no such thing as I did not see earlier, but I saw it at this very place of mine. I ever saw Paradise and Hell. It was also revealed to me that you would be tried in the graves, as you would he tried something like the turmoil of the Dajjal. Asma said: I do not know which word he actually used (qariban or mithl), and each one of you would be brought and it would be said: What is your knowledge about this man? If the person is a believer, (Asma said: I do not know whether it was the word al-Mumin or al-Muqin) he would say: He is Muhammad and he is the Messenger of Allah. He brought to us the clear signs and right guidance. So we responded and obeyed him. (He would repeat this three times), and it would be said to him: You should go to sleep. We already knew that you are a believer in him. So the pious man would go to sleep. So far as the hypocrite or sceptic is concerned (Asma said: I do not know which word was that: al-Munafiq (hypocrite) or al-Murtad (doubtful) he would say: I do not know. I only uttered whatever I heard people say.<D>(And when thou) O Muhammad (seest them) i.e. Abdullah Ibn Ubayy and his two friends (their figures please thee) their bodies and appearance please you; (and if they speak) saying: we know you are Allahs Messenger (thou givest ear unto their speech) you believe what they say and think they are truthful while they are not. ((They are)) i.e. their bodies are (as though they were blocks of wood in striped cloaks)aligned against the wall; He says: there is no goodness or light in their hearts just as dry wood has no life ormoistness in it. (They deem every shout) every noise in Medina (to be against them) because of their cowardice. (They are the enemy, so beware of them) and never feel safe from them. (Allah confound them) Allah cursed them! (How they are perverted!) How they lie; it is also said this means: how they turn people away through lies!<D>(Beyond them there is hell) ahead of them, after they die, there is Gehenna, (and that which they have earned) and that which they have amassed of wealth and that which they have committed of transgressions (will naught avail them) from Allahs punishment, (nor those whom they have chosen for protecting friends beside Allah) nor those whom they worshipped as deities beside Allah will avail them. (Theirs will be anawful doom) al-Nadr Ibn al-Harith will suffer all this. <D>(Allah already knoweth those of you) those of the hypocrites (who hinder) others to go back to the Ditch, (and those who say unto their brethren) and those who say to their friends who are also hypocrites: ("Come ye hither unto us!") in Medina; these were: Abdullah Ibn Ubayy, Jadd Ibn Qays and Muattib Ibn Qushayr (and they) Abdullah Ibn Ubayy and his two friends (come not to the stress of battle) come not to fighting (save a little) out of ostentatious and seeking fame,
Assalamualaikum Is it permissible to make children and adults recite Taawwuz and Tasmiyah at the beginning of reading the basic Qaidah like Ahsanul Qawaid to the Ustaadh,because some say Taawwuz should only be recited when reading the Quran Shareef? Jazakum Allahu Khair Wassalaam? --T--? --T--	In the Name of Allah, the Most Gracious, The Most Merciful. As-salaamu `alaykum wa-ramatullahi wa-barakatuh. Ta`awwuz is recited only before reciting the Quran. Ahsanul Qawaaid is not Qur`an. Only Bismillah should be recited before reading Ahsanul Qawaaid.[1] And Allah Ta`ala Knows Best. Hussein Muhammad	It was narrated that AbdurRahman bin Abdul-Qari said:"I heard Umar bin Al-Khattab, may Allah be pleased with him, say: I heard Hisham bin Hakim bin Hizam reciting Surat Al-Furqan, in a way that I had not been taught, and the Messenger of Allah () had taught me. I was about to interrupt him (in his prayer), but I left him alone until he had finished. Then I grabbed him by his garment and brought him to the Messenger of Allah () and said: O Messenger of Allah, I heard this man reciting Surat Al-Furqan in a way that you did not teach me. The Messenger of Allah () said to him: Recite. So he recited it in the way that I had heard him recite. Then the Messenger of Allah () said: It was revealed like this. Then he said to me: Recite. So I recited it and he said: It was revealed like this. This Quran has been revealed in seven different modes, so recite as much of the Quran as may be easy for you."<D>Narrated Anas ibn Malik:I did not offer behind anyone after the Messenger of Allah () a prayer like the prayer offered by the Messenger of Allah () than this youth, i.e. Umar ibn AbdulAziz. We estimated reciting glorification ten times in his bowing, and in his prostration ten times.Abu Dawud said: Ahmad b. Salih said: I asked him (Abd Allah) whether the name Manus is correct of Mabus. He replied: Abd al-Razzaq used to say Mabus, but I remember Manus (i.e. the narrator Wahb b. Manus). These are the words of Ibn Rafi. It has also been narrated by Ahmad from Said b. Jubair on the authority of Anas b. Malik.<D>Urwah bin Az-Zubair narrated that Al-Miswar bin Makhramah and AbdurRahman bin Abdul-Qari told him that:They heard Umar bin Al-Khattab say: "I heard Hisham bin Hakim bin Hizam reciting Surat Al-Furqan during the lifetime of the Messenger of Allah (), so I listened to his recitation and he was reciting it in a way that the Messenger of Allah () had not taught me. I was about to jump on him while he was praying, but I waited patiently until he said the Salam (at the end of the prayer). When he had said the Salam I grabbed him by his garment and said: Who taught you this Surah that I heard you reciting? He said: The Messenger of Allah () taught me it. I said: You are lying, by Allah! The Messenger of Allah () is the one who taught me this Surah that I heard you reciting. I took him to the Messenger of Allah () and said: O Messenger of Allah, I heard this man reciting Surat Al-Furqan in a way that you did not teach me, but you taught me Surat Al-Furqan. The Messenger of Allah () said: Let him go, O Umar. Recite, O Hisham. So I recited it to him in the way that I had heard him recite. The Messenger of Allah () said: It was revealed like this. Then the Messenger of Allah () said: Recite, O Umar. So I recited it in the way that he had taught me. The Messenger of Allah () said: It was revealed like this. Then the Messenger of Allah () said: This Quran has been revealed to be recited in seven different modes, so recite as much of the Quran as may be easy for you."<D>(Then exalted be Allah, the True King) He exonerated Himself from having children or partners! (And hasten not with the Quran) do not hasten, O Muhammad, to recite the Quran (ere its revelation hath been perfected unto thee) before Gabriel finishes reading the Quran to you. This is because when Gabriel used to bring new revelations, the Prophet (pbuh) would start to repeat them after Gabriel even before the latter finished his reading, for fear of forgetting what was recited to him. Allah therefore told him to stop doing this, saying: (and say) O Muhammad: (My Lord! Increase me in knowledge) and memorisation and understanding of the Quran as well as in judging by 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.<D>(There wait on them) for service (immortal youths) servants; it is also said that these are the children of the disbelievers who are made servants for the people of Paradise. Another way of reading this verse is (There wait on them youths, and they are immortal): i.e. they will never die nor leave the Garden.
Assalaamu alaikum as my self offer salah for 5times thanks to allah during the offer of salah when i m going to recite the ayaths of the quran i know the surah but there is some confusion in my mind that i have no read it properly due to that i m going the repeat the surah 2 to 3 times also same case in the tashahud also in reading the duas.please help me out in this as early as possible.? --T--? --T--	. It is pleasing to note your devotion in your prayers. Ignore the thoughts that come to your mind. Do not entertain them. They are from Shaitaan. Consider what you have read to be correct and do not repeat anything. We advise you, for the peace of your mind, to recite the Surahs and duaas you know, rather all the recitals of the salaah, to a Qaari or an Aalim and allow him to correct your mistakes, if any. Once he approves of your recitation, recite it in that manner and do not entertain any further doubts.Muajul I	It was narrated from Abdullah bin Amr that:The Prophet [SAW] said: "Whoever drinks Khamr and puts it in his belly, Allah will not accept his Salah for seven (days), if he dies during them" - Muhammad bin Adam (One of the narrators) said: "he will die a Kafir. If he was too intoxicated to offer any of the obligatory" - Ibn Adam said: "or recite Quran, his Salah will not be accepted for 40 days, and if he dies during them," And Ibn Adam said: "He will die a Kafir."<D>It was narrated that Ubadah bin As-Samit said:"The Messenger of Allah () said: "There is no Salah for one who does not recite Fatihatil-Kitab or more."<D>It was narrated that Ibn Abbas said:Concerning the saying of Allah, the Mighty and Sublime: "And offer your salah (prayer) neither aloud nor in a low voice"- It was revealed when the Messenger of Allah () was still (preaching) in secret in Makkah. When he led his companions in prayer, he would raise his voice" -(One of the narrators) Ibn Mani said: He would recite the Quran out loud"- "And when the idolators heard his voice they would insult the Quran, and the One Who revealed it, and the one who brought it. So Allah, the Mighty and Sublime, said to His Prophet (): And offer your salah (prayer) neither aloud that is, such that the idolators can hear your recitation and insult the Quran; nor in a low voice, so that your companions cannot hear; but follow a way between."<D>(And Mary, daughter of Imran, whose body was chaste, therefore We breathed therein something of Our Spirit) and so Gabriel breathed inside her garment and she became pregnant with Jesus. (And she put faith in the words of her Lord) she believed in what Gabriel told her that he was the Messenger of Allah entrusted with giving her a holy son (and His Scriptures) and she also believed in His Scriptures: the Torah, the Gospel and all other Scriptures; it is also said this means: she believed in the words of her Lord that Jesus the sonof Mary will come into being by Allah saying Be! and he became a human being, and she also believed in His Scripture: the Gospel, (and was of the obedient) in times of hardship and comfort; and it is also said that this means: and she was obedient to He Who is far transcendent and majestic.And of the surah in which Sovereignty is mentioned, which is Meccan and consists of 30 verses, 335 words and 1,313 letters:Surah 67: Sovereignty (al-Mulk)And of the surah in which Sovereignty is mentioned, which is Meccan and consists of 30 verses, 335 words and 1,313 letters:<D>(Lo! thy Lord) O Muhammad (knoweth how thou keepest vigil sometimes nearly) less than (two thirds of the night) up to half of the night, (or (sometimes) half) and sometimes you keep vigil half of the night (or athird thereof) and you keep vigil a third of the night; it is also said this means: and sometimes less than half of the night, (as do a party of those with thee) and a group of believers with you who keep vigil of the night in prayer. (Allah measureth the night and the day) Allah knows the hours of the day and night. (He knoweth that ye count it not) i.e. keep track of the hours of the night; it is also said that this means: He knows you will not be able to persevere in that which you are commanded of prayer in the night, (and turneth unto you in mercy) and so He forgives you if you do not pray at night. (Recite, then, of the Quran) when youperform the prayers (that which is easy for you) 100 verses and more; and it is also said this means: whatever you wish to recite of the Quran. (He knoweth that there are sick folk among you) wounded people among you who cannot pray at night, (while others travel in the land) fleeing from something or (in search of Allahs bounty) of Allahs provision and other things, and it is hard on them to pray at night, (and others (still) are fighting for the cause of Allah) for the obedience of Allah who will find it hard to pray at night. (So recite of it) of the Quran in your prayers (that which is easy (for you), and establish worship) complete the five daily prayers including what is required for its validity of ritual ablution, bowings,prostrations and the observation of their due times (and pay the poor-due) from your wealth (and (so) lendunto Allah) by giving to charity; and it is also said: by doing righteous works (a goodly loan) truly and sincerely from your hearts.(Whatsoever good) alms or righteous works (ye send before you for your souls, ye will surely find it) find its reward (with Allah) in Paradise preserved for you, neither stolen, drowned, burnt or eaten by borer,(better) than what you have left in the life of the world (and greater in the recompense) than that whichyou have. (And seek forgiveness of Allah) from your sins. (Lo! Allah is Forgiving) He forgives whoever repents, (Merciful) towards he who dies repentant, because of the mercy of he who is enveloped in his cloak. And of the surah in which the Cloaked One is mentioned, which is all Meccan and consists of 56 verses, 255 words and 1,010 letters:Surah 74: The Cloaked One (al?Muddaththir)And of the surah in which the Cloaked One is mentioned, which is all Meccan and consists of 56 verses, 255 words and1,010 letters:<D>(For all) among the jinn and human beings (there will be ranks) for the believers among the jinn and humans in Paradise, and dungeons in hell for the unbelievers (from what they did) of good or evil (Thy Lord is not unaware) oblivious (of what they do) of good or evil; it is also said that this means: He is not going to suspend the punishment due for their transgressions.
if a women meets with gaire Mahram after doing Odhu, will it hamper her Odhu i mean will she have to make the odhu again???? --T--? --T--	In principle, meeting a ghair-mehram does not break a wudhu. However, it is a sin to do so.[i] It is impermissible for a ghair-mehram male and female to be in contact or to be in a relationship with each other. These types of contact generally lead to many wrongs and sins	Narrated Muhammad bin Seereen:I sat in a gathering in which the chiefs of the Ansar were present, and `Abdur-Rahman bin Abu Laila was amongst them. I mentioned the narration of `Abdullah bin `Utba regarding the question of Subaia bint Al-Harith. `Abdur-Rahman said, "But `Abdullahs uncle used not to say so." I said, "I am too brave if I tell a lie concerning a person who is now in Al-Kufa," and I raised my voice. Then I went out and met Malik bin Amir or Malik bin `Auf, and said, "What was the verdict of Ibn Mas`ud about the pregnant widow whose husband had died?" He replied, "Ibn Mas`ud said, Why do you impose on her the hard order and dont let her make use of the leave? The shorter Sura of women (i.e. Surat-at- Talaq) was revealed after the longer Sura (i.e. Surat-al-Baqara)." (i.e. Her Idda is up till she delivers.)<D>Narrated Bukair:That Kuraib, the freed slave of Ibn `Abbas told him that Ibn `Abbas, `Abdur-Rahman bin Azhar and Al-Miswar bin Makhrama sent him to `Aisha saying, "Pay her our greetings and ask her about our offering of the two-rak`at after `Asr Prayer, and tell her that we have been informed that you offer these two rak`at while we have heard that the Prophet had forbidden their offering." Ibn `Abbas said, "I and `Umar used to beat the people for their offering them." Kuraib added, "I entered upon her and delivered their message to her. She said, Ask Um Salama. So, I informed them (of `Aishas answer) and they sent me to Um Salama for the same purpose as they sent me to `Aisha. Um Salama replied, I heard the Prophet forbidding the offering of these two rak`at. Once the Prophet offered the `Asr prayer, and then came to me. And at that time some Ansari women from the Tribe of Banu Haram were with me. Then (the Prophet ) offered those two rak`at, and I sent my (lady) servant to him, saying, Stand beside him and say (to him): Um Salama says, O Allahs Apostle! Didnt I hear you forbidding the offering of these two rak`at (after the `Asr prayer yet I see you offering them? And if he beckons to you with his hand, then wait behind. So the lady slave did that and the Prophet beckoned her with his hand, and she stayed behind, and when the Prophet finished his prayer, he said, O the daughter of Abu Umaiya (i.e. Um Salama), You were asking me about these two rak`at after the `Asr prayer. In fact, some people from the tribe of `Abdul Qais came to me to embrace Islam and busied me so much that I did not offer the two rak`at which were offered after Zuhr compulsory prayer, and these two rak`at (you have seen me offering) make up for those."<D>Narrated AbuSaid ; AbuHurayrah:The Prophet () said: When a man himself wakes at night and wakens his wife and they pray two rakahs together, they are recorded among the men and women who make much mention of Allah.<D>(Our Lord!) they say: O our Lord. (Lo! we have heard a crier) they mean Muhammad (calling unto Faith) calling to Allahs divine Oneness: (Believe ye in your Lord! So we believed) in You, in Your Scripture as well as in Your Messenger. (Our Lord! Therefore forgive us our sins) our enormities, (and remit from us)overlook (our evil deeds) other than enormities, (and make us die the death of the righteous) take our soulsto You in a state of faith and gather them with the souls of the prophets and the righteous. <D>(They said:) O Moses, (We suffered hurt) we were tormented by the killing of our sons, the use of our women and also by working (before thou camest unto us, and since thou hast come unto us) with the message. (He) Moses (said: it may be) the expression may be [asa] when used in relation to Allah denotes categoricalness (that your Lord is going to destroy your adversary) Pharaoh and by means of drought and hunger (and make you vicegerents in the earth) make you in the inhabitants of the land of Egypt, (that He may see how ye behave) with regard to obeying Him.<D>(And two young men) two slaves of the king: his cupbearer and his cook-he got angry with them and put them in prison-(went to prison with him) they stayed together five years. (One of them), the cupbearer, (said: I dreamed that I was pressing wine) pressing grapes to make wine and giving it to the king. This cupbearer saw in a dream that he entered a vineyard and there he saw a pleasant bough with three offshoots and on the offshoots bunches of grapes. He picked the grapes, pressed them and gave it to the King. Joseph said: As for the vineyard, it is the job you had; the bough represents the expertise you have in your job; its pleasantness represents your position and merit in that job. The three offshoots mean that you will be released in three days and shall return to your job. The pressed grapes you gave to the king means that he will give you your job back, honour you and treat you well. (The other) the cook, who prepared the kings bread (said I dreamed that I was carrying upon my head bread whereof the birds wereeating) he saw in his dream that he was coming out of the kings kitchen carrying on his head three basketsof bread when birds came and ate from the bread on the baskets. Joseph said: You have seen an evil thing. As for your going out of the Kings kitchen, this means that you will lose your job; the three basketsmeans that you will stay in prison for three days. The birds eating from the baskets means that the king will get you out of prison in three days to crucify you and the birds will eat of your head. Before Joseph interpreted their dreams for them, the two men said to him: (Announce unto us the interpretation) interpret for us our dreams, (for we see thee of those good) towards the prisoners; it is also said that this means:you are of those who are truthful in their speech.
Slm. Isit permissible to recite aloud in sunnah salah?? --T--? --T--	The Qiraat in Nafl and Sunnah Salah of the day should not be aloud	It was narrated from Mujahid and others, from a man from the people of Al-Iraq who was called Shaqiq bin Salmah Abu Wail, that:there was a man from Banu Taghlib, who was called As-Subai bin Mabad, who had been a Christian, then became of Muslim.The first time he went for Hajj, he recited the Talbiyah Hajj and "Umrah together, and he continued to recite the Talbiyah for them together, He passed by Salman bin Rabiah and Zaid bin suhan, and one to then said; "You are more lost than this camel of yours." As-Subai" said: "This upset me until I met Umar bin Al-Khattab, and I mentioned that to him. He said: Yuou have been guided to the sunnah of your Prophet shaqiq said: "Masruq bin Al-Ajda and I often used to visit As-Subai bin Mabad and talk with him"<D>Narrated Abu Huraira:The Quran is recited in every prayer and in those prayers in which Allahs Apostle recited aloud for us, we recite aloud in the same prayers for you; and the prayers in which the Prophet recited quietly, we recite quietly. If you recite "Al-Fatiha" only it is sufficient but if you recite something else in addition, it is better.<D>Narrated `Ubaid Ibn Juraij:I asked `Abdullah bin `Umar, "O Abu `Abdur-Rahman! I saw you doing four things which I never saw being done by anyone of you companions?" `Abdullah bin `Umar said, "What are those, O Ibn Juraij?" I said, "I never saw you touching any corner of the Ka`ba except these (two) facing south (Yemen) and I saw you wearing shoes made of tanned leather and dyeing your hair with Hinna (a kind of red dye). I also noticed that whenever you were in Mecca, the people assume Ihram on seeing the new moon crescent (1st of Dhul-Hijja) while you did not assume the Ihlal (Ihram) -(Ihram is also called Ihlal which means Loud calling because a Muhrim has to recite Talbiya aloud when assuming the state of Ihram) - till the 8th of Dhul-Hijja (Day of Tarwiya). `Abdullah replied, "Regarding the corners of Ka`ba, I never saw Allahs Apostle touching except those facing south (Yemen) and regarding the tanned leather shoes, no doubt I saw Allahs Apostle wearing non-hairy shoes and he used to perform ablution while wearing the shoes (i.e. wash his feet and then put on the shoes). So I love to wear similar shoes. And about the dyeing of hair with Hinna; no doubt I saw Allahs Apostle dyeing his hair with it and that is why I like to dye (my hair with it). Regarding Ihlal, I did not see Allahs Apostle assuming Ihlal till he set out for Hajj (on the 8th of Dhul-Hijja).<D>(And I have followed the religion of my fathers) I held firm to the religion of my forefathers, (Abraham and Isaac and Jacob. It never was for us) it was not permissible for us (to attribute aught) any idols (as partner to Allah. This) pure Religion, prophethood and Islam with which Allah has honoured us (is of the bounty of Allah unto us) a blessing that Allah blessed us with (and unto mankind) by sending us to them; it is also said that this means: this is a bounty unto the believers through the blessing of faith; (but most men) the people of Egypt (give not thanks) do not believe in this.<D>(And when Our clear revelations) detailing commands and prohibitions (are recited unto them) are recitedby you unto the scoffers: al-Walid Ibn al-Mughirah and his host (they who look not for the meeting with Us) those who do not fear resurrection after death while at the same time scoff (say: Bring) O Muhammad (a Lecture other than this, or change it) putting the verses of mercy in the place of the verses of chastisement and the verses of chastisement in place of the verses of mercy. (Say) to them, O Muhammad: (It is not for me) it is not permissible for me (to change it of my own accord. I only follow that which is inspired in me) I do not say or do except that which is revealed to me in the Quran. (Lo! If I disobey my Lord) by changing the revelation (I fear) I know (the retribution of an awful Day) a severe Day.<D>(These are revelations of Allah): the Quran. (We recite them unto thee) We send them with Gabriel to you (in truth) in order to show what is true and what is an error. (Allah willeth no injustice to (His) creatures) He does not will to be unjust to the jinn or human beings.
Can I offer my prayers at home as per the Jamat in the mosque. This means there is a Jamat offering prayers in the mosque which is close to my house. I can hear them from my room. Can I offer prayers with them as if I am physically present in the mosque i.e. doing as they do. This is a situation where I am ill and cannot go out for prayers specially the Juma prayers ? --T--? --T--	If a person is ill and his health will be affected by presenting himself for the Salaat with Jamaat, then he is excused from performing that Salaat with Jamaat. (Tahtawi pg.298)As for following the Salat from your home, then this will not be permissible	Narrated Anas bin Malik:Whenever the Prophet () started on a journey before noon, he used to delay the Zuhr prayers till the time for the Asr prayer and then he would dismount and offer them together; and whenever the sun declined before he started on a journey he used to offer the Zuhr prayers and then ride (for journey).<D>Narrated Anas:We stayed (in Mecca) for ten days along with the Prophet and used to offer shortened prayers (i.e. journey prayers).<D>Jabir b. ‘Abd Allah said:we used to offer supererogatory prayers and recite supplications while we were standing, and would glorify Allah while bowing and prostrating.<D>(But if they repent) from idolatry and believe in Allah (and establish worship) acknowledge the prayers (and pay the poor-due) and acknowledge the poor-due, (then are they your brethren in religion) in Islam. (We detail Our revelations) We explain the Quran by means of expositing the commands and prohibitions (for a people who have knowledge) and believe.<D> (And to establish worship) the five daily prayers (and ward off (evil)) obey Allah, (and He it is unto Whom yewill be gathered) after you die and will reward you for your works. <D>Allah then explained who they are by saying: (Who are heedless of their prayer) who are distracted from their prayers and fail to perform them;
Asalamalaikum.i am a muslim woman married for 18 years and have only one child.i have been always facing troubles of all kind especially in health simce my marriage. My son is a practicing muslim Alhamdolillah.but he also faces academic and social problems as well.sometimes he feels unwell during exams or something similar. He has also diffculty in making friends although he tries.i suspect seher.because my son suffers from strong waswasa during prayers.and once when i was sick i tried to recite ayat alkursii was unable to recite and felt like collapsed.please help me. I? --T--? --T--	Assalmu alaykum wa Rahmatullhi Wabaraktuh If we understand correctly, you are assisting your friend in understanding and preparing the presentation. Does your friend companys policy allow him to share the standards with any individual? Please provide full detail about your friend management of the standards to be able to advise	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>It was narrated that Abu Dharr said:"The Messenger of Allah said: There will be people among my Ummah (nation) after me who will recite the Quran, but it will not go any deeper than their throats. They will pass through Islam like an arrow passing through its target, then they will never return to it. They are the most evil of mankind and of all creation. " Abdullah bin Samit said: "I mentioned to Rafi bin Amr, the brother of Hakam bin Amr Ghifari and he said: I also heard that from the Messenger of Allah."<D>Narrated Hudhayfah:Thalabah ibn Zahdam said: We accompanied Sad ibn al-As at Tabaristan. He stood and said: Which of you prayed along with the Messenger of Allah () in time of danger? Hudhayfah said: I then he led one section in one rakah and the other section in one rakah. They did not pray the second rakah by themselves.Abu Dawud: This tradition has been transmitted by Ubaid Allah b. Abd Allah and Mujahid on the authority of Ibn Abbas from the Prophet () in like manner. This has also been narrated by Abd Allah b. Shaqiq from Abu Hurairah from the Prophet (). Yazid al-Faqir and Abu Musa also narrated this tradition from Jabir from the Prophet (). Some of the narrators said in the version narrated by Yazid al-Faqir that they completed their second rakah. This has also been narrated by Simak al-Hanafi on the authority of Ibn Umar from the Prophet () something similar. Zaid b. Thabit also narrated from the Prophet () in like manner. This version adds: The people prayed on rakah and the Prophet () prayed two rakahs.<D>(They said) to their father: (If the wolf should devour him when we are (so strong) a band) ten of us, (then surely we should have already perished) we should be very weak; it is also said that this means: we should be really losers by neglecting the inviolability of our father and brother.<D>(He is Allah, than whom there is no other God, the Sovereign Lord) whose sovereignty is perpetual and never ending (the Holy One) the Pure Who has no son or partner, (Peace) His created being are safe from increase of His punishment for that which is decreed upon them due to their own deeds, (the Keeper of Faith) He says: His created brings are safe from His transgression; it is also said that this means: His friends are safe from His torment; it is also said that this means: He is Trustworthy regarding the deeds of slaves and Trustworthy regarding what He can do to His created beings, (the Guardian) the Witness, (the Majestic) in retribution against those who disbelieve in Him, (the Compeller) the Conqueror over His slaves, (the Superb) towards His enemies; it is also said this means: He Who exonerates Himself from what they had imagined about Him. (Glorified be Allah) Allah exonerates Himself (from all that they ascribe as partner(unto Him)) of idols. <D> (They only are the (true) believers whose hearts feel fear when Allah is mentioned) when they are enjoinedwith a command from Allah, such as in the matter of reconciliation and other things, (and when the revelations of Allah) concerning reconciliation (are recited unto them they increase their faith) increase their certitude in Allahs saying; it is also said that this means: they increase their truthfulness; it is also said that this means: it increases their refinement, (and who trust in their Lord) and not in the spoils of war;
Assalamu alaikum. My question is when we read quran its good to understand while reading. I am non arabic and i am trying to learn. As a beginner for my convenience if i read bismillah ar rahmanir rahim, just breaking the sentence or e.g. inna ataina ka alkawsar. Is it acceptable?? --T--? --T--	It is permissible for a learner to read Quraan word by word for his convenience. Refer to the following ahadith:[1] : :. Translation: Hadhrat Aisha [Radhiallahu Anha] narrates that Allahs Messenger () narrated that the one who is proficient in the Quran is associated with the noble, upright, recording angels; and he who falters in it, and finds it difficult for him, will have a double reward.[2] [Sahih-Muslim 1/549 Darul-Ihya-Al-Turath]:Translation: It comes in the narration of Hadhrat Waqi that he who finds it hard (to recite the Quran) will have a double reward	Narrated `Aisha:The commencement of the Divine Inspiration to Allahs Apostle was in the form of good righteous (true) dreams in his sleep. He never had a dream but that it came true like bright day light. He used to go in seclusion (the cave of) Hira where he used to worship(Allah Alone) continuously for many (days) nights. He used to take with him the journey food for that (stay) and then come back to (his wife) Khadija to take his food like-wise again for another period to stay, till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him in it and asked him to read. The Prophet replied, "I do not know how to read." (The Prophet added), "The angel caught me (forcefully) and pressed me so hard that I could not bear it anymore. He then released me and again asked me to read, and I replied, "I do not know how to read," whereupon he caught me again and pressed me a second time till I could not bear it anymore. He then released me and asked me again to read, but again I replied, "I do not know how to read (or, what shall I read?)." Thereupon he caught me for the third time and pressed me and then released me and said, "Read: In the Name of your Lord, Who has created (all that exists). Has created man from a clot. Read and Your Lord is Most Generous...up to..... ..that which he knew not." (96.15) Then Allahs Apostle returned with the Inspiration, his neck muscles twitching with terror till he entered upon Khadija and said, "Cover me! Cover me!" They covered him till his fear was over and then he said, "O Khadija, what is wrong with me?" Then he told her everything that had happened and said, I fear that something may happen to me." Khadija said, Never! But have the glad tidings, for by Allah, Allah will never disgrace you as you keep good reactions with your Kith and kin, speak the truth, help the poor and the destitute, serve your guest generously and assist the deserving, calamityafflicted ones." Khadija then accompanied him to (her cousin) Waraqa bin Naufal bin Asad bin `Abdul `Uzza bin Qusai. Waraqa was the son of her paternal uncle, i.e., her fathers brother, who during the Pre-Islamic Period became a Christian and used to write the Arabic writing and used to write of the Gospels in Arabic as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to him, "O my cousin! Listen to the story of your nephew." Waraqa asked, "O my nephew! What have you seen?" The Prophet described whatever he had seen. Waraqa said, "This is the same Namus (i.e., Gabriel, the Angel who keeps the secrets) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allahs Apostle asked, "Will they turn me out?" Waraqa replied in the affirmative and said: "Never did a man come with something similar to what you have brought but was treated with hostility. If I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allahs Apostle in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before. (Ibn `Abbas said regarding the meaning of: He it is that Cleaves the daybreak (from the darkness) (6.96) that Al-Asbah. means the light of the sun during the day and the light of the moon at night).<D>Narrated `Aisha:The commencement of the Divine Inspiration to Allahs Apostle was in the form of good righteous (true) dreams in his sleep. He never had a dream but that it came true like bright day light. He used to go in seclusion (the cave of) Hira where he used to worship(Allah Alone) continuously for many (days) nights. He used to take with him the journey food for that (stay) and then come back to (his wife) Khadija to take his food like-wise again for another period to stay, till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him in it and asked him to read. The Prophet replied, "I do not know how to read." (The Prophet added), "The angel caught me (forcefully) and pressed me so hard that I could not bear it anymore. He then released me and again asked me to read, and I replied, "I do not know how to read," whereupon he caught me again and pressed me a second time till I could not bear it anymore. He then released me and asked me again to read, but again I replied, "I do not know how to read (or, what shall I read?)." Thereupon he caught me for the third time and pressed me and then released me and said, "Read: In the Name of your Lord, Who has created (all that exists). Has created man from a clot. Read and Your Lord is Most Generous...up to..... ..that which he knew not." (96.15) Then Allahs Apostle returned with the Inspiration, his neck muscles twitching with terror till he entered upon Khadija and said, "Cover me! Cover me!" They covered him till his fear was over and then he said, "O Khadija, what is wrong with me?" Then he told her everything that had happened and said, I fear that something may happen to me." Khadija said, Never! But have the glad tidings, for by Allah, Allah will never disgrace you as you keep good reactions with your Kith and kin, speak the truth, help the poor and the destitute, serve your guest generously and assist the deserving, calamityafflicted ones." Khadija then accompanied him to (her cousin) Waraqa bin Naufal bin Asad bin `Abdul `Uzza bin Qusai. Waraqa was the son of her paternal uncle, i.e., her fathers brother, who during the Pre-Islamic Period became a Christian and used to write the Arabic writing and used to write of the Gospels in Arabic as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to him, "O my cousin! Listen to the story of your nephew." Waraqa asked, "O my nephew! What have you seen?" The Prophet described whatever he had seen. Waraqa said, "This is the same Namus (i.e., Gabriel, the Angel who keeps the secrets) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allahs Apostle asked, "Will they turn me out?" Waraqa replied in the affirmative and said: "Never did a man come with something similar to what you have brought but was treated with hostility. If I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allahs Apostle in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before. (Ibn `Abbas said regarding the meaning of: He it is that Cleaves the daybreak (from the darkness) (6.96) that Al-Asbah. means the light of the sun during the day and the light of the moon at night).<D>Narrated Abdullah ibn Amr:A man came to the Messenger of Allah () and said: Teach me to read the Quran, Messenger of Allah. He said: Read three surahs which begin with A.L.R. He said: My age is advanced, my mind has become dull (i.e. memory has grown weak), and my tongue has grown heavy). So he said: Then read three surahs which begin with H.M. He repeated the same words. So he said: Read three surahs which begin with the "Glorification of Allah". But he repeated the same excuse. The man then said: Teach me a comprehensive surah, Messenger of Allah. The Prophet () taught him Surah (99). "When the Earth is shaken with her earthquake". When he finished it, the man said: By Him Who sent you with truth, I shall never add anything to it. Then man then went away. The Prophet () said twice: The man received salvation.<D>(On fire parchment unrolled) which the Children of Adam will read on the Day of Judgement; this is the scroll of the guardian angels (al-hafazah),<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>(Createth man) i.e. the son of Adam (from a clot) and the Prophet (pbuh) said: what shall I read? AndGabriel read to him the first four verses of this surah.
Alhamdulillah, we place our trust in these Ahad narrations, but are they to be taken into Aqeedah like Mutwattir narrations? What is the consensus of opiniion of the Ahlal-Sunna-Wul-Jammah? Jazak Allah Khairun. ? --T--? --T--	Generally, Aqeedah are supported by Mutawaatir narrations, not Ahad Hadith.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT	It was narrated that Al-Ahnaf bin Qais said:"We set out as pilgrims and came to Al-Madinah intending to perform Hajj. While we were in our camping place unloading our mounts, someone came to us and said: The people have gathered in the Masjid and there is panis. So we set out and found the people gathered around a group in the middle of the Masjid, among whom were Ali, Zubayr, Talhah and Sad bin Abi Waqas. While we were like that, Uthman, may Allah be pleased with him, came, wearing a yellow cloak with which he had covered his head. He said: Is Talhah here? Is Az-Zubair here? Is Sad here? They said: Yes. He said: I adjure you be the One beside Whom there is none worthy of worship, dint the Messenger of Allah () say: Whoever buys the Mirbad [1] of Banu so-and so, Allah will forgive him, and I bought it for twenty or twenty-five thousand, then I came to the Messenger of Allah () and told him, and he said: Add it to our Masjid and the reward for it will be yours? They said: By Allah, yes. He said: I adjure you by the One beside Whom there is none worthy of worship, didnt the Messenger of Allah () say: Whoever buys the well of Rumah, Allah will forgive him, so I bought it for such and such and amount, then I came to the Messenger of Allah () and told him, and he said: Give it to provide water for the Muslims, and the reward for it will be yours? They said: By Allah, yes. He said: I adjure you by the One beside Whom there is none worthy of worship, didnt the Messenger of Allah () say: Whoever equips these (men)- meaning the army of Al-Usrah (Tabuk) - Allah will forgive him, so I equipped them until they were not lacking even a rope or a bridle? They said: By Allah, yes. He said: O Allah, bear witness, O Allah, bear witness, O Allah, bear witness."[1] Mirbad: A place for drying dates.<D>It was narrated that Al-Ahnaf bin Qais said:"We set out for Hajj, and came to Al-Madinah intending to perform Hajj. While we were in our camping place unloading our mounts, someone came to us and said: The people have gathered in the Masjid and there is panic. So we set out and found the people gathered around a group in the middle of the Masjid, among whom were Ali, Az-Zubair, Talhah and Sad bin Abi Waqqas. While we were like that, Uthman came, wearing a yellowish cloak with which he had covered his head. He said: Is Ali here? Is Talhah here? Is Az-Zubair here? Is Sad here? They said: Yes. He said: I adjure you by Allah, beside Whom there is none worthy of worship, are you aware that the Messenger of Allah said: Whoever buys the Mirbad of Banu so and so, Allah will forgive him, and I bought it for twenty or twenty-five thousand, then I came to the Messenger of Allah and told him, and he said: Add it to our Masjid and the reward for it will be yours? They said: By Allah, yes. He said: I adjure you by Allah, beside Whom there is none worthy of worship, are you aware that the Messenger of Allah said: Whoever buys the well of Rumah, Allah will forgive him, so I bought it for such and such an amount, then I came to the Messenger of Allah and told him, and he said: Give it to provide water for the Muslims, and the reward for it will be yours? They said: By Allah, yes. He said: I adjure you by Allah, beside Whom there is none worthy of worship, are you aware that the Messenger of Allah said: Whoever equips these (men), Allah will forgive him, -meaning the army of Al-Usrah (i.e. Tabuk)- so I equipped them until they were not lacking even a rope or a bridle? They said: By Allah, yes. He said: O Allah, bear witness, O Allah, bear witness."<D>Narrated Abu Zura:l entered a house in Medina with Abu Huraira, and he saw a man making pictures at the top of the house. Abu Huraira said, "I heard Allahs Apostle saying that Allah said, Who would be more unjust than the one who tries to create the like of My creatures? Let them create a grain: let them create a gnat. "Abu Huraira then asked for a water container and washed his arms up to his armpits. I said, "0 Abu i Huraira! Is this something you have heard I from Allahs Apostle?" He said, "The limit for ablution is up to the place where the ornaments will reach on the Day of Resurrection.<D>(And when a token cometh unto them) when a verse comes down from heaven informing of what al-Walid Ibn al-Mughirah, Abd Yalayl and Abu Masud al-Thaqafi were doing, (they say: We will not believe) in this verse (till we are given) the Scripture like (that which Allahs messengers are given) meaning Muhammad (pbuh). (Allah knoweth best with whom to place His message) He knows best to whom He sends Gabriel with His message. (Humiliation) degradation and abasement (from Allah and heavy punishment will smite the guilty) the idolaters, i.e. al-Walid and his friends (for their scheming) for their denial of the messengers.<D>(The pilgrimage is (in) the well known months) ritual consecration for the pilgrimage takes place in the well known months of Shawwal, Dhul-Qada, and the first ten days of Dhul-Hijja, (and whoever is minded to perform the pilgrimage therein) whoever enters in a state of ritual consecration in these months (there is (to be) no lewdness) no sexual intercourse once in a state of ritual consecration (nor abuse) no verbal abuse or name calling (nor angry conversation) between one person and another (on the pilgrimage) when in a state of ritual consecration; it is also said that this means: there is to be no heated argument about the obligatoriness of the pilgrimage. (And whatsoever good ye do) whatever you abstain from whether it is lewdness, abuse or angry conversation in the Sacred Precinct (Allah knoweth it) Allah will accept it. (Somake provision for yourselves) O people of sound minds, from the provision of this world; Allah says here:take from the provisions of this world, O people of sound minds, what is enough to spare you from asking others, otherwise just trust in Allah; (for the best provision to ward off evil) for trust in Allah is the best provision in this world. (Therefore keep your duty unto Me) fear Me in the Sacred Precinct, (O men of understanding). This verse was revealed about some people from the Yemen who used to perform the pilgrimage without taking any provisions with them. As a consequence, they used to wrongfully obtain provisions from the settlements they found on their way and hence Allah now prohibited them from doing so.<D>And from his narration on the authority of Ibn Abbas that he said in the interpretation of Allahs saying (O Prophet!): (O Prophet!) And this includes his community. (When ye (men) put away women) He says: tell your people, when you want to divorce women, (put them away for their (legal) period) divorce them when they become pure from their menses and they have not had sexual intercourse with them (and reckon the period) reckon their periods of purity following three periods of menstruation which are followed by major ritual ablution which, for this denotes the end of the waiting period (and keep your duty to Allah) and fear Allah, (your Lord) and do not divorce them when they are not ritually pure, as this goes against the prophetic practice. (Expel them not from their houses) where the divorce has taken place until the waiting period is over (nor let them go forth) until the elapse of the waiting period (unless they commit open immorality) unless they commit an evident sin, i.e. going out during the waiting period without her husbands permission. Thus, expelling them from their homes during the waiting period is a sin and their going out in their waiting period is also a sin; it is also said that (unless they commit open immorality) means: unless they commit an act of adultery witnessed by four people, in which case they should be stoned. (Such are the limits (imposed by) Allah) these are the legal rulings and obligations of Allah about women regarding expenditure and lodgement; (and whoso transgresseth Allahs limits) and whoever transgresses Allahs legal rulings and obligations and that which He has commanded regarding expenditure and lodgement, (he verily wrongeth his soul) he harms his own person. (Thou knowest not) i.e. thehusband does not know: (it may be that Allah will afterward) after the first pronouncement of divorce andbefore the end of the waiting period (bring some new thing to pass) i.e. love between the husband and wife and return to each other.
Asslamalekum Janaab : Mera Name Abdul Wazid h Meri Wife ka 2 bar operation ho Chuka h. Pelhle operation se Ek ladki hui thi jiska usi din intkal ho Gaya tha. Doosre operation se judwa ladke hue Jo alhamdullillah khairiyat se h. Doctors ka kehna h k teesra operation risky hota h to aap ab bachhe band karane ka ilaj Kara lijiye. Apse darkhast h plz suggest kare Kya Karna chahiye..?? --T--? --T--	Wiladat ka marhala khud nazuk aur khatarnaak hota hai, koi doctor apne uper zimme dari nahi lena chata, isliye is tarah ke operation karane ka mashwara qabl as waqt dete hain. Aap kisi ache musalman khuda taras mahir doctors se mashwara lein aur Allah per bharosa rakhein. [1] Aam halaat me bachha dani nikal ker hamesha ke liye waqt tauleed khatm karna haram hai, isliye isse bachien [2] Jab tak aurat ki tabiyat bahal na hojaye, waqti taur per hamal ko rokne wali dawai istemaal ki ja sakti hain. [3] Agar musalaman mahir doctors bhi ye kahein ke ye wiladat ke bilkul mutahammil nahi hai, balke aayinda hamal tehrne se, aur wiladat ki suroot me maa ya bachhe ki jaan ja sakti hai, to is intehaa`i majboori ki suroot main bache na hone ka operation karane ki gunjaish hai. [4] [5] Aap shak me na padhein aur Allah per bharosa rakhien, usse dua bhi karien. Allah aapko aafiyat aur durustagi ataa farmaye. Ameen.Anas Sharieff Qasmi. Student Darul Iftaa Hyderabad, India	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.<D>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>Narrated `Aisha:On the day of a solar eclipse, Allahs Apostle stood up (to offer the eclipse prayer). He recited Takbir, recited a long recitation (of Holy Verses), bowed a long bowing, and then he raised h is head saying. "Allah hears him who sends his praises to Him." Then he stayed standing, recited a long recitation again, but shorter than the former, bowed a long bowing, but shorter than the first, performed a long prostration and then performed the second rak`a in the same way as he had done the first. By the time he had finished his prayer with Taslim, the solar eclipse had been over. Then he addressed the people referring to the solar and lunar eclipses saying, "These are two signs amongst the Signs of Allah, and they do not eclipse because of anyones death or life. So, if you see them, hasten for the Prayer."<D> (They ask thee) O Muhammad; the people who so asked were Zayd Ibn Muhalhil al-Tai and Adiyy IbnHatim al-Tai, both fishermen (what is made lawful for them) of game. (Say : (all) good things) all the immolated ones (are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them) to abstain from eating game (that which Allah taught you) as Allah has taught you; (so eat of that which they) the trained dogs (catch for you and mention Allahs name upon it) upon immolating your game; and it is also said: upon sending the trained dogs upon the game, (and observe your duty to Allah) fear Allah about eating the meat of carrion. (Lo! Allah is swift to take account) His punishment is severe; it is also said that this means: when He is swift when He takes people to task.<D>(They surely disbelieve who say : Lo! Allah is the Messiah, son of Mary) this is the claim of the Nestorians. (The Messiah (himself) said : O Children of Israel, worship Allah) declare Allahs divine Oneness, (my Lord and your Lord. Lo! whoso ascribeth partners unto Allah) and dies in this state, (for him Allah hath forbidden Paradise. His abode) his end result (is the Fire. For evil-doers) idolaters (there will be no helpers) to save them from what is intended for them.<D>And so Gabriel called him, saying: (O Zachariah! Lo! We bring you tidings of a son whose name is John) Yahya in Arabic, because he has breathed life (ahya) into his mothers womb; (We have given the same name to none before (him)) We have not given before a son to Zachariah whose name is John; it is also said that this means: there was no one before him whose name was John.
Assalamu alaikum wa rehmatullahi wa barakatuhu When was Tala Al Badru Alayna was sung to welcome our Rasul Allah Sallahu alai wassallam. Was it at the time of migration or when our rasul allah was returning from Tabuk?? --T--? --T--	The preferred opinion is that Tala Al Badru Alayna was sung when Rasulullahwas entering Madina	It was narrated from Ali that the Messenger of Allah() said:"If anyone of you sneezes, let him say: Alhamdulillah (praise be to Allah). Those around him should respond by saying: Yarhamkullah (may Allah have mercy on you). And he should respond by saying: "Yahdikum Allah wa yuslaha balakum (may Allah Guide you and set right your state)."<D>It was narrated from Abu Hurairah and Abu Saeed bore witness that the Messenger of Allah() said:"If a person says: La ilaha illallahu wa Allahu Akbar (None has the right to be worshipped but Allah and Allah is the Most Great),Allah says: My slave has spoken the truth; there is none worthy of worship except I, and I am the Most Great. If a person says: La ilaha Illallah wahdahu (There is none worthy of worship except Allah alone), Allah says: My slave has spoken the truth; there is none worthy of worship except I, alone. If he says, La ilaha illallahu la sharikalahu (There is none worthy of worship except Allah with no partner or associate), Allah says: My slave has spoken the truth; there is none worthy of worship except I, with no partner or associate. If he says: La illah illallah, lahul mulku wa lahul hamdu (There is none worthy of worship except Allah, all dominion is His and all praise is to Him), Allah says: My slave has spoken the truth; there is none of worthy of worship except I, all dominion Mine and all praise is due to Me. If he says: La illaha illallah, la hawla wa la quwwata illa billah (There is none worthy of worship and there is no power and no strength except with Allah), Allah says: My slave has spoken then truth; there is none worthy of worship except I, and tehre is no power and no strength except with Me. One of the narrators Abu Ishaq said: "Then Agharr (another narrator) said something that I did not understand. I said to Abu Jafar: What did he say? He said: Whoever is blessed with (the ability to say) them (these words) at the time of death, the Fire will not touch him."<D>It wasnarrated from ‘Umair that he heard Junadah bin Abu Umayyahsay:“Iheard ‘Ubadah bin Samit say: ‘Jibra’il (as) came to theProphet() when he was suffering from fever and said: ‘Bismillahiarqika, min kulli shay’in yu’dhika, min hasadi hasidin, wa minkulli‘aynin, Allahu yashfika (In the Name of Allah I performRuqyah foryou, from everything that is harming you; from the envy ofthe envierand from every evil eye, may Allah heal you).’”<D>(Their flesh and their blood reach not Allah) because in the pre-Islamic time they used to splash the blood of sacrifices on the walls of the Holy House and sully themselves with this blood and so Allah forbade themfrom doing so; it is also said that this means: Allah does not accept their flesh or blood, (but the devotion from you reacheth Him) but He accepts your pure and sincere works. (Thus have We made them subject unto ye that you may magnify Allah that He hath guided you) as He guided you to His religion and wont. (And give good tidings to the good) to those who are good in their words and deeds; and it is said that the good means: the generous with their sacrifices.<D>Allah then revealed about their saying: "we do not know any religious community that is more disfavoured than Muhammad (pbuh) and his Companions", saying: (Shall I tell thee of a worse (case) than theirs) that which is worse than what you told Muhammad and his Companions (for retribution with Allah) for him who is going to be punished by Allah? (Worse (is the case of him) whom Allah hath cursed) imposing on him the capitation tax, (him on whom His wrath hath fallen! Worse is he of whose sort Allah hath turned some to apes) in the time of the Prophet David (pbuh) (and swine) in the time of Jesus, after eating from the table that Allah sent from heaven, (and who serveth idols) soothsayers and devils; or he whom Allah has made the worshipper of the devil, idols and soothsayers. (Such are in worse plight) worse in works in this world and worse in status in the Hereafter (and further astray from the plain road) the road of guidance.<D>Allah will say to the first generation of people who entered the Fire: (Here is an army) a group of people (rushing blindly with you) into the Fire. Those who entered hell first will say to those who entered it after them: (No word of welcome for them) may Allah not make it spacious for them. (Lo! they will roast at the Fire) they will abide in the Fire.
Well i have heard we need permission from parents when going on jammat/jihad as they have rights over us. The people who i have asked quote the tabiyeen who was everything but a sahabi as he never saw Rasool(S) but had everything which sahabas did and the only reason why he wasnt able to was because he had to look after his mum? Is this a valid daleel for parents to use? Basically if parents dont give permission then are we bound to please them by not going? JazaakAllah khairan ? --T--? --T--	If ones parents are old and they require the services of their child, the child cannot go for a jihad which is not declared fardhain without the consent of his parents. To stay in the service of ones parents is jihad itself	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>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>Narrated Anas:On the day of the battle of Uhud, the people ran away, leaving the Prophet , but Abu- Talha was shielding the Prophet with his shield in front of him. Abu Talha was a strong, experienced archer who used to keep his arrow bow strong and well stretched. On that day he broke two or three arrow bows. If any man passed by carrying a quiver full of arrows, the Prophet would say to him, "Empty it in front of Abu Talha." When the Prophet stated looking at the enemy by raising his head, Abu Talha said, "O Allahs Prophet! Let my parents be sacrificed for your sake! Please dont raise your head and make it visible, lest an arrow of the enemy should hit you. Let my neck and chest be wounded instead of yours." (On that day) I saw `Aisha, the daughter of Abu Bakr and Um Sulaim both lifting their dresses up so that I was able to see the ornaments of their legs, and they were carrying the water skins of their arms to pour the water into the mouths of the thirsty people and then go back and fill them and come to pour the water into the mouths of the people again. (On that day) Abu Talhas sword fell from his hand twice or thrice.<D>Then the following was revealed when Umar said: "I wish that Allah forbids our children and servants from entering in on us except with permission at three times when we are likely to be exposed": (O ye who believe) in Muhammad (pbuh) and in the Quran! (Let your slaves) young slaves, (and those of you who have not come to puberty) among those who are not slaves, (ask leave of you) to enter in on you (at three times: Before the prayer of dawn) from the time of dawn until the beginning of Fajr prayer, (and when yelay aside your raiment for the heat of noon) for the time of the siesta until the prayer of Zuhr, (and after the prayer of night) and after the Isha prayer to the break of dawn. (Three times of privacy for you). ThenAllah gave them dispensation to enter without permission, saying: (It is no sin for them) for the children oryoung slaves, excepting from this older slaves, (or for you) for the masters of the house (at other times) other than those three times of privacy, (when some of you go round) to serve (attendant upon others) you and them can enter in on each other without permission. As for older children and older slaves they have to ask permission at all times before entering in on their parents or masters. (Thus Allah maketh clear the revelations for you) He explains the commands and prohibitions just as He explained this. (Allah is Knower) He knows what is good for you, (Wise) He decreed that young children and slaves ask permission in those three times of privacy. <D>(They ask thee (O Muhammad)) and this was before the verse of inheritance was revealed (what they shall spend) to whom they should give in charity. (Say: That which ye spend for good) of your wealth ((must go) to parents and near kindred) later, giving charity to parents was abrogated by the verse on inheritance (and orphans) He says: give in charity to the orphans (and the needy) the needy among people (and the wayfarer) the guest who drops by. (And whatsoever good ye do) whatever wealth you spend on these, (lo! Allah is Aware of it) Allah knows it as He knows your intention and He will reward you for it.<D>(And as for the lad) whom I killed, (his parents were believers) and of the greatest people of that township (and We feared lest he should oppress them) and your Lord Knew that he will overburden them (by rebellion and disbelief) by means of his rebellion and disobedience, and by lying in oath and so He killed him.

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SQL Console for Faiz28/LCQA-Islamic

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