₦airaland Forum

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

Question

In Kitaab as-Sunnah by Ibn Abi ‘Aasim it is narrated that Imam ‘Ali said: No man will be brought to me who gives me precedence over Abu Bakr and ‘Umar but I shall flog him with the hadd punishment of one who fabricates lies. If Imam ‘Ali himself acknowledged that Abu Bakr and ‘Umar (may Allah be pleased with them) were more deserving of the caliphate than him, then why did he, along with some other Sahaabah, refuse to swear allegiance to Abu Bakr as the caliph? With regard to the second matter, it is when ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) beat ‘Ammaar ibn Yaasir (may Allah be pleased with him) twice: once because he disagreed with ‘Uthmaan openly in the mosque about ‘Uthmaan’s right to use of the (public) wealth of the Muslims, and he beat him in the presence of ‘Ali ibn Abi Taalib, and the second occasion was when he delivered a message to ‘Uthmaan from his opponents, telling him that he had failed to follow the example set by the caliphates of Abu Bakr and ‘Umar (may Allah be pleased with them). Did ‘Ali see ‘Ammaar being beaten without doing anything? How sound are such claims?

Sometimes four of five people are travelling in a car and whilst travelling one person might start an argument which continues, then tempers fly, a person cannot control his fist. Sometimes a person hits another person and the police come to the scene and arrest the person for assault. Sometimes a person may not be guilty but he is jailed till Monday morning as he was arrested on a Friday. So, a person has to undergo so much of inconvenience as he wanted to prove his point.

However, if a person learns to forgive, forgo and not fall into arguments then he is saved from all such problems. The next day Hadrat Hakim Saheb also taught us that Hadrat Thanwi R.A said, “When one does not fall into the arguments of mankind he will be free for the Ibaadat of Allah Taála.” Many times we fall into arguments, after the argument, a person’s mind works for weeks or even months and one thinks that I should have told him this or that. I should have done this or that to him. The Namaaz of a person is also occupied in that argument. Whilst reciting Quraan, his mind is occupied in the argument. A person’s mind is working all the time and one’s enmity is growing.

If a person forgoes his right even though he is entitled to such a right, he will enjoy peace of mind in his Ibaadat, with his family, etc. A person should learn to forgive and forget when arguments take place between husband and wife, between brothers, or between parents and children. We should take the lesson of the Quraan Sharif and forgive as Yusuf Alaihis Salaam had done. By doing so, he proved to be a very honourable person. The very brothers that hated him now began to love him.

By Moulana Ridwaan Kajee (dB) via https://jamiat.org.za/the-harm-of-arguing/

*Al-walaa Wal-baraa (Loyalty and Disownment) (2 of 3)*

A’uudhu billahi minas Shaytaanir Rajeem, Bismillahir Rahmaanir Raheem

Alhamdulillah wasolatu wasalam ‘ala rosuliLah

A saying that has always be everywhere is “show me your friends and I will tell you who you are”.

*Who is your close friend?

Mushrik?
Kaafir?
Muslim?
Muhmin?

Parents influence at-home behavior and friends influence behavior outside the home. You need to consistently surround yourself with religious people.

ويقول عليه الصلاة والسلام: (المرء على دين خليله – يعني صاحبه – فلينظر أحدكم من يخالل)

The Prophet Salallahu ‘alayhi wasalam said: A man is upon the religion of his close friend, so let one of you look at whom he befriends. (Narrated by Dawud 4833, Tirmidhi 2378, sahih Tirmidhi by Albani 1937). If your close friend prays every solat and you’re not, your friendship will not be compatible till a friend adjust to other. Toxic behavior and immoral practices of your close friend can influence you; you can be less or more dangerous compare to him if remain dearest. By the end, what will happen…?

Allah says:
الأخلاء يومئذ بعضهم لبعص عدو إلا المتقين

Friends on that day will be foes except the pious ones. Q43:67. Close friends will be foes?! Subhanallah! Are they not friend?! They are friends but not friends indeed. For your friend to be your friend indeed, I mean to be your friend in the hereafter, he has to be pious, religious, believers!

الحديث الثابت عن رسول الله – عليه الصلاة والسلام – : (لا تصاحب إلا مؤمناً ، ولا يأكل طعامك إلا تقي)

The Prophet salallahu ‘alayhi wasalam said: “Do not keep company with anyone but a believer and do not let anyone eat your food but one who is pious.” (Narrated by al-Tirmidhi, 2395; Abu Dawood, 4832; classed as saheeh by Ibn Hibbaan, 2/314; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 7341).

Nonbelievers cannot be your close friend if you’re a believer. You’re not expected to run away from them, you need to let them feel the beauty of Islam and call them to Islam but not your close friend. Prophet Muhammad salallahu ‘alayhi wasalam used to entertain nonbelievers for the above reasons.

من كان يؤمن بالله واليوم الآخر فليكرم ضيفه

Also, be very careful my brethren, among Muslims are… Faasiq, Munafiq, Mushtashrik etc.

*Be wary of whom your friend is!

If your close friend is fasiq: Smoker, Drug addict, Musician, etc. you will be very closed to fisq (rebellious). But if your friend is a taqiyy (pious), imagine how friendly and how close you will be to Allah? Also, you’re not expected to run away from them, you need to let them feel the beauty of Islam and call them to Islam but not your close friend.

زوج ابنتك تقيا إن أحبها أكرمها، وإلا فلا يظلمها

Lastly, if you’re single let your husband be a pious one, or let your wife be a pious one. In fact, let your son marry a pious partner or let your daughter marry a pious one …if you need good end and mercy of the day of judgement. Peaceful and religious family can become history as a result of a bad partner, be careful!

http://fiqhclass.org/index.php/2017/04/17/al-walaa-wal-baraa-loyalty-and-disownment-2-of-3/

May Allah grant us benefiting understanding and choose pious partner for us

Lukgaf:
Question

I have a brother who is fifteen years old, and I would like you to write a message to him explaining the Islamic rulings having to do with this period of his life, with regard to puberty, purification, wet dreams and other matters pertaining to men, and everything having to do with that age, because I am not sure that he understands, and I am afraid that he is praying without having purified himself properly. I also would like some advice for him, and I hope that you will pray for him, asking Allah to send him good friends. May Allah reward you with the best reward.

Praise be to Allah.

We ask Allah, may He be glorified and exalted, to guide your brother and all the young Muslims, to show them the right way, open their hearts to faith, and make things easy for them.

The stage of adolescence is one of the most dangerous stages that a human being goes through in his entire life, as during this stage he undergoes physical, mental, emotional and sexual changes, and the Shaytaan is very keen to tempt him during this stage.

From studying what specialists and educators have said about this matter, we find that they offer the following advice:

Try hard to connect the young person with righteous friends, for making friends with righteous people will make him inclined towards righteousness, because friends influence a person. As the saying goes: Do not ask about a person; rather ask about his friends, for everyone follows the example of his friends.
So he should look for good friends who adhere to religious teachings, so that he can join them, worship Allah with them, attend prayers in congregation with them, and seek beneficial knowledge with them.

We ask Allah, may He be exalted, to enable your brother to find righteous friends who can help and encourage him to do good.

Try hard to fill his time with activities that are beneficial and useful in both religious and worldly terms, and do not leave him with free time, for that is one of the greatest causes of trouble at this stage. So you could sign him up for any purposeful communal activities in your area, so that he can benefit and bring benefit to others.
Hasten to arrange his marriage, if possible, for the Prophet (blessings and peace of Allah be upon him) said: “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity. And whoever cannot afford it, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari (5066) and Muslim (3464).
Offer a great deal of du‘aa’ for him, asking Allah to bless him and guide him.
Encourage him to do acts of worship and keep away from everything that is haraam, dubious or makrooh.
Do not let him use modern means of communication in improper ways; keep him away from them, except for what is essential. So, for example, do not let him use the Internet in an isolated part of the house, such as in a closed room. The way to do that is to put the computer in a shared area of the house, so that the boy cannot be alone, watching anything that he should not watch.
These are a few useful guidelines on this topic.

With regard to religious duties that are required of the one who reaches puberty, we cannot mention them all in detail in a single answer. But we can highlight the most important of these duties, then refer the questioner to some books from which he can learn more about this matter. Hence we say:

Firstly: when the young person reaches puberty, he is obliged to adhere to all the rulings of Islam, by doing what is enjoined and refraining from what is forbidden. He must pray, fast Ramadan, give zakaah if he is one of those for whom it is obligatory, and go for Hajj if he is able for it.

As prayer is not valid without purification, the one who reaches the age of accountability must learn the rulings on prayer, because Allah, may He be exalted, says (interpretation of the meaning): “when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles” [al-Maa’idah 5:6].

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The prayer of one who passes something is not accepted, until he does wudoo’.” A man said: What does passing something mean, O Abu Hurayrah? He said: Breaking wind, silently or loudly. Narrated by al-Bukhaari (135).

It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “No prayer is accepted without wudoo’, and no charity is accepted from stolen war booty.” Narrated by Muslim (557).

A description of how to do wudoo’ is given in the answer to question no. 11497. The rulings on doing ghusl in the case of janaabah is given in the answers to questions no. 10790 and 2648.

With regard to things that invalidate wudoo’, please see questions no. 14321 and 11591.

One of the signs of puberty is the growth of coarse hair in the pubic area and armpits. One of the Sunnahs of the Messenger of Allah (blessings and peace of Allah be upon him) concerning that is to pluck the armpit hair and shave the pubic hair. This is explained in questions no. 26266, 9037 and 1177.

Secondly: if something becomes obligatory upon an accountable person, it is obligatory for him to learn the rulings on it, because no one can follow a command unless he understands it and learns the rulings on it.

Al-Qarraafi said in Anwaar al-Burooq (2/148):

Al-Ghazaali stated in Ihyaa’ ‘Uloom ad-Deen, as did ash-Shaafa‘i in his essay, that there is consensus that it is not permissible for one who is accountable to do any action until he knows the rulings of Allah concerning it. Whoever wants to engage in buying and selling must learn the Islamic rulings concerning that; whoever wants to rent or hire anything must learn what Allah, may He be exalted, has prescribed with regard to renting and hiring; whoever wants to lend or borrow anything must learn the rulings of Allah, may He be exalted, concerning that; whoever wants to pray must learn the rulings of Allah, may He be exalted, with regard to that prayer; and the same applies to purification and all other words and deeds. Whoever learns and acts in accordance with what he has learned has obeyed Allah, may He be exalted, on two counts. Whoever does not learn and does not act has disobeyed Allah on two counts. Whoever learns but does not act in accordance with what he has learned has obeyed Allah, may He be exalted, in one way and has disobeyed Him in one way. End quote.

Learning about religious duties is easy for the one for whom Allah makes it easy, so let each one strive to learn and acquire beneficial knowledge and act upon it, and let him ask his Lord for guidance.

And Allah knows best.

https://islamqa.info/en/answers/104256/some-rulings-for-adolescents

Question

I have a brother who is fifteen years old, and I would like you to write a message to him explaining the Islamic rulings having to do with this period of his life, with regard to puberty, purification, wet dreams and other matters pertaining to men, and everything having to do with that age, because I am not sure that he understands, and I am afraid that he is praying without having purified himself properly. I also would like some advice for him, and I hope that you will pray for him, asking Allah to send him good friends. May Allah reward you with the best reward.

Praise be to Allah.

Firstly:

If the prisoner is being held in a prison far away from the place where he lives, further than the distance at which shortening prayers becomes permissible, then he comes under the ruling on travellers.

If he does not know when he will get out of prison, he may shorten his prayers and put prayers together when there is a need to do so, until he gets out of prison or finds out that he will remain in prison for more than four days.

If he finds out that he will stay in prison for more than four days, such as one who is sentenced to imprisonment for longer than that, then the concessions of travel are not applicable in his case, according to the majority of fuqaha’.

The distance of travel for which the concessions of travel apply, according to the majority of fuqaha’, is approximately eighty kilometres. Whoever sets out to travel this distance or more may avail himself of the concessions of travel, such as wiping over the khuffayn (leather slippers or socks) for three days and nights, putting prayers together, shortening prayers, and breaking the fast of Ramadan.

If a traveller halts in a city but does not know when he will complete the purpose for which he travelled, and has not decided upon a specific length of time for his stay, he may avail himself of the concessions of travel even if he remains there for a long time.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (2/215):

If someone has not decided to stay longer than twenty-one prayers (i.e., more than four days), he may shorten his prayers, even if he stays for several years – such as if he stays to attend to some business in which he hopes he will succeed, or he stays to strive in jihad against an enemy, or the ruler detains him, or he is prevented from travelling by sickness – whether he thinks it most likely that he will fulfil the purpose for which he travelled within a short period or a lengthy period, provided that he thinks that completing his business will take a period of time that does not render the concessions on travel inapplicable.

Ibn al-Mundhir said: The scholars are agreed that the traveller may shorten his prayers so long as he has not decided to stay, even if that lasts for several years. End quote.

See also the answer to question no. 105844.

Secondly:

Those who are in prison are not obliged to offer Jumu‘ah prayer when they are in their dormitory. If they are able to offer this prayer in the mosque of the prison, then it is obligatory in that case.

The people in each dormitory should offer the five daily prayers in congregation in their dormitory, if they are not able to pray in the mosque of the prison.

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

The Council of Senior Scholars issued a fatwa stating that they do not agree with the idea that prisoners should all follow a single imam when praying Jumu‘ah or offering prayers in congregation when they are in their dormitories, following him in the prayer via a loudspeaker, because Jumu‘ah prayer is not obligatory for them, as they cannot go to attend the prayer, and for other reasons.

Whoever is able to attend the prison mosque for Jumu‘ah prayer – if there is a mosque in the prison in which Jumu‘ah prayer is offered – should offer this prayer with the congregation, otherwise it is waived in his case and he should pray Zuhr instead.

Each group should offer the five daily prayers in congregation in their dormitory, if it is not possible for them to gather in a mosque or in one place.

End quote from Majmoo‘ Fataawa Ibn Baaz (12/155-156).

The scholars of the Permanent Committee said:

If Jumu‘ah prayer is held in the prison or elsewhere, and the prisoner is able to offer Jumu‘ah prayer, then it is obligatory in his case. If he is not able to offer Jumu‘ah prayer, then he should pray Zuhr instead.

End quote from Fataawa al-Lajnah ad-Daa’imah (8/184).

If these people have been imprisoned because of sentences that have been passed against them, and they are staying in the prison to serve their sentences, then they come under the same rulings as people who are resident in a place, and they have no concession which would allow them to shorten the prayers or put prayers together, or to break the fast of Ramadan, but they may pray in congregation, each group praying in its own dormitory. They are not obliged to pray Jumu‘ah unless the prison administration gives them permission to pray in the prison mosque, in which case it becomes obligatory.

But if they are in a situation where they do not know where they will be tomorrow, and the administration of the prison usually moves them from one city to another, then in that situation they may avail themselves of the concessions of travel, and it is permissible for them to shorten prayers and put them together.

We ask Allah to bring about the release of those who have been imprisoned unjustly, and to relieve the distress of those Muslims who are facing hardship.

For more information, please see the answer to question no. 81421.

And Allah knows best.

https://islamqa.info/en/answers/222814/is-it-permissible-for-one-who-is-in-prison-to-shorten-his-prayers-and-put-them-together

Question

Nowadays it is very common to see Western electronic games that are based on a contest between two players, and when one player beats the other, a phrase appears on the screen stating that So-and-so has defeated So-and-so. But the problem here is that when he defeats other players, there often appears a strange word, and it says that So-and-so is “Godlike”. I would like an explanation of what this word means, and whether it is permissible to say it, or for players to use it, because I see some players describing professional players as being “God” or “Godlike”.

Answer

Praise be to Allah.

It is not permissible to describe a professional player or anyone else by calling him “God” because this word refers to the divine or to Allah, and he cannot be described as “Godlike” because this word also refers to that which is divine.

What appears in these games – as you mentioned – confirms that this is what they mean, which is that the player is like God, powerful and mighty.

It is well-known that there is no god but Allah alone, with no partner or associate, with none like unto Him, and no peer or equal. All beings other than Him are slaves who are subject to Him, created beings with no element of divinity, and no resemblance to the divine whatsoever.

This attitude is the attitude of the polytheists since ancient times, who attribute divinity to whatever they love and venerate.

Ar-Raaghib al-Asfahaani (may Allah have mercy on him) said: They use the word “god” to refer to anything that is worshipped by them, as in the case of al-Laat, and they regarded the sun as a goddess, because they took it as an object of worship.

The Arabic word ilaah (god) refers to any object of worship.

End quote from al-Mufradaat, p. 83.

So be very careful and be wary of using such words, for a word may cause the one who utters it to be sent down into Hell further than the distance between the east and the west.

Al-Bukhaari (6478) and Muslim (2988) narrated from Abu Hurayrah that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “A person may utter a word that pleases Allah, not paying it much heed, because of which Allah may raise him several degrees in status, and a person may utter a word that angers Allah, not paying it much heed, because of which he may be sent down into Hell.”

Al-Bukhaari (6477) and Muslim (2988) narrated from Abu Hurayrah that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “A person may utter a word, not realizing its repercussions, because of which he may be sent down into Hell further than the distance between the east and the west.”

It was narrated by at-Tirmidhi (2319) and Ibn Maajah (3969) from Bilaal ibn al-Haarith al-Muzani, the companion of the Messenger of Allah (blessings and peace of Allah be upon him), that he said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say:

“One of you may speak a word that pleases Allah, and not know how far it reaches, but Allah will decree that He is pleased with it until the Day of Resurrection.

And one of you may speak a word that angers Allah, and not know how far it reaches, but Allah will decree that He is angry with it, until the Day he meets Him.”

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

And Allah knows best.

https://islamqa.info/en/answers/295658/ruling-on-describing-a-professional-player-as-god-or-godlike

One does not find anything in this Deen [a matter], except that it has a way out. However, free-mixing, adorning herself and forbidden acts? The Deen does not accept this.

I say that a woman is concealed and honoured. If we need her to work in a field for woman, then she is welcome to work there, or else she adheres to her house and Allāh will suffice her from His bounty. Many of the girls argue that they are in need of a profession. However, I say that their need for the Taqwā of Allāh is given precedence over their need for a profession.

If she fears Allāh, then Allāh will suffice her profession and give her a way out, but for the ‘way out’ to be harām? Not at all! The ‘way out’ (given by Allāh) will never be in harām.

We are not against women working, but we are against where a woman works. We do not want her to be a toy that is played around with. By Allāh, the One Who there is no Diety except Him, today, just today during ‘Asr, I was informed of a story of a girl working amongst men, until she became a toy between their hands. So a cousin of hers came to her (for marriage), but she replied to him “I am not suitable for marriage”. She outwardly proclaimed to her cousin: “I am not suitable for marriage. Due to the affect of frequently free-mixing with these (men), I have lost the most honourable thing I hold (my chastity). The wolves played around with me until they took the most honourable thing I hold, so who would accept me as a wife for him?”


He (the cousin) is consulting with me. He asks, “Shall I conceal her and take her (to marry)? Should I conceal her due to her exposure and accept her as a wife to me, or what should I do?” What caused her to reach that extent? Because she took sitting around with men as a light matter, so fear Allāh.


We do not wage war against women working, but rather we’re against where a woman works.❞

For sisters, many of us are either pursuing degrees or academic qualifications for the purpose of securing work opportunities, due to necessity or just to enjoy the much sought after ‘sense of Independence’.


An Islamic consciousness would usually drive a sister to wonder: “To work or not to work?”



So when one of the Shuyookh was asked this question, this was his response:

❝There is a need of women to work at certain times/situations eg. widow,single, divorcee with no male mahrams to care for her or husband not working etc, but where does she work? Amongst men? Does she speak to them and they to her? She laughs with them and they laugh with her, asking each other about their affairs? She has a delightful time with them, and they have a delightful time with her, until her Hayā’ (modesty) goes away, where she wouldn’t have any significance?

No! A woman can work, however, with guidelines. Our religion has simplicity and ease and it has softness and it deals with different circumstances and with different situations, as it must be done. Does her going out to work neglect her marriage/husband/children which is her primary role/responsibility?



“We have not neglected in the Kitāb (i.e. Qur’ān) a single thing.” – Qur’an [6:38].

In conclusion, there are six things to do, the four mentioned above, plus praying two rak’ahs, for example, and turning over from the side on which one was lying to lie on one’s back, for example.

See Fath al-Baari, 12/370.

According to a hadeeth narrated from Abu Razeen by al-Tirmidhi, he should not tell anybody about it except a very close friend who loves him very much, or who is very wise. According to another report, he should not talk about it except to one who is wise or one who is dear to him. According to another report, he should not tell of his dream except to a scholar or one who will give sincere advice. Al-Qaadi Abu Bakr ibn al-‘Arabi said: as for the scholar, he will interpret it in a good way for him as much as he can, and the one who will give him sincere advice will teach him something that will be of benefit to him and will help him to do that. The one who is wise is the one who knows how to interpret it and will tell him only that which will help him, otherwise he will keep quiet. The one who is dear, if he knows something good he will say it, and if he does not know or he is in doubt, he will keep quiet.

See Fath al-Baari, 12/369

Imaam al-Baghawi said:

Know that the interpretation of dreams falls into various categories. Dreams may be interpreted in the light of the Qur’aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites.

(Sharh al-Sunnah, 12/220)
He gave examples of this, such as:

Interpretation in the light of the Qur’aan: such as a rope meaning a covenant, because Allaah says (interpretation of the meaning):

“And hold fast, all of you together, to the Rope of Allaah…” [Aal ‘Imraan 3:103]

Interpretation in the light of the Sunnah: such as the crow representing an immoral man (faasiq), because the Prophet (peace and blessings of Allaah be upon him) called it such.

Interpretation by means of proverbs: such a digging a hole meaning a plot, because people say “Whoever digs a hole will fall in it.”

Interpretation by means of names: such as seeing a man called Raashid meaning wisdom.

Interpretation by means of opposites: such as fear meaning safety, because Allaah says (interpretation of the meaning):

“And He will surely give them in exchange a safe security after their fear” [al-Noor 24:55]

As for the book “Interpretation of Dreams” that is attributed to Ibn Seereen, many researchers doubt that it can be attributed to him at all, so we should be certain that this book was written by this prominent scholar.



Ref: https://islamqa.info/en/answers/6537/dreams-and-dream-interpretation

Ibn Hajar said: to sum up what has been said about good dreams, we may say three things:

A person should praise Allaah for the good dream

He should feel happy about it

He should talk about it to those whom he loves but not to those whom he dislikes.

To sum up what has been said about bad dreams, we may say four things:

He should seek refuge with Allaah from the evil of the dream

He should seek refuge with Allaah from the evil of the Shaytaan

He should spit to his left three times when he wakes up

He should not mention it to anyone at all.

In al-Bukhaari, Baab al-Qayd fi’l-Manaam, a fifth thing was narrated from Abu Hurayrah, which is to pray. The wording of the report is: whoever sees something he dislikes (in a dream) should not tell anyone about it; rather he should get up and pray. This was reported as a Mawsool report by Imaam Muslim in his Saheeh.

Muslim added a sixth thing, which is to turn over from the side on which one was lying.

Al-Haafiz ibn Hajar said:

All dreams are either of two types:

true dreams. These are the dreams of the Prophets and of the righteous people who follow them. They may also happen to other people, but this is very rare, such as the dream of the kaafir king which was interpreted for him by Yoosuf (peace be upon him). True dreams are those which come true in real life as they were seen in the dream.

Mixed up false dreams, which warn of something. These are of different types:

games of the Shaytaan to make a person distressed, such as when he sees his head cut off and he is following it, or he sees himself falling into a crisis and cannot find anyone to save him from it, and so on.

When he sees some of the angels telling him to do something forbidden, or other things that cannot possibly make sense.

When he sees something that happens to him in real life, or he wishes it would happen, and he sees it very realistically in his dream; or he see what usually happens to him when he is awake or what reflects his mood. These dreams usually speak of the future or the present, rarely of the past.

See: Fath al-Baari, 12/352-354

Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he likes, this is from Allaah, so let him praise Allaah for it and talk about it to others. If he sees other than that, a dream that he dislikes, this is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”

(Narrated by al-Bukhaari, 6584, and Muslim, 5862).
Abu Qutaadah said: the Prophet (peace and blessings of Allaah be upon him) said: “Good dreams come from Allaah, and (bad) dreams come from Shaytaan. Whoever sees something that he dislikes, let him spit to his left three times and seek refuge with Allaah from the Shaytaan, for it will not harm him.”

(Narrated by al-Bukhaari, 6594, and Muslim, 5862). The “spitting” referred to here is a soft, dry spitting with no saliva ejected.
It was reported from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him spit to his left three times, and seek refuge with Allaah from the Shaytaan three times, and turn over from the side on which he was sleeping.”

(Narrated by Muslim, 5864)

The dreams of the Prophets are wahy (revelation) for they are protected from the Shaytaan. The Ummah is agreed upon this. This is why Ibraaheem set out to fulfil the command of Allaah to sacrifice his son Ismaa’eel when he saw that in a dream; may peace be upon them both.

The dreams of people other than the Prophets are to be examined in the light of the clear Wahy [i.e., the Qur’aan and Sunnah]. If they are in accordance with the Qur’aan and Sunnah, all well and good; otherwise, they should not be acted upon. This is a very serious matter indeed, for many of the innovators among the Sufis and others have gone astray because of this.

Whoever wants to have true dreams should strive to speak honestly, eat halaal food, adhere to the commandments of sharee’ah, avoid that which Allaah and His Messenger (peace and blessings of Allaah be upon him) have forbidden, sleep in a state of complete purity facing the Qiblah, and remember Allaah until he feels his eyelids drooping. If he does all this, then his dreams can hardly be untrue.

The most truthful of dreams are those that are seen at the time of suhoor [just before dawn], for this is the time when Allaah descends and when mercy and forgiveness are close. It is also the time when the devils are quiet, unlike the time of darkness just after sunset, when the devils and devilish souls spread out.

(See Madaarij al-Saalikeen, 1/50-52)

Praise be to Allaah.

True dreams are a part of Prophethood, as it was reported that the Prophet (peace and blessings of Allaah be upon him) said: “True dreams are one of the forty-six parts of Prophethood.”

(al-Bukhaari, 6472; Muslim, 4201)
Dreams marked the onset of Revelation

(al-Bukhaari, 3; Muslim, 231).
The truthfulness of the dream is related to the sincerity of the dreamer. Those who have the most truthful dreams are those who are the most truthful in speech.

(Muslim, 4200)
Towards the end of time, hardly any dreams will be untrue. The Prophet (peace and blessings of Allaah be upon him) said: “That will be because the Prophethood and its effects will be so far away in time, so the believers will be given some compensation in the form of dreams which will bring them some good news or will help them to be patient and steadfast in their faith.”

(al-Bukhaari, 6499; Muslim, 4200)
The same may be said of the miracles which appeared after the time of the Sahaabah. This did not happen during their time because they did not need them, due to their strong faith, but the people who came after them needed them (the miracles) because their faith was weak.

Dreams are of three types: rahmaani (those that come from Allaah), nafsaani (psychological, they come from within a person) and shaytaani (those that come from the Shaytaan). The Prophet (peace and blessings of Allaah be upon him) said: “Dreams are of three types: a dream from Allaah, a dream which causes distress and which comes from the Shaytaan, and a dream which comes from what a person thinks about when he is awake, and he sees it when he is asleep.”

(al-Bukhaari, 6499; Muslim, 4200)

Prescription for Sihr / Jinn

The following is a prescription which Hazrat Maulana Yunus Patel (Rahmatullahi ‘alayh) would give to those who complained of Sihr and Jinn. Hazrat Maulana (RA) would say that this prescription will, Insha-Allah, suffice as a protection from any evil elements that may be present.
Every morning and evening read the following :
3 x Durood Shareef (Solat Ibraheemiyah)
3 x Ayatul Kursi
3 x 3 Surah Al-Ikhlaas, Surah Al-Falaq and Surah An-Naas
11 x La Haula wala Quwata Illah Billah
3 x Durood Shareef.
Blow over your body. Blow on water and drink.

May Allah grant us benefitting understanding (Ameen).

Also, you can check Hisnul Muslim (Citadel of Learning) for prophetic daily invocations that will shield you against Jinn and Shir
( https://www.kalamullah.com/Books/fortress_of_the_muslim.pdf or

http://www.usislam.org/pdf/Hisnul-Muslim-English.pdf

)

Source: https://jamiat.org.za/sihr-and-jinn-obsession/

Moreover, most of the time, there are many lies spoken and the person is led to even believe that his mother or sister or someone close is doing some kind of witchcraft. There is mistrust and suspicion which is unwarranted and sinful. And this leads to enmity and even severance of family ties.
These weaknesses demand attention and correction because they result in many grave sins.
Allah Ta’ala has explicitly instructed:

“O YOU WHO BELIEVE! AVOID MUCH SUSPICION; FOR SOME SUSPICION IS A SIN.”
[SURAH HUJURAT 49.12] Rasulullah (1) said, “Avoid suspicion, indeed expressing suspicions is the worst lie.”
Na-oozu Billah: We seek Allah’s protection.

Listen to the talk : “Clearing the misunderstandings about Sihr and Black magic, Taweez and Istikhara”. Download and listen from website: http://YunusPatel.co.za

Trust is a lost entity.

And to think that despite all the warnings, people still go back – and they hop from one Aamil to another, to another – and what could have just been a small problem – becomes a traumatising experience. We make mountains out of molehills and then our lives are consumed with visits to Aamils, treatments, taweez and other amaliyat (incantations). …Sometimes the problem is not even solved.

This is what happens when we cannot appreciate the simple solutions and prescriptions of Shariah. We are told that if we suspect anything like sihr (witchcraft) or jinn, then Ayatul Kursi and the 3 Quls suffice from all harm and mischief.
But it seems we have more trust and confidence in Aamils than in Allah Ta’ala!

How many write and phone, wanting some guidance or help, or they want to verify?

One person said that an Aamil told him that he was possessed by 6 Jinn and to catch and tie them all up, will cost him #6000 a jinn. When he asked my opinion, I told him in humour: Six jinns in you would have had you dancing. But you are very calm and relaxed. Tell the Aamil that he must first catch and tie them up, thereafter show them all to you, before payment.’ – I then told him that it is nothing but a con.
It is one big fiasco, with thousands being swindled from naïve and gullible Muslims.

One brother e-mailed, saying that he moved into a new home, and an Aamil told him that his new house needs to be ‘cleaned’ – and it will cost #1000. He wanted to know what he should do.

One husband related that his wife visited some Aamil. She was put into some trance and was told to remove her clothes … and such, such happenings that leave you totally stunned.

How can husbands allow their women to just visit anyone – and be alone with a man – whom they barely know?

Introduction


There are many, many people – especially women – who have the suspicion that someone has done some witchcraft on them, on their children and husbands, or that they are being troubled by some Jinn.

There is no doubt that some people may genuinely be afflicted with Sihr or Jinn, who may require some treatment. However, the opinion, assumption and diagnosis that every ailment, difficulty or problem stems from sihr and jinn has become a fixation and an obsession for so many.
The solution that many people then resort to is visiting the many Aamils (doctor/herbalist) who frequent our shores. Whilst there are some very sincere and pious Aamils, the majority are into it as a business and trade.
And it’s big business. Bringing in big money. And it has also become an undercover trade – where women are exploited and in some cases, sexually abused.