₦airaland Forum

When a child sneezes Say “BaraakAllahu feek” When a child (who can’t respond) sneezes

How can you get rewarded for making dua’ for someone, and for reviving an abandoned sunnah, and be rewarded for teaching a child a sunnah habit, and gaining ongoing charity for each time they say “Alhamdulillah” when they sneeze?

Shaykh Saalih al-Fawzan (رحمه الله) said: As for the child if sneezes you do not respond to it (saying ‘yarhamakAllaah,’ etc as he won't respond to it) but rather you make dua’ for barakah for him/her. It is said: ‘BaraakAllaahu feek.’ Because a child sneezed in the presence of the Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ whereupon he said: ‘BaarakAllaah feek.’ [Reported by al-Haafidh as-Silafi] And he commanded the child to praise Allah upon sneezing, as to teach the child. [Sharh Mandhoomah al-Aadaab ash-Shar’iyyah 280]

The next time a child sneezes in your presence who is small and can’t say alhamdulillah:
1. You Say “BaraakAllahu feek.”
2. Teach the child to say “Alhamdulillah.”
3. Teach others this sunnah, inshaa’Allah.

islam is beauty

Applying the above principle to the case under review, it is clear that the man in the eye of the storm has two capacities: he is a judicial officer and also a public officer, but yet he is one person: Hon. Justice Walter N. Onnoghen, CJN.

Two questions are pertinent to raise in this circumstance: Does the Hon. CJN’s duty to declare his asset arise from his being a judicial officer or from being a public officer? The other questions is: the man standing trial before CCT in what capacity is he being dragged to the tribunal? As the Chief Justice of Nigeria, as a public officer or as both? In my opinion, the two capacities are interwoven.
The CJN has a duty to declare his asset because he is a public officer, but lest we forget, he actually became a public officer on the strength of being a judicial officer, and this is where the Shariah-devised instrument of tanqih al-manaat becomes handy. Through what is known as a process of isolating probable effective causes of an event, one can safely argue that the overriding reason why the Hon. CJN is being charged before the tribunal is because he is a public officer and not because he is a judicial officer. And this explains why non-judicial officers are also tried by the same tribunal in their respective capacities as public officers, the Hon CJN’s trial, being a public officer and fifth in the hierarchy, should therefore not be an exception. After all, not quite long ago the number three citizen and the President of the Senate of the Federal Republic of Nigeria was also tried by the same tribunal. What is more, Para 5, Part II of the Fifth Schedule to the 1999 Constitution categorically mentioned the CJN as a public officer “for the purposes of the Code of Conduct” (Emphasis mine). The underpinning principle in this case is therefore to recognize the fact that while all judicial officers are public officers, not all public officers are judicial officers; that the Hon. CJN is a public officer because he is a judicial officer, but not a judicial officer because he is a public officer, and the only court with an exclusive jurisdiction to try public officers “for the purposes of the Code of Conduct” is CCT as expressly provided for in our Constitution.

Going by the word and spirit of our grundnum, the Constitution, the proper thing as envisaged therein is for public officers to be exclusively tried first by the CCT in matters of non-compliance with the Code of Conduct, after which relevant laws applying to them in their various capacities can then take effect. Anything different from this order will amount to putting the cart before the horse, or even worse still may qualify as a device to deprive the CCT of its constitutionally guaranteed jurisdiction. For instance, with due respect to those calling for the CJN to be investigated/tried first by NJC, what of if NJC finds the CJN indictable and subsequently recommends his removal from office, what justification is left for the CCT to exercise jurisdiction over someone who has ceased to be a public officer?

The call may also, in my humble opinion, be tantamount to inventing a back door immunity from criminal prosecution for the CJN without any constitutional backing. Let the CCT exercise its jurisdiction in this matter as its affects a public officer, in this case the Hon. CJN, and thereafter the NJC to weigh its options to either remove or keep as its head someone that has been tried and indicted or discharged and acquitted, as the case may be. This appears to be more in tandem with the law, sound reasoning and morality.


Prof. A. A. Alaro is of the Faculty of Law, University of Ilorin, Ilorin,

Code of Conduct Tribunal and the Trial of Hon. Chief Justice of Nigeria

By Prof. A. A. Alaro (Professor of Islamic Law, UNILORIN)

This is undoubtedly a trying period for the legal profession in Nigeria; the heads of the Bench and the Bar are being alleged to have committed financial offences, in a country where corruption is viewed as the number one enemy of the State and the bane of its development. Let me state unequivocally that I am personally unhappy to see how the events are unfolding, and it is my strong conviction that no member of the noble profession should be happy to see this unfortunate development.

However, since virtually all contributors so far to the ensuing debate, particularly members of academia, have chosen to address the issue from the Common Law perspectives, I have decided to add value to the on-going discussion by approaching the matter largely from the viewpoint of my most familiar terrain; the Islamic Law perspective.

One way to resolve the knotty issue of whether or not the Hon. Chief Justice of Nigeria can be charged to, and tried before, the Code of Conduct Tribunal is to explore the Shariah technique of “Tanqih al-Manaat” applicable whenever there is a conflict of capacities. The locus classicus on this is the celebrated case of Hind the wife of Abu Sufyaan who successfully lodged a complaint against her husband’s miserly disposition, and got a verdict from the Prophet (Salla Allahu alayhi wa sallam) thus: “Take of your husband’s property what is sufficient for your needs and those of your children”.

Muslim jurists have since argued on whether this pronouncement by the Prophet was and should be treated as a court order or a verdict from a mufti (a juris-consult)? Because he (the Prophet) was both a judge and a mufti and actually acted in both capacities, sometimes simultaneously. Under Islamic law, many dissimilarities exist between a court order and a mufti’s verdict even though the two may ostensibly look analogous, particularly considering the fact that the source of both in this case is divine and plenipotentiary: a Prophet of Allah.

For instance, while a court order binds all parties to a litigation and parties alone, the effect of a fatwah is unlimited, neither in terms of persons nor in terms of time. It is equally settled under this law that whenever a judge makes a pronouncement affecting a matter of ibaadah stricto sensu, his pronouncement even though made in his capacity as a judge shall be deemed to be a fatwah and not a judgment.

Femi Falana SAN on Channel yesterday says it is not CJ that appoint tribunal judges. Watch yesterday Sunday politics

IbrahimDamola:
FFK is one of the greatest Yoruba man alive. He is an Odua general. We Yoruba's support him wholeheartedly.

What is great in him? Mtcheew

This man just open his mouth n talk anyhow. In a sane country, ffk or what is he called should be in jail now but possibly be one of the Onnoghen's customer. God will soon dissapoint you all looters

Thanks for accepting defeat chief Atiku.

Saraki gbe gbogbo enu e soun

Answer

Praise be to Allah.

Firstly:

The Muslim should verify what is told to him, and what he himself wants to narrate. So he should not accept anything but what is proven, and he should not narrate anything except what he knows to be sound and true.

People find tales and stories exciting, but most of these stories are lies.

Muslim narrated in the Introduction to his Saheeh (1/10) that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It is sufficient lying for a man to speak of everything that he hears.”

An- Nawawi (may Allah have mercy on him) said concerning this and similar hadiths:

This is a warning not to speak of everything that one hears, for usually a person hears things that are true and things that are false, so if he were to speak of everything that he hears, he would be telling lies, because he would be telling of something that did not happen.

End quote from Sharh Saheeh Muslim (1/75)

See also question no. 14212.

Secondly:

The angels are part of the world of the unseen, and we should not speak of the unseen except in terms of the sound reports that are proven to be true. As for reports that are not sound (saheeh), it is not permissible to speak of them with regard to matters of the unseen. So what is required of us is to believe in the angels, and to believe in the unseen, and to believe that the unseen belongs to Allah, and we have no right to speak of the unseen except in terms of what is proven in the religious texts.

See question no. 843.

Thirdly:

The one who is charged with taking people’s souls in death is the Angel of Death (peace be upon him), not Jibreel (peace be upon him). Rather Jibreel is charged with bringing the revelation.

See: Fath al-Baari (6/307).

See also questions no. 40671 and 130912.

Fourthly:

As for the story referred to, we know of no basis for it in the books of Ahl as-Sunnah. The story sounds odd, for when Allah commands the Angel of Death to take a person’s soul, he takes it without any hesitation, delay or prevarication; he is not more merciful towards people than their Creator, and he is not kinder to them than the Lord of the Worlds, the Most Gracious, Most Merciful. He is far above the lies of the fabricators and the false words of those who make things up.

The idea that he went to that woman to take her soul, and found her breastfeeding her infant, so he could not take her soul, is false on two counts:

Allah, may He be exalted, is more merciful to her and her child than the Angel of Death, so how can it be said that the Angel of Death did not take her soul out of mercy towards her or her infant?
It was narrated from ‘Umar ibn al-Khattaab that he said: Some prisoners were brought to the Messenger of Allah (blessings and peace of Allah be upon him), and there was a woman among the prisoners who was searching for someone. When she found a small boy among the prisoners, she clasped him to her and started to breastfeed him. The Messenger of Allah (blessings and peace of Allah be upon him) said to us: “Do you think that this woman would throw her child into the fire?” We said: No, by Allah, she would never do that if she is able not to. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah is more merciful towards His slaves than this woman is towards her child.” Narrated by al-Bukhaari (2754) and Muslim (2754).

The Angel of Death, and all the other angels of Allah, may He be exalted, do what they are commanded, without any hesitation or delay, and they do not disobey Allah for even the blink of an eye, as He, may He be exalted, says (interpretation of the meaning):
“They do not disobey Allah in what He commands them but do what they are commanded”

[at-Tahreem 66:6].

That is, no matter what He, may He be exalted, commands them to do, they hasten to do it and do not delay for even a blink of an eye.

End quote from Tafseer Ibn Katheer (8/168).

So beware of these stories, narrations and reports that have no basis, and no one knows where they came from, or who narrated them, or whether they are sound or not.

Rather the Muslim should focus on the reports and stories that are sound, not those that are not sound, let alone those that have no basis. In that which is sound there is sufficient blessing.

And Allah knows best.

Source: Islam Q&A

One of the beauty in Islam is to verify stories before narrating them and spreading them. To enable you understand better, find below question and answer excerpted from Islam QA.


Question
In high school, some of the teachers tell us stories about the angels and about Sayyiduna Jibreel (peace be upon him), and they said that Allah, may He be glorified and exalted, commanded Jibreel to take the soul of a woman (in death), so he went to her and found her breastfeeding her infant, so he could not take her soul. He came back three times, and on the last occasion he took her soul. And there are other stories. Are these stories based on reality, or is there no sound basis for them?

Lukgaf:
Question

What is the ruling on passing through places of evil, such as cafes and the like, but not sitting in them, whether that is for an essential need or otherwise? If I am going someplace, do I have to look for a route in which there are no evils, even if that leads to taking a longer route to reach that place, or is that a kind of going to unnecessary lengths?

Answer:

Praise be to Allah.

Firstly:

Enjoining what is right and forbidding what is wrong is one of the greatest teachings in Islam, through which both religious and worldly affairs will be maintained in good order.

Al-Ghazaali (may Allah have mercy on him) said in Ihyaa’ ‘Uloom ad-Deen (2/306):

Enjoining what is right and forbidding what is wrong is one of the greatest principles in Islam and is the mission with which Allah sent all the Prophets. If no attention is paid to it and if people neglect to learn about it and put it into practice, then the teachings of the Prophet would be abandoned, religious commitment would be diminished, heedlessness would spread far and wide, misguidance and ignorance would become widespread, corruption would affect everything, order would begin to deteriorate, ruin would prevail throughout the land, and people would be doomed, but they would not realise that they are doomed except on the Day of Judgement. End quote.

For more information, please see the answer to question no. 96662.

Secondly:

There is nothing wrong with passing through places of evil, such as cafes and the like, so long as you do not join them in their falsehood.

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

“And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity”

[al-Furqaan 25:72].

At-Taahir ibn ‘Ashoor (may Allah have mercy on him) said in at-Tahreer wa’t-Tanweer (19/79):

What is meant by passing by with dignity is that they pass by in an honourable manner, i.e., they do not join in with the ill speech or idle talk that is taking place there, for when the foolish pass by ill speech or idle talk, they like the atmosphere, and they pause for a while and join them in their idle talk. So if they do that, they are not acting in a dignified or honourable manner.

What is meant by dignity is keeping away from bad things and adhering to good characteristics; the opposite of that is meanness and vileness. The root meaning of karaamah (translated here as dignity) is that which is honourable and good.

If people of dignity come near those who are engaged in ill speech or idle talk, they refrain from joining them, and they pass by their place of gathering (without stopping to join them); thus they remain in a state of dignity.

This is praise for the believers who rise above what people used to do during the Jaahiliyyah. It is similar to the verses in which Allah, may He be exalted, says (interpretation of the meaning):

“And leave those who take their religion as amusement and diversion…”

[al-An‘aam 6:70]

“And when they hear ill speech, they turn away from it and say, ‘For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant’”

[al-Qasas 28:55].

End quote.

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

Praise be to Allah, I pray and do all my religious duties, but in the marketplace there are unveiled women and I see them. Is there any sin on me or not?

He (may Allah have mercy on him) replied:

Undoubtedly the appearance of women unveiled in the marketplaces is an evil which the one who sees it must try to change with his hand (by taking action); if he cannot do that, then with his tongue (by speaking out); if he cannot do that, then in his heart (by despising it). Those who are in charge of the Muslims’ affairs must prevent women from going out unveiled to the marketplaces, because of the fitnah (temptation) that is involved in that, and because it causes a great deal of trouble for the women themselves.

If you pass through the marketplace, and you are not able to change this evil, then there is no blame on you, if you do what is required of you of these levels of trying to change the evil, by taking action, and if you cannot do that then by speaking out, and if you cannot do that then by despising it in your heart. But you should not look deliberately at these unveiled women, for a glance is one of the poisoned arrows of Iblees; whoever refrains from that out of hope for that which is with Allah and out of fear of Him, Allah, may He be blessed and exalted, will compensate him with sweetness of faith that he will find in his heart. Allah, may He be exalted, says (interpretation of the meaning):

“Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do”

[an-Noor 24:30].

End quote.

Fataawa Noor ‘ala ad-Darb by al-‘Uthaymeen (24/2).

If you are able to change your route and go via another route in which these evils are not found, or in which they are less than in your usual route, without causing yourself undue hardship or going to extra trouble, then that is better for you, and will make it more unlikely that you will see those evils and get used to them.

And Allah knows best.

Source: Islam Q&A

Question

What is the ruling on passing through places of evil, such as cafes and the like, but not sitting in them, whether that is for an essential need or otherwise? If I am going someplace, do I have to look for a route in which there are no evils, even if that leads to taking a longer route to reach that place, or is that a kind of going to unnecessary lengths?

Praise be to Allah.

Eating from haraam earnings is a sin, and a stern warning was narrated from the Prophet (blessings and peace of Allah be upon him) for the one who does that, as he (blessings and peace of Allah be upon him) said: “No flesh grows that was nourished by that which is unlawful but the Fire is more appropriate for it.” Narrated by at-Tirmidhi (558); classed as saheeh by al-Albaani.

The scholars have stated that knowledge of what is halaal and haraam is one of the most important matters of faith. Al-‘Allaamah ar-Ramli (may Allah have mercy on him) said in Nihaayat al-Muhtaaj (8/150): Knowledge of these matters (i.e., halaal and haraam) is one of the most important matters of faith, because knowledge of halaal and haraam is an individual obligation (fard ‘ayn), and a stern warning has been narrated against the one who eats from haraam earnings. End quote.

The Prophet (blessings and peace of Allah be upon him) stated that eating from haraam earnings is one of the things that prevent du‘aa’s and righteous deeds from being accepted. In Saheeh Muslim (1686) it is narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, verily Allah is Good and does not accept anything but that which is good. Allah has enjoined upon the believers that which He enjoined upon the Messengers, as He says: ‘O messengers, eat from the good foods and work righteousness. Indeed, I, of what you do, am Knowing’ [al-Mu’mineen 23:51] and ‘O you who have believed, eat from the good things which We have provided for you’ [al-Baqarah 2:172].” Then he mentioned a man who has travelled on a long journey and is dishevelled and covered with dust; he stretches forth his hands to the heaven, (saying) “O Lord, O Lord”, but his food is haraam (from haraam earnings), his drink is haraam, his clothing is haraam, he grew up nourished from haraam earning, so how can his du’aa’ be accepted?”

Al-‘Allaamah Ibn Rajab al-Hanbali (may Allah have mercy on him) said in Jaami‘ al-‘Uloom wa’l-Hikam (1/260): What is meant by that is that the Messengers and their nations are enjoined to eat of good things, i.e., from halaal earnings, and to do righteous deeds. So long as one’s food is from halaal earnings, then righteous deeds will be accepted, but if the food is not from halaal earnings, then how can the deeds be accepted? What is mentioned after that about du‘aa’ and how can it be accepted when one is eating from haraam earnings is simply to highlight how unlikely it is that good deeds will be accepted when one is nourished from haraam earnings. End quote.

So the Muslim must fear Allah, may He be exalted, with regard to his earnings, his food and his drink; he should take what is halaal and refrain from what is haraam.

Source: Islam Q&A

Show us your crowd .
atiku never

Next level

Flattino:
Cc Lukgaf
What is the ruling about owning a dog ?

Praise be to Allaah.

According to Islaamic Shareeah, it is not permitted to keep a dog except within narrowly-defined limits, as the Prophet (peace and blessings of Allaah be upon him) explained: "Whoever keeps a dog, his good deeds will decrease every day by one qeeraat (a unit of measurement), unless it is a dog for farming or herding." According to another report: ". . . unless it is a dog for herding sheep, farming or hunting." (Reported by al-Bukhaari, al-Fath, 2322)

Dogs are extremely naajis (impure, unclean). The Prophet (peace and blessings of Allaah be upon him) said: "If a dog drinks from the vessel of any one of you, let him wash it seven times" (reported by Muslim, no. 279). According to another report: ". . . and clean it the eighth time with earth." (Saheeh Muslim, no. 280).

It is forbidden in Islaam to sell a dog and to receive payment for it, as is reported in Saheeh al-Bukhaari from Abu Masoud al-Ansaari: the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade (accepting) the price of a dog. (al-Fath, no. 2237)

The Prophet (peace and blessings of Allaah be upon him) told us not to resemble dogs by placing our forearms on the ground during sujood (prostration), as in reported in the hadeeth narrated by Anas ibn Maalik, according to which the Prophet (peace and blessings of Allaah be upon him) said: "Do sujood properly; none of you should spread his forearms like a dog does." (al-Bukhaari, Fath, no. 822).

Whoever keeps a dog in his house is denied the blessing of the angels presence in his house, as the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The angels do not enter a house in which there is a dog." (Reported by al-Bukhaari, 3225).

Keeping dogs nowadays is the habit of the kuffaar, who adopt them as friends, kiss them, let them lick them and their clothes, sleep with them and even leave them money in their wills. Keeping a dog is an imitation of the kuffaar. Some Muslims may claim that they need to keep a dog at home for purposes of protection, to which we respond that nowadays there are burglar alarm systems and other measures one may take for security purposes, and there is no need to keep a dog, praise be to Allaah.

It only remains for us to say that the fact that it is forbidden to keep a dog and interect closely with it does not mean that we should not be kind or feel compassion towards dogs if we see them in a pitiful state. These are two entirely separate matters. The Prophet (peace and blessings of Allaah be upon him) told us that "a man saw a dog biting the dust because of thirst, so he took his shoe and started to scoop water up with it until the dogs thirst was quenched. Allaah appreciated his good deed and granted him entry to Paradise for it." (Reported by al-Bukhaari, no. 174).

According to another report, the Prophet (peace and blessings of Allaah be upon him) said: "Whilst a man was walking he became very thirsty, so he went down to a well and drank from it. When he came out, he saw a dog panting and biting the soil because of thirst. The man said, He is suffering the same as I suffered, so he filled his shoe (with water), came out and let the dog drink until his thirst was quenched. Allaah appreciated his good deed and forgave him because of it." The people asked, "O Messenger of Allaah, will we be rewarded for how we treat animals?" He said, "In every living thing there is a reward." (Reported by al-Bukhaari, Fath, no. 2363).

We do not want to omit reminding you of the importance of reading the Quraan properly and referring to it. You say in your question that the story of the thirsty dog is in the Quraan, and that is not the case, as it is reported in the Sunnah.

And Allaah knows best.
https://islamqa.info/en/answers/377/ruling-on-having-a-dog

The picture below was uploaded by a twitter user who likened PMB and PYO as Moses and Aaron respectively. Could this be true?

Cc:
Lalasticlala, myd44

That we must all condemn too

Omololu001:
do you know in a state like zamfara, christian girls are forced to put on hijab?

Omudia11:
Well since we're talking about Nigeria.
Do you know that Christian girls in the north are forced to wear hijab to schools even though they're christians.?

That should be condemned too

cool232:
What is all This about Using Nairaland to Promote Islam, Come On Guys, and all the Three Articles am seeing this Morning about Islam are all on the Front Page, I suspect the New Super Mode is a Muslim sha.

Thought you are new on nairaland that you don't know Muslims and Christians posts are posted on Fridays and Sundays respectively?

TEYA:
Will Christian women in Saudi Arabia, Yemen and Afghanistan be allowed to go about without veils? Can a non Muslim step into Mecca? What rights have Christians in Muslim dominated areas? Respect for human rights of muslims must be encouraged and while doing that, remember to encourage the protection and defence of the rights of other non muslims in areas where they are a minority. Thank you south africa for the lesson.

We are relating to issues in Nigeria brother, is Muslim minority here?

AlBaqir or what is your name, you are deceiving yourself!

AlBaqir:
# Obviously, if this alleged saying of Imam Ali is anything to go by, then Allah and His Prophet Muhammad, salallahu alayhi wa ahli, need to be flogged (authubillah min dhaka).

# Several senior sahabah who believed and elevate Ali ibn AbiTalib also deserved flogging.


# Al-Hafiz ibn Hajar al-Asqalani (d. 852 H) states:
"Ahmad, Abu Dawud and al-Nasai have recorded with a Sahih Chain from Nu'man b. Bashir:

Abu Bakr sought permission to enter the house of the Prophet, peace be upon him, and heard the voice of 'Aishah, very loud, and she was saying (to the prophet), "I HAVE KNOWN THAT 'ALI IS MORE BELOVED TO YOU THAN MY FATHER."

Source: Fath al-Bari sharh Sahih al-Bukhari (Beirut: Dar al-Marifah Li al-Taba'ah wa al-Nashr, 2nd edition), vol.7, p.19



# Imam Ahmad also records:

Abd Allah (b. Ahmad) - my father (Ahmad b. Hanbal) - Abu Na'im - Yunus - al-'Ayzar b. Hurayth - al-Nu'man b. Bashir:

Abu Bakr sought the permission of the Messenger of Allah, peace be upon him, to enter his house, and heard the voice of Aishah, very loud. She was saying, "I SWEAR BY ALLAH, I HAVE DISCOVERED THAT 'ALI IS MORE BELOVED TO YOU THAN MY FATHER AND ME." She said it twice or thrice. So, Abu Bakr sought permission (again) and entered, and reached for her, and said, "O daughter of such-and-such woman! Did I hear you raising your voice upon the Messenger of Allah, peace be upon him?"

Shaykh al-Ar'naut says: Its Chain is Hasan.

Source: Musnad (Cairo: Muasassat Qurtubah)[annotator: Shuaib al-Ar'naut], vol.4, p.275, #18444



And never forget hadith of the bird. Imam al-Tirmidhi in his Sahih Sunan, Kitab manaqib (book on virtues), Imam Ibn Asakir (d. 571 H) records:

Abu Ghalib b. al-Bana - Abu al-Husayn b. al-Abnusi - Abu al-Hasan al-Daraqutni - Muhammad b. Mukhlid b. Hafs - Hatim b. al-Layth - Ubayd Allah b. Musa - Isa b. Umar al-Qari - al-Suddi - Anas b. Malik:

Birds were given as gifts to the Messenger of Allah. So, he distributed them and left a bird. Then he said, "O Allah, bring to me THE MOST BELOVED TO YOU OF YOUR CREATION to eat with me from this bird. So, Ali ibn Abi Talib came and entered and ate with him from that bird."

Source: Tarikh Madinah Dimashq (Beirut: Dar al-Fikr; 1415 H) [annotator: Ali Shiri], vol.42, p. 254.





# Excellent question that need answer. Why were Ali Ibn Abi Talib and his supporters refused to pay allegiance to Abubakr?

Sahih Bukhari says Ali later gave allegiance only after six months when his wife died and he realized that people were showing hostile attitude to him. (Fatima never recognized the leadership of Abubakr).

And to clearly show that the allegiance to Abubakr by Ali Ibn Abi Talib was fake, Imam Muslim documents (Imam Bukhari edited the hadith) that during the caliphate of Umar ibn al-Khattab, Ali used to thought of Abubakr and Umar as SINFUL, LIAR, TREACHEROUS AND DISHONEST.

So, how on earth can such saying ( "I will flog whoever give me superiority over Abubakr and Umar" ) be ever true?




It was not only Aamar ibn Yasir that disagreed and opposed Uthman ibn Affan. Even Ali Ibn Abi Talib himself disagreed and opposed him.

There is absolutely no doubt that Uthman established several bid'ah acts which made several sahabah disagreed and opposed him. Apart from that he mistreated excellent sahabah (for opposing him) and favored his kinsman and lavished them with wealth and posts.

Uthman was eventually murderer by the fellow sahabah who sieged him for days with no access to anything.

So it's not about why didn't Ali responded when Aamar was beaten in front of him.


IF YOU NEED ANY CLARIFICATION OR EVIDENCE FOR MY POINTS ABOVE, KINDLY MAKE YOUR INTENTIONS KNOWN. IT SHALL BE GIVEN ABUNDANTLY IN SHA ALLAH

Some people are hypocrites

Do you want to be knowledgeable?, read this:

This Is Happening In A Country With < 10% Muslim Population (pics)

This is South Africa, where Muslim population is less than 10% of the entire population. With that, they (Muslims) are not denied their constitutional right. Females are allowed to use Hijab, even veil in universities. They will not ask them to clear beard before they can get government appointments.

In Nigeria, they will ask our army forces to save their beard as if that will deter them from using guns. Some group will be protesting because Muslim females use Hijab as if their daughters are forced to use too. It is annoying!

When are we going to be matured in this country?

Ayah 2 and 3: From (min) (the)evil (sharri) of that which (maa) He created (khalaqa) and from the evil (wa min sharri) (of) darkness (ghaasiqin) when (idhaa) it becomes intense (waqab)


5. Don’t spend your free time with the devil: At night the time for work is over and people are relatively free. That’s exactly the time when your mind easily becomes corrupted by shaytan; an empty man’s brain is the devil’s workshop. Most of the indecent tv programs, parties and movies happen when? At night. When you are finished with work or the children are asleep it is very easy to fall into time waste. You don’t always have to be busy, but a productive Muslim will also spend their ‘free’ time with acts that are not displeasing to Allah. You can listen to a lecture, talk to a relative with the intention to strengthen the ties of kinship or relax with your spouse, which is even classified as rewarding! Remember it is all about intention.


6. Don’t stay awake until late for no reason : Staying awake late is also evil as it brings you three harms. You might miss fajr, it is harmful for your health and you lose the productivity blessings which are put in morning work. Allah created the night for us to rest and one of the main causes of depression is staying awake at night, it’s a big productivity killer!

Ayah 4 and 5: And from (the) evil (wa min sharri) (of) those who blow (naffathaati) in the knots (fee al ‘uqad) and from the evil (wa min sharri) (of) the envier (haasidin) when (idhaa) he envies (hasada).


7. The best cure for magic and other evils. The Prophet said the evil eye is real. Magic is real. Many Muslims are feeling tired, ill, lazy and completely unproductive because they might suffer from magic or the evil eye. Many people are even scared to visit certain relatives because of it. This surah is the best cure for all these problems. Recite it with conviction to protect yourself. Teach your children from young to recite it before they go to sleep, so it becomes a habit.


8. Ask protection against jealousy of others and yourself! A jealous person will either try to destroy your reputation, work, property or hurt you. Pray to Allah that you are never jealous yourself of anyone and that He protects you from those who are jealous of us. The Prophet salallahu ‘alayhi wa sallam said: Beware of jealousy because jealousy consumes (destroys) virtues just as the fire consumes the firewood [Abu Dawud].

An extra tip here is to be careful what you share on social media of your private life; your pictures of happy days with family, new car or new clothes. Be humble with the blessings Allah gave to you. And when you do see the blessings of others ask Allah to give them to you too, but without being jealous. That way you will feel much more peaceful inside in these times of people competing in belongings, money, careers etc.

Success comes from Allah and Almighty Allah knows best


https://jamiat.org.za/lessons-from-surah-falaq-daybreak/

Ayah 1: Say (qul) I seek refuge (a’oodhu) in (the) Lord (birabbi) of the daybreak (al-falaq)


1. Seek your safety with Allah: One of the most unproductive ways of dealing with fear, jealousy, attacks from people and illnesses is by seeking protection in things other than Allah. Never think people or objects can protect you. Realize first and foremost that all the danger and evil around you, day and night, can only be averted by Allah and He uses people and things to give you protection. So ask Him for protection only. Never fear anything but Him and use the ways of protection He taught you.


2. Study the Beautiful Name of Allah: Rabb: He is the One Who takes care of everything and helps it grow and He brings out the day from the darkness of the night. Symbolically darkness can mean your problems, trials and stress and the daybreak your rescue. Know that Allah is your Rabb, He was the only One Who could nourish and protect you when you were in the womb and He is still the only One who can nourish and protect you.
3. Reflect on the Sun: He is the Rabb of the daybreak. Reflect on and study about the sun, the source of daylight, its distance from the earth and you will realize the greatness of the Lord of the daybreak!
4. Convey: Allah says ‘Say’, convey this important surah to others and teach others how to use it for protection.