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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.

WE SEEK REFUGE IN THE LORD OF DAY BREAK

Uqbah ibn Amr Al-Juhani reported: The Prophet, salallahu ‘alayhi wa sallam said, “Allah has revealed verses the like of which you have never seen: Say, I seek refuge in the Lord of the people (Mankind) (114:1) and: Say, I seek refuge in the Lord of the daybreak.” (113:1) [At-Tirmidhi]


Why do you think Allah ‘azza wajal mentions the shaytan, his history, mission and followers in the Quran so much? To give us knowledge so we are prepared and learn how to fight back! Knowing your enemy is extremely important to succeed in life and knowing the ways how you can protect yourself is therefore directly linked to your productivity.
Surah Al-Falaq, the Daybreak, teaches us an excellent way to protect ourselves. But there is more! Let’s find out how living by this beautiful surah can make you more productive

Me

PMB: You this criminal,
Saraki: Why did you call me the name
Osinbajo: See his eye

Below pics was said to be taken yesterday from army remembrance day. Can you give the best caption for the pics?

@lalasticlala, mynd44

Moreover, arrogance may be the cause of a person being deprived of Paradise (May Allah protect us) and may mean that the Lord of Glory will not even look at him, as it says in the following two ahaadeeth:

1 – It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “No one who has an atom’s-weight of arrogance in his heart will enter Paradise.” A man said, “O Messenger of Allaah, what if a man likes his clothes and his shoes to look good?” He said, “Allaah is Beautiful and loves beauty. Arrogance means rejecting the truth and looking down on people.”

Narrated by Muslim, 91.

2 – It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets his garment drag along the ground out of pride, Allaah will not look at him on the Day of Resurrection.” Abu Bakr said: “Sometimes my garment slips down on one side, unless I pay attention to it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “You are not doing that out of pride.”

Narrated by al-Bukhaari, 3465

Secondly:

Pride is an attribute that is not befitting for anyone except Allaah. Whoever seeks to compete with Allaah in that, Allaah will destroy him, wreak vengeance on him and make things difficult for him.

It was narrated that Abu Sa’eed al-Khudri and Abu Hurayrah said: The Messenger of Allaah (S) said: “Might is His garment and pride is His cloak; whoever seeks to compete with Me concerning them, I will punish him.”

Narrated by Muslim, 2620.

Al-Nawawi said: This is how it is narrated in all texts. The pronoun in the words ‘His garment’ and ‘His cloak’ refers to Allaah, and there is something omitted; what is meant is ‘Allaah says, ‘whoever seeks to compete with Me concerning them, I will punish him’.

What is meant by ‘seeks to compete with Me’ is seeking to acquire that characteristic in the sense of sharing in it.

This is a stern warning against arrogance which clearly demonstrates that it is haraam.

Sharh Muslim, 16/173.

Everyone who tries to be arrogant and put himself above others, Allaah will bring him down among the lowest of the low, and will humiliate him, because he is going against reality, so Allaah will punish him by thwarting his aims; the punishment is to fit the crime.

The one who is arrogant towards the people will be trampled beneath the feet of the people on the Day of Resurrection, as a punishment for his arrogance.

It was narrated from ‘Amr ibn Shu’ayb via his father and grandfather that the Prophet (peace and blessings of Allaah be upon him) said: “On the Day of Resurrection, the arrogant will be gathered like ants in the form of men. Humiliation will overwhelm them from all sides. They will be driven to a prison in Hell called Bawlas, with the hottest fire rising over them, and they will be given to drink of the juice of the inhabitants of Hell, which is teenat al-khabaal.”

Narrated by al-Tirmidhi, 2492; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2025.

Thirdly:

Arrogance is of several types, including the following:

1 – When a person does not accept the truth and produces false arguments against it, as we have mentioned in the hadeeth of ‘Abd-Allaah ibn Mas’ood, “Arrogance means rejecting the truth and looking down on people.”

2 – When a person admires himself for his beauty or handsomeness, or the fineness of his food or clothing, so he feels proud and arrogant and feels superior to people.

It was narrated that Abu Hurayrah said: The Prophet (peace and blessings of Allaah be upon him) said (or Abu’l-Qaasim (peace and blessings of Allaah be upon him) said): “Whilst a man was walking, dragging his garment with pride, with his hair nicely combed, Allaah caused the earth to swallow him and he will go on sinking in it until the Day of Resurrection.”

Narrated by al-Bukhaari, 3297; Muslim, 2088

A similar case is the story of the friend of the man whose companion spoke to him arrogantly. Allaah says (interpretation of the meaning):

“And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’”
[al-Kahf 18:34]

It may be that he was boasting about his tribe and linage.

Fourthly:

One of the remedies for arrogance is to think of yourself as being just like other people and realize that they are like you, they were born from a mother and a father just as you were, and that taqwa (piety, fear of Allaah) is the true criterion of superiority.

Allaah says (interpretation of the meaning):

“Verily, the most honourable of you with Allaah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)”

[al-Hujuraat 49:13]

The arrogant Muslim should realize that no matter what he achieves, he is still too weak to attain a stature like the mountains in height or rend nor penetrate the earth (cf. al-Isra’ 17:37), as Allaah says (interpretation of the meaning):

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allaah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses”

[Luqmaan 31:18-19]

Al-Qurtubi said:

The phrase “nor walk in insolence through the earth” is a prohibition of arrogance and is enjoining humility. Marah (translated here as insolence) is excessive joy, or it was said that it means being arrogant in walking, or thinking too highly of oneself.

Qutaadah said: it means showing off in walking; or it was said that it means vanity.

All of these suggestions are close in meaning, but they may be divided into two categories: those which are blameworthy and those which are praiseworthy.

Arrogance, vanity, showing off and thinking too highly of oneself are blameworthy; joy and energy are praiseworthy.

Tafseer al-Qurtubi, 10/260.

Another remedy for arrogance is for a person to realize that on the Day of Resurrection he will be gathered in a small form like an ant which will be trampled underfoot. Arrogant people are hated by other people just as they are hated by Allaah; people love humble, tolerant and gentle people, and they hate those who are harsh and cruel to people.

Another remedy is to remember that he and urine came out of the same place; that he began as a despised drop of sperm and he will end up as a rotten corpse, and that in between he is a vessel for faeces. So what does he have to feel so proud and arrogant about?!

We ask Allaah to rid us all of arrogance and make us humble.

And Allaah knows best.

https://islamqa.info/en/categories/very-important/7/answers/9229/ridding-oneself-of-arrogance

Praise be to Allaah and we give thank to Him

Firstly:

Arrogance is a blameworthy characteristic which is the feature of Iblees and his cohorts in this world, those on whose hearts Allaah has placed a seal.

The first one who showed arrogance towards Allaah and His creation was the accursed Iblees, when Allaah commanded him to prostrate to Adam and he refused and was arrogant, and said, “I am better than him (Adam), You created me from fire, and him You created from clay.”

Allaah says (interpretation of the meaning):

“And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’, and they prostrated themselves, except Iblees (Satan), he refused to be of those who prostrated themselves.

(Allaah) said: ‘What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?’ Iblees said: ‘I am better than him (Adam), You created me from fire, and him You created from clay’”

[al-A’raaf 7:11-12]

Arrogance is one of the characteristics of Iblees (Shayton) so whoever wants to be arrogant should realize that he is acquiring a characteristic of the devils, and that he is not acquiring a characteristic of the noble angels who obeyed their Lord and fell down prostrate.

Praise be to Allah,

By online English dictionary, obesity may refer to the state of being grossly fat or overweight.

Obesity may be due to a kind of sickness or hormonal imbalance in the body. Treating that should be referred to specialists.

And it may be due to overeating and not adhering to the etiquette prescribed by Islam. The way to treat that is by always mentioning the name of Allah before eating, and praising Him after eating, and reducing one’s intake of food. At-Tirmidhi (2830) and Ibn Maajah (3349) narrated that Miqdaam ibn Ma‘di Karib said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “A human being fills no worse vessel than his stomach. It is sufficient for a human being to eat a few mouthfuls to keep his spine straight. But if he must (fill it), then one-third for food, one-third for drink and one-third for air.” This hadith was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

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

“and eat and drink, but be not excessive. Indeed, He likes not those who commit excess”

[al-A‘raaf 7:31].

There is no specific remedy in the Qur’an and Sunnah for the problem of obesity, even though the Qur’an is real healing, as Allah, may He be glorified and exalted, says (interpretation of the meaning):

“And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss”

[al-Israa’ 17:82]

“O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers”

[Yoonus 10:57].

Ibn al-Qayyim (may Allah have mercy on him) said: The Qur’an is complete healing from all diseases, both psychological and physical, and offers protection this world and the hereafter, but not everyone is qualified or will be successful in seeking healing from it. But if the sick person seeks treatment through the Qur’an and is able to use Qur’anic remedies with sincerity, faith, complete acceptance and certainty, fulfilling all the necessary conditions, no diseases will ever stand up to it.

Zaad al-Ma‘aad, 4/322.

It is prescribed for one who is sick to recite al-Mu‘awwidhaat [soorahs seeking refuge with Allah] and to blow over himself. That will have a beneficial impact, by Allah’s leave.

Al-Bukhaari (4439) narrated from ‘Aa’ishah (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) used, when he fell sick, to recite al-Mu‘awwidhaat [soorahs seeking refuge with Allah] into his hands, then blow into his hands, and would wipe himself with his hands. When he fell sick with his final illness, I recited al-Mu‘awwidhaat [soorahs seeking refuge with Allah] over him and blow over him, and wipe his hand over him.

Muslim (2192) narrated it as follows: If one of his family fell sick, the Messenger of Allah (blessings and peace of Allah be upon him) would blow over him and recite al-Mu’awwidhaat. When he fell sick with his final illness, I started to blow over him and wipe him with his own hand, because it was more blessed than my hand.

Al-Bukhaari (5018) narrated from ‘Aa’ishah that when he went to his bed every night, the Prophet (blessings and peace of Allah be upon him) would put his hands together and blow into them, then recite into them Qul Huwa Allaahu ahad, Qul a‘oodhu bi Rabb il-Falaq and Qul a‘oodhu bi Rabb il-Naas [i.e., the last three soorahs of the Qur’an), then he would wipe his hands over as much of his body as he could, starting with his head and face, and the front part of his body. He would do that three times.

It is also prescribed for the Muslim to pray to Allah, may He be exalted, for whatever he wants of the good of this world and the hereafter, and to avert from him what he dislikes. So ask Allah, may He be exalted, for healing and well-being, and for goodness and beauty.

And Allah knows best.


https://islamqa.info/en/answers/83001/she-is-suffering-from-obesity-is-there-a-shari-remedy-for-that

No matter how great and rich you are. You will later be placed under the ground. Reflect through this and seek forgiveness of your sins before death approach you. Find below the grave of the former head of state, Alhaji Sheu Shagari

Question

I once heard in a halaqah that library fines for returning books late are regarded as interest. Is this true? If library fines are indeed interest and riba, then is joining the library to get a library card and using the library services like signing up for a credit card that is based on interest, even if I return the books on time? What should I do about the library fines that I have paid in the past? Is it permissible to carry on using the library services, because it is difficult to buy all the books I want to read?

Answer

Praise be to Allah.

There is nothing wrong with borrowing books, but they must be returned on time. The one who is late in returning them with no excuse is sinning and it is permissible to impose a fine on him for the delay; this fine is a fee for his making use of the book during the excess period.

If this fine is agreed upon from the outset, there is nothing wrong with that, such as if it is said that he is obliged to pay a certain amount of money for each day that he was late in returning the book.

If the fine was not stipulated from the outset, then he must pay the typical amount for each day.

It says in Kashshaaf al-Qinaa‘ (4/68): It is permissible to borrow a mount to ride it to a specific place, and if he goes beyond that, then he has transgressed, because he has done that without the permission of the owner, and he must pay a typical fee for the excess distance. End quote.

Shaykh Ibn Baaz (may Allah have mercy on him) was asked: In some mosques they lend books, on condition that whoever is late in returning the books must pay a specific penalty or fine for each day, with the money to be spent on the mosque or on maintaining the mosque. Is this permissible, O shaykh?

Answer: Yes, this comes under the heading of rental and hire. If he is late (in returning the books), then he has continued the rental or hire, using the books for longer than the specified period. I do not think there is anything wrong with this, because it encourages people to adhere to the terms and conditions, and not to be careless about the borrower keeping the books with him. If the borrowing period is defined as five days, or six days, and so on, and he keeps the books for longer, then he must pay such and such as a penalty for returning the books late. There is nothing wrong with that, in sha Allah, because it serves a great purpose.

End quote from Fataawa Noor ‘ala ad-Darb (11/296)

Thus it becomes clear that the fine imposed on the borrower for late return of the books is not a riba-based penalty, because it is not in return for a loan; rather it is a fee for using the book after the end of the borrowing period.

And Allah knows best.
https://islamqa.info/en/answers/281829/ruling-on-fines-for-late-return-of-borrowed-books

Majority of you did not read his position. Hypocrisy everywhere