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6. Standing in Prayer and other acts of good on Laylatul Qadr:

“Laylatul Qadr is better than a thousand months.” [Qur’an 97:3]

‘Aa’ishah who said that the Messenger of Allah (ﷺ) said: “Seek Laylat al-Qadr in the odd-numbered nights of the last ten nights.” [Narrated by al-Bukhari, 4/259]

So do as much of good during the last ten nights of Ramadan

1. Sitting after Fajr Remembering Allaah until Sunrise:

From Anas bin Malik (رضي الله عنه) who said: “The Messenger of Allaah (ﷺ) said: “’Whoever prays the morning prayer in congregation then sits remembering Allaah until the sun rises, then prays two units of prayer has the reward like that of Hajj and `Umrah.'” He said, “Allaah’s Messenger, sallAllaahu `alayhi wa sallam, said: ‘Complete, complete, complete (i.e. reward).’”

[Related by at-Tirmidhi (2/586), Al-Albani declared it hasan in Saheeh at-Tirmidhi (591) and At-Ta`leeq ar-Ragheeb (164 and 165) and Saheeh at-Targheeb (1/461) and declared it saheeh in Saheeh al-Jaami` (6346).]

2. House in Jannah for Praying 12 Sunnah Each Day:

Prophet (ﷺ) in which he said: “Allaah will build a house in Heaven for whoever is diligent in observing 12 Sunnah Rak’aat (as follows): 4 Rak’aat before and 2 after the Zuhr (Midday) Prayer, 2 after the Maghrib (Sunset Prayer), 2 after the ‘Ishaa’ (Evening) Prayer and 2 before the Fajr (Dawn) Prayer.” [Hadith sahih narrated by at-Tirmidhi No. 379 and by others. Hadith No. 6183 in Sahih al-Jaami’]

3. Attending Lectures in the Masjid:

“Whoever goes to the mosque not desiring except to learn or teach what is good has the reward of a pilgrim who completed his Hajj.” [at-Tabarani, classed as Saheeh by Al-Albani]

4. Visiting a Sick Muslim:

Al-Tirmidhi (969) narrated that ‘Ali (رضي الله عنه) said: I heard the Messenger of Allaah (ﷺ) say: “There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousand angels send blessings upon him until morning comes, and he will have a garden in Paradise.” [Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi]

5. Providing Food for Breaking the Fast:

The Messenger of Allaah (ﷺ) said, “Whoever feeds a fasting person will have a reward like that of the fasting person, without any reduction in his reward.” [Ahmad and Al-Nasai. Also verified by Al-Albani as sahih]

Shaykh al-Islam [Ibn Taymiyah] said: What is meant by giving him iftaar is giving him enough to satisfy him. Al-Ikhtiyaaraat, p. 194

It isn't funny, what are they fighting for? These are our future leaders, right?

40 Benefits of Sending Salawat on the Prophet (ﷺ) by Imam Ibn al-Qayyim al-Jawziyya

https://www.nairaland.com/8325276/40-benefits-sending-salawat-prophet

40 Benefits of Sending Salawat on the Prophet (ﷺ) by Imam Ibn al-Qayyim al-Jawziyya

Ibn al-Qayyim, may Allah have mercy upon him, authored a tremendous book regarding sending salutations to the Prophet (ﷺ) titled ‘Jalaa ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam’ (جلاء الأفهام في فضل الصلاة والسلام على محمد خير الأنام).

He mentioned forty benefits as below:

[1] Carrying out the command of Allah (سُبْحَانَهُ وَتَعَالَى). [See Suratul-Ahzaab 33: ayah 56].

[2] Being in conformity with Allah in sending salutations upon the Prophet (ﷺ).

[3] Being in conformity with the angels regarding it.

[4] Attaining ten salutations from Allah for the one who sends salutations upon him once.

[5] The slave being elevated ten levels by way of it.

[6] Ten goods deeds are written for him.

[7] Ten evil deeds are wiped out from him.

[8] It is hoped that his supplication will be answered if he precedes the supplication with it.

[9] It is a means of the intercession of the Prophet (ﷺ).

[10] It is a means of sins being forgiven.

[11] It is a means of Allah being sufficient for the slave with what concerns him.

[12] It is a means of the slave being close to the Prophet (ﷺ) on the Day of Resurrection.

[13] It takes the place of charity for the one in a difficult financial state.*

[14] It is a means of fulfilling one’s needs.

[15] It is a means of Allah’s peace and blessings upon the one saying it and the supplication of the angels for him.

[16] It is a purification for the one saying it.

[17] It is a means of the glad tidings of Paradise for the slave before his death.*

[18] It is a means of being saved from the terrors of the Day of Resurrection.*

[19] It is a means for the slave to be reminded of what he forgot.*

[20] It is a means for the Prophet (ﷺ) responding to him and greeting him.

[21] It is a means for the goodness of a gathering and they will not have any regret upon them on the Day of Resurrection.

[22] It is a means for negating poverty.*

[23] It negates the label of miserliness from the slave when he sends salutations upon him when he (ﷺ) is mentioned.

[24] It is a means of being saved from his (ﷺ) supplication of being disgraced.

[25] It is a means of traversing upon the path to Paradise because it casts the individual upon the path to Paradise.

[26] It saves him from the foul stench of a gathering which Allah and His Messenger are not mentioned in.

[27] It is a means of the completion of a statement that is commenced with the praise of Allah and salutations upon His Messenger (ﷺ).

[28] It is a means of the abundance of the slave’s light upon the path.*

[29] It takes out the slave from estrangement if he frequently sends salutations upon the Prophet (ﷺ).

[30] It is a means of Allah to maintain his praise between the heavens and the earth.

[31] It is a means of blessings for him, his actions, his lifespan and the means of his welfare.

[32] It is a means of attaining the mercy of Allah for the slave.

[33] It is a means for his love for the Messenger of Allah (ﷺ) to be continuous, increased and multiplied.

[34] It is a means for the love of the Messenger (ﷺ) for him.

[35] It is a means for the guidance of the slave and the life of his heart.

[36] It is a means for his name to be presented to the Prophet (ﷺ) and to be mentioned before him.*

[37] It is a means for his feet to be firm upon the Sirat and passing over it.*

[38] Sending salutations upon him (ﷺ) is giving the least of his rights that is upon the Individual.

[39] It is in uniform with the remembrance of Allah, his gratefulness towards Him, and knowledge of His bounties upon His slaves from his messengership.

[40] It is a supplication whereby the slave asks his Lord to extol his close friend and beloved (ﷺ) and to increase his nobility and honour, prefering his mention and elevation.

[(*) The verifier of the book (Zā’id b. Ahmad an-Nushayri) indicates that these points (nos. 13, 17, 18, 19, 22, 28, 36, & 37) are based upon weak ahadith.]

Transcribed from the video translated by Scholarly Subtitles (Youtube) Channel and some portions by Aboo Talhah Daawood ibn Ronald Burbank]

Nice decision, kudos to NUC.

Greed and avarice!

10 Largest Poultry Producing Countries in Africa - Chicken Population by Country

As of 2022, the chicken population in Africa was approximately 2.4 billion heads, making chickens the most numerous livestock on the continent.

Here are 10 African countries with significant chicken populations as of 2022:

1. Egypt: 300 million (15th in the world)
2. Nigeria: 249 million (18th in the world)
3. Morocco: 222 million (22nd in the world)
4. South Africa: 185 million
5. Ethiopia: 165 million
6. Algeria: 144 million
7. Sudan: 138 million
8. Kenya: 125 million
9. Tanzania: 110 million
10. Uganda: 95 million

These figures highlight the significant role of poultry farming in the agricultural sectors of these nations.

Sources : Statista & WorldoStats

The Man Who Never Sinned

https://www.nairaland.com/8306014/man-never-sinned-yahya-alayhis

Aamiin

AntiChristian:
May the peace and blessings of Allah be on him, his father and other Prophets of Allah! Aamin!

The Messenger of Allāh (sallá Allāhu ‘alayhi wa-sallam) said:

“There is none from children of Adam except that he has sinned or considered sinning; except Yahya ibn Zakariyah.”

[From the Hadīth of ibn Abbās collected by Imām Ahmad (2294) declared authentic by Imām al-Albāni]

Imām ash-Shāfi’ī (may Allāh have mercy upon him) said:

“We don’t know of anyone who was granted obedience of Allāh such that he did not mix it with sins except Yahya ibn Zakariyah.”

[The History of Damascus (8/195)]

Allāh the Exalted said concerning His slave and Prophet Zakariyah (peace be upon him):

So the angels called him while he was standing in prayer in the chamber, “Indeed, Allāh gives you good tidings of Yahya, confirming a word from Allāh and [who will be] honorable, abstaining [from women], and a prophet from among the righteous.” [Soorah ‘Āl ‘Imrān 3:39]

al-Qādhī ibn Iyyād (may Allah have mercy upon him) said this means he was free from sin; as though he was blocked or prevented from committing sins. And it has been said this means he did not have desire for women. [ash-Shafa (1/88)]

Allāh the Exalted said:

“(It was said to his son): ‘O Yahya! Hold fast the Scripture.’ And We gave him wisdom while yet a child. And (made him) sympathetic to men as a mercy from Us, and pure and he was righteous,and dutiful towards his parents, and he was neither an arrogant nor disobedient. [Soorah Maryam 19:12-15]

Ibn Jarīr (may Allāh have mercy upon him) said: ‘pure’ means he was pure from sins, he only used his body to obey Allāh. Ibn Abbās (may Allāh be pleased with him) said: ‘pure and righteous’ means he never sinned. [Tafsīr at-Tabarī]

DUA’S FOR SEEKING RIGHTEOUS FRIENDS

اللَّهُمَّ يَسِّرْ لِي جَلِيسًا صَالِحًا

Allahumma yassir-li jaleesan saalihaa

O Allah! Bless me with a good pious companion

[Sahih Bukhari 3742]

Imam Bukhari (رحمه الله) has recorded this as a du’a of ‘Alqamah ibn Qays (رحمه الله), the senior Tabi’i who was born in the lifetime of the Prophet (ﷺ). When he went to Syria, he offered two rak’ahs of Salah and made the following du’a. The narration states that Abu Darda (رضي الله عنه) then sat beside him.

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, “Isn’t 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 (ﷺ) 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 (ﷺ) made me recite the Sura in this way while I was listening to him (reciting it).

[Sahih al-Bukhari 3742]

This is also the du’a of Hurayth ibn Qabisah/Qabisah ibn Hurayth (رحمه الله) which he recited when he went to Madinah. After making this du’a, he met Abu Hurayrah (رضي الله عنه).

It was narrated that Huraith bin Qabisah said:

“I arrived in Al-Madinah and said: ‘O Allah, make it easy for me to find a righteous companion.’

Then I sat with Abu Hurairah, may Allah be pleased with him, and said: ‘I prayed to Allah to help me find a righteous companion.’

So tell me a Hadith that you heard from the Messenger of Allah (ﷺ), so that Allah might benefit me from it.

He said: ‘I heard the Messenger of Allah (ﷺ) say: “The first thing for which a person will be brought to account will be his Salah. If it is sound then he will have succeeded, be salvaged, but if it is not then he will have lost and be doomed.”

– (One of the narrators) Hammam said: “I do not know whether this was the words of Qatadah or part of the report.” –

“If anything is lacking from his obligatory prayers, He will say: ‘Look and see whether My slave has any voluntary prayers to make up for what is deficient from his obligatory prayers.’

Then all of his deeds will be dealt with in like manner.”

[Sunan an-Nasa’i, 465, Sunan Tirmidhi, Hadith: 413)]

From the signs of happiness and joy is that whenever a worshipper increases in knowledge, his humbleness and mercy increases.

Whenever he increases in acts of worship, his fear and caution increases.

Whenever he increases in age, his greed decreases.

Whenever he increases in wealth, his generosity and spending increases.

And whenever he increases in status and position, his nearness to the people increases as does his fulfilling their needs and being humble with them.

And from the signs of misery is that whenever a worshipper increases in knowledge, his pride and arrogance increases.

Whenever he increases in acts of worship, his bragging increases as does his belittling of people while always giving himself the benefit of the doubt.

And whenever he increases in status and position, his arrogance and ego increases.

All of these things are trials from Allaah and a test by which He tests His servants, and because of them, some people attain happiness and others become miserable.

Similarly, some things people honor and admire are also trials like possessions, authority, and wealth.

Allaah says about His prophet, Sulaymaan, when he saw the throne of Bilqees in front of him:

“هَذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ “

This is from the favor of My Lord to test me whether I will be grateful or ungrateful.

[Soorah An-Naml, 27:40]

So, blessings are tests from Allaah that make apparent the gratitude of the grateful, and the ingratitude of the ungrateful.

In the same way, hardhips are also trials from Him سُبْحَانَه

He tests by way of blessings and hardships.

Allaah says:

“فَأَمَّا الإِنْسَانُ إِذَا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ وَأَمَّا إِذَا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ
رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ “

And as for man, when his Lord tests him and is generous to him and favors him, he says, “My Lord has honored me!”

But when He tests him and restricts his provision, he says, “My Lord has humiliated me!”

[Soorah Al-Fajr, 89:15-16]

In other words, it’s not the case that everyone I increase with honor and blessings, that’s My way of honoring him.

And everyone I tighten his sustenance and test him, it’s not necessarily that I’m humiliating him.

This article is taken from Ibn Qayyim Al-JAwziyyah’s famous book, “Al-Fawaaid” (no. 112)

From Abdullaah Bin Umar who said from the Dua of the Messenger of Allaah [ﷺ]:

«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفُجَاءَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ.»

❝O Allaah indeed I seek refuge with You from the discontinuation of Your blessings, and change from the goodness you have granted, and from being taken by surprise with Your punishment and all that which causes Your Anger.❞

[Collected By Muslim And Abu Dawood]

-

Shaykh AbdulMuhsin al-Abbad commenting on this Hadeeth said:

❝[The discontinuation of blessings] – The dwindling of a blessing and being deprived of it. The aspect of a person having a blessing and then being deprived of it is like the transition from being wealthy to being poor.

The word ‘blessing’ is more general than being wealthy, because the blessings of Allaah [عز و جل] cannot be enumerated, so health and goodness are included in this, wealth is included, and all types of blessings are included in this.

An example of this is the saying of Allaah [تعالى]:

‏﴿وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوهَا﴾

'…And if you count the Blessings of Allah, never will you be able to count them.'

[Ibrahim: 34]

And the saying of Allaah [تعالى]:

‏﴿وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنِ اللَّهِ‏﴾

'And whatever of blessings and good things you have, it is from Allaah.'

[Nahl: 53]

[And change from the goodness] – From being healthy to sickness and from good to evil.

[And from being taken by surprise with Your punishment] – Meaning all of a sudden, whereby a person has security and then all of a sudden receives a punishment, this is because such matters can harm a person if they occur suddenly.

[And all which causes Your Anger] – This is general and includes everything which angers Allaah [عز و جل].❞

[Sharh Sunnan Abi Dawood, (No. 184)]

How Old Will We Be in Paradise?

https://www.nairaland.com/8280637/how-old-paradise

The scene reminds me of the good old days I used to go to these village markets for trading! Your view is straight to the point.

Ever8090:
It really feels good to be in those markets back in the days untill Northern elites decided to scatter the region ... today, Hausas and Fulani that were considered the most honest people in Nigeria are becoming the most deadly criminals you will never pray to encounter

Praise be to Allah.

The people of Paradise will enter Paradise in the most perfect and beautiful form , in the form of their father Adam (peace be upon him), whom Allah created with His own Hand and perfected his form and made his shape beautiful. Everyone who enters Paradise will be in the form of Adam.

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah created Adam in his form, sixty cubits tall … and everyone who enters Paradise will be in the form of Adam, sixty cubits tall…” (Narrated by Al-Bukhari, 5873 and Muslim, 7092)

With regard to their ages , they will all enter Paradise at the age of strength and youth, thirty-three years old.

It was narrated from Mu`adh ibn Jabal (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The people of Paradise will enter Paradise hairless, beardless with their eyes anointed with kohl, aged thirty or thirty-three years.” (Narrated by At-Tirmidhi, 2545. Classed as authentic by Al-Albani in Sahih Al-Jami`, 7928)

It was also narrated by Ahmad (8505) from Abu Hurayrah (may Allah be pleased with him), with the words “thirty three years old”, with no doubt.

Ahmad Shakir (may Allah have mercy on him) said: “Its chain of narration is good.”

O Allah, we ask You for Paradise and the words and deeds that will bring us closer to it.

Excellence of Optional Prayers (when and how to perform them)

https://www.nairaland.com/8278609/excellence-optional-prayers-when-how

You should know that one of the Favours of Allaah, the Mighty and Sublime, is that He legislated supererogatory Prayers for His servants as an addition to obligatory prayers in order for them to augment the obligatory prayers.

This is because the obligatory Prayers are not usually free from deficiency, so Allaah, the most High, legislated the supererogatory prayers for His servants in order to boost their obligatory prayers.

If He had not legislated them, they would have been innovation (Bid’ah).

However, Allaah - the most High - legislated these optional prayers, out of His Grace, so as to complement the deficit in the obligatory Prayers.

There are various types and classes of optional prayers.

Among them are those that accompany the obligatory Prayers.

These are twelve rak’ah: four before Zuhr, with Tasleem after every two rak’ah, and two rak’ah after it; two rak’ah after Maghrib; two rak’ah after Isha’; and two rak’ah before Fajr.

These are the twelve rak’ah. Whoever observes them every day and night, “Allaah will build a house for him in Paradise,” as contained in the hadeeth of Umm Habeebah, may Allaah be pleased with her.

It is better for one to pray these optional prayers at home, whether one would be observing the obligatory Prayer behind an Imam or one is the Imam.

This is because the Prophet (may Allaah's peace and blessings be upon him) said,

“The best Prayer of an individual is the one he observes in his house except the obligatory Prayers.”

Even if you are in Makkah or Madinah, it is better for you to observe these regular Sunnah in your house because the Prophet (may Allaah's peace and blessings be upon him) used to observe them in his house.

He (may Allaah's peace and blessings be upon him) said, “The best Prayer of an individual is the one he observes in his house except the obligatory Prayers.”

There are other optional Prayers which follow the obligatory Prayers but are not like these regular supererogatory Prayers.

This has been reported by Abdullah bin Mughafal, may Allah be pleased with him, that the Prophet (may Allaah's peace and blessings be upon him) said, “There is a Prayer between every two Adhans. There is a Prayer between every two Adhans” then added after the third pronouncement, “For whoever wills” so that people would not take it as regular Sunnah.

Hence, there is a regular Sunnah Prayer between the Adhan and Iqaamah of the Fajr and Zuhr Prayers.

‘Asr prayer has no regular Sunnah Prayer before it or after it but it is included in this hadeeth.

When the Adhan for Asr is pronounced, one should observe two rak’ats before the Iqaamah.

Likewise, the Maghrib prayer has no regular Sunnah before it but it is good to observe two rak’ats after its Adhan.

There is a specific hadeeth regarding it; he (may Allaah's peace and blessings be upon him) said, “Observe Salat before Maghrib” three times, and added after the third time, “ for whoever wills.”

Similarly, the Isha’ does not have a regular Sunnah Prayer before it but it is included in this hadeeth, that one should observe two rak’ats after the Adhan and before the Iqaamah.

If one misses the regular Sunnah Prayers before the Salat, perhaps the Imam entered and began the obligatory Prayer, one should repay them after it.

If a Salat has two accompanying voluntary Prayers, one before it and the other after it, and one missed the one before the Salat, he should start with the one after the Salat then followed by one he missed.

For example, a man entered the mosque while the Imam was praying Zuhr but he has not observed the accompanying voluntary Prayer of Zuhr.

In this case, after the completion o f the Prayer, he should start with the post-Zuhr two rakats voluntary Prayer before paying back the pre-Zuhr four rak’ats.

Regarding the Jumu’ah Prayer, Ibn Umar, may Allah be pleased with him and his father, stated that the Prophet (may Allaah's peace and blessings be upon him) would observe two rak’ats after it.

And it is established from him (may Allaah's peace and blessings be upon him) that he instructed performing four rak’ats after it; he said, “If one of you observes Jumuah Prayer, he should observe four rakats after it.’

Some scholars stated that his statement takes precedence (over his action, may Allaah's peace and blessings be upon him), hence the regular Sunnah for the Jumuah prayer would be four rakats.

Some opined that the statement and action should be joined, hence the regular Sunnah of the Jumuah Prayer will be six rakats.

Yet others stated that the regular Sunnah of the Jumuah prayer will be four rakats if you perform it in the mosque but it will be two rakats if you observe it at home.

This is because the Prophet (may Allaah's peace and blessings be upon him) observed two rakats in his house and he said, “Observe four rakats after Jumu’ah.”

If he observes it in the mosque, it is four and if he observes it in the house it is two.

The issue concerning this is broad, Allah willing. However, it is important for one to adhere to these regular Sunnah Prayers for what they entail of good and enhancement of the deficiency in the obligatory prayers.

If you miss the Sunnah of Fajr, you have a choice: you may repay it after observing the Fajr prayer or delay it.

But one usually forget or become preoccupied when one delays it.

The issue is that as long as there is no associated prohibition and there is a reason for the prayer, you can observe it after the Fajr prayer.

Source : Sharh-ur-Riyadhus-Soliheen by Shaykh Muhammad Saalih Al Uthaymeen (may Allah have mercy on him and admit him into Paradise)

The first thing a man will account for on the Day of Judgement

https://www.nairaland.com/8273971/first-thing-man-accounted-day

On the Day of Judgement, people will be judged on the basis of their actions related to blood.

Ibn Mas'ud (May Allah be pleased with him) reported: The Prophet ﷺ said, "The first matter concerning which people will be judged on the Day of Resurrection will be the matter of blood". Al-Bukhari and Muslim

وعن ابن مسعود رضي الله عنه قال‏:‏ قال النبي ﷺ ‏:‏ ‏ "‏أول ما يقضى بين الناس يوم القيامة في الدماء‏"‏ ‏(‏‏(‏متفق

EXPLANATIONS:
On the Day of Resurrection, people will be judged for their actions related to blood. This includes any wrongdoings such as murder or manslaughter that have been committed by them.

The Prophet Muhammad (ﷺ) taught us that this is one of the most important matters that we will be held accountable for in front of Allah. We must strive to protect life and not take it away unjustly, as it is a great sin in Islam. We should also strive to protect our own lives and those around us from harm and danger, as this is an important part of being a good Muslim.

On the Day of Resurrection a man will be brought to account for every major and minor action, even though he has already been brought to account for that in the grave.

The first thing for which he will be brought to account for then will be his prayer.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:

“The first thing among their deeds for which the people will be brought to account on the Day of Resurrection will be prayer.

Our Lord will say to His angels, although He knows best, `Look at My slave’s prayer, is it complete or lacking?’

If it is complete, it will be recorded as complete, but if it is lacking, He will say, `Look and see whether my slave did any optional prayers.’

If he had done voluntary prayers, He will say, `Complete the obligatory prayers of My slave from his voluntary prayers.’

Then the rest of his deeds will be examined in a similar manner.”

((Narrated by Abu Dawud, 864; classed as authentic by Al-Albani in Sahih Abu Dawud, 770)

On the Day of Resurrection, people will be asked about other matters, including the following:

It was narrated from Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:

“The son of Adam will not be dismissed from before his Lord on the Day of Resurrection until he has been questioned about five things: his life and how he spent it, his youth and how he used it, his wealth and how he earned it and how he disposed of it, and how he acted upon what he acquired of knowledge.”

(Narrated by At-Tirmidhi, 2422; classed as sound by Al-Albani in Sahih At-Tirmidhi, 1969)

Soap - Dudu Osun
Cream - Raw Shea Butter

I don't be-leaf this!

I am glad Pa Obasanjo mentioned leadership problem as the main causes of our present precarious situations. I am super-elated he's twice occupied the highest leadership positions in our dear country.

Islamic Guidelines for Permissible Invẹ́stmént

https://www.nairaland.com/8267398/islamic-guidelines-permissible-investment

It is permissible to invẹ́st capital in profit sharing ventures, and to invest with companies that work in this field, if they meet the following conditions:

1. The company will invẹ́st in permissible ventures , which include selling gold , if the conditions of exchange on the spot are met when selling it for cash or silver, and the condition that the exchange will be done on the spot in equal amounts, when selling gold for gold, is met.

2. The capital should not be guaranteed, so the company should not commit to returning the capital in the event of loss, unless the company has overstepped the mark or been negligent. That is because if the capital is guaranteed in all cases, then this transaction is in fact a loan, and whatever it brings of benefits is regarded as Riba.

3. The profit should be known and agreed upon , but it should be defined as a percentage of the profits and not of the capital . So, for example, one of the partners may receive one third, or half, or 20% of the profits, and the rest will go to the other partner.

The contract is not valid if the profit is defined as a certain amount, or as a percentage of the capital, or if it is not known and not defined. Islamic jurists have stated that this type of partnership is invalid in these cases.

Ibn Al-Mundhir (may Allah have mercy on him) said:

“All of the scholars from whom we acquired knowledge have agreed that a (profit-sharing) partnership becomes invalid if one or both parties stipulate that he will receive a specific amount of money . Among those from whom we learned that are Malik, Al-Awza`i, Ash-Shafa`i, Abu Thawr and Ashab Ar-ra’y." (Al-Mughni 5/23).

It says in Matalib Uli’n-Nuha (3/517):

“If he says: Take this (money) and do business with it, and you will have a portion of the profit, or you will be a partner in the profit, or you will have something of the profit, or a share of the profit, that is not valid, because it is unknown, and a profit-sharing partnership is not valid if the shares of profit are unknown.”

If these conditions are met, then it is permissible to invẹ́st.

Source - IslamQA

How long can a woman stay without her husband

https://www.nairaland.com/8262520/how-long-husband-wife-live

Madman spotted here. Stop embarrassing your family, return to your psychiatric clinic.

Ngwamankillyou2:
I will handle mecca to you and piss upon Mohamed.

Being barren doesn't mean she won't need to enjoy intimacy. Every woman has right to enjoy lawful intercourse with her husband.

Afolue:
Barren should be able to marry impotence

Ash-Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked about a man who was married and had children with his wife. He says: I travelled from my homeland to improve my situation and I was absent for nearly three years. Please note that I never stopped sending money and was in constant touch with my wife. Does she have any rights in Shari’ah and what are they? Is there any sin on me for that?

He (may Allah have mercy on him) replied:

“I say that the wife’s right over her husband is that he may enjoy intimacy with her and she with him, as is usually the case. If he stays away from her to seek a living with her consent, and she is in a safe place where there is no fear that anything will happen to her, then there is nothing wrong with that, because the right is hers but if she agrees to waive it and she is completely safe and secure, then there is nothing wrong with his being away for three years or more or less. But if she asks him to come back, then the matter should be referred to the judges to rule as they see fit in accordance with the laws of Allah, may He be glorified and exalted.” (Fatawa Nur ‘ala al-Darb)

Ash-Shaykh Ibn Jibrin (may Allah preserve him) was asked: I am a young man living abroad and I am married, praise be to Allah, but the country in which I am working only allows a few employees to bring their wives. What is the Islamic ruling on that, as the job is only for a year or fourteen months to be precise?

He replied:

“Some of the Sahabah set a limit for a husband’s absence at four months, and others set it at half a year, but that applies when a wife has asked her husband to come back. If he has been away for half a year and she asks him to come back and he is able to, then he must come back. If he refuses, then she has the right to refer the matter to the qadi (judge) and have the marriage annulled. But if she allows her husband to stay, even if it is for a long time, and more than one or two years, then there is nothing wrong with that because it is her right that she has waived, so she cannot demand an annulment so long as she has agreed to his being away and so long as her provision, clothing and other needs are assured. And Allah is the Source of strength.”

(Fatawa Islamiyyah, 3/212)