₦airaland Forum

Praise be to Allah.

Four conditions apply to wiping over the socks.

The first condition:

That they should have been put on when one was in a state of tahaarah (purity, i.e., when one has wudoo’). The evidence for that is what the Prophet (peace and blessings of Allaah be upon him) said to al-Mugheerah ibn Shu’bah: “Don’t worry, because I put them on when I was clean.”

The second condition:

That the khufoof (leather slippers which cover the ankle) or socks should be taahir (pure). If they are naajis (impure) then it is not permissible to wipe over them. The daleel for that is that the Messenger of Allaah (peace and blessings of Allaah be upon him) led his companions in prayer one day wearing shoes, which he took off whilst he was praying. He said that Jibreel had told him that there was something dirty on them. This was narrated by Ahmad from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) in his Musnad. This indicates that it is not permissible to pray wearing anything that is naajis, because if the naajis thing is wiped over, the person will be contaminated by that najaasah (impurity), so he cannot be considered to be taahir (pure).

The third condition:

They may be wiped over when one is purifying oneself from minor impurity (i.e., doing wudoo’ after passing wind, urine or stools), not when one is in a state of janaabah (major impurity following sexual activity) or when ghusl is required. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us, when we were travelling, not to remove our khufoof for three days and three nights, except in the case of janaabah. But we could keep them on and wipe over them in the case of stools, urine and sleeping.” This was narrated by Ahmad from the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) in his Musnad. So the condition is that wiping the socks may be done when purifying oneself (doing wudoo’) from minor impurity, and it is not permissible in the case of major impurity, because of the hadeeth which we have mentioned here.

The fourth condition:

That the wiping may be done within the time specified by sharee’ah, which is one day and one night in the case of one who is not travelling, and three days and three nights in the case of one who is travelling. This is because of the hadeeth of ‘Ali ibn Abi Taalib (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) stated one day and one night for the one who is not travelling, and three days and three nights for the one who is travelling, i.e., for wiping over the khufoof.” This was narrated by Muslim. This period starts from the first time one wipes over the socks when doing wudoo’ after some minor impurity, and it ends twenty-four later for the one who is not travelling, and seventy-two hours later for the one who is travelling. So if we assume that a person purifies himself for Fajr prayer on Tuesday and remains taahir (pure, i.e., keeps his wudoo’) until ‘Isha prayer on Tuesday evening, then he sleeps and wakes up to pray Fajr on Wednesday, and he wipes his socks at five o’clock zawaali time , then the period begins from 5 a.m. on Wednesday and lasts until 5 a.m. on Thursday. If we assume that he wiped his socks before 5 a.m then he can pray Fajr on Thursday with this wiping and pray as much as he wants as long as he remains taahir, because according to the most correct scholarly opinion, wudoo’ is not broken when the time period for wiping over the socks expires. That is because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not set a time limit for tahaarah, rather he set a time limit for wiping over the socks. Once that time limit expires, one cannot wipe over the socks again, but if a person remains in a state of tahaarah then his tahaarah is still valid, because this is what is implied by the shar’i evidence, and whatever is proven by shar’i evidence cannot be invalidated unless there is further shar’i evidence to that effect. There is no evidence to suggest that wudoo’ is broken when the time limit for wiping over the socks expires, because what the basic principle is that he remains as he is (i.e., taahir) until it becomes apparent that this is no longer the case.

These are the conditions which apply to wiping over the khufoof. There are other conditions which were mentioned by some of the scholars, but some of these are subject to further debate.

Praise be to Allah.

What is meant by bullying is repeated physical and verbal aggression, which the bully – boy or girl – usually does to others of the same age or younger. The bully relies on his physical strength or his friends or “gang.” In addition to that, he takes advantage of the weakness of his victim, or the victim’s being on his own.

This phenomenon, unfortunately, is becoming widespread in schools and neighbourhoods, and it usually causes grave physical and psychological harm to the victim. Sometimes the negative impact of that may push the victim to suicide, if no one is alerted to his situation and daily suffering.

In order to solve this social problem, after seeking the help of Allah, may He be exalted, it requires the participation of all those connected to the situation, in particular:

The family of the bully:

The family that is affected by this phenomenon should get in touch with the family of the bully and remind them of Allah, may He be exalted, and what He has enjoined on them of taking care of disciplining their children and keeping them away from bad manners and bad behaviour.

Allah, may He be exalted, says (interpretation of the meaning):

“O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.”

[at-Tahreem 66:6].

Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:

The man must enjoin his family – his wife, his children and so on – to do what is right and forbid them to do what is wrong, because Allah, may He be exalted, says (interpretation of the meaning), “O you who have believed, protect yourselves and your families from a Fire…” And the Prophet (blessings and peace of Allah be upon him) said: “Each of you is in a position of trust and is responsible for what he is entrusted with…”

End quote from Adwa’ al-Bayaan (2/209).

They should warn them [the bully’s family] of Allah’s punishment in the hereafter, because of their failing to advise their children and restrain them from wrongdoing, for this is neglect and approval of aggression, which is negligence in raising children.

It was narrated from al-Hasan that ‘Ubaydullah ibn Ziyaad visited Ma‘qil ibn Yasaar during the sickness of which he died. Ma‘qil said to him: I am going to tell you of a hadith that I heard from the Messenger of Allah (blessings and peace of Allah be upon him). I heard the Prophet (blessings and peace of Allah be upon him) say: “There is no person whom Allah puts in charge of others, and he is insincere towards them, but he will not even smell the fragrance of Paradise.” Narrated by al-Bukhaari (7150) and Muslim (142).

They should also beware of bad consequences if they do not put an end to the aggression and transgression of their children, for the requital matches the deed, as is indicated by the Islamic texts and by people’s experience.

What all fathers and mothers must do is strengthen the religious deterrent in their children and raise them with sound creed and good characteristics such as tolerance, respect, good manners, love of others, and keenness to help them and be cooperative, and so on.

The family of the victim:

The child’s parents should pay attention to his situation and not neglect him or leave him without any care on the grounds that he should learn to solve his own problems and not be dependent on others.

It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Each of you is in a position of trust and is responsible for what he is entrusted with. The ruler of the people is in a position of trust and is responsible for them. A man is in a position of trust over the members of his household and is responsible for them. A woman is in a position of trust over her husband’s house and children and is responsible for them. The slave is in a position of trust over his master’s wealth and is responsible for it. Each of you is in a position of trust and each of you is responsible for what he is entrusted with.” Narrated by al-Bukhaari (2554) and Muslim (1829).

In particular, in many cases the victim of bullying does not express himself and is introverted, so he hardly tells anyone of what is on his mind. Parents should have a relationship with him that goes beyond the limits of parenthood to friendship, so that the child will be able to express himself to them and will have the courage to speak of his thoughts and his problems. The parents should also visit their son’s school from time to time to find out how he is doing. It is also important to choose good friends for him and allow him to invite them over to the house from time to time, so that they can do some leisure activities or hobbies or homework together. This will make the child more outgoing and will also help him to become close friends with the others, which will protect him from the aggression of the bullies.

Parents should also train their children in self defence, which increases physical and psychological strength, increases self-esteem and will keep the bullies away from them. At the same time, parents should also remind children that the aim of the sports is not to be violent and aggressive towards others; rather the aim is to improve physical health and strength, in addition to developing the ability to defend oneself if necessary.

It is also important to communicate with the imams and khateebs of mosques, and with satellite channels, to remind them to discuss this issue and warn against aggression towards people in word and deed, and to note that the one who does that is deserving of punishment in the hereafter as well as punishment in this world, and so on.

Parents and guardians of other children in the same school or neighbourhood:

It is good to communicate with them and alert them to the seriousness of this problem, and advise them to work together in raising children to support the one who is mistreated and try to restrain the aggressor, and not to remain content to be mere bystanders, watching what is going on, for that is an attitude which is forbidden by Islam.

It was narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Help your brother whether he is a wrongdoer or is wronged.” A man said: “O Messenger of Allah, I can help him if he is wronged but what if he is the wrongdoer, how can I help him?” He said: “Stop him or prevent him from doing wrong. That is how you help him.” Narrated by al-Bukhaari (6952).

It was narrated that al-Bara’ ibn ‘Aazib (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) enjoined seven things upon us and he forbade seven things to us. [He commanded us] to visit the sick, to attend funerals, to say Yarhamuk Allah (may Allah have mercy on you) to one who sneezes, to return the greeting of salaam, to help the one who has been wronged, to accept invitations, and to go along with a vow made by another. Narrated by al-Bukhaari (2445) and Muslim (2066).

It is also good to contact the school administration to discuss with them ideas and solutions to eliminate this problem or reduce its impact.

And Allah knows best.

12rev:
.....Ambiguous transactions are forbidden because they are a kind of gambling which may lead to consuming people’s wealth unlawfully. But if that is countered by a greater harm, that makes it permissible so as to ward off the greater of two evils by putting up with the lesser. And Allah knows best.


...i have only #1000 and my rent is due in 2weeks, if i dont pay up my pregnant wife and little children would be ejected to the streets so should i take a gamble with my last #1000?

Praise be to Allah.

Commercial insurance of all types is haraam, whether it is life insurance, health insurance or insurance of one’s property. But it is permissible to deal with it in two cases:

1.When a person is forced to do so, such as if he is forced to take out insurance on his car or a company forces its employees to take out health insurance. In that case the sin is on the one who forces people to do that.

2.When a person is compelled to take out health insurance or he is in great need of it because he is not able to cover the cost of treatment from his pocket without having insurance. This is a need which makes it permissible to deal with health insurance according to a number of scholars, because the reason for the prohibition on this insurance is the ambiguity and the element of gambling, not riba. When it is like that, it is permissible in the case of need.

The nature of the ambiguity is that the individual pays money but does not know whether his benefiting from medical services will be equal to that or more or less.

Some types of insurance are based on both ambiguity and riba, such as life insurance, where the individual pays instalments and does not know how many they will be, in return for a known sum of money that is more than he paid.

Among those who are of the view that health insurance is permissible in the case of need are: Dr. ‘Ali Muhiy al-Deen al-Qurrah Daaghi, Dr. ‘Abd al-Rahmaan ibn Saalih al-Atran, Dr. Yoosuf al-Shubayli and Dr. Khaalid al-Du‘ayji.

Among the statements of the scholars that what is forbidden because of ambiguity is permissible in cases of need are the words of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him):

The same applies to ambiguous transactions, which are a kind of gambling, but some types may be permissible in the case of need and where it serves a clear interest.

End quote from Majmoo‘ al-Fataawa, 14/471

And he (may Allah have mercy on him) said:

Ambiguous transactions are forbidden because they are a kind of gambling which may lead to consuming people’s wealth unlawfully. But if that is countered by a greater harm, that makes it permissible so as to ward off the greater of two evils by putting up with the lesser. And Allah knows best.

End quote from Majmoo‘ al-Fataawa, 29/483

He also said: The evils caused by ambiguous transactions are less than those caused by riba, therefore a concession is granted when there is a need, if the prohibition on ambiguous transactions may cause greater harm than the transaction itself. Examples include sales of property, even if you do not know what is inside the walls or foundations, and sales of pregnant or suckling animals, even if you do not know the size of the embryo or the amount of milk, and even though it is forbidden to sell what is in the uterus on its own or the milk on its own (separate from the animal), according to most scholars. Another example is selling crops after it is clear that they are going to be good (although there cannot be absolute certainty), which is permissible according to the Sunnah. The Prophet (blessings and peace of Allah be upon him) allowed the buyer of date palms that had been pollinated to stipulate that they should bear fruit, so he bought crops before there was any sign that they would be good, but that was on the basis of buying the origin (i.e., the trees). Thus it becomes clear that in cases of mild ambiguity (when the ambiguity pertains to that which is secondary to the original item) it is permitted to do what is not permitted in other cases.

End quote from al-Fataawa al-Kubra, 4/21

For our Fiqh courses at the Uni., we study the famous explanation to Zaad al-Mustaqni' (Hanbali Fiqh) known as ar-Rawdh al-Murbi' authored by Sh. Mansūr al-Buhūtī (1051h) رحمه الله. Under the chapter of utensils, al-Buhūtī stated that he will expound on a particular issue later on in the book under the chapter of الصيد. Unfortunately, when you goto said chapter, you’re unable to find that commentary.


Our Shaykh جزاه الله خيرا earlier this semester pointed out that because al-Buhūtī did not say “in shā Allah”, Allah did not will for it to happen. He added that this shows the importance of saying “in shā Allah” whenever we wish to accomplish something in the future. Allah tells us,

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا (23) إِلَّا أَن يَشَاءَ اللَّهُ

“And never say of anything, ‘I will definitely do this tomorrow,’ without adding, ‘if Allah so wills!’” (al-Kahf: 23-24)

Under these verses, Muffassirun mentioned that the Prophet صلى الله عليه وسلم was asked about ar-Ruh, the young men, and Dhul Qarnayn. The Prophet never spoke based on his desires & always waited for revelation before providing an answer. He told the questioners that he will reply to them the next day, hoping he would receive revelation about those events by then…but he did not say “in shā Allah”.

Consequently, Allah stopped revelation for 15 days while the questioners were still waiting for a reply. This affected the beloved Prophet صلى الله عليه وسلم as his challengers thought this was sufficient proof to discredit his message. Surah al-Kahf was then revealed providing more than adequate responses for their inquiries. In the Surah, Allah also included the verses mentioned above so as to teach and remind the Prophet صلى الله عليه وسلم the importance of saying “in shā Allah” when intending to achieve or execute any affair in the future. Allah also tells us,

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ

“But you cannot will ˹to do so˺, except by the Will of Allah, the Lord of all worlds.” (Takwir: 29)

Subhanallah, from this we can see the importance of these few words. Just 3 words could determine whether you will accomplish your goals/intents or not. Also, when a person recognizes nothing can occur unless Allah wills, it will have a tremendous impact on their Iman & also aid in constantly remembering Him.

Funny story

A few weeks ago during his classes on Sunan Ibn Maajah, Sh. Waseeullah Abbas حفظه الله related to us a story between a man & his companion. The man told his companion that he was heading to the market to buy something & his companions replied saying, "in shā Allah”. The man was baffled as to why he would make such a statement since what he wanted to do was something fairly “simple” and easily accomplished. To him, there was no need for such a statement. As he departed to the market, he lost his money & thus unable to obtain what he set out for. So when he returned to his companion he began saying "in shā Allah” after every other word.

41lady:
Please don't be ignorant of what you are saying. Can you proof or show where it is written in quran and Allah said women should wear hijab.

If you can show us here with reference, I will transfer 1million naira to your account.

I challenge any imam or sheikh to show us the ayah and surah from the quran. The jews and arab pagans who were leaving in middle east desert and because of dust, the women do cover their head, the false prophet decided to impose on women because he and his companion could not resist the shape of women ass.

Every young adult experiences a time in their life where the fear of not finding the right partner eats them away inside. Every boy hopes to wed a princess; every girl dreams to wed a prince charming. Dreams can become a reality. One must walk the path to one’s dream.

The following points are the path to finding the right spouse:

1) Work on yourself

The search for the ‘right one’ begins from oneself. One has to be right to get someone right. Only a prince gets a princess. Each person has to work to improve his/her conduct, morals, values and ethics. We have to make ourselves people of substance. A person should have worth and value.

A two dimensional effort is required from each person:

a) Psychological

Praiseworthy qualities and characteristics need to be embedded in one’s life. Kindness, gentlessness, compassion, mercy, softness, a sense of understanding, tolerance, well-wishing, sincerity and other such traits should be radiant from one’s demeanour. Blameworthy traits like intolerance, anger, hatred, malice, crudeness, pride, stubbornness and the like need to be effaced from one’s disposition. A sincere effort to become more Allah conscious is the key.

b) Spiritual

Along with an effort to improve one’s psychological balance, one needs to exert concerted pressure on the soul for it to elevate to lofty ranks and stations. We need to become men and women of Allah. All good and prosperity is acquired simply by being close to Allah. One who befriends a king has access to the king and his treasures. Whoever befriends Allah, he will have VIP treatment in this world and the Hereafter.

Much of the psychological balance discussed above is achieved by working on one’s soul. It is highly recommended and encouraged to seek out scholars under whom one can train and tame his psyche and base desires.

In addition to taming one’s soul, one needs to make his/her life flourish with true and devout worship of Almighty Allah. The idea is to become good; goodness in essence is being close to Allah. This is the door to all goodness and virtue.

2) Make du’ā’

The first step towards the goal is seeking the help of Allah Almighty. All goodness rests with Allah. One should beg Allah to bless him with a pious and noble spouse.

One should seek Allah’s assistance daily if not after prayer. In addition, one may perform Salāh al-Hājah and seek Allah’s aid.

3) Travel the right route!

Step two is simply to head in the right direction! If one lives down south and wants to travel north, he must take a northbound route. Likewise, if one wants to marry a loving, sweet, kind, soft and good natured partner, one must travel the route which leads to such a partner. A person may have a very fast car and in fine condition, in other words, he/she may be very pious and devout, yet if he heads south, he will not reach the north.

Affairs, relationships or anything pre-marital is impermissible in Islam. Whatever Islam has taught us is only for our benefit. The system of Islam is the most beautiful system. Islam protects our dignity, honour and interests. Every ruling of Islam has compounding benefits. We cannot invoke the mercy of Allah which we all so desire by committing acts displeasing to Allah.

Marriage is not about one day, one month or one year. Marriage is a lifetime’s commitment. A lifetime’s commitment requires a partner who is a lifetime partner. An affair or an impermissible relationship is not a commitment. Such relationships have ‘no strings attached’. The man is not obliged to provide for the woman; the woman is not obliged to tend to the needs of the man. They do not live together usually, so the responsibilities, compromise and experience of living under one roof do not apply. In most cases, the couple do not even have contact with each other’s family. Therefore, the true lifestyle, nature and personality of a person can never manifest itself by being in such a relationship.

True love only begins with marriage. A famous quote reads,

“In the secular world, love is a madness which only ends with marriage. In Islam, love is a madness which only begins with marriage.”

There are many examples where a man and woman in a pre-marital relationship married only to divorce thereafter. One expects the post-marital relationship to be just as spicy as the pre-marital relationship. However, when the knot is tied, reality strikes. Characteristics, habits and practices of a person begin to surface which one was totally unaware of. Some differences cannot be endured. This leads to friction and a divide which is unbridgeable. The end result is separation.

4) Consult parents, Ulama and seniors

The one looking to get married should abstain from finding a spouse on the hard shoulder. A youngster must consult his parents and seniors. There are many prospective and likeable faces concealed; one’s parents and seniors will unearth these diamonds for you.

Speak to your parents about your intention to get married. A person always knows a person who knows a person. This is the game plan. That’s how it works. Women are excellent matchmakers; especially elderly women. Many toddlers from the community have matured in their sight. Therefore, approaching such senior people is definitely a head start.

Likewise, another hotspot to guide you to prospective spouses are the respected Ulama (scholars). The scholars are the ones whose days and nights pass in the company of other pious individuals. They will know people from the community. They may lead you to a hidden treasure!

5) Research

If a potential target is located, lock on and research. Before approaching any girl, do a thorough investigation on her. Find out who she is, where is she from, her lineage, her family, what is she like etc. If one has female family members, they can really help here. A female can judge another female in an instance. Usually, mothers have friends who have friends. It is through all these links and contacts information and vital intelligence is obtained.

Try and identify somebody whom you know and who knows the potential spouse. That may be a start.

The same can be said when finding a boy. A girl’s family must do a meticulous investigation. A daughter is the coolness of every parent’s eyes. They want to give their daughter to the most honourable and worthy male. The boy’s background, characteristics, nature, cast, work, profession should all be gauged.

It is vital to gather as much as information on a potential spouse. This will really help when selecting a spouse. If a person is good natured and noble, everyone will give 5 star reviews. You will get a silhouette of the person in your mind before even seeing her.

An important point here is to also get opinions on looks of the person in mind. This is just as important. In this day and age of fitna (trials), one must be attracted to his spouse. If one is not attracted to his/her spouse, it can lead one to a lot of sin. One’s desires should be fulfilled in one’s spouse. There should be no need at all to gaze anywhere else. One must be magnetic to one’s spouse only.

6) The approach

If one is satisfied with all the information gathered on a potential spouse, then one’s parents should approach the family of the girl. A lot of patience is required here. Every step now should be done with a balanced mind. Always give time to the other family. They will need to consider all their options. One’s parents might enquire about the prospect of marriage by phone or personally pay a visit. They may even use a third party. Using a trusted third party may be ideal. Usually, the family of the prospective spouse are taken aback by the idea of marriage. They need time. Therefore, after enquiring, allow ample time to the family to entertain the thought of marriage.

You may not hear any response from the family of the girl for one/two weeks. Do not be impatient. One should keep busy with their lives. Whatever is good, insha’Allah, that will transpire. Leave it to Allah.

If the response is positive, then let things flow their course. It would be ideal to have a glance at the girl so one knows exactly how she looks. Likewise, the girl should be given a chance to glance at the boy who is proposing to her. If all goes well, there will be a wedding around the corner!

Nevertheless, throughout the whole process, one needs to keep his eyes fixed on Allah. Never be impatient. Keep your hopes and spirits high. Good things come to those who wait. Always be understanding and tolerable.

We make du῾ā’ Allah Ta῾ālā grant you and all the single Muslims around the world a pious loving spouse. Amīn.

And Allah Ta’ālā Knows Best

There is no escape from death:

In أَيْنَمَا تَكُونُوا يُدْرِ‌ككُّمُ الْمَوْتُ (verse 78) (Wherever you will be death will over-take you), Allah Almighty removes any doubts the deserters from Jihad may entertain. They think that, perhaps by dodging Jihad, they can also dodge death. Therefore, it was said that there will be a day of death, a day when it, must come, no matter where you are; it will come exactly where you are. When this is settled, there is no sense in backing out from Jihad.

Hafiz Ibn Kathir (رح) ، the famous commentator, while discussing this verse, has reported a lesson-filled event on the authority of Mujahid as narrated by Ibn Jarir and Ibn Abi Hatim ؓ . He recounts the event concerning a woman from an earlier community. Soon after her pregnancy matured, she gave birth to a child and sent her servant out to fetch some fire. As soon as the servant stepped out of the door of the house, he saw a man appear suddenly before him. He asked: 'What baby this woman has given birth to?' The servant told him that it was a baby girl. Thereupon, the man said: You must remember that this girl will sleep with a hundred men and will finally die through a spider.' Hearing this, the servant returned immediately with a knife and slit the abdomen of that girl open. Taking her to be dead, he ran away from the house. But, a little later, the mother of the girl stitched up the skin of the abdomen slit by the servant. Then came the day when this girl grew to be young and beautiful, so beautiful that she was considered to be the jewel of the city.

As for the servant, he escaped overseas where he stayed for a long time and, in the meantime, assembled a fortune for himself. When he planned to get married, he returned to his old city. There he met an old woman. He told her that he was looking for a bride, but that he was eager to marry the most beautiful woman in town. The old woman told him about a certain girl whose beauty was unmatched in the whole city and insisted that he should marry her. The servant, now a rich man, made efforts and finally got married to that girl. While getting to know each other, the girl asked him as to who he was and where did he live. He told her: 'Actually, I belong to this very city, but I had to run away because I had slit the abdomen of a girl open.' Then he narrated the whole event. Hearing this, she said: 'I am that girl.' She showed him her abdomen. The cut mark was still there. Seeing this, the man said: 'If you are the same woman, I disclose two things about you. The first one is that you will sleep, with a hundred men.' Thereupon, the woman confessed that she has done that, but she could not remember the number. The man said: 'The number is hundred. And the second one is that you will die through a spider.'

The man who was now rich had a grand palace built for her which was absolutely free of any spider webs. On a certain day, while they were resting in their room in the palace, they noticed a spider on the wall. The woman said: 'Is this the spider you scare me of?' The man said: 'Yes.' Thereupon, she sprang up from the bed saying: 'Then, this one I am going to kill right now.' Having said that, she downed the spider on the floor and trampled her dead under her feet.

The spider died all right but the poison from her infected her feet and nails and the message of death became all too clear for her. (Ibn Kathir)

Here was a woman living in a palace, new and very clean, but she died through a spider all of a sudden. Compare her case with many others who spent a life-time in fighting battles yet death did not come to them there. Think of Sayyidna Khalid ibn Walid ؓ ، the famous soldier and general of Islam known by his oft-repeated title, Saifullah - the Sword of Allah. He had a burning desire to die as martyr in the way of Allah. So, he kept fighting all his life, engaging in one Jihad after another and longing to become a Shahid. He killed thousands of disbelievers on the battlefields, living dangerously and daringly against many a trial, always praying and pleading that he be saved from the fate of dying in bed like women and praying and pleading that Allah favour him with the death of a fearless soldier in the heat of some Jihad. But, as. decreed by Allah, he finally died nowhere else but on his own bed in the house.

The lesson is that the arrangement of life and death stays in the hands of our creator whose decisions are final. There is nothing we can do about it. It is He who can, if He wills, give us death on a luxury bed at the hands of a spider; or, if He elects to save us, he can keep us alive amid swinging swords or zooming fires.

Jimasun:
I agree with you.
Please can you provide the channel, I am still battling with mathematics. Just as a hobby

ibrutex:
Jazahkumlah khaeran..

In addition tayammum will only valid for one compulsory solat and cannot be used for nafilah afterwards..

Praise be to Allah.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

“The ruling on riba is that it is haraam according to the Quran and Sunnah and scholarly consensus. It is classified as one of the major sins, because Allah says (interpretation of the meaning):

“but whoever returns (to riba), such are the dwellers of the Fire — they will abide therein” [al-Baqarah 2:275]

“And if you do not do it, then take a notice of war from Allah and His Messenger” [al-Baqarah 2:279]

And because the Messenger of Allah (peace and blessings of Allah be upon him) cursed the one who consumes riba, the one who pays it, the two who witness it and the one who writes it down. So it is a major sin.

There is scholarly consensus that riba is forbidden, hence whoever denies that it is forbidden although he lives in a Muslim environment is an apostate, because this is one of the obviously forbidden things on which there is consensus.

But if we say this, does that mean that the scholars are agreed on all forms of riba? The answer is no; there is a difference of opinion concerning some forms of it. This is like what we have said about zakah being obligatory according to consensus, but despite that there is no consensus on every form of it. They differed concerning the zakat on camels and oxen that are used for farming or irrigation, and they differed concerning the zakah on jewellery and the like, but in general the scholars are agreed that riba is haram and is a major sin.” (Al-Sharh al-Mumti’ ‘ala Zad al-Mustanqi’, 8/387)

The ruling on those who regard riba as permissible

Based on that, it may be said:

Whoever denies that riba is forbidden is a kafir, because the fact that it is forbidden is one of the matters indicated by the texts, and the scholars are obviously agreed that it is haram, and this is well known among the Muslims.

But if he denies that a specific form of riba is forbidden, concerning which there is a difference of opinion among the scholars or there is no consensus that it is obviously forbidden, then he is not a kafir; rather his case should be examined further. He may be a mujtahid who will be rewarded for his ijtihad, or he may be excused, or he may be an evildoer if by regarding this as permissible he is following his own whims and desires.

And Allah knows best.

Know that seniors (those greater in age) have tremendous standing and rights. Therefore, if you walk beside an elder walk on his right side, slightly behind him. When you come to an entrance or exit, put him before you. When you encounter him give him is due by way of greeting with salam and showing respect.

When you converse with him then let him get the first word and listen with attentiveness and awe. If during the conversation points of disagreement come up then discuss them with decorum, composure, and kindness. Lower your voice when you address him and do not forget to be gracious when doing so or when calling out to him.

Here are some hadiths and reports that substantiate these points:

“Two brothers came to the Messenger of Allah (Allah bless him and grant him peace) to inform him of an incident that occurred between them. One was older than the other. When the younger of them wanted to speak (first) the Messenger of Allah (Allah bless him and grant him peace) said, ‘kabbir, kabbir’.” Meaning “Give the elder his right.” He then had the elder of the two speak. (Bukhari, Muslim)

Our master, the Messenger of Allah (Allah bless him and grant him peace) said, “He who does not respect our elders is not of us.” Another narration has it, “He who does not exalt our elders, nor show mercy to our young, nor acknowledge the right of our learned is not of us.” (Hakim, Ahmad, others)

https://jamiat.org.za/wp-content/uploads/2016/10/Helping-the-Aged.jpg

Now listen to the Messenger of Allah (Allah bless him and grant him peace) impart to the youth the decorum of keeping the company of and meeting with elders, as well as their priority over the young.

The distinguished companion Malik bin Huwayrith (Allah be pleased with him) said:“The Messenger of Allah (Allah bless him and grant him peace) came to us and we were young men of like age. He had us stay with him for twenty nights during which time he was ever so merciful and kind. He eventually came to think that we must miss our families so he asked concerning those we had left behind. We informed him concerning that and he said, “Return to your families and stay with them, teach them and instruct them. When you gather for the prayer then let one of you give the call to prayer and let the eldest of you lead it.” (Bukhari and Muslim)

2468iyajo:
Thank you for reminder, and also i want to ask question. My question is, is't good to say happy friday on every fridays?

Gratitudes081:
Salaam alaekum brother,
For how long will a traveler be considered a traveler to be entitled to shortening prayers and start praying full and complete sola'at?

Praise be to Allah.

We do not know of any source for the hadith mentioned, and it is clearly fabricated. Hence it is not permissible to attribute it to the Prophet (blessings and peace of Allah be upon him), because that comes under the heading of telling lies against him, and telling lies against him is haraam and is a major sin. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever narrates a hadith from me knowing that it is false is one of the liars.”

Narrated by Muslim in the Introduction to as-Saheeh (1/7).

An-Nawawi (may Allah have mercy on him) said:

This is a stern warning against lying, which it indicates that whoever thinks it most likely that what he is narrating is false but still narrates it is a liar. How can he not be a liar, when he is narrating something that did not happen?

End quote from Sharh Saheeh Muslim (1/65)

What is mentioned in this (so-called) hadith about the Fire being prohibited to a person for simply uttering this greeting comes under the heading of reckless talk and exaggeration which indicate that a hadith is fabricated and false. Ibn al-Qayyim (may Allah have mercy on him) said: Fabricated hadiths sound strange, are poorly-worded and contain exaggeration, which clearly indicates that they are fabricated and are lies told against the Messenger of Allah (blessings and peace of Allah be upon him).

End quote from al-Manaar al-Muneef (p. 50)

For more information, please see the answers to questions no. 70317 and 128530

And Allah knows best.