₦airaland Forum

Among the various challenges facing civil society, illegal dumping has become a major concern in many areas. Some residents dump their refuse illegaly in a public space causing pollution and inconvenience to fellow neighbours and residents.


https://www.dumpsters.com/images/dump-site-in-woods.jpg

Rasulullah (Sallallahu Alaihi Wasallam) said, “Verily Allah is pure and loves purity. He is clean and loves cleanliness. He is generous and loves generosity. He is hospitable and loves hospitality. So clean your courtyards …” (Tirmizi)

Islam teaches cleanliness. This is a fundamental lesson and trait of a Muslim. Dumping causes inconvenience to others. Rasulullah (Sallallahu Alaihi Wasallam) said three times, “By Allah, he does not have faith!” It was said, “Who is it, O Messenger of Allah?” Nabi (Sallallahu Alaihi Wasallam) said, “He whose neighbour is not safe from his harm.” (Sahih Bukhari)

A Muslim should be cognisant of the severe warnings have been sounded for those who cause inconvenience to others, especially neighbours. It is sad and regrettable that Muslim residents are guilty of dumping in their areas thereby causing inconvenience to others and creating a poor example of Muslims and Islam. Not following the proper procedure/days in removing the refuse also causes inconvenience to fellow neighbours and residents.

Muslims should be setting an example by helping to keep our streets clean.

bolseas:
Lukgaf

Cleaning the fingers after eating by licking them is a Sunnah of Rasulullah (Sallallahu Alaihi Wasallam). Ka'b bin Malik (Rodiyallahu Anihu) narrates that Rasulullah (Sallallahu Alaihi Wasallam) used to eat with three fingers and when he (Sallallahu Alaihi Wasallam) completed eating he (Sallallahu Alaihi Wasallam) would lick his (blessed) fingers. (Sahih Muslim).

In another Hadith, Abu Hurayrah (R) narrates that Nabi (Sallallahu Alaihi Wasallam) said, “When you partake of meals, lick your fingers (after eating) because you do not know in which of them is the Barakah.” (Sahih Muslim).

The method of doing this has been outlined in the Hadith. Certain narrations indicate that Nabi (Sallallahu Alaihi Wasallam) used to lick his (blessed) fingers in the following order: First the middle finger, then the index finger and lastly the thumb.

What is tribalism?

Tribalism means loyalty to one’s tribe or family over the principles of justice. This is haram in Islam. Jubair ibn Mut’im reported: The Messenger of Allah, peace and blessings be upon him, said: He is not one of us who calls to tribalism. He is not one of us who fights for the sake of tribalism. He is not one of us who dies following the way of tribalism. Sunan Abi Dawood 5102

African Muslims felt the same sincerity that Arab, American, European felt and vice versa. So, we were truly all the same. Aljannah is not meant for Arabs only likewise bounties of this world is not meant for Americans only; the righteous will enter Aljannah irrespective of his/her lineage, language etc

It is our belief in one Allaah that remove " I'm white, he is black" from minds, behavior, and attitude. Oneness of Allaah, the Oneness of Man, and cease to measure and hinder and harm others in terms of differences in color in accordance with teaching of Islam determine the level of faith that breads tolerance.

When Scholars are silent about Racism and Tribalism…

The nuisance of racism and tribalism exists and persisted, despite the Prophet’s (peace and blessings be upon him) clear guidance but the Prophet (peace and blessings of Allaah be upon him) disavowed it whenever a companion call to it. There are scholars that still have the craving of racism and tribalism, hence, misled people against innocents. It was not in the tradition of Prophet (peace and blessings of Allaah be upon him) to keep mum about racism and tribalism. He sternly criticized his companion Abu Dharr for disrespecting Bilal because he was of African descent and had dark skin color.

Abu Umamah reported: Abu Dharr reproached Bilaal about his mother, saying, “O son of a black woman!” Bilaal went to the Messenger of Allah, peace and blessings be upon him, and he told him what he said. The Prophet became angry and then Abu Dharr came, although he was unaware of what Bilal told him. The Prophet turned away from him and Abu Dharr asked, “O Messenger of Allah, have you turned away because of something you have been told?” The Prophet said: Have you reproached Bilaal about his mother? By the one who revealed the Book to Muhammad, none is more virtuous over another except by righteous deeds. Shu’ab al-Imaan 4760. There are denigrate words or adjectives that a tribe used to qualify another, and to them, they know it mockery whilst unknown to the victim. Verily, actions are (judged) according to their intentions, it is against Prophetic teachings to mock other irrespective of whether they understand or not.

Islam advises us to treat neighbours kindly, even if they are not Muslim. Al-Qurtubi (may Allah have mercy on him) said: I say: based on that, kind treatment of neighbours is enjoined and is recommended, whether they are Muslim or not. And this is the right thing to do. Kind treatment may be in the sense of helping or it may be in the sense of being kind, refraining from annoyance and standing by them. Al-Bukhaari narrated from ‘Aa’ishah that the Prophet (blessings and peace of Allah be upon him) said: “Jibreel kept urging me to treat neighbours kindly until I thought that he would make them heirs.” And it was narrated from Abu Shurayh that the Prophet (blessings and peace of Allah be upon him) said: “By Allah, he does not believe; by Allah, he does not believe; by Allah, he does not believe.” It was said: O Messenger of Allah, who is that? He said: “The one whose neighbour is not safe from his annoyance.” This is general in meaning and applies to all neighbours, and the Prophet (blessings and peace of Allah be upon him) affirmed that the neighbour should not be annoyed by swearing three times and stating that the one who annoys his neighbour is not a believer in the complete sense. So the believer should avoid annoying his neighbour and refrain from doing what Allah and His Messenger have forbidden; he should strive to do that which pleases Him and encourage others to do likewise.

The Islamic calendar is based on a lunar year of 12 full lunars (monthly) cycles, taking 354 days. Each new year in the Islamic calendar thus falls 10 or 11 days earlier according to the 364 day solar calendar. The 12 months of the Islamic year are:

https://i2.wp.com/musliminc.com/wp-content/uploads/2016/01/Islamic-Months.jpg

1. Muharram

2. Safar

3. Rabi’ al-Awwal (Rabi’ 1)

4. Rabi’ al-Thani (Rabi 2)

5. Jumada al-Ula (Jumada I)

6. Jumada al-Akhirah (Jumada II)

7. Rajab

8. Sha’ban

9. Ramadan

10. Shawwal

11. Dhu al-Qa’dah

12. Dhi al-Hijjah

The first day of Year One of the Islamic calendar was set as the first day of the Hijrah, the Prophet’s migration from Makkah to Madinah on July 26, 622 C.E. The western convention in designating Islamic dates is thus by the abbreviation AH, which stands for the Latin Anno Hegirae, or ‘Year of the Hijrah’.

CONVERSION

To roughly convert an Islamic calendar year (AH) into a Gregorian equivalent (A.D./C.E.), or vice versa, use one of the following equations.
AD = 622 + (32/33 x AH)
AH = 33/32 x (AD – 622)

Praise be to Allah.

Firstly:

There is no report from the Prophet (peace and blessings of Allaah be upon him) – as far as we know – to suggest that there is any particular virtue in performing ‘Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing ‘Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu’l-Qa’dah and Dhu’l-Hijjah.

There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed ‘Umrah in Rajab, rather that was denied by ‘Aa’ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed ‘Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255.

Secondly:

Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for ‘Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in sharee’ah.

Ibn al-‘Attaar, the student of al-Nawawi (may Allaah have mercy on them both) said:

What I have heard about the people of Makkah, may Allaah increase it in honour, is that they are accustomed to performing ‘Umrah a great deal in Rajab. This is something for which I know of no basis, rather it is proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.” End quote.

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawa (6/131):

With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith that performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing ‘Umrah a great deal. End quote.

But if a person goes for ‘Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.

Praise be to Allah.

Firstly:

The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”

[al-Tawbah 9:36]

The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.

Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.

These months are called sacred for two reasons:

1-Because fighting therein is forbidden unless initiated by the enemy

2-Because transgression of the sacred limits therein is worse than at other times.

Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning):

“wrong not yourselves therein”

[al-Tawbah 9:36]

Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden.

Al-Sa’di (may Allaah have mercy on him) said (p. 373):

In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.

The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others. End quote.

Secondly:

With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.

What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah.

But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.

Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):

As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96

Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)

There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.

Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):

Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:

Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.

Praise be to Allaah.

Firstly:

Without doubt, Valentine’s Day is a jaahili Roman festival, which continued to be celebrated until after the Romans became Christian. This festival became connected with the saint known as Valentine who was sentenced to death on 14 February 270 CE. The kuffaar still celebrate this festival, during which immorality and evil are practised widely.

Secondly:

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar’i issues which are to be based on the sound texts.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Festivals are part of sharee’ah, clear way and rituals of which Allaah says (interpretation of the meaning):

“To each among you, We have prescribed a law and a clear way”

[Al-Quran al-Maa’idah 5:48]

In essence, Mulsims should not do any of their rituals at the time of their festivals; rather the day of their festival should be like any other day for the Muslims. The Muslims should not do anything specific in imitation of them. ( Majmoo al-Fataawa (25/329). )

Also, many scholars have issued fatawah stating that it is haraam to celebrate Valentine’s Day. Among them is our noble Sheikh:

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) who was asked:

In recent times the celebration of Valentine’s Day has become widespread, especially among female students. It is a Christian festival where people dress completely in red, including clothes and shoes, and they exchange red flowers. We hope that you can explain the ruling on celebrating this festival, and what your advice is to Muslims with regard to such matters; may Allaah bless you and take care of you.

He replied:

Celebrating Valentine’s Day is not permissible for a number of reasons.

1- It is an innovated festival for which there is no basis in Islam.

2- It promotes love and infatuation.

3- It calls for hearts to be preoccupied with foolish matters that are contrary to the way of the righteous salaf (may Allaah be pleased with them).

It is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else.

The Muslim should be proud of his religion and should not be a weak character who follows every Tom, Dick and Harry. I ask Allaah to protect the Muslims from all temptations, visible and invisible, and to protect us and guide us.

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (16/199)


Say no to Valentine!

May Allah grant us beneficial understanding (Ameen).

Allah says: “Do not cast your eyes on those things which We bestowed as an enjoyment to different kinds of people.” (Suratul Hijr , verse 88)

Rasulullaah Sallallaahu alaihi wasallam said: “Man becomes old, while two things of his increase: greed for wealth and greed for [longer] life.” (Bukhaari and Muslim)


The Nature of Greed

The engrossment of the heart with wealth, etc. is hirs or greed. Greed is the root of all ailments. It is therefore proper to describe it as the mother of all maladies. This is because all disputes and strife are the consequences of this greed. It is because of greed that court cases and counter court cases take place. If people did not have the greed for wealth, no one would trample the rights of others.
Even the cause of immorality is the greed for pleasure. The root of Akhlaaq-e-radheelah (base and despicable qualities) is also this very greed.

Those who have truly recognized Allah maintain that the source of these qualities is pride. And pride is synonymous to the greed for name and fame/position/power . Thus, the source of pride is greed as well.

It is the natural temperament of man that even if he possesses two valleys filled with wealth, wherein gold and silver are flowing like water, he will still desire a third. The more the demands of greed are satisfied, the greater will be its demands – like a person afflicted with a rash. The more he scratches, the worse the rash becomes. Allah Ta’aala says:
“Does man ever receive whatever he desires?” (Suratun Najm, verse 24)

In other words, it is not possible for man to fulfil all his desires. It is for this reason that the greedy person has no peace of mind. Nothing but the soil [grave] will satiate his greed. This is because before a wish can attain fulfilment, another develops. When he is not content with his lot, his heart desires that this should be fulfilled and that should be fulfilled, and so on. It is obvious that it is most difficult to fulfil all these desires and wishes. The result of non-fulfilment of a desire is frustration and worry. Although the greedy person may outwardly have children, wealth and everything else, his heart is perpetually afflicted with anxiety.

Treatment

1. Reduce expenditure so that there is no concern to earn more.
2. Do not concern yourself with the future and as to what would happen.
3. Bear in mind that the greedy and covetous person is always in need and held in contempt.

Praise be to Allah.

In the event of a calamity or epidemic, the remedy is to repent to Allah, may He be exalted, and humble oneself before Him and beseech Him, and to right any wrongs that have been done, and also to seek forgiveness a great deal, glorify Allah a great deal, send blessings upon the Prophet (blessings and peace of Allah be upon him), ask Allah for well-being, and take measures to protect oneself and treat sickness, such as quarantine, and vaccinations and medical treatment if they are available.

1 – with regard to repenting and humbling oneself before Allah:

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

“And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us].

Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing”

[al-An‘aam 6:42-43].

Ibn Katheer (may Allah have mercy on him) said in his Tafseer (3/256):

“And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty” that is, impoverishment and destitution

“and hardship” – this refers to disease, sickness and pain

“that perhaps they might humble themselves [to Us]” that is, that they might call upon Allah, humble themselves before Him, and fear Him.

Allah, may He be exalted, says: “Then why, when Our punishment came to them, did they not humble themselves?” That is, why, when We tested them with that, did they not beseech Us and show humility before Us?

“But their hearts became hardened” and never softened and became humble“and Satan made attractive to them that which they were doing” namely shirk (associating others with Allah) and committing sins. End quote.

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

“Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?”

[at-Tawbah 9:126].

Calamities only come down because of sin, and cannot be removed except by repentance, as al-‘Abbaas (may Allah be pleased with him) said in his du‘aa’ when he prayed for rain (istisqaa’).

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in al-Fath (2/497): az-Zubayr ibn Bakkaar described in al-Ansaab the du‘aa’ (supplication) that al-‘Abbaas offered during this event and the time during which it occurred. He narrated, with his isnaad (chain of narrators) that when ‘Umar prayed for rain by virtue of the supplication of al-‘Abbaas, he said: O Allah, no calamity comes down except because of sin and it cannot be removed except by means of repentance. End quote.

2 – with regard to seeking forgiveness: it is a means of attaining good health, strength and well-being.

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

“And [saying], Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor”

[Hood 3:11]

“And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals”

[Hood 11:52].

3 – with regard to glorifying Allah (tasbeeh), Allah tells us that by virtue of tasbeeh He saved Yoonus (peace be upon him) from distress, and stated that in like manner He will save the believers.

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

“And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, ‘There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.’

So We responded to him and saved him from the distress. And thus do We save the believers”

[al-Anbiya’ 21:87-88].

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

“And had he not been of those who exalt Allah,

He would have remained inside its belly until the Day they are resurrected”

[as-Saafaat 37:143-144].

Ahmad (1462) and at-Tirmidhi (3505) narrated that Sa‘d said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The supplication of Dhu’n-Noon, when he was in the belly of the fish: Laa ilaaha illa anta subhaanaka inni kuntu min az-zaalimeen (There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers) – no Muslim man ever says these words in supplication concerning anything, but Allah will respond to him.” Classed as saheeh by al-Albaani.

Ibn al-Qayyim (may Allah have mercy on him) said: Ibn Mas‘ood said: No Prophet was ever afflicted by calamity but he sought Allah’s help by glorifying Him (tasbeeh).

End quote from al-Jawaab al-Kaafi, p. 14.

4 – with regard to sending blessings upon the Prophet (blessings and peace of Allah be upon him), it is one of the greatest means of relief from distress and calamity.

Ahmad (21242) and at-Tirmidhi (2457) narrated that Ubayy ibn Ka‘b said: When one third of the night had passed, the Messenger of Allah (blessings and peace of Allah be upon him) get up and say: “O people, remember Allah, remember Allah; the first Trumpet-blast is imminent and will be followed by the second; death, with all that it entails, is imminent; death, with all that it entails, is imminent.” Ubayy said: I said: O Messenger of Allah, how much of my du‘aa’ (supplication) should I allocate to sending blessings upon you? He said: “Whatever you wish.” I said: One quarter. He said: “Whatever you wish, and if you do more, that is better for you.” I said: One half. He said: “Whatever you wish, and if you do more, that is better for you.” I said: Then two thirds. He said: “Whatever you wish, and if you do more, that is better for you.” I said: I will make all of my du‘aa’ for you. He said: “Then your worries will be taken care of and your sins will be forgiven.”

According to the version narrated by Ahmad: Ubayy ibn Ka‘b, from his father, who said: A man said: O Messenger of Allah, what do you think if I allocate all of my du‘aa’ to sending blessings upon you? He said: “Then Allah will suffice you against whatever worries you in this world and the hereafter.”

The hadith was classed as hasan by al-Albaani and the commentators on al-Musnad.

Shaykh al-Islam Ibn Taymiyah was asked about what Ibn al-Qayyim narrated in Jalaa’ al-Afhaam (p.79) regarding the explanation of this hadith. He said: Ubayy ibn Ka‘b had a du‘aa’ (supplication) that he used to say for himself, and the Prophet (blessings and peace of Allah be upon him) asked him if he would make one quarter of it sending blessings upon him, and he said: “If you do more, it will be better for you.” [Ubayy] said: One half? He said: “If you do more, it will be better for you,” until Ubayy said: I will make all of my du‘aa’ for you – meaning: I will make all of my du‘aa’ sending blessings upon you. [The Prophet (blessings and peace of Allah be upon him) said: “Then your worries will be taken care of and your sins will be forgiven.” That is because whoever sends blessings upon the Prophet (blessings and peace of Allah be upon him) once, Allah will send blessings upon him tenfold, and when Allah sends blessings upon a person, He will take care of his worries and forgive him his sins. End quote.

5 – with regard to asking for well-being, it is prescribed to do so morning and evening, and is emphasized more when an epidemic is spreading.

Ahmad (4785), Abu Dawood (5074) and Ibn Maajah (3871) narrated that ‘Abdullah ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) never failed to say these supplications when evening came and when morning came: “Allahumma inni as’aluka al-‘aafiyah fi’l-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyah fi deeni wa dunyaaya wa ahli wa maali. Allahumm astur ‘awraati wa aamin raw‘aati. Allahumm ihfazni min bayni yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali wa min fawqi wa a’oodhu bi ‘azamatika an ughtaala min tahti (O Allah, I ask You for well-being in this world and in the Hereafter. O Allah, I ask You for forgiveness and well-being in my religious and worldly affairs, and my family and my wealth. O Allah, conceal my faults and keep me safe from the things that I fear. O Allah, protect me from in front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from beneath me).” He said: That [the last phrase] means being swallowed up by the earth.

Ahmad (20430) and Abu Dawood (5090) narrated from ‘Abd ar-Rahmaan ibn Abi Bakrah that he said to his father: O my father, I hear you saying in supplication every morning: “Allahumma ‘aafini fi badani, Allaahumma ‘aafini fi sam‘i, Allahumma ‘aafini fi basari, laa ilaaha illa anta (O Allah, grant me soundness in my body; O Allah, grant me soundness in my hearing; O Allah, grant me soundness in my sight, there is no god but You),” and you repeat it three times in the morning and three times in the evening. He said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say (these words) in supplication and I like to follow his Sunnah.



Other supplications that are beneficial in this situation include those which were narrated in the following hadiths:

At-Tirmidhi narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to offer supplication (du‘aa’) by saying: “Allahumma matti‘ni bi sam‘i wa basari waj‘alhuma al-waaritha minni, wa’nsurni ‘ala man yazlimuni wa khudh minhu bi tha’ri (O Allah, let me benefit from my hearing and my sight, and make them my heirs; support me against anyone who wrongs me and wreak vengeance upon him for me).”

“make them my heirs” means: keep them both safe and sound until I die.

Ahmad (13004), Abu Dawood (1554) and an-Nasaa’i (5493) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) used to say: “Allahumma inni a‘oodhu bika min al-barasi wa’l-junooni wa’l-judhaam wamin sayyi’ al-asqaam (O Allah, I seek refuge with you from vitiligo, and from insanity, and from leprosy, and from bad diseases).”

Ahmad (528), Abu Dawood (5088), at-Tirmidhi (3388) and Ibn Maajah (3869) narrated that ‘Uthmaan ibn ‘Affaan said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whoever says ‘Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ardi wa la fi’l-sama’i wa huwa as-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times, will not be stricken with a sudden affliction until morning comes, and whoever says that when morning comes will not be stricken with a sudden affliction until evening comes.”

6 – with regard to taking measures such as quarantine and seeking medical treatment, this is indicated by the teachings and practice of our Prophet (blessings and peace of Allah be upon him), as he instructed us to seek medical treatment, and highlighted the importance of taking precautions against infection; he instructed us not to put sick camels with healthy camels, and not to travel to a land where a plague is occurring.

The Prophet (blessings and peace of Allah be upon him) said: “Seek medical treatment, for Allah, may He be glorified and exalted, has not created any disease but He has also created a remedy for it, except for one disease: old age.” narrated by Ahmad (17726) and the authors of as-Sunan, Abu Dawood (3855), at-Tirmidhi (2038), and Ibn Maajah (3436). Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

And the Prophet (blessings and peace of Allah be upon him) said: “Whoever eats seven ‘ajwah dates in the morning, will not be harmed by any poison or witchcraft that day.” Narrated by al-Bukhaari (5769) and Muslim (2057).

Al-Bukhaari (5771) and Muslim (2221) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “No sick camel should be put with a healthy one.”

And the Prophet (blessings and peace of Allah be upon him) said: “If you hear of the plague in some land, do not enter it, and if it occurs in a land where you are, do not leave it.” Narrated by al-Bukhaari (5728) and Muslim (2218).

We ask Allah, may He be exalted, to relieve us of this calamity and epidemic.

And Allah knows best.

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and Messenger.

The scholars may Allaah have mercy upon them differed in opinion in regard to vomit whether or not it is impure; the majority of the scholars are of the view that it is impure while the Maaliki School of jurisprudence is of the view that vomit is not impure unless it comes out while its state is different from the state of food; this opinion is considerable and it is a way of removing difficulty and hardship.

However, some scholars are of the view that it is pure and not impure and this is the view chosen by Shaykh Ibn ‘Uthaymeen may Allaah have mercy upon him who was questioned as to whether the vomit is pure or impure and he answered saying: “Vomit is not impure whether it is from a young or old person.” Besides, little vomit is something that is pardoned.

On the other hand, if one wants to pray, he has to clean his clothes from impurity and to clean the ground or the furniture from impurity if he wants to pray on them, so you should know that the matter is easy. If the vomit is small in quantity, then this does not harm; the same thing applies if its state has not changed from the state of food, as it does not harm according to the Maaliki School of jurisprudence. However, if the vomit is large in quantity and its state is different from that of food, then it is better in order to be on the safe side to clean one's clothes or place from it if one wants to pray.

The South African military has amended its dress policy to allow Muslim women to wear headscarves as part of their uniform, an army spokesperson said on Thursday.

In January last year, a military court dropped charges against an officer who had been indicted for wearing a hijab under her military beret.

https://www.aljazeera.com/wp-content/uploads/2021/01/000_1QA0OV.jpg
Major Fatima Isaacs had been criminally charged in June 2018 with willful defiance and failing to obey lawful instructions after her superior asked her to remove her headscarf when in uniform.

A military court at the Castle of Good Hope near Cape Town withdrew all charges in January 2020, making an exception for Isaacs to wear a tight black wrap on her head on duty as long as it did not cover her ears.

But the military did not amend its dress policy, prompting Isaacs to mount a challenge in South Africa’s equality court over regulations restricting religious wear.

The South African Defence Force (SANDF) eventually agreed to amend its policy this week and allow all Muslim women to cover their heads while on duty.


“The SANDF dress regulation was updated to allow the wearing of headscarves by Muslim (women) according to stipulations in the dress regulations,” spokesman Mafi Mgobozi told the AFP news agency on Thursday.

The South Africa-based Legal Resources Centre, which represented Isaacs, welcomed the decision via Twitter on Wednesday and said it was withdrawing the equality court case.

As Muslims we seek the best of this world and the Hereafter. Every person desires good health and seeks protection from illness as taught to us in the Quran and Hadith. However, Allah Ta'ala in His Wisdom decides what is better for a person. At times, Allah Ta'ala afflicts a person with illness that becomes a means of forgiveness, cleansing and elevation.

Seek protection from harm and illness

A companion who had become ill was suffering due to a Dua which he made asking Allah to give him all the punishment due to him in this world so he will not suffer any pain in the Hereafter. Nabi r advised him not to make such a Dua, and taught him to say, “O Allah grant me the best of this world and the best of the Hereafter and save me from the punishment of the fire.” (02:201) The Sahabi t recovered from his illness.

Illness – a subtle and concealed bounty

Outwardly, illness is seen as an adversity due to the pain and difficulty that is brought about by it. The wisdom and benefit of every bounty is not apparent to us, but we have firm conviction in the words of Nabi r who said, “How wonderful is the state of a Believer! Every condition is good for him, and this is for no one except the Believer; if he finds himself in a favourable situation, he expresses gratitude and this is good for him; and if he is afflicted with adversity, he exercises patience and this is good for him.” (Sahih Muslim)

Gratitude and patience

Good health and illness are both bounties for a Muslim, for one we express gratitude and the other we bear patiently. The one enjoying good health should be grateful to Allah Ta'ala and use the health to do good and be obedient. One who suffers illness should exercise patience and have hope in Allah Ta'ala for cure. In essence, we ask Allah Ta'ala to remove the 'bounty' of illness and replace it with the bounty of good health.

Glad tidings for exercising patience when afflicted

Allah Ta'ala says, “…And give glad tidings to those who exercise patience, those who, when any difficulty befalls them say: Indeed, we belong to Allah, and to Him shall we return. Those are the ones upon whom are the (special) blessings from their Rabb, and mercy; and those are the ones who are rightly guided.” (02:155 & 157)

Tremendous virtues of illness

Nabi(Sallallahu Alaihi Wasallam) said, “The person for whom Allah desires goodness, he is afflicted (with hardship).” (Sahih Bukhari)

Nabi (Sallallahu Alaihi Wasallam) said, “Do not speak ill of fever, for it washes away the sins of the children of Adam, just as the furnace expels impurities from iron.” (Sahih Muslim)

Nabi (Sallallahu Alaihi Wasallam) said, “The one who dies due to an illness in the stomach is a martyr, and the one who dies due to a plague (pandemic) is a martyr.” (Sahih Bukhari)

Allah Ta'ala says, “Indeed, those who observe patience will be given their reward in full, without measure.” (39:10)

In principle, we should pray for the removal of the illness, spend in charity and also resort to medicine, and thereafter accept the decree of Allah Ta'ala and focus on the benefits of this bounty.

May Allah Ta'ala grant complete Shifa to all those who are unwell and help us to be patient with affliction.

call button to the web version of the app. It is now believed that the feature is being slowly rolled out to some of the web users. Users took to Twitter to share the screenshot of the new feature.


A verified Twitter user by the name of Guillermo Tomoyose shared the screenshot of the latest WhatsApp feature. In the picture, you can spot the voice and video call buttons with beta written over that have appeared on the web version of the app. He said that the feature is available in Argentina.

Wabetainfo confirmed the claims of Tomoyose and reported that some users have spotted Beta Voice and Video Calls in the chat header on WhatsApp Desktop because the feature is being slowly rolled out. But the features tracker also confirmed that being a beta feature, it will only be available to very few people.

“WhatsApp is rolling out beta calls for specific users but unfortunately, being a beta feature, it’s available for very few people. We hope you’re lucky but, if it doesn’t, don’t worry: every day more users receive that activation and, at present, WhatsApp Desktop has a higher priority,” the Wabetainfo read.

Wabetainfo had earlier shared details about how the feature is going to look when it is officially rolled out. The screenshots shared by the WhatsApp features tracker show that a new window will open up every time you receive a call or try to make a call through the WhatsApp web.

In October 2020, WhatsApp was first reported to be working on this feature.“We have already announced that WhatsApp was working on Calls. Today we are happy to announce new details, provided from the WhatsApp Web 2.2043.7 update!WhatsApp is considering the idea to offer Voice and Video Calls in the next few weeks, even if the development is in a beta-stage,” the report by Wabetainfo read. However, WhatsApp is yet to officially announce the new feature.

Apart from this, WhatsApp is working on a new read later feature, and the traces of which has appeared several times during beta updates. As per Waberainfo, WhatsApp is developing the Read Later feature which is an improved version of Archived chats. “When a chat is added in your archive, the user doesn’t receive notifications from it because all archived chats will be automatically muted, in order to reduce interruptions. We already showed the new Read Later cell, added at the top of your chat list. Opening “Read Later” we find a presentation banner that introduces the changes. In this update, even if the feature isn’t natively available yet, WhatsApp is improving this section, indicating what’s the purpose of Read Later with a persistent message,” the report read.

AntiChristian:
Assalamu 'alaikum bro, Leave him. They lied to be here to derail the thread.



His Mum was not a Muslim. She died when he was still young. And almost nothing was revealed to him about his mother.

And a whole chapter was named after Maryam unlike your Bible. You don't own Jesus son of Maryam. He is one of the greatest Messenger in our Books and his mother the best woman of her time.



"Sister of Aaron" as used in the Qur'an by Abuaminaelias

The Quran refers to Mary, upon her be peace, as the “sister of Aaron” in reference to her descent from the lineage of the Prophet Aaron, upon him be peace. This type of reference is common in ancient Semitic languages and in the Bible.

Allah said:

يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا

O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.
Surah Maryam 19:28

The Christians at the time of the Prophet objected to this verse on the grounds that it was meant literally, but the Prophet answered their question.

Mughira ibn Shu’ba reported: When I came to Najran, the Christian monks asked me, “You recite the verse: O sister of Aaron (19:28), whereas Moses was born long before Jesus by such-and-such years.” When I came back to the Messenger of Allah, peace and blessings be upon him, I asked him about it and he said:

إِنَّهُمْ كَانُوا يُسَمُّونَ بِأَنْبِيَائِهِمْ وَالصَّالِحِينَ قَبْلَهُمْ

Verily, they would name people with the names of prophets and righteous people who had gone before them.
Source: Sahih Muslim 2135, Grade: Sahih

Ibn Kathir reported:

علي بن أبي طلحة والسدي قيل لها يٰأُخْتَ هَـٰرُونَ أي أخي موسى وكانت من نسله

Alli ibn Abu Talha and As-Suddi said: It was said to her: O sister of Aaron (19:28), meaning the brother of Moses because she was from among his descendants.

Ibn Kathir added:

كما يقال للتميمي يا أخا تميم وللمضري يا أخا مضر

This is like saying to somebody from the Tamimi tribe: O brother of at-Tamim, or to somebody from the al-Mudari tribe: O brother of Mudar.
Source: Tafseer Ibn Kathir, verse 19:28

Muhammad Asad comments on the verse, saying:

In ancient Semitic usage, a person’s name was often linked with that of a renowned ancestor or founder of the tribal line. Thus, for instance, a man of the tribe of Banu Tamim was sometimes addressed as “son of Tamim” or “brother of Tamim.” Since Mary belonged to the priestly caste, and hence descended from Aaron, the brother of Moses, she was called a “sister of Aaron,” in the same way as her cousin Elizabeth, the wife of Zachariah, is spoken of in Luke 1:5 as one of “the daughters of Aaron.”

Source: Message of the Quran

Therefore, the verse is not a historical mistake, but rather it is in perfect agreement with the Semitic languages and ancient custom.

Success comes from Allah, and Allah knows best.

Compare Luke 1:5
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.

All praise belongs to Allah.

Firstly, Islam permits that one whose all hair on his head has turned grey, or whose all hair on his chin has turned grey to dye it. But what type of dye? That dye must not be black. It would be brown like the colour of henna (laali).

If it were that some parts are grey on our head or chin, and some parts is not grey, we would be patient till everything becomes grey. Do not be in a haste, when all of it becomes grey is when you apply dye to it — a dye that is made from henna is that which you will apply.

What if I leave everything grey such that I do not dye it? There is nothing wrong with that.

But Allah bestowed me black hair, so I want to turn it to white; He bestowed me black hair, I want to change it to blue; He bestowed me with black hair but I want to change it to green — Islam does not accept these. This is because it is from what the believers use in imitating the disbelievers. And Islam says ' Whoever imitates a people is one of them'. May Allah have mercy on us.

TruthHurts1:
It's funny because the koran confuses the identities of Mary the mother of Christ with the identity of Maryam the sister of Aaron and Moses.
The koran actually refers to Jesus' mother as "sister of Aaron"

At length she brought the (babe) to her people, carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought! "O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!" [Qur'an 19:27-28

This is one of the hundreds of examples of clear evidence of human error in the koran because the writer of the koran didn't know the difference between the two women even though they lived more than 1500 years apart.

Praise be to Allah and blessings and peace be upon the Messenger of Allaah.

This is about an important matter, which is easy for the one for whom Allaah makes it easy. We ask Allaah to make it easy for us and for our Muslim brothers to attain all that is good.

It should be noted that achieving Tawheed or true belief in the Oneness of Allaah can only be done by testifying truly that there is no god but Allaah and that Muhammad is the Messenger of Allaah. Achieving this is of two degrees, one that is obligatory and one that is mustahabb.

The obligatory degree is achieved by means of three things:

1-Giving up shirk (association of others with Allaah) in all its forms, major, minor and concealed.

2-Giving up bid’ah (innovation) in all its forms.

3-Giving up sin in all its forms.

The mustahabb degree is that in which people may vary greatly, and it means not having anything in the heart of attachment to anything or anyone other than Allaah, so the heart is focused entirely on Allaah and pays no attention to anything or anyone else; he speaks only for the sake of Allaah and his deeds and actions are all for Allaah and all his thoughts are focused Allaah, may He be glorified and exalted. Some scholars described this degree as: giving up something that is permissible so as to avoid something that is forbidden; that includes actions of the heart, tongue and physical faculties.

In order to achieve these two degrees, certain things are essential:

1 – Knowledge, otherwise how can one attain Tawheed or true belief in the Oneness of Allaah and act upon it if he does not know of it or understand it? Each accountable adult must learn about the Oneness of Allaah that which will make his beliefs, words and deeds correct, then anything more than that is a bonus.

2 – Firm, certain and deeply-rooted belief in that which was narrated from Allaah, may He be glorified and exalted and His Prophet (peace and blessings of Allaah be upon him) of reports and words.

3 – Obedience to the commands of Allaah and His Messenger (peace and blessings of Allaah be upon him) by doing that which is enjoined, and avoiding that which is forbidden.

The more a person achieves these things, the stronger will be his Tawheed and the greater will be his reward.

Our Messenger (peace and blessings of Allaah be upon him) has explained to us that the one who attains the highest level of Tawheed is the one who is promised that he will be with the seventy thousand who will enter Paradise without being brought to account – we ask Allaah of His bounty.

In Saheeh al-Bukhaari (5705) and Saheeh Muslim (220) it is narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The nations were shown to me and I saw a Prophet with a group of men, a Prophet with one or two men, and a Prophet with no one with him. Then a huge crowd was shown to me, and I thought that they were my ummah, but it was said to me, ‘This is Moosa and his people. But look at the horizon.’ I looked, and there was a huge crowd. Then it was said to me: ‘Look at the other horizon,’ and there was (another) huge crowd. It was said to me: ‘This is your ummah, and among them are seventy thousand who will enter Paradise without being called to account or punished.’”

Then he got up and went into his house, and the people started discussing those who would enter Paradise without being called to account or being punished. Some of them said: Perhaps they are the ones who accompanied the Messenger of Allaah (S). Some said: Perhaps they are those who were born in Islam and did not associate anything with Allaah. And they mentioned several ideas. Then the Messenger of Allaah (S) came out and said: “What are you discussing?” They told him, and he said: “They are the ones who did not perform ruqyah or ask others to do so, and did not believe in omens, and did not use cautery, and they put their trust in their Lord.” ‘Ukkaashah ibn Mihsan stood up and said: Pray to Allaah to make me one of them. He said: “You will be one of them.” Another man stood up and said: Pray to Allaah to make me one of them. He said: “ ‘Ukkaashah has beaten you to it.”

The phrase “did not perform ruqyah or ask others to do so” means that they did not ask others to perform ruqyah for them. Although asking someone to perform ruqyah is permissible, it is contrary to that which is better.

The phrase “and did not believe in omens” means that they did not believe in omens based on birds or anything else about which people are superstitious and may give up something that they had decided to do because of these superstitions. Superstition is haraam and is a form of minor shirk.

The phrase “and did not use cautery” means that they did not cauterize with fire to treat sickness, even if it is proven to be of benefit, because the Prophet (peace and blessings of Allaah be upon him) disliked it, and because no one can punish with fire but the Lord of the fire.

The common thread in these three characteristics is that they “put their trust in their Lord”, i.e., they attained the highest degree of trust (tawakkul) and they did not pay the slightest attention to the means, and they did not depend on them, rather they depended on their Lord alone, may He be glorified.

Tawakkul (trust) is the summary of faith, as Sa’eed ibn Habeeb said, indeed it is the ultimate aim as Wahb ibn Munabbih (may Allaah have mercy on him) said.

Note: Achieving true Tawheed or belief in the Oneness of Allaah cannot be achieved by mere wishing or pretending, or by empty claims that have no real essence, rather it is achieved by means of firm belief that is rooted in the heart, by achieving true ihsaan that is confirmed by a good attitude and righteous deeds. The Muslim must hasten to make the best of every moment of his life and hasten to do good deeds and acts of worship; he should ignore the hardship and enjoy the pain, for that which is with Allaah is precious, for that which is with Allaah is Paradise.

See: al-Qawl al-Sadeed ‘ala Maqaasid Kitaab al-Tawheed by Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him), p. 20-23.

The Noble Qur’an tells us the story of Prophet Isa (alayhi salaam. He was one of Allah Subhanahu wa ta ’ala’s beloved messengers. The Qur’an Shareefa recalls Isa’s (alayhi salaam) miraculous birth, his teachings, the miracles he performed by Allah Subhanahu wa ta ‘ala’s permission, and his life as a Nabi of Allah.

Maryam (alayhi salaam) was the mother of Isa (alayhi salaam). She was great, not only because she was the mother of a prophet of Allah but because she perfected her faith. Her father was Imran (alayhi salaam). Al-Imran are from the descendants of Sayyidinah Ibrahim (alayhi salaam) and Al-Imran are the family of Sayyidinah Isa (alayhi salaam). This is the family of Zakariyyah (alayhi salaam) and Yahyaa (alayhi salaam).

Imran’s (alayhi salaam) wife was a righteous woman whose name was Hannah bint Faqudh. They were unable to have children for many years. But Imran (alayhi salaam) passed away before their baby was born. She said, “O Allah I dedicate what is in my womb for you, for your service.” This child will serve in the masjid – Masjid al Aqsa. She was not thinking of this dunya at all. Hannah wanted her child to go to the service in the Masjid for its whole life.

When she said that her son is going to be the servant of Allah in the Masjid of Allah she said that is tahrir – freedom because if you are not a slave of Allah then you will be a slave of something else.

When Hannah finally gave birth, she gave birth to a girl and she said, “O Allah a boy is not like a girl,” meaning she wanted a boy so that he could remain in the Masjid. Allah Subhanhu wa ta ‘ala says that He knows best and the male is not like the female. whatever male she would have delivered would not be like the female that Allah has given her. The female that Allah Subhanahu wa ta ‘ala has given her is the best woman of the world. She doesn’t know this. But Allah knows who this female and is and who the woman this girl was to become. She is Maryam (alayhi salaam).

Rasulullah (sallallahu alayhi wasallam) says every child who is born is stabbed by Shaytaan. The first thing they do is cry. There is an exception of two. The ones not stabbed by Shaytaan, Maryam and Isa (alayhi salaam). Shaytaan did not stab them because of the dua of Hannah, “I seek refuge from you O Allah for her and for her offspring from Shaytaan.”

The most definitive quality of this noble and great woman, Maryam (alayhi salaam), was her chastity. Allah Suhanahu wa ta ‘ala loved her and favoured her. She was chosen by Allah. She was a woman of good etiquette, good manners, morals and well spoken. She was a woman of dignity.

It was not practiced that a woman would be in the Masjid but Hannah wanted to fulfil her promise to Allah so Zakariyyah (alayhi salaam)took it upon himself. He was a carpenter who ate from his fdaily earnings. He built a room in the Masjid for Maryam to grow up and have her privacy and worship Allah and not compromise her modesty. She grew up and Maryam (alayhi salaam) loved to worship Allah. At the times when she could not be in the Masjid she would go out to the East and Remember Allah. She ate, breathed and drank the dhikr (remembrance) of Allah.

Zakariyyah (alayhi salaam) would always find her, when he checked up on her – in Ibadah. But he noticed strange things. He would find with her rizq – sustenance from Allah. She would get the fruits of summer in winter and the fruits of winter in summer. these fruits were fresh. these things happened frequently. Zakariyyah (alayhi salaam)asked her where the rizq was coming from and Maryam (alayhi salaam) said, “This is from Allah.” She tells him that Allah Subhnahu wa ta ‘ala gives the ones he wants without any limits.

Allah Subhanahu wa ta ‘ala says the angels came to Maryam and delivered to her the news that she has been chosen by Allah above of the women of the world and Allah has purified her. The angels conveyed to her the order of Allah Subhanahu wa ta ‘ala, “O Maryam commit yourself with obedience to your Lord and prostrate and bow down with the ones who bowed down.” This refers to Salaah.

“When she withdrew from her family towards the East, and she took in seclusion from them a screen then we sent to her one of our angels [Jibraeel] and he represented himself to her as a well proportioned man. She said, “Indeed, I seek refuge with Ar Rahman from you. if you should be fearing Allah.” Jibraeel (alayhi salaam) said, “I am only the messenger of your Lord to announce to you the gift of a righteous son. ” This made her fear even worse. “How can I have a child when no man has touched me and I have not been unchaste?” If Allah wants something to happen, nothing can stop it from happening. Jibraeel (alayhi salaam) blew into her and Isa (alayhi salaam) was created by the Kalimah – Kun Fayakun, Be and it is.

Maryam (alayhi salaam) withdrew to Bethlehem. As the pains of childbirth came to her, she said she wished she would have died before this and been completely forgotten. She is alone and in the pains of childbirth, having hidden pregnancy for nine months. She was chaste and she is righteous, 16 years old and delivering a baby by herself. But Allah Subhanhu wa ta ‘ala wanted her to become a legend for all men and all women and so Allah provided her with tranquility. When things became so unbearable then Allah brought her comfort. She heard a voice say to her, “Don’t grieve, don’t grieve. Your Lord has provided a water stream under you. And shake the trunk of the date pal towards you and it will let fresh dates fall upon you.” Allah provided her with water and dates. When Jibraeel (alayhi salaam) gave Maryam (alayhi salaam) the glad tidings of a son, he said that Allah had given her a word, Allah had given him his name Isa ibn Maryam. He was named after his mother, held in honour in this world and in the Hereafter and will be one of those who are near Allah.

Maryam (alayhi salaam) has her child with her and it is going to be difficult for her to convince the people that this is her son and it is the word of Allah. But Allah tells her she does not have to argue for herself. She is fasting from speaking. She went to her people carrying the baby, placing her trust in Allah, knowing that Allah was with her. She goes with her baby and immediately she is reminded of the righteous family she is from and accused. But she points to her baby, that he will respond. She hears her baby speak for the first time and defend her to the people. Allah Subhanahu wa ta ‘ala made him speak. He said, “I am the slave of Allah. He has given me the scripture and made me a prophet and He has made me blessed wherever I am. Allah has enjoined on me Salaah and Zakaah as long as I love. And dutiful to my mother and made me not arrogant.”

It is very important to note that fact that throughout her life, Maryam (alayhi salaam was accused by the Jews of zina and they do not see Isa (alayhi salaam) as a legitimate child. Allah Subhanahu wa ta ‘ala called Maryam (alayhi salaam) Siddiqa – a high level of righteousness due to a high level of sidq (truth).

The best of the women of the world are four – Maryam (alayhi salaam), Aasiyah (alayhi salaam), Khadijah (radiallahu anha) and Fatima bint Muhammad (radiallahu anha).

Definition

Literally, the word “stingy” means “miserly, who does not want to spend his money whatsoever, mean, parsimonious. It is expressed with the words “bukhl” and “shuh” in the Quran and sunnah generally. A stingy person is called “bakhil”. A bakhil likes keeping his money and gives it only when he is asked. The opposite of stinginess is generousness. A generous person gives money without being asked first and likes giving it.

As a term, stinginess means “Refraining from spending something which is supposed to be spent and refraining from giving freely to someone else because of excessive love for money and property.” According to Ghazali, stinginess is to keep property or money endowed upon one by Allah, refraining from spending it on the reason of creation; wastefulness is using something for a reason except the reason of creation, and it is generousness to use and spend something in accordance with the reason of creation

Stinginess means saving money and property and not using them to help others. Stinginess, in the Quran, means saving property and money endowed upon one by Allah and not using them for help as Allah orders us to.

“Woe to every (kind of) scandal-monger and backbiter, who pileth up wealth and layeth it by.” (al-Humazah, 104:1-2).

“And there are those who bury gold and silver and spend it not in the way of God: announce unto them a most grievous penalty.” (at-Tawbah, 9:34)


Believers are not stingy.

Characteristics of believers are mentioned in various places in the Quran. One of these characteristics of believers told in the Quran is that they are not stingy and that when they spend, they do it moderately. This is expressed in the 67th verse of surah al-Furqan as follows:

“Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes).” True believers should not be stingy.

Wrath awaits those who are stingy and who bids others to be stingy.

Allah the Glorious always warns human beings in different verses with different styles in order to protect people from this disease called stinginess.

“(Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which God hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt” (an-Nisa, 4:37)

“On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs, their flanks, and their backs.- "This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!"” (at-Tawbah, 9:35)

The Quran often suggests people to get rid of this selfish feeling and develop the feeling of generousness instead of it and do good deeds in every possibility.

“And let not those who covetously withhold of the gifts which God Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To God belongs the heritage of the heavens and the earth; and God is well-acquainted with all that ye do.” (Aal-i Imran, 3:180)

Reasons of Stinginess

It is possible to categorize factors resulting in stinginess under two titles:

Excessive love for property holdings and ambition of saving money: The leading reason of stinginess, which is one of the negative ways of human beings, is excessive love for property holdings and ambition of saving money because the desire for richness and ambition for saving money are present in humankind’s disposition. For this reason, they always work for this world and save money. As a matter of fact, the verse, which says, “And lo! In the love of wealth he is violent” (al-Adiyat, 100: points out to this aspect of the humankind.


Ways to Escape Stinginess

Islamic scholars consider stinginess a disease of the heart and state that this disease can be cured only with knowledge and practice. Service to God is the job of earning a secondary disposition by putting Islam’s orders into practice. One can escape stinginess by being generous. One should believe that boons come only if Allah endows them and one should learn to be generous and get accustomed to be generous by supplicating beginning from the childhood.

Treatment through knowledge: It is possible to get over the disease of stinginess only by learning its harms related to ethics, religion and social aspects and the ways of getting rid of it. A person who knows dangers of stinginess refrains from it. For instance, would a person who knows how dangerous a snake is play with it? Would he let that snake sleep with him in his bed? Similarly, a person who knows how dangerous stinginess is quits this negative characteristic.

Praise be to Allah.

Firstly:

Yes, it is possible for jinn to possess humans. Allah says in His Book (Interpretation of the meaning):

“Those who eat riba [usury] will not stand (on the Day of Resurrection) except like the standing of a person beaten by shaytan leading him to insanity.” [2:275]

See also the answers to questions no. 11447, 42073, 39214 and 1819.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The fact that a jinni may enter the body of a human is proven by the consensus of the imams of Ahl al-Sunnah wa’l-Jama’ah (the larger body of Muslims who are upon the prophetic traditions). Allah says (interpretation of the meaning):

“Those who eat riba [usury] will not stand (on the Day of Resurrection) except like the standing of a person beaten by shaytan leading him to insanity.” [2:275]

… and in al-Saheeh it is narrated from the Prophet (peace and blessings of Allah be upon him) that “The Shaytan flows through the son of Adam like blood.” End quote. Majmoo’ al-Fatawa.

Secondly:

Possession is a kind of sickness. If a person who has this sickness is rational, then he has the choice and he will be brought to account for his words and actions. But if this sickness has overwhelmed him to the point that he has lost his mind and free will, then he is like one who is insane and is not accountable. Hence in Arabic the word mass (possession) is used to refer to junoon (insanity). See Lisan al-‘Arab. But if he commits an act of aggression against another when he is insane and destroys his property, for example, then he must pay compensation for that. See: Zad al-Ma’ad.

It says in al-Mawsoo’ah al-Fiqhiyyah:

The fuqaha (jurists) are unanimously agreed that insanity is like unconsciousness and sleep, rather it is more severe in the loss of free will, and it makes whatever he says invalid. For the one who is sleeping, all his verbal statements, such as divorce, becoming Muslim, turning apostate, selling, buying, etc, are invalid. So it is more appropriate that such statements be invalid in the case of insanity, because the insane person has no power of reasoning or discernment. They quoted as evidence for this the words of the Prophet (peace and blessings of Allah be upon him): “The Pen has been raised from three: the sleeper until he awakens, the child until he reaches maturity and the insane person until he comes back to his senses.” Narrated by the authors of Sunan with a saheeh isnaad (authentic chain of narration). The same applies to all verbal statements because of the potential for harm. End quote.

It also says:

With regard to the rights of people such as compensation and the like: these are not waived, because he is not accountable for them, rather his guardian is responsible for paying financial dues from the wealth of the insane person. If he commits some crimes, he is accountable for them financially but not physically. If he destroys a person’s property when he is in a state of insanity, compensation must be paid, but if he kills someone there is no qisaas (retaliation), but the diyah (blood money) must be paid.

And Allah knows best.

Question: Can a man go about looking for a wife himself via internet and talks to her on the mobile for marriage purposes? In marriage what questions can a man and a lady ask each other?

Answer:
Finding an appropriate marriage partner should preferably be through sources who know the prospective person and recommend the person based on knowledge of the person’s character and suitability. Finding a partner ‘over the internet’ has many challenges and could be a risky exercise. Furthermore, engaging with a prospective partner in a chat could also lead to development of feelings and affinity towards the person along the way.

This defeats the purpose of evaluation and may lead to one making a decision based more on emotion than reality. Given all these factors we advise you to remain within the permissible framework of seeking a suitable partner and together with your concerted effort and good approach, make abundant dua to Allah Ta’ala to bless you with a pious and compatible partner.

Where necessary the person may ask questions of importance in terms of income, residence, and general compatibility that are deemed important to a relationship.

May Allah Ta’ala grant you a partner who will be a means of your happiness in both worlds

And Allah Knows Best

The Ahadith of Nabi (Sallallahu Alaihi Wasallam) emphasize the importance of modesty. Modesty is an adornment for a believer and fortification of Iman. It is the platform from which many other noble traits are developed. If this trait is nurtured, it develops and beautifies the character of the person.
When a person becomes accustomed to sin, it is a sign that modesty and shame have left that person.

Abu Hurayrah (R) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Iman has more than 70 branches; the most sublime of all is the Kalimah La Ilaha Illallah … and the lowest branch of Iman is to remove a harmful object from the path. And Haya (modesty and shame) is an integral branch of Iman. (Sahih Muslim)

Abu Masood (R) narrates that Nabi (Sallallahu Alaihi Wasallam) said, “One of the advices that the people learnt from the previous messengers is, “If you have no Haya (shame, modesty), do (you will eventually end up doing) whatever you wish.” (Sahih Bukhari, Abu Dawood )

Imran bin Husayn (R) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Haya (modesty/shame) is only good.” (Abu Dawood)

Thus we conclude that Haya is an integral part of Iman and every believer should develop this quality.

‘Prevention is better than cure’ was not reported in any hadeeth but it is a proverb in every language; (it is) Al-wiqaayatu khayrun minal ‘ilaaj (in Arabic), it was not reported in any hadeeth. However, if the statements of some ahadeeth are considered, you will notice that things having its meaning are apparent. Things having its meaning are apparent. For example, the Prophet, sollaLloohu ‘alayhi wa sallam, declared that if you eat (something greasy) then you should wash your hands before going to sleep and if any harm comes to you for not washing it you only have yourself to blame. So this comes under ‘Prevention is better than Cure’. The statement of the Prophet that says you should run away from the leper as one runs away from a lion also comes under it. There are many of such ahadeeth if one wishes to compile it.

There is nothing that contradicts the Sharee’ah in immunization. This is because it is from seeking protection from an evil instead of seeking solution after being befallen by the evil. There is nothing bad in it except if true findings show that it has harm on one. If it has harm on one’s (body) then the Sharee’ah says ‘Ad-dararu yuzal (harms must be eliminated)’. If there are benefits and harms in it and the harms outweigh the benefits, then the Sharee’ah will not allow it. It requires findings and not hearsays. Truly, the administration of vaccines once caused polio among children in Niger but it was declared that they administered it wrongly. But we have seen the opposite of this among people administering it these days; Allaah has used it to prevent them from polio. That’s it. Whoever asks us to refrain from it will prove with strong findings (that it is harmful), then we will say according to the Sharee’ah, Islaam eliminates whatever will harm us. Na’am!

All praise belongs to Allah. This, under the law of Allah, is called 'Bai Al-taqsit' . As long as you follow the law of Allah in the way you sell the motorcycle to whom you sell it, it will conform with Allah's law. But if it is that it contradicts Allah's law, (for example), how they run it (hire purchase) in Nigeria is how you also run yours, then it cannot conform with Allah's law.

You bought a motorcycle for N200,000, you now sell it — do not say you lease it (as it is widely practice) — to someone for N300,000 under the agreement that he pays in installment. You should know that from the day you sell it to him, you will file an agreement that you have sold a motorcycle to him and the motorcycle becomes his henceforth. That means he owes you money and not the motorcycle.

If the person you sell the motorcycle to fails to pay, you have no right to seize the motorcycle from him. What you will just insist is that he pays up your money. That is what Allah's law permits. But here in Nigeria, they would have been collecting money from him. They might have collected N280,000 out of N300,000, so it remains just N20,000. They might even strive towards his not being able to afford to balance the payment. All curses they could place on him so that he would not be able to gather the money Is what they would place on him. Afterwards, they would tell him to come that they want to see the motorcycle to inspect how well he has been using it. When he comes, they would seize the motorcycle from him. (If you ask them that) what about the money he has already paid? They would say he should go where ever he deems fit that he did not fulfill the agreement. Do you also fulfill the agreement? Allah says 'O you who believe! Fulfill obligations'

It is not permissible for a Muslim to break promises and swindle. He has bought the motorcycle so it has become his own. If he falls short in paying the money, it is money he owes you not the motorcycle. That is the first issue.

Secondly, if we say he would pay the money in installment and that he would pay it up within three months, (if it happens that) there is now a month within these three months that he failed to pay. Suppose the money he his to balance up is N100,000, you would not say 'for failing to bring money on that very day you are required, then the N100,000 (he is to balance) increases to N120,000'. Once it increases to N120,000, it has turned to interest (base transaction). That is haram under Allah's law. Once you can keep to this rules that guides it, there is nothing bad about it (hire purchase).

You now said that if you should say he only owes you money and not motorcycle, we know ourselves in Nigeria, for many people, it is when they are about to possess someone else's property that they are responsible. Once he is in full possession of it, he would be devising all ways to swindle you. So how do I do it so that my money is not lost?

From what you can do is that Islam accepts that he can use something as collateral. Scholars of sharia'h, from the sittings of scholars in modern day about things that were not in record but happen in modern times and required finding solution to it, in majma al-fiqh al-islami, there is concensus that if you want to sell goods for someone such that he pays in installment, there's nothing wrong that he uses something as collateral.
Since he wants to buy a motorcycle that is worth N300,000, so if he has a land worth N300,000, he should give you its documents. When he pays up the money, he should come back for the documents of the land. That is it on that.

Praise be to Allah

The nature of Shariah is such that, it endeavours to abstain from humiliating anybody by referring them to adultery or illegitimacy as much as possible. It tries its best to attribute the child to the husband of the mother.

There is a famous Hadith recorded by Imam Muslim and others in which the Messenger of Allah (Allah bless him and give him peace) said:

“The child will be attributed to the husband and the adulterer will receive the stone.” (Sahih Muslim)

The meaning of this Hadith is that, the right of paternity will be for the person with whom the mother of the child is married to.

In such cases, paternity will not be established with the adulterer. This however, does not always mean that the child in reality is of the husband. Rather, due to the Shariah not considering and accepting the role of the adulterer, it gave this right to the person who is in the contract of marriage with the mother. Even if DNA tests prove the child to be of the adulterer, paternity will not be established with him. The social wisdom behind this is clear to all those who reflect.

The Hadith also says that the adulterer will receive the stone, meaning that he is liable to be stoned as punishment and not receive the child or (as some scholars have explained) the meaning of stone here is “deprivation”, meaning he will not have the right for paternity.

What if the husband denies the child?

In the situation where the husband denies the child to be his and the wife agrees with him, the child will still not be attributed to the adulterer; neither will paternity be established with the husband. The child in this case will be only attributed to its mother.

It should also be known that when we say ‘establishing paternity’ here, it means the right of inheritance for the child, the right of keeping the child for the one with whom paternity is established, and also the obligation of sustenance and financial support, etc