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Hadith classification and their rulings are studied in the science of Hadith Terminology (Mustalahat al Hadith).

Hadith Classification

In regards classification, there are 3 general types:

1. Sahih (Sound)

2. Hassan (Good)

3. Da’if (weak)

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Sahih and Hassan hadiths according to the hadith scholars (al muhadithun) are ‘accepted’ (maqbul) and weak hadiths are ‘rejected’ (mardud). Each of these three types have their own subdivisions, weak hadiths in particular having many sub-branches and reasons for its grading.

Sahih and hassan hadith may be sahih or hassan in of themselves (sahih/hassan li dhatihi) or may not have reached the highest standards of grading but are elevated to the class of sahih or hassan via other hadiths (sahih/hassan li ghayrihi).

Sahih Hadith

A sahih hadith is a hadith that has a connected chain of transmission, each narrator being upright in character, exacting, and reliable in his narration and transmission.

Ruling: There is consensus among the ‘ulema that a sahih hadith is evidence for all types of rulings, such as legal rulings, and tenants of faith (with further conditions).

Hassan Hadith

A hassan hadith is a hadith which has a connected chain of transmission, by narrators who are upright and exacting, but who’s exactness is less than the exactness found in a sahih hadith, and which is free from irregularities or serious flaws.

Ruling: Like the sahih hadith, the fuqaha (jurists) and most of the muhadithun accept that the hassan hadith can also be used for evidence. For this reason, some Imams of hadith, such as al Hakim and Ibn Hibban include hassan ahadith with sahih hadith, while still acknowledging its lesser rank to the sahih.

Da’if Hadith

A da’if hadith is a hadith which does not fulfil the conditions of the sahih or hassan hadith.

Ruling: There is a difference of opinion between the ‘ulema on the ruling on acting upon weak hadiths. The reliable opinion is that weak hadiths can be acted upon for virtuous supererogatory deeds (fada’il al a’mal), for religious exhortation, and stories, and similar things that are not connected to legal rulings and tenants of belief.

It should also be noted that the meaning conveyed in a weak hadith may still be considered sound and supported by other related texts.

[Sharh al Bayquniyyah, Nukhbat al Fikr]

I pray this clarifies things for you.

Imam Nawawi (rahimahullah) has mentioned this Hadith to mean that a person who lies or evades the complete truth [i.e speaks contrary to reality] in order to reconcile between others is not looked down upon, rather such actions are commendable.

Qadhi ‘Iyadh (rahimahullah) has mentioned that it is unanimously agreed upon that a person can “lie” in the three aforementioned situations. He has further added that the ‘Ulama have differed with regards to the purport of this “lying”; was it meant to be understood literally or metaphorically?

One group of ‘Ulama consisting of the likes of ‘Allamah Khattabi and others (rahimahumullah) were of the opinion that it could be understood literally. They were of the opinion that it would be permissible for a person to blatantly lie so long as he was solely doing it for a justifiable cause [such as: reconciling between two people, deceiving the enemy in war, etc.].

On the other hand, a group of ‘Ulama containing the likes of ‘Allamahs Tabari, Al-Muhallab, Al-Asili, and others (rahimahumullah) were of the opinion that this “lying” should be understood metaphorically. They were of the opinion that one should generally refrain from lying to the best of his/her ability and if the need ever arose, to tactically present their words in such a way that would save them from literally lying but still construe the meaning, taking care of their needs. This could refer to what some understand today as a white lie, i.e. information one shares that only includes things he wants to say and excludes things that he doesn’t want to say. Therefore, technically while he hasn’t spoken any lies, he also hasn’t told the whole truth. [For example, when at war, instead of taking the name of the enemy’s leader and blatantly lying about killing him, one could merely say, we took care of “your” leader – referring to one of their previously deceased/defeated leaders.]

Nevertheless, both groups were of the opinion that it is permissible [and even encouraged at times] to lie at the time of dire need. An example of this would be when a tyrant or oppressor seeks to murder a man that is seeking refuge in one’s house. In such a case, both groups are of the opinion that it would be permissible [and possibly even encouraged] to blatantly and deliberately lie.

(Ikmalul Mu’lim, Hadith: 2605, Al-Minhaj, Hadith: 6576 – 6578, and Fathul Bari, Hadith: 2692; Also see: Mirqat, Hadith: 4825, and Faydhul Qadir, Hadith: 7581)



Regarding the three scenarios Ibn Shihab Az-Zuhri (rahimahullah) has mentioned, ‘Allamah Munawi (rahimahullah) has further elaborated as follows:

- War – An example where كذب (lying) could be applied here would be: in displaying a façade of strength, speaking about things that would spur on and encourage one’s comrades, and also in plotting against/tricking the enemy.

- Reconciling between others – an example where كذب could be applied here would be in conveying good words or statements on behalf of both parties to one another despite not having actually heard such statements or not having been instructed to do so.

- Between spouses – كذب could be applied here when one does or says things for his/her spouse to keep them happy and maintain a healthy relationship.

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Ibn Hajar (rahimahullah) has added that the ‘Ulama have unanimously agreed that when this concept is applied among spouses, it must never be used to omit a right nor take something unrightfully.

(Fathul Bari, Hadith: 2692, and Faydhul Qadir, Hadith: 7581)

Praise be to Allah.

Firstly: if the period comes after the time for prayer has begun, when enough time has elapsed to pray one rak’ah, then you have to make it up when you become pure (i.e., when the period ends). Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who got her menses when enough time to pray one rak’ah had passed: does she have to make up that prayer?

He replied: If a woman’s menses comes after the time for prayer begins, then when she becomes pure she must make up that prayer during the time of which her menses came, if she did not pray before her menses began. That is because the Prophet (peace and blessings of Allaah be upon him) said: “The one who catches up with one rak’ah of the prayer has caught up with the prayer.” If enough time to pray one rak’ah elapses then the woman’s menses begins before she prays, then when she becomes pure she has to make it up. End quote.

The time for making up the prayer is as soon as the excuse no longer applies. So when you become pure following menses, you must do ghusl and offer the prayer that was due, even if it is not the time for that prayer, and you should not wait until its time on the following day, because the Prophet (peace and blessings of Allaah be upon him) said: “If a person forgets a prayer, let him offer it as soon as he remembers; there is no expiation for it other than that.” Narrated by al-Bukhaari (597) and Muslim (684).

Secondly:

If a woman becomes pure before the time for prayer ends, then she must offer that prayer and the one that may be joined to it, according to the majority of scholars.

For example: if a woman becomes pure before the sun sets, she must offer Zuhr and Asr together. It says in Fataawa al-Lajnah al-Daa’imah (6/161): If a woman becomes pure from menses or nifaas before the time for an obligatory prayer ends, she must offer that prayer and the one that may be joined to it before it. If she becomes pure before the sun sets she must pray ‘Asr and Zuhr. If she becomes pure before the second dawn breaks, she must pray ‘Isha’ and Maghrib. If she becomes pure before the sun rises she must pray Fajr. End quote.


And Allaah knows best.

Islam is not only the religion of peace but also the religion of ease. Shari'ah has provided Muslims with alternatives to the obligations during difficulties like when they are sustaining an injury, in a hurry or running short on time for Salah. During travel, at work, or in your favorite sports arena, we are all usually required to wear socks as a part of the attire. Furthermore, with the changing work environment and multicultural interactions in different settings, placing the feet in the basin for ablution (wudu) can be tough, and putting those wet feet back into shoes or socks can be uncomfortable. This is where the concept of khuff (socks for ablution) comes in.

So, what is Masah/wipping?
Masah is the act of wiping the feet with wet hands to cleanse them instead of pouring water all over them during ablution (72 hours for the travelers and 24 hours for the residents) with the condition that one performs a complete ablution before wearing the shocks.

Historically, across many tribes in Africa tribal marks have become a way of identification, beautification and protection. Tribal marks are created using sharp instruments such as razor blades, knives or glass and in some cases, flesh is cut from the skin to create a gash, which later heals and leaves a permanent pattern on the body while tattoo is a form of body modification made by inserting indelible ink into the dermis layer of the skin to change the pigment.

Effects of tattoo and facial mark includes:

1. Health effect: Use of unsterilized instrument can cause Infections in skin, Tetanus, HIV and hepatitis B.

2. Psychological, emotional and social effect: Skin disorder, Skin allergies, Swelling, Burning and the healing process might leave a scar and develop keloids.

Islam discourage causing our own destruction, creating tribal marks is risky and many people have been afflicted by it. Allaah says: “Do not cause your own destruction” (Al-Baqarah: 195). Regarding tattoo, Abdullah reported: The Messenger of Allaah, peace and blessings be upon him, said the one who gives tattoos and the one who receives them have been cursed, as well as the one who makes hair extensions and the one who receives them, the one who consumes usury and the one who pays it, and the one who marries and divorces a woman in order to make her lawful for another and the one who marries her. Sunan An-Nasa’i 314 6th Saheeh (authentic) according to Al-Albani.

Therefore, tattoo is forbidden. Sheik Ibn Baz validate that there is no difference between tattoos on the face or on the hand or elsewhere. With regard to what has been done in the past as a result of ignorance, it is sufficient to repent for that, and praise be to Allaah. If it is possible to remove it without causing harm, then that must be done. With regard to the future, after coming to know the ruling of Allaah, the Muslim must beware of that which Allaah has forbidden. This applies to both men and women. Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/404. Tribal marks and tattoo on the face, stomach, hand or elsewhere have no evidence in the Sharee’ah. Let's stop it!

May Allah grant us understanding of His religion and accept it as an act of ‘ibadah.

Alhamdulillaah wasalaatu wasalaam ‘ala rasuulillaah

It is not haram to eat onion and garlic. Onion and garlic have offensive odours and it is obligatory to keep the mosque free of offensive odours and to prevent the one who has such an odour from coming to the mosque or staying in it. So, whoever want to eats them, let him cook them to death before eating to avoid annoying other worshippers and angels in the mosque because angels are offended by the same things that offend the sons of Adam.

Al-Bukhaari (5452) and Muslim (564) narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (blessings and peace of Allah be upon him) said: “Whoever eats garlic or onions, let him keep away from us, or keep away from our mosque and stay in his house.” According to a version narrated by Muslim: “Whoever eats onions or garlic or leeks, let him not come near our mosque, for the angels are offended by the same things that offend the sons of Adam.” And he (peace and blessings of Allaah be upon him) said: “Whoever has eaten of this plant let him not approach our mosque and annoy us with the smell of garlic.” Narrated by Maalik in al-Muwatta’ (27). Muslim (567) narrated that ‘Umar (may Allah be pleased with him) said: O people, you eat two plants which I find to be nothing but repugnant, this onion and garlic. I remember the Messenger of Allaah (blessings and peace of Allah be upon him), if he noticed their smell coming from a man in the mosque, he would issue orders that he taken out to al-Baqee’. Whoever eats them, let him cook them to death.”

It says in Kashshaaf al-Qinaa’ (2/365): It is Sunnah to protect every mosque from all kinds of dirt, filth, mucus, nail clippings and hair removed by clipping the moustache, shaving the head or plucking the armpits, because the mosques were not built for that. It is also Sunnah to protect it from offensive smells such as onion, garlic, leeks and similar things, even if there is no one in the mosque, because the Prophet (blessings and peace of Allah be upon him) said: “the angels are offended by the same things that offend the sons of Adam.” (Narrated by Ibn Maajah); and he said: “Whoever eats from these two plants, let him not come near our place of prayer.” and according to another report: “…let him not come near our mosques.” Narrated by al-Tirmidhi who said: It is hasan saheeh.

With regard to the validity of prayer when there is an unpleasant smell in the mouth, it is valid but it is makrooh (disliked). If the prayer is offered in the mosque and this smell is obvious to such an extent that it annoys other worshippers and the angels, then it is haraam. Al-Bukhaari (806) and Muslim (870) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has eaten of this plant (i.e., garlic), let him not approach our mosque.”

May Allah grant us understanding of His religion

Source: Fiqh class

Praise be to Allah.

The strength of love for the Messenger (peace and blessings of Allaah be upon him) is connected to the Muslim’s faith. When his faith increases, his love for the Prophet (peace and blessings of Allaah be upon him) increases. Loving the Prophet (peace and blessings of Allaah be upon him) is an act of obedience to Allaah and a means of drawing closer to Him. Loving the Prophet (peace and blessings of Allaah be upon him) is one of the obligatory duties in Islam.

It was narrated that Anas said: The Prophet (peace and blessings of Allaah be upon him) said: “None of you truly believes until I am more beloved to him than his father, his child and all the people.” (Narrated by al-Bukhaari, 15; Muslim, 44)

You can increase your love of the Messenger (peace and blessings of Allaah be upon him) by realizing the following:

Firstly: he was sent by his Lord who chose him above all of creation to convey the religion of Allaah to mankind. Allaah chose him because He loved him and was pleased with him. If Allaah were not pleased with him, He would not have chosen him. So we must love the one whom Allaah loves and be pleased with the one with whom Allaah is pleased. We must realize that he is the close friend (khaleel) of Allaah and that close friendship is a higher status and it is the highest degree of love.

It was narrated that Jundub said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “I declare before Allaah that I have no close friend (khaleel) from among you. Allaah has taken me as a close friend as he took Ibraaheem as a close friend. If I were to have taken a close friend from among my ummah, I would have taken Abu Bakr as a close friend.”

(Narrated by Muslim, 532).

Secondly:

We should realize the high status to which Allaah has raised him, for he (peace and blessings of Allaah be upon him) is the best of mankind.

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the leader of mankind of the Day of Resurrection, the first whose grave will be opened, the first to intercede and the first to be asked to intercede.”

(Narrated by Muslim, 2278)

Thirdly:

We should realize that he suffered trials and difficulties in order to bring Islam to us. We should remember that the Messenger (peace and blessings of Allaah be upon him) was persecuted, hit, slandered and insulted; the closest people to him disowned him and accused him of being a madman, a liar and a sorcerer. He fought the people in order to protect the religion so that it could reach us; they fought him, expelled him from his people and homeland, and gathered armies against him.

Fourthly:

We should follow the example of his companions who loved him deeply. They loved him more than wealth and sons, and more than their own selves. There follow some examples of that:

It was narrated that Anas said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) when the barber was cutting his hair and his companions were going around him wanting to ensure that his hair would fall only into someone’s hand.

Narrated by Muslim, 2325

It was narrated that Anas (may Allaah be pleased with him) said: “On the Day of Uhud some of the people fled and left the Prophet (peace and blessings of Allaah be upon him), but Abu Talhah stood before him covering him with a shield. Abu Talhah was a powerful archer who broke two or three bows that day. When a man passed by carrying a quiver containing arrows, he would say: Give them to Abu Talhah. Whenever the Prophet (peace and blessings of Allaah be upon him) raised his head to look at the people, Abu Talhah would say: O Prophet of Allaah, may my father and my mother be sacrificed for you, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck.”

(Narrated by al-Bukhaari, 3600; Muslim, 1811)

Fifthly:

You should follow his Sunnah in word and deed, so that his Sunnah is the path you follow in your whole life, and you put his words before any other words and put his command before everything else; and you should follow the ‘aqeedah (belief) of his noble Companions, and the ‘aqeedah of the Taabi’een who followed them, and the ‘aqeedah of those who followed their path until the present day, namely Ahl al-Sunnah wa’l-Jamaa’ah, and avoid bid’ah (innovation), especially the Raafidis (Shi’ah), for their hearts are hardened against the Messenger of Allaah (peace and blessings of Allaah be upon him) and they give their imams precedence over him and love them more than they love him.

We ask Allaah to help us to love His Messenger (peace and blessings of Allaah be upon him) and to make him dearer to us than our children, parents, families and our own selves.

And Allaah knows best.

NNEWIsuper:
Okay.. Is there anything like phone numbers for locations in Nigeria.. Like cities in Nigeria, It will be helpful to me.. I am in the east

NNEWIsuper:
I love Islamic teachings.. I want to join Islam.. How do I do that?

The prophet was an orphan at six years old


Allah's prophet, Abu Al Qasim Muhammad Ibn Abd Allah, was born in Mecca, modern-day Saudi Arabia, around 570 AD in rabi’ al awaal, the third month of the Islamic calendar.

According to Islamic traditions, the Prophet Muhammad (PBUH) was born into a noble family from descendants of Ibrahim, or Abraham in the Jewish and Christian traditions. The prophet, however, lost both parents.

His father Abd Allah Ibn Abd al Muttalib passed away six months before his birth, and his mother Aminah bint Wahb died when he was six years old.

The prophet was raised by his grandfather Abdul Muttalib and his uncle Abu Talib, a merchant to whom he was very close. He accompanied Abu Talib on his trading journeys.


The prophet was considered trustworthy, faithful, and honest

At a young age, the prophet worked as a shepherd, tending to the herd his uncle owned. Muhammad gained trading experience from accompanying his uncle on many trading journeys, and in time he conducted many businesses. Many praised him for his honesty and commitments, for he never lied or cheated and always kept his promises.

He quickly became known across the Indian Ocean and the Mediterranean Sea as a trustworthy, honest, and faithful merchant.

His growing reputation later attracted a wealthy businesswoman, Khadija, who was 15 years older than him. She offered him work and later proposed marriage. She became his first wife and the first person to believe in his prophecy.

Khadija, one of the strongest women who defied stereotypes

Khadija was born into a wealthy family as the daughter of a successful merchant in the Quraysh tribe of Mecca who taught her everything about trading. After her father’s death, and in a male-dominant field, Khadija took over the family business known for its success and fair dealing.


Khadija was married twice before Muhammad (PBUH); both marriages left her widowed with children that she chose to care for and support alone, despite the many marriage proposals she received.

The independent businesswoman did not marry Muhammad (PBUH) for his finances or looks, but for love, his wisdom, and smart ways in dealing with business. Khadija was also 40 years old when she married him, 15 years his senior.

During their happy and monogamous marriage, Muhammad (PBUH) received his first revelation from God in 610 AD in the cave Hira during his meditation and prayers.


Khadija took care of the prophet and comforted him after he came back distressed. She was the first person to accept Muhammad (PBUH) as the prophet and Islam as her religion, which is why she is known as the “Mother of Islam.”

The prophet refused bribes to quit his preaching


When the Prophet Muhammad (PBUH) first started delivering verses of the Quran to his tribe, he faced rejection and mockery. Only a few people believed in his prophecy, including his relatives and Khadija, who supported him and always encouraged him to spread Islam.


When the Quran verses first condemned idol worship and polytheism, Mecca’s merchant leaders considered the messages as a threat to their long-standing beliefs and their economy, which relied on pilgrimages to Mecca every year for idol worship.

The Quraysh merchant leader who guarded the Kaaba, the religious center of Mecca, attempted to persuade the prophet to abandon his preaching by offering him higher positions in the inner circle of merchants and an advantageous marriage, but Muhammad (PBUH) refused.


Muslims were tortured to give up their faith
When the Prophet Muhammad (PBUH) and his followers refused to give up their faith, the Quraysh and other tribes persecuted them for diverging from Mecca’s traditional ways, torturing them and subjecting them to near-famine conditions.

According to Islamic records, some of the prominent followers of Islam that suffered torture and death included Sumayyah Bint Khayat, the slave of a Meccan leader and one of the first members of the Islamic community. Her master killed her with a spear when she refused to give up her faith.


Bilal ibn Rabah was also a Muslim slave who suffered torture at the hands of Umayyah Ibn Khalaf, who placed a heavy rock on the man’s chest to force him to convert. Bilal refused and later became one of the most trusted companions of the Prophet Muhammad (PBUH).

The first Muslim community emerged in Yathrib (Medina)

Amid increased persecution, the Prophet Muhammad (PBUH) and his followers migrated from Mecca to Yathrib (Medina, modern-day Saudi Arabia), an oasis town where the prophet’s father Abd Allah was buried. The emigration in 622 AD marks the first year of the Islamic calendar.


Yathrib’s leaders sought the prophet at the time for his well-known wisdom to solve a vicious war that raged between several of the city’s tribes. The prophet acted as their mediator to bring an end to the war.

Settling in Yathrib, the Prophet Muhammad (PBUH) gathered more acceptance and followers as he built the first Muslim community.

Islam accepts and respects other religions
Contrary to what many believe, Islam does not discriminate against any religion or race, nor does it call for forcible conversion.


The holy Quran states, “There is no compulsion in religion” in ayah (verse) 256 of Al-Baqara. Islamic scholars interpret the verse as meaning that Islam is clear and plain and no one should accept it under coercion.

The Prophet Muhammad (PBUH) also viewed Christians and Jews as natural allies to Muslims, for the three religions share core teachings. After his migration to Medina, the prophet made an agreement with the local Jewish tribes that secured political equality and support for both Jews and Muslims.


According to Islamic records, the Prophet Muhammad (PBUH) also allowed Christian priests to hold prayers in his mosques and told Muslims to treat them with respect and equality.

Islam condemns discrimination based on ethnicity, race

The Prophet Muhammad (PBUH) did not discriminate against other races, despite this being common amongst tribes in the region.

Wishing to end racism and discrimination, in his last sermon, the prophet declared: “A white has no superiority over a black, nor does a black over a white, except by piety and good action.”


Some of the prophet’s closest companions were Bilal Ibn Rabah, who was Abyssinian or East African, and Salman Farsi, who was Persian and a former Muslim slave.

Bilal was one of the most prominent and trusted companions of the Prophet Muhammad (PBUH) after he set him free from his former master. The prophet also chose Bilal to deliver the first call to prayer, or adhan, according to records.


Islam promotes sharing and charity


One of Islam’s five pillars, “zakat” is a mandatory charitable donation for Muslims. Every Muslim who is able must give 2.5% of their wealth to the benefit of the poor and needy.

Muslims often give zakat during the holy month of Ramadan. Contrary to many beliefs, Ramadan is not just about fasting. Muslims take the month to reflect and meditate, get in touch with their souls and come closer to God, refrain from negative deeds and thoughts, share with family and neighbors, and feed the poor.


In Islam Prophet Muhammad (PBUH) also promoted “sadaqah,” which is voluntary donation and charity work. The Quran also encourages sadaqah to be discreet to promote the righteous moral acts of giving and sharing.

The prophet established rights for women
Islamophobic discourse often pushes the narrative that Muslim women are oppressed, abused, inferior, and unequal in Islam. However, such misconceptions could not be further from the truth.

Before Islam, parents in Arabia buried girls alive and men treated women as property until the Prophet Muhammad (PHUB) openly condemned inequality and honored women in society.


The prophet Muhammad (PHUB) made education an obligation in Islam for all Muslims, both men and women. One of the most prominent scholars in Islam was the prophet’s wife, Aisha. Many scholars would travel long journeys to learn from her.

Women in Islam also gave political opinions freely, participated in battles, and conducted businesses. One of the most successful businesswomen was Khadija, the prophet’s first wife, and Shaffa bin Abdullah, the supervisor of the bazaar in the Medina marketplace.


In Islam, women are free to choose whoever they want to marry and cannot be forced into marriage. They also have the right to seek a divorce if unsatisfied with the marriage and remarry as a widow or divorcee. Muslim women have the right to do whatever they wish with the money they personally own and are not obliged to spend any money on household needs unless they chose to.

In contrast, women in the West generally lacked the rights Muslim women enjoyed until the 19th century. In England, a woman’s property became her husband’s after marriage. Muslim women, on the other hand, were entitled to their assets. Another example is how most Muslim women keep their family names after marriage, while women in the West often take their husband’s last name.


Amid the hate and Islamophobia and the different misconceptions that run rampant in many societies, it can be easy to forget what Islam really represents and stands for.

Islam is a rich religion that offers, peace, connection, coexistence, love, forgiveness, charity, and equality amongst human beings, yet not many people realize this because of ignorance and preconceived discrimination.


Learning historical truths about the Prophet Muhammad (PBUH) and the timeless teachings of Islam can help communities grow in peace rather than in tension and hatred.

Praise be to Allah.

Firstly, Muhammad (peace and blessings of Allaah be upon him) is the Messenger of Allaah to all of mankind, the one through whom Allaah leads people from darkness into light, from misguidance to guidance.

Secondly, acts of worship in Islam are based on an important principle, which is that no one is permitted to worship Allaah in any way except that which Allaah has prescribed in his Book or which was taught by His Messenger Muhammad (peace and blessings of Allaah be upon him). Whoever worships Allaah by doing something that Allaah and His Messenger have not enjoined, Allaah will not accept that from him. The Prophet (peace and blessings of Allaah be upon him) told us of that, as it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it will have it rejected.’” (Narrated by al-Bukhaari, Kitaab al-Sulh, 2499).

Acts of worship include festivals. Allaah has prescribed two festivals or Eids for us to celebrate, and it is not permissible for us to celebrate any others.

With regard to celebrating the day on which the Prophet (peace and blessings of Allaah be upon him) was born, it should be noted that he (peace and blessings of Allaah be upon him) did not tell us to celebrate this day, and he himself (peace and blessings of Allaah be upon him) did not celebrate it, nor did his companions (may Allaah be pleased with them). They loved the Prophet (peace and blessings of Allaah be upon him) far more than we do, yet despite that they did not celebrate this day. Hence we do not celebrate this day, in obedience to the command of Allaah Who has commanded us to follow the commands of His Prophet. Allaah says (interpretation of the meaning):

“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)” [al-Hashr 59:7]

And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to adhere to my Sunnah [way] and the way of the Rightly-Guided khaleefahs. Adhere to it and cling tightly to it. And beware of newly-invented matters [in religion], for every newly-invented matter is an innovation and every innovation is a going-astray.” (Narrated by Abu Dawood, al-Sunnah, 3991; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 3851).

The extent to which a person loves the Messenger of Allaah (peace and blessings of Allaah be upon him) is to be seen in how he follows him with regard to all that he commanded or forbade. That includes following him in not celebrating the day on which he was born.

Whoever wants to venerate the day on which the Prophet (peace and blessings of Allaah be upon him) was born should follow the alternative that is based on Islamic evidence, which is that one should fast on Mondays, not just the day that he was born but every Monday.

It was narrated from Abu Qutaadah al-Ansaari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on Mondays. He said, “On that day I was born and on that day the Revelation came to me.” (Narrated by Muslim, 1978). On Thursdays deeds are taken up and shown to Allaah.

Conclusion: celebrating the Prophet’s birthday was not prescribed by Allaah or by the Messenger of Allaah (peace and blessings of Allaah be upon him), so it is not permissible for the Muslims to celebrate his birthday, in obedience to the command of Allaah and the command of His Prophet (peace and blessings of Allaah be upon him).
We ask Allaah to guide you to the Straight Path.

And Allaah knows best.

Praise be to Allah.

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

“O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess”

[al-A‘raaf 7:31].

Shaykh as-Sa‘di (may Allah have mercy on him) said: Committing excess means either consuming more than is sufficient and eating too much of foods that are harmful to the body, or going to extremes in choosing the most luxurious and fanciest of foods, drinks and clothing, or going beyond that which is permissible to that which is unlawful.

End quote from Tafseer as-Sa‘di (287).

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

“And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully

Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful”

[al-Isra’ 17:26-27].

Ibn Katheer (may Allah have mercy on him) said:

When Allah enjoined spending, He forbade spending excessively; rather spending should be moderate, as Allah says elsewhere (interpretation of the meaning):

“And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate”

[al-Furqaan 25:67].

Then He says, deterring people from wastefulness and excess: “Indeed, the wasteful are brothers of the devils” meaning that they resemble them in that regard.

Ibn Mas‘ood said: Wastefulness is spending inappropriately. This was stated by Ibn ‘Abbaas.

Mujaahid said: If a person spends all his wealth appropriately, then he is not wasteful, but if he spends a mudd [a small amount] inappropriately, then he is wasteful.

Qataadah said: Wastefulness is spending wealth in acts of disobedience to Allah, may He be exalted, and inappropriately, and for evil purposes. End quote.

Tafseer Ibn Katheer (5/69).

Shaykh as-Sa‘di (may Allah have mercy on him) said:

“And give the relative his right” of kindness and honour, both that which is obligatory and that which is Sunnah. These rights vary according to the situation, the degree of relationship and the extent of need at different times.

“and [also] the poor” – give them their due of zakaah and other forms of charity in order to meet their needs

“and the traveler” this refers to the stranger who is cut off from his homeland. They should all be given from one’s wealth, in such a way that does not harm the giver and is not more than is appropriate, because that would come under the heading of squandering, which Allah has prohibited.



And He tells us that “Indeed, the wasteful are brothers of the devils” because the Shaytaan only calls people to that which is blameworthy, so he calls people to be miserly and stingy, then if they disobey him, he calls them to be extravagant and to squander their wealth, whereas Allah, may He be exalted, only enjoins moderation in all things and praises people for that, as He says, describing the righteous slaves of the Most Gracious: “And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate” [al-Furqaan 25:67].

Tafseer as-Sa‘di (456).

Thus it is clear that Allah, may He be exalted, has permitted His slaves to enjoy what He has bestowed upon them of good things, such as food, drink and clothing, and He has enjoined them to uphold ties with relatives, and to give to the poor and needy, and He has forbidden them to go to excess and be wasteful in their spending and their giving.

As for spending on something haraam, it is definitely excess and wasteful, but when it comes to spending on permissible things, what is regarded as excessive varies according to the situation of the one who is spending, what he is spending his wealth on, and other factors that may affect his actions, such as time and place, and what he can afford.

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

We hear that extravagance and excess may vary from one person to another, according to the wealth that he has, whether he is a businessman or a rich man?

He replied:

This is correct. Extravagance or excess is a relative matter, which has nothing to do with the action itself; rather it has to do with the doer of the action. For example, if a poor woman acquires jewellery that is equal in value to the jewellery of a rich woman, is it regarded as extravagant? If a rich woman acquired this jewellery, we would say that it is not extravagant, but if a poor woman acquires it, we say that it is extravagant. In fact, people may vary with regard to what constitutes excess even with regard to food and drink. A person may be poor, meaning that he is one of those for whom a small amount of food is sufficient, whereas it will not be sufficient for someone else. Moreover, it also varies in that a person may have a guest staying with him, so he honours him by offering food that is not ordinarily eaten in his house, but this is not regarded as excess or extravagance.

The point is that extravagance has to do with the doer, not the deed itself, because people vary in this regard. End quote.

Liqa’ al-Baab al-Maftooh (88/34).

He (may Allah have mercy on him) also said:

Excess or extravagance means overstepping the mark, and Allah, may He be exalted, has stated in His Book that He does not love those who commit excess. If we say that excess or extravagance means overstepping the mark, then excess varies. This thing may be extravagant in the case of one person, and not extravagant in the case of another. One person may buy a house costing two million riyals, and furnish it for six hundred thousand, and buy a car; if he is rich, then he is not committing excess, because these things are easily affordable for those who are very rich. But if he is not rich, then he is regarded as committing excess, whether he is one of the middle class or among the poor, because some poor people want to project an image of wealth, so you see them buying big houses and furnishing them with expensive furnishings, and they may have borrowed some of that from people. This is wrong.

So there are three categories, the first of which is one who is very wealthy. In this case, we say that at the present time – and we do not say that this is applicable in all times – if he buys a house for two million riyals, and furnishes it for six hundred thousand riyals, and buys a car, then he is not committing excess.

The second category is the middle class; in this case, such purchases are regarded as committing excess.

The third category is the poor; in the case of a poor man, such purchases are regarded as foolishness, for how can he borrow money in order to project an image for which he has no need?!

End quote.

Liqa’ al-Baab al-Maftooh (107/23).

Based on the above, if what your mother and sister are asking for are permissible things, and you can afford to buy them, in the sense that it will not cause you any hardship or affect spending on something that is more important than that, then it is permissible for you to buy them, and the question of whether that is regarded as extravagance depends on the factors mentioned above. If it is customary for people of your standing to buy such things, then that is not regarded as extravagance in your case.

What appears to be the case in your situation is that you should buy such things, when you are able to afford them, if buying them will enhance the upholding of ties of kinship and soften people’s hearts, or there is the fear that not buying it will result in the severing of ties of kinship, or create trouble between people.

And Allah knows best.

Praise be to Allah.

Performing prayers at the right time is a trust and an obligation, because Allaah says (interpretation of the meaning):
"Verily, al-Salaat (the prayer) is enjoined on the believers at fixed hours." [al-Nisaa' 4:103].

Delaying the prayer past its appointed time is a grave major sin, as Allaah says (interpretation of the meaning):
"So woe unto those performers of salaat (prayers) (hypocrites), who delay their salaat from their stated fixed times." [al-Maa'oon 107:4-5]

Some scholars state that the person who deliberately misses one prayer and leaves it until the appointed time is over, with no excuse, is a kaafir. Claiming that one cannot find a place to pray is not a valid excuse, because either one is living on the face of the earth or not, and if one is living on the face of the earth, the Prophet (peace and blessings of Allaah be upon him) said: "The (whole) earth has been made a mosque (or a place of prayer) and a means of purification for me, so wherever a man of my ummah may be when the time for prayer comes, let him pray." (Reported by al-Bukhaari, al-Fath, no. 335)
According to a report narrated by Muslim, he said: "The (whole) earth has been made good for me, a means of purification and a mosque (or place of prayer); so wherever a man may be when the time for prayer comes, let him pray wherever he is." (Saheeh Muslim, no. 521)

The entire world is a suitable place to prostrate oneself; the scholars have made no exceptions except very few, such as graveyards and lavatories. Wherever a Muslim is when the time for prayer comes, he should pray: in a mosque, if possible, or else in a hallway or park, on a sidewalk or in a parking lot, or in a corner of a store. Even if one can find no other place than a church, it is permissible to pray in it.

As far as praying on board means of transportation is concerned, then it is possible to pray there so long as the necessary conditions of prayer are fulfilled, or else one can wait until one gets out of the vehicle. If waiting means that the time for the prayer will pass, then you should pray in the best way that you can. Let us assume, for example, that you are in a car or train where there is no place to pray, you cannot stop and pray at the side of the road, and the time for that prayer is running out. In such a situation, the Muslim should pray in the best way that he can, even if he is sitting in his seat and even if he is not facing the qiblah, because Allaah says (interpretation of the meaning): "So keep your duty to Allaah and fear Him as much as you can" [al-Taghaabun 64:16], and because the Prophet (peace and blessings of Allaah be upon him) said: "If I have commanded you to do something, do as much of it as you can." (Reported by al-Bukhaari, al-Fath, no. 7288)

An exception to be above is naafil (supererogatory) prayers offered when riding a camel, which is permissible even if one cannot get down or if one is not facing the qiblah. This is known from the report of Ibn 'Umar, who said: "The Prophet (peace and blessings of Allaah be upon him) used to pray when travelling on his camel, no matter which direction it was facing, and he would gesture with his head to indicate the movements of the night prayer, apart from the obligatory prayers, and he would pray witr on his camel too." (Reported by al-Bukhaari, 945)

Ibn 'Umar (may Allaah be pleased with him) said: "The Prophet (peace and blessings of Allaah be upon him) used to pray voluntary (nafl) prayers when riding on his camel, no matter what direction it was facing, when he came from Makkah to Madeenah." Then Ibn 'Umar recited this aayah (interpretation of the meaning): "And to Allaah belong the east and the west, so wherever you turn yourselves or your faces, there is the Face of Allaah (and He is High above, over His Throne)" [al-Baqarah 2:115]

Ibn 'Umar said: "It was concerning this that this aayah was revealed." (Reported by al-Tirmidhi, 2883; he said, this is a saheeh hasan hadeeth)

We should not forget to point out here that Muslims living in non-Muslim countries sometimes delay or abandon their prayers for another, completely different, reason, which is that they feel too embarrassed to pray in front of the kuffaar in public or open places, or they are afraid that they will make fun of them and regard them as odd. This is a serious mistake. How can a Muslim feel embarrassed about proclaiming the truth and worshipping openly, hastening to fulfil the command of Allaah at the time when Allaah has said it is to be done?

We ask Allaah to help us all to remember Him, to be grateful to Him and to worship Him properly.

naija4life247:
The writer is MAD.

I am a Yoruba boy.

I am a Muslim.

My wife is a Christian.

If my wife is going to the Church, I will follow her.

If Masquerades come out, I will follow them.

If they are doing Eyo Festival in Lagos Island, I will pay for the regalia, wear my regalia and participate.

If you greet my father without prostrating, I will slap you severally. I will give you Ifoti, Igbaju, Iforun, Igbadi and Igbati.

Nonsense without ingredients. This is the type of nonsense that these church goers do and we tell them they are mad, now a mumu boy is telling us the same nonsense. Arabian Slave osi.

Praise be to Allah.

The Companions of the Prophet (blessings and peace of Allah be upon him) used to honour him and venerate him, and venerate his Sunnah. In the early days of Islam, when some of them saw that the People of the Book prostrated to their bishops and patriarchs, they thought that the Prophet (blessings and peace of Allah be upon him) was more deserving of that, out of respect for him and veneration of him. But the Prophet (blessings and peace of Allah be upon him) forbade them to prostrate to him.

Ibn Maajah (1853) and al-Bayhaqi (14711) narrated that ‘Abdullah ibn Abi Awfa said: When Mu‘aadh ibn Jabal came from Syria, he prostrated to the Prophet (blessings and peace of Allah be upon him), who said, “What is this, O Mu‘aadh?” He said, I went to Syria and saw them prostrating to their archbishops and patriarchs, and I wanted to do that for you. The Messenger of Allah (blessings and peace of Allah be upon him) said, “Do not do that. If I were to command anyone to prostrate to anyone other than Allah, I would have commanded women to prostrate to their husbands. By the One in Whose hand is the soul of Muhammad, no woman can fulfil her duty towards Allah until she fulfils her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse.”

This version was narrated by Ibn Maajah, and was classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

Abu Dawood (2140) and al-Haakim (2763) narrated that Qays ibn Sa‘d (may Allah be pleased with him) said: I went to al-Heerah and saw them prostrating to a noble of theirs (i.e., a courageous knight who was prominent among them). I thought: The Messenger of Allah (blessings and peace of Allah be upon him) is more deserving that people should prostrate to him. So I came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: I went to al-Heerah and saw them prostrating to a noble of theirs, but you are the Messenger of Allah (blessings and peace of Allah be upon him) and are more deserving that people should prostrate to you. He said: “Do not do that. If I were to instruct anyone to prostrate to anyone, I would have instructed women to prostrate to their husbands, because of the rights that Allah has given them over them.”

Classed as saheeh by al-Haakim, and adh-Dhahabi agreed with him. Also classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Ibn Hibbaan (4162) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) entered one of the gardens of the Ansaar, where he saw two restless camels. The Messenger of Allah (blessings and peace of Allah be upon him) draw close to them and they knelt down and lay their necks on the ground. Those who were with him said: They have prostrated to him. The Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not appropriate for anyone to prostrate to anyone else. If it were appropriate for anyone to prostrate to anyone else, I would have instructed the wife to prostrate to her husband, because of the great rights that Allah has given him over her.”

Classed as hasan by al-Albaani in Irwa’ al-Ghaleel (7/54)

Thus the Prophet (blessings and peace of Allah be upon him) explained to them that prostration should only be to Allah, and that venerating people and honouring them should not be done by prostrating to them.

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

Prostration is for Allah alone, and the law of Muhammad (blessings and peace of Allah be upon him) is the most perfect and most complete of laws, according to which it is not permissible to prostrate to anyone or anything other than Allah, either by way of greeting or by way of worship. As for worship, it cannot be devoted to any except Allah alone, according to all laws and teachings, but in the past prostration was used as a greeting and by way of honouring people, as the parents and brothers of Yoosuf did, and as the angels did to Adam. This was by way of greeting and showing respect, not by way of worship. But according to the law of Muhammad (blessings and peace of Allah be upon him), Allah, may He be glorified and exalted, has forbidden that and has made prostration for Allah alone, may He be glorified and exalted; it is not permissible to prostrate to anyone else, either the Prophets or others, to the extent that Muhammad (blessings and peace of Allah be upon him) forbade anyone to prostrate to him and stated that prostration is for Allah alone, may He be glorified and exalted.

End quote from Fataawa Noor ‘ala ad-Darb (4/112-113)

And Allah knows best

One can see the evil effects of following a methodology that opposes the Quran and Sunnah in the “Arab Spring” which began in Tunisia (in 2011) with an Islamically forbidden act of suicide (a man burned himself alive as an act of protest) and then these protests spread to Egypt, Libya, Syria, Yemen and other countries that resulted in anarchy, mass killing of civilians and the general collapse of Muslim societies.

Harbouring malice, ill feelings and bad thoughts about another Muslim is a major sin.

To disagree, differ and, at times, experience discord with another person is normal and expected. However, a Muslim is prohibited from allowing these issues to cause him to sever his relationship with the next person.

Irrespective of the level of conflict or disagreement that may exist between two parties, it is prohibited for them to hate, spite or grudge each other or harbour ill feelings and hatred. Such an approach will be detrimental spiritually and can also affect one's physical health.

Harbouring enmity leads to distress, anxiety and restlessness. The one who holds grudges and gives vent to his anger tortures himself with the fire of jealousy and hatred. Such a person loses respect and self-esteem. The evil effect of these actions engulf his heart, causing him to become miserable and depressed.

In upholding relationships, the Qur'an advises us to take a higher moral ground,

"The good deed and the evil deed cannot be equal. Repel (the evil) with (an approach which is better) then verily (the one) with whom there was enmity, will become as though he was a close friend." (Fussilat: 34)

Thus Allah orders the faithful believers to be patient and tolerant at the time of anger, and to take to pardon those who treat you badly.

Hazrat Anas (R) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said to me, 'O My Beloved son! If you are able to pass the morning and the evening in such a condition where there are no ill-feelings in your heart for anyone, then do so.'

Then Rasulullah (Sallallahu Alaihi Wasallam) said, 'O My Beloved son! That is from my Sunnah. Whoever loves my Sunnah loves me. Whoever loves me will be with me in Jannah.' (Tirmizi)

We should develop ourselves to be tolerant with others, and overlook the weaknesses of others by displaying good character.