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The evidence for that is as follows: 

(i) The Prophet (peace and blessings of Allaah be upon him) said: “All the earth is a mosque apart from the graveyards and bathrooms.” (Narrated by al-Tirmidhi, 317; Ibn Maajah, 745; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 606).

(ii) The Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Narrated by al-Bukhaari, 435; Muslim, 529).

(iii) Praying in graveyards may be a means that leads to worshipping the graves, or to imitating those who worship graves. Hence, because the kaafirs used to prostrate to the sun as it was rising and setting, the Prophet (peace and blessings of Allaah be upon him) forbade us to pray when the sun is rising or setting, lest that be taken as a means that leads to worshipping the sun instead of Allaah, or to resembling the kuffaar. 

4. Praying towards the graveyard, which is HARAAM, according to the correct opinion.

Example: you pray with a graveyard or grave in the direction of your qiblah, but you are not praying in the graveyard, rather you are praying on some other ground that is close to the graveyard, with no wall or barrier between you and it. 

The evidence for this being haraam: 

(i) It was narrated that Abu Marthad al-Ghanawi said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sit on graves, or pray towards them.” (Narrated by Muslim, 972). This indicates that it is haraam to pray towards graveyards or towards graves or towards a single grave.

(ii) The reason why it is not allowed to pray towards a graveyard is the same as the reason why it is not allowed to pray towards a grave. So long as a person is facing towards the grave or graveyard in such a way that it may be said that he is praying towards it, then this comes under the prohibition, and if it comes under the prohibition then it is not valid, because the Prophet (peace and blessings of Allaah be upon him) said, “Do not pray …” The prohibition here is on praying, so if a person prays towards a grave, he is combining obedience and disobedience, and it is not possible to draw closer to Allaah in such a manner. 

Note: If there is a wall between you and the graveyard, then the basic principle is that it is acceptable to pray in this case and it is not prohibited. Similarly, if there is a street or a considerable distance which would mean that you cannot be regarded as praying towards the graves, then this is acceptable. And Allaah knows best.  

 al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 2/232. 
May Allah grant us understanding

Subhannakallahuma wabihamdik ashadu a-lailaha illa anta astagafiruka wa atuubu ilayk

Prepared by Ustadh Ibraheem Albany on FIQH CLASS WHATSAPP FORUM

The answers are Yes! Yes! Yes! Yes! respectively; But in different conditions:

According to al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 2/232, Sheik Muhammad Saalih Almunajjid of Islamqa states that...

Praying at graves is of two types:

The first type is praying to the occupant of the grave. This is major shirk which puts a person beyond the pale of Islam, because prayer is an act of worship, and it is not permissible to do any act of worship to anyone other than Allaah. Allaah says (interpretation of the meaning): “Worship Allaah and join none with Him (in worship)”[al-Nisa’ 4:36] 

“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”[al-Nisa’ 4:116] 

The second type is praying to Allaah in the graveyard. This covers a number of issues: 

1. Praying the funeral (janaazah) prayer at the graveside, which is PERMISSIBLE.

Example: if a person dies and you are not able to offer the funeral prayer for him in the mosque, then it is permissible for you to offer the prayer for him after he is buried. 

The evidence for this is that this is what the Prophet (peace and blessings of Allaah be upon him) did. It was narrated from Abu Hurayrah that a black man or a black woman used to clean the mosque, and he (or she) died. The Prophet (peace and blessings of Allaah be upon him) asked about him and they said, “He died.” He said, “Why did you not tell me? Show me to his grave (or her grave).” So he went to the grave and offered the funeral prayer. (Narrated by al-Bukhaari, 458; Muslim, 956). 

2. Praying the funeral prayer in the graveyard, which is PERMISSIBLE

Example: a person dies and you are not able to offer the funeral prayer for him in the mosque, so you go to the graveyard and offer the prayer there before he is buried. 

Shaykh ‘Abd al-Azeez ibn Baaz (may Allaah have mercy on him) said: “It is permissible to offer the funeral prayer for the deceased inside the graveyard just as it is permissible to offer the funeral prayer for him after he is buried, because it was proven that a woman used to clean the mosque and she died. The Prophet (peace and blessings of Allaah be upon him) asked about her and they said, ‘She died.’ He said, ‘Why did you not tell me? Show me to her grave.’ So they showed him and he offered the prayer for her, then he said, ‘These graves are filled with darkness for their occupants, but Allaah illuminates them by my prayer over them.’” (Narrated by Muslim, 956.) From Fataawa al-Lajnah al-Daa’imah, 8/392 

3. Praying in the graveyard – apart from the funeral (janaazah) prayer – this prayer is INVALID and does not count, whether it is an obligatory prayer or a naafil prayer.

Majority of us use to make the mistake, we tend to face the Qibla when answering the call of nature, it may be as a result of the location of our toilet or our negligence.

Sayyiduna Abu Ayyoob Al-Ansaari Radhiyallahu Anhu says that Rasulullah Sallallahu Alayhi Wasallam forbade the person who went to answer the call of nature to face the Qiblah. He said, “Face towards the east or the west. (i.e. away from the Qiblah)” (Ibn Majah) in Jamiat Ulama SA daily reminder.

Please let's all endeavour to effect the change as from today, may Allah make it easy for us. Wasalam Alaekum Waramotulah Wabarakaatuh

Lessons:
 
1. Honouring the guest is not only a command of sharee‘ah, but is also a means of securing tremendous barakah (blessings) in one’s life and home.
 
2. When a person sacrifices something that is dear to him for the sake of Allah Ta‘ala, then Allah Ta‘ala most certainly rewards him with something far better.
 
3. The heart is the ‘nucleus’ of the entire body. If the heart is filled with piety and righteousness, then acts of piety and righteousness will emanate from the limbs of the body. If the heart is contaminated with sin and evil, then the limbs will carry out acts of sin, immorality and shamelessness. Hence, to get all the limbs of the body under control, one will have to make an effort to purify the heart.
 
Al-Haadi 
 
*JAMIATUL ULAMA KZN
Durban South Africa

Shaikh Abur Rabee’ (rahimahullah) relates the following incident:
 
I once heard of a very pious lady by the name of Fidh-dhah who lived in a certain village. This woman, Fidh-dhah, was rapidly gaining fame as word of an amazing phenomenon among people. Although we do not visit women, due to the necessity to investigate and ascertain the reality and authenticity of this rumour, I took a group of people and travelled to her village.
 
On arriving in the village and making enquiries, the people of the village informed us that Fidh-dhah possessed a female goat that yielded both milk and honey. Hearing this, we bought a brand new bowl and proceeded to her home.
 
On arriving, we greeted her with salaam and said, “We wish to witness the barakah (blessing) of your goat.” Fidh-dhah obliged and gave the goat to us. After receiving the goat, we began milking it and as it was reputed, both milk and honey flowed from the teats of the goat!
 
After enjoying the milk and honey, we asked Fidh-dhah to tell us the secret to the special barakah (blessing) she and her family enjoyed from the goat. In response, she mentioned the following story:
 
There was a time when we were very poor and possessed nothing except a small she goat. When ‘Eidul Adha arrived, my husband, who was a pious man, said to me, “We own nothing except this she goat. Let us sacrifice it for ‘Eid in the name of Allah Ta‘ala.” I replied, “Don’t slaughter it as we need it. Allah Ta‘ala has not made it necessary for us to sacrifice an animal for ‘Eid in circumstances of such poverty.”
 
Coincidentally, a guest arrived on that very Day of ‘Eid and we had no food with which to entertain him. I thus said to my husband, “Allah Ta‘ala has instructed us to honour our guests by entertaining them and seeing to their comfort. Let us slaughter this she goat for our guest.” As my husband prepared to slaughter the goat, I said to him, “You should slaughter it outside the house, behind the wall, so that the sight of its slaughter does not distress our children and cause them to cry.”
 
My husband thus took the goat and made his way out of the yard to slaughter it. However, while he was meant to be slaughtering it, I saw the goat jump onto the wall and re-enter the yard. Thinking that the goat had escaped, I went outside and saw that my husband had already slaughtered our goat and was now in the process of skinning it! I exclaimed to him, “How strange! Another she goat, resembling our own, has entered our yard!” Hearing this, my husband said, “Perhaps Allah Ta‘ala has granted us a goat which is better.”
 
Whereas our first goat yielded only milk, this second goat yields both milk and honey! This special barakah which we enjoy was granted to us on account of us honouring our guest.
 
Fidh-dhah then advised saying, “This goat grazes in the pasture of the heart. If you sow goodness and righteousness in your hearts, it will graze on good and its milk will accordingly be wholesome and good. Conversely, spoiling your hearts and filling them with filth and muck causes the milk of the goat to spoil and turn bad. Therefore, ensure that you guard your hearts from evil, then everything will be of benefit to you.”
 
(Rowdhur Rayyaaheen pg. 93)

I captured these pics on my way home today from school, not in Nigeria though. President Buhari, Mr Fashola, when are we coming here?

@lalasticlala

Jazakumlah khaeran. if you do not agree, ask saraki, tinubu, ajimobi, fasola and all those politicians whose wives are Ahlu lkitab

ANSWER


Praise be to Allah

Firstly:

By the grace of Allah, may He be exalted, towards you, He has enabled you at this age to worship Him and obey Him. By His grace towards you, He has blessed you with the ability to rebuke yourself when you fall short in obeying Him, and when you do something that it is not appropriate for you to do. These blessings from the Lord, may He be exalted, require you to give thanks in your heart, in your words and in your deeds, especially when you see young people around you of a similar age who go with the flow of lust and are drowning in a sea of misguidance and deviation.

Secondly:

You must understand that wet dreams happen to both women and men, single people and married people. They may happen to one who recites adhkaar before sleeping and to one who does not do that. There is no sin on a person for what he sees in his dreams, because he does not have any control over it or any ability to ward it off. The Muslim is not accountable for such things, just as he will not be rewarded for what he does in his dreams of acts of obedience and worship. There is a saheeh hadith from the Prophet (blessings and peace of Allah be upon him) which states that the Pen of accountability is lifted from “the sleeper until he wakes up.”

So you should not feel anxious about what you see in your dreams. What you should worry about and be concerned about is what you do when you are awake, and this is what you suggested as a remedy for the problem of having wet dreams about your sister. Both of your suggestions are haraam and it is not permissible for you to do them. It is not permissible to look at pictures of actresses, singers and other attractive girls. For information on the prohibition on doing that, please see the answer to question no. 1774. Similarly, it is not permissible to engage in the secret habit (masturbation). For information on the prohibition on doing that, please see the answer to question no. 329. In addition to both actions being haraam, they will never avail you anything, and they will never prevent you from having wet dreams. We mentioned above that wet dreams happen even to married people and those who fulfil their desires in permissible ways.

You should understand that looking at your sister with desire is emphatically forbidden. In addition to being forbidden, it also has a strong connection to what you see in your dreams. It is well-known that some of what is seen in dreams is the outcome of the thoughts that the person thinks when he is awake. This means that looking at your sister – or any other woman – in haraam ways and thinking about sex before going to sleep may lead to seeing that in your dream. Hence the advice of the scholars to one who is faced with this problem is to purify himself [do wudoo’] before sleeping, recite Aayat al-Kursiy, and stop thinking about sex and desire. If, after that, he sees something in his dream that he dislikes, he should not blame himself if no heedlessness occurred whilst he was awake. So pay attention to this, and bear it in mind.

Among the things stated by those who specialise in dream interpretation is that wet dreams like those that you see come from the Shaytaan, in order to make it easier for you to commit shameful deeds whilst awake. This is a serious matter to which you should pay attention, for the Shaytaan may also toy with the other party, and show her something similar to what you see in your dreams, for the same purpose. This is completely in accordance with those who say that the Shaytaan has something to do with wet dreams, and there is a great difference between the one who sees himself in his dream committing shameful deeds with his sister, although he is chaste and decent in his dealings with her when he is awake, and the one who sees such dreams, and looks at her with desire when he is awake. The former is the one who is fearful and anxious about his dreams, and he is unlikely to do such a thing in reality, in contrast to the one who is tempted when he is awake, so the Shaytaan does not leave him alone when he is asleep, just as he did not leave him alone when he was awake.

QUESTION

I always try to be the best Muslim I can. I pray, I fast, I recite Quran as much as I can etc. I am 16 years old and at this age a boy's sperm (mani) comes out a lot. It comes out in one way or another, like masturbation by hand, or dreams and such (this happens once or twice a week, if it doesn't come out in other ways).

Now, in dreams one dreams of a tempting girl. As I said, I try to be a good Muslim and I don't look at the beauty of women (because it is haram), and I look and see and speak only to my hamrams (without lust, of course). One of them is my sister, and she is a beautiful young lady and attractive.

I see her every day because we are brother and sister. I dream about her in my sleep, and this makes me sick and I don't know how to get rid of this. She is with me in the same house and I can't prevent the dreams because the mani must come out as a result of them. I am trying to find solutions and I will be grateful if to you if you could help me in this matter.

I have found two solutions, but they are haram, however they are better than dreaming about your sister. One: I look at women like an actress or someone similar whom I am attracted by, so that will take the place of my sister in the dreams. Id that ok? If not, why? I am sure this is better than seeing my sister in my dream.

Second: I masturbate using my hand, without imagining anyone in particular or picturing naything in my mind; just once to release the mani by masturbating (this means I will get rid of the dreams as much as possible).

I know that masturbation is haram, but I find it better than dreaming about my sister, and that is truly uncomfortable. Is this a test from Allah. Please inform me which of the two I should do. If the response is no, then what should I do? Please respond quickly.

Dr Sharof: Allaah does not detest ‘Aajo’ should either be a prophetic tradition or a verse of the Qur’aan (before it can be accepted). This is because a statement like this should not be mentioned except with its evidence. (A person says), Allaah does not detest ‘Aajo’, and what is meant by this is grinding the head of snake to make soaps and yet you say Allaah does not detest ‘Aajo’; Allaah detests it. What is meant by it is that an innocent child is used for money ritual, yet you say Allaah does not detest it; Allaah detests it. What is meant by it is that a person is charmed to death and you say Allaah does not detest it. You are lying against Allaah. For this reason, one must not lie against Allaah and the Prophet (sollaLloohu ‘alayhi wa sallam).

Yes, Allaah does not detest the ‘Aajo’ that has to do with being punctual at your market place and not frowning (at your customers) when doing your business. All these are ‘Aajo’ required for you to make huge sales. Allaah does not detest the ‘Aajo’ that has to do with packaging your goods in nylon for your customers.

However, believing that there is a soap that will help you make huge profits is a lie. (Funnily, Shaykh said), you have written a letter to ‘Okuta’ (misfortune), and it will come with DHL (if you have such belief). For this reason, we should be wary of this evil. There is a radio station announcing that if you want your business to progress you should come to them. They declared that advertising your business at their station is faster in action than ‘Awure’ (charm for luck). I hope you understand. This is because those people making ‘Awure’ for others also patronize radio stations (for advertisement). They utter many funny statements. A person may say he uses his palm to get good fortune for others; another one says he uses water; another says he uses mats; another one says he uses prayer kettle, and so on. Why should these set of people go to radio and television stations? I hope you understand. You had better find money and go advertise your business on the radio and television stations. These people who claim they can make you fortunate are also patronizing the radio and television stations. Those radio stations even say advertising at their place is superior to good luck charms. This shows that the lairs have known themselves as liars.

Allaah taught us a lesson which will make our provisions multiply and will make us productive and contented. Allaah says, ‘And when the prayer has been concluded, disperse within the land and seek from the bounty of Allaah, and remember Allaah often that you may succeed.’ [Soorah al-Jumu’ah (62):10] If you want your business to prevail, remember Allaah often; if you want to be successful, remember Allaah often; if you want promotion in your job, remember Allaah often. What else? Whatever you want, (just ensure that you) remember Allaah often. So what is it that the Muslim does not have for which he goes to the place of Shirk? What have you lost that you want to see at the shrines?


SOURCE: Question and Answer session of the tape, Explanation of the harms of Takfeer at Ede'

Transcribed by �Aboo Aaishah Al Odeomeey

QUESTION AND ANSWER WITH SHAYKH (DR) SHAROF GBADEBO ROOJEE

Questioner: (As for) making use of ‘Aajo soap’ (voodoo soap) upon the understanding that Allaah does not detest voodoo, if a trader is given such voodoo soap, what is the ruling of Islaam on it?

May Allah count us among those going to His House next year (ameen)

Below image shows the statistics of 2018 Hajj. May Allah accept their Hajj and make it easy for us too next year (Ameen)

Praise be to Allaah.

The following question is listed in Fatawa Islamiyyah (1/239):

Is it permissible for a menstruating woman to recite the du’aa’s of the Day of ‘Arafaah despite the fact that they include aayat from the Qur’aan?

Answer:

There is nothing wrong with the woman who is menstruating or bleeding after childbirth reciting du’aa’s that are prescribed for the rituals of Hajj. Also, according to the correct opinion, there is nothing wrong with them reading Qur’aan as well, because there is no clear saheeh report that states that the woman who is menstruating or bleeding after childbirth should not read Qur’aan. It was reported that the man who is junub (in a state of impurity following sexual activity), in particular, should not read Qur’aan whilst he is junub, because of the hadeeth of ‘Ali (may Allaah be pleased with him). With regard to the woman who is menstruating or bleeding after childbirth there is the hadeeth of Ibn ‘Umar: “The menstruating woman and the man who is junub should not read Qur’aan” – but it is da’eef (weak), because the hadeeth was reported by Ismaa’eel ibn ‘Ayyaash from the Hijaaziyeen, and he is da’eef in his reports from them. But she should read without touching the Mus-haf (copy of the Qur’aan in Arabic), from memory. In the case of the man who is junub, he should not recite Qur’an at all, either from memory or from the Mus-haf, until he has done ghusl. The difference between them is that the timespan for the one who is junub is very short, he can do ghusl straightaway, as soon as he finished having intercourse with his wife. He is not junub for long, and it is up to him when he wants to do ghusl; if he cannot find water, he can do tayammum (“dry ablution” using dust etc.) and pray and read Qur’aan. But the woman who is menstruating or bleeding after childbirth has no control over her situation – it rests with Allaah, may He be glorified. The period lasts for a number of days and nifaas (post-natal bleeding) is the same. So it is permissible for them to recite Qur’aan so that they do not forget it and so that they do not miss out on the blessings of reciting Qur’aan and learning the rules of sharee’ah from the Book of Allaah. If that is the case, then it should certainly be permissible for them to read books containing du’aas that are a mixture of aayaat and ahaadeeth, etc… this is the more correct of the two opinions of the scholars, may Allaah have mercy on them. (Shaykh Ibn Baaz).

The following question was also mentioned:

I read some Tafseers (Qur’anic commentaries) when I am not taahir (ritually pure), such as during my monthly period. Is there any sin on me for doing that? Will I be committing a sin if I do that?

Answer:

There is no sin on the woman who is menstruating or bleeding after childbirth if she reads books of Tafseer or even if she reads Qur’aan without touching the Mus-haf, according to the more correct of the two scholarly opinions. As for the man who is junub, he should not read Qur’aan at all until he has done ghusl, but he can read books of Tafseer and hadeeth etc., without reading whatever they contain of aayaat, because of the report that nothing would stop the Prophet (peace and blessings of Allaah be upon him) from reading Qur’aan except janaabah (being junub). According to a hadeeth narrated by Imaam Ahmad with a jayyid isnaad, he said: “As for the man who is junub, he should not read even one aayah.”

(Shaykh Ibn Baaz, Fataawa Islamiyyah, 1/239).

https://islamqa.info/en/5048

Conclusion:

The one who is fortunate and guided should ask about that which will benefit him in both his religious and worldly affairs, not that which may harm him; he should ask about sublime characteristics and not talk about foolish behaviour; he should seek out stories of the righteous early generations in situations in which they set an example to be followed, and not search for and seek out moments of human weakness, from which no one is entirely free as they go through the ups and downs of life. The one who does this is the fortunate one whom Allah has guided to seek beneficial knowledge and look for the right examples to follow.

May Allah help us and you to do and say that which He loves.

And Allah knows best.

https://islamqa.info/en/264679

Praise be to Allah

Firstly:

The nature of this world is that it is a test. Unless the believer convinces himself of that and instills this idea in his mind, and equips himself with patience (in the face of tests), his life will become more difficult and he will miss out on reward.

We Muslims should reflect upon the Book of our Lord and what He has enjoined upon us of patience. We should study the life of our Prophet (blessings and peace of Allah be upon him) and his companions, and our early generations, and see how they bore tests and hardships with patience, so that we can follow their example.

It is no secret that patience brings great reward and high standing before Allah, may He be glorified and exalted, and Allah congratulated the patient and gave them glad tidings: “but give good tidings to the patient” [al-Baqarah 2:155].

See the answer to question no. 71236.

Secondly:

There is nothing in the story of Mus‘ab ibn ‘Umayr (may Allah be pleased with him) to suggest that he panicked or was not patient. Rather what is narrated is that he bore with patience detention in Makkah, and he used to call his mother to become Muslim when he was in chains and detained. There is no report to suggest what is mentioned in the question.

Ibn Ishaaq narrated in his Maghaazi that Sa‘d ibn Abi Waqqaas said: We were people who endured a hard life in Makkah with the Messenger of Allah (blessings and peace of Allah be upon him) and faced difficulties. When calamity befell us, we regarded it as a test and bore it with patience. Mus‘ab ibn ‘Umayr was a young man who lived a life of the greatest ease in Makkah, and his garments were the finest, as his parents spent generously on him. Then I saw him, when he became Muslim, looking very tired and unwell, to the extent that I saw his skin peeling off like the skin of a snake.… Then Allah, may He be glorified and exalted, honoured him with martyrdom on the day of Uhud.

End quote from as-Siyar wa’l-Maghaazi, p. 193.

Thirdly:

Some of the Sahaabah were afflicted with calamity, and they reacted in a way that the Prophet (blessings and peace of Allah be upon him) disliked. So he would enjoin them to be patient and teach them the right thing to do and say, and they would correct themselves immediately (may Allah be pleased with them).

It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) passed by a woman who was weeping at a grave, and he said: “Fear Allah and be patient.” She said: Leave me alone, for you have not suffered my calamity! And she did not recognise him. It was said to her: He is the Prophet (blessings and peace of Allah be upon him). She came to the door of the Prophet (blessings and peace of Allah be upon him) and did not find any doorkeepers there. She said: (I am sorry), I did not recognise you. He said: “(True) patience is only when calamity first strikes.”

Narrated by al-Bukhaari (1283) and Muslim (926).

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in Fath al-Baari (3/149).

Al-Qurtubi said: What appears to be the case is that there was something excessive in her weeping, such as wailing and the like, hence he told her to fear Allah. I (Ibn Hajar) say: This is supported by the fact that in the mursal report of Yahya ibn Abi Katheer mentioned above, it says: He heard from her something that he disliked, so he stood beside her. At-Teebi said: The words “Fear Allah’ are an introduction to the words “be patient”; it is as if it were said to her: Fear the wrath of Allah if you do not be patient, and do not be impatient, so that you might attain the reward.

The words “she did not recognise him” mean: she addressed him in that manner because she did not realise that he was the Messenger of Allah.

Muslim added in a report that he narrated: she was mortified, i.e., because of the distress that she felt when she realised that he was the Messenger of Allah (blessings and peace of Allah be upon him), out of embarrassment and out of awe and respect for him.

What is meant by the Prophet’s words “(True) patience is only when calamity first strikes” is: if someone is able to show patience in the beginning, when feeling that one is about to be overwhelmed by panic and impatience, that is the perfect patience that leads to reward.

At-Teebi said: The Prophet (blessings and peace of Allah be upon him) said this in response to her saying, “I did not recognise you.” This was a wise answer; it is as if he was saying to her: You do not have to apologise, for I do not get angry for anything other than the sake of Allah; rather examine yourself.

Az-Zayn ibn al-Muneer said: the reason why he answered the woman in that manner when she showed her obedience to what he enjoined of fearing Allah and showing patience, and apologised for what she had said out of grief, was that he explained to her that the correct thing to do with regard to patience is to show patience when calamity first strikes, for that is what brings reward. End quote.

This is supported by the report of Abu Hurayrah mentioned above: She said: I will be patient, I will be patient.

From this hadith we may learn things other than those mentioned above…

Whoever is enjoined to do something good must accept the advice, even if he does not know the one who is giving it.

Panic and impatience are forbidden, because he instructed her to fear Allah in addition to instructing her to be patient.

It is encouraged to put up with people’s rudeness when offering advice or exhortation. End quote.

Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Qawl al-Mufeed (2/215):

At times of calamity, people respond in four ways:

1.

Anger. This is something that may be either felt in the heart, such as when a person is angry with his Lord and is discontent with what Allah has decreed for him, which may lead to disbelief, as Allah, may He be exalted, says (interpretation of the meaning): “And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter” [al-Hajj 22:11];

Or it may be verbal, such as saying, “Woe is me” and the like;

Or it may be expressed in physical actions, such as slapping one’s cheeks, rending one’s garment, pulling out one’s hair, and so on.

2.

Patience, which is as the poet said:

Patience, as the name sounds [in Arabic] is something bitter, but its outcome is sweeter than honey.

A person may find something burdensome and dislike it, but he bears it with patience and steadfastness. Whether it happens or not is not the same for him; rather he dislikes what he is going through of hardship, but his faith protects him from becoming discontent.

3.

Acceptance (rida), which is of a higher degree than patience. Acceptance is when both ease and hardship are the same to a person, in that he accepts that both happen by the will and decree of Allah, even though he may feel sad when calamity strikes, because he is a man who accepts the divine will and decree; whatever the divine will and decree dictates, he will accept it. The divine will and decree may dictate that he will have either a time of ease or a time of difficulty, either a blessing will be bestowed upon him or a calamity will befall him; it is all the same to him, not because he has no feelings, but because he is completely pleased with his Lord, may He be glorified and exalted, and accepts that Allah will cause him to alternate between times of ease and times of hardship, but it is all the same to him, because he thinks of it as being the decree of his Lord concerning him. This is the difference between acceptance and patience.

4.

Gratitude. This is the highest status. It means that a person is grateful to Allah for whatever befalls him of calamity, and is thus included among the grateful slaves of Allah. When he realises that there are calamities greater than what has befallen him, and that calamity affecting one’s worldly interests is easier to bear than calamities that affect one’s religious commitment, and that punishment in this world is easier to bear than punishment in the hereafter, and that this calamity may be a means of expiating his sins and increasing his hasanaat, he will give thanks to Allah for that. The Prophet (blessings and peace of Allah be upon him) said: “No worry, grief or anything else befalls a believer but it becomes an expiation for him, even a thorn that pricks him.” Narrated by al-Bukhaari and Muslim.

A person may also increase in faith thereby. End quote.

Finally:

We say to you that what you should ask about and seek to understand is that which will benefit you in terms of your religious commitment and strengthen your faith, not that which may undermine and weaken it.

If you want to ask questions, then you should ask about stories of patience and acceptance (of the divine will and decree) among the Sahaabah and righteous early generations, and how they set the best example of steadfastness and patience, and did not panic or become impatient. This is the trait that we should seek out in their biographies, for that is what we should emulate.

As for panic and impatience, if that happened, it only reflects a moment of human weakness that should be overlooked and not talked about. In other words, we should not seek it out and ask about it, because it is not an example to be followed.

If we knew that a woman showed weakness when calamity befell her and she lost her child, this weakness is not an example to be followed, and it is not anything that is worth seeking out, discussing and asking about.

Rather what should be focused on in this story is the words of the Prophet (blessings and peace of Allah be upon him) to that woman and his instruction to her to be patient, so that we will be careful lest we miss out on the opportunity to show patience. For if we panic in the first instance, until we calm down, come back to our senses and start to think aright, no patience will benefit us at that stage, after showing impatience in the beginning, because true patience is only that which is shown when calamity first strikes.

Zuorom:
Which one is his God? Does he know God? Someone who spent the life God gave him by bringing pain and misery to people around him? He will rot in the deepest part of hell

What if he repents before his demise

Zuorom:
Good riddance! Rot in hell!!

Are you his God? Leave him and his God. Lalasticlala don't mind this guy biko

Reports have it that the chairman of the National Union of Road Transport Workers (NURTW) in Oyo state, Alhaji Taofeek Oyerinde Fele, has died.

He reportedly died on Tuesday

The news has generated anxiety among the NURTW in Oyo state with many still seeking confirmation.

In the meantime, the National President of the NURTW, Alhaji Nojeem Yasin and other leaders have announced that the appointment of Vice Chairman of the union in the state, Alhaji Abideen Olajide a.k.a Ejiogbe as Acting Chairman.

Details later…

https://newspeakonline.com/breaking-oyo-nurtw-chairman-taofeek-oyerinde-k-fele-reported-dead/

Yes, how you get money to everything matters talkless of making sacrifice. In essence, your money must not come from Haram

PMBfirstson:
Assalamualaikum my musim brothers, please i have a question and my question is, does how one got the money to buy the animal for the sacrifice really matters? If yes please enlight me more on that please... Thanks

IdisuleOurOwn:
Lukgaf, try to translate the bolded words to English for those who don't understand Arabic



This is rampant. It is the order of the day.

Thanks for your attention.

Hujjaj (Those performing Hajj)
Taqobalalahu Mina waminkum (May Allah accept it from you and us)
Qurbani (sacrificial animals like Ram)

Ask my question and dont be trouble maker? why did you choose to post here? you have attested you are a Muslim before commenting and was it not that you are lieing?

HajimeSaito:
How'd you know I'm not a MUDSLIME? You're absolutely right. It was probably revealed to you by your "prophet". Either that or you've been looking at my profile pic.

Asalam Alaekum Waramotulah Wabarakatuh and Eid Mubarak to you all.

The purpose of the thread is for you to wish your Muslim friends and families celebrating Eid all over world. While we are doing that, do not forget It is important we rejoice today because Allah spare our life among many lives taken this since last year Eid. Similarly, we should not forget to pray for our brethren all over the world who because of one thing or the other couldn't celebrate today's Eid peacefully like those in Hospital, Prison, ID camps , battle fields e.t.c. It is imperative to pray for the Hujjaj too.

Also, let me at this junction say one of the lessons from Eid is to rejoice and make others happy, try and give foods and killed qurbani to those starving if you are able and kill one, seek for forgiveness, visit your friends and family and don't use today as an avenue to commit atrocities like drinking beers, organising carnivals, committing Zina and other sinful and shameful acts. Remember only Allah knows the last Eid we will partake. I pray Allah in His infinite mercy allow us to witness more of Eids in this Earth in peace, health, wealth and happiness before we return to Him. On behalf of my family, I say TaqobalaLah Mina Wa minkum (Ameen)

Cc:
Sissie
Mukina
Seun
Lalasticlala
Friends
Nairalanders and
All Muslims in the world.

can I help you? By the way, what are you doing on this thread? you are not a Muslim, so it is not meant for you.

HajimeSaito:
Isn't this Lukgaf the same person who tried to stupidly argue that Leah Sharibu's plight is on the same level as that attention seeking law school troublemaker?

EID L ADHA SPECIAL

Etiquette And Rulings For Celebrating Eid-ul-adha

https://www.nairaland.com/4686985/etiquette-rulings-celebrating-eid-ul-adha

Eid L Adha: Conditions Of Udhiya (sacrificed Animals)

https://www.nairaland.com/4687031/eid-l-adha-conditions-udhiya#70450119

Eid: Etiquette Of Qurbani (slaughtering)
https://www.nairaland.com/4687013/eid-etiquette-qurbani-slaughtering#70450033

Eid-l-adha 2018: Thread To Wish Your Loved Ones
https://www.nairaland.com/4687190/eid-l-adha-2018-thread-wish-loved#70452583


This is for your information Sirs, mukina2, Sissie.

These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice:

1- One that is blind in both eyes.

2- One that has eaten more than it can stand, until the danger has passed.

3- One that has encountered difficulty in giving birth, until all danger has passed.

4- One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed.

5- One that is unable to walk because of a defect.

6- One that has had one of its forelegs or hind legs cut off.

If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above.

-4-

The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice.

A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission.

-5-

No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid.

-6-

It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al-Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim.

But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it.

It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.

https://islamqa.info/en/36755

Praise be to Allaah.
There are six conditions for the udhiyah:

-1-

It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning):

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food”

[al-Hajj 22:34]

Baheemat al-an’aam (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others.

-2-

It should have reached the age stipulated in sharee’ah, which is six months for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim.

A mature animal means one that is considered to be an adult.

In the case of camels it means one that is five years old.

For cattle, it means one that is two years old.

For sheep it means one that is a year old.

The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old.

-3-

It should be free of any faults that would render it unsuitable for sacrifice, of which there are four:

1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective.

2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on.

3 – Obvious lameness, which prevents the animal from walking normally.

4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik in al-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan, he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1148.

Ettiquettes of Qurbani

1. The knife which is used for slaughtering should be well sharpened.

2. The knife should not be sharpened in front of the animals

3. The animal should be given food and water before it is slaughtered

4. The animal should not be brutally dragged along to the place of slaughter

5. The animal should be slaughtered at an isolated place away from other animals

6. The animal shouold be laid on the ground with ease, and not with undue force

7. One should hasten in slaughtering. Undue delay must be avoided

8. The animal should be left for a while after slaughtering before commencing skinning

9. after slaughtering, the head should not be cut off nor should the animal be skinned until all movements has completely stopped

10. It is necessary to slaughter with the name of Allah (tasmiyah). The proper words for the tasmiyah are "Bismillahi Allahu Akbar".

11. If a Muslim forgets to say the tasmiyah at the time of slaughtering, then the animal is still Halaal. He does not need to say the words afterwards. However if he/she leaves it out intentionally, then the animal is not Halaal.

12. It is more virtuous to slaughter the animal with one's own hands. If one is unable to slaughter, it is advisable to witnesses the sacrifice

Ref: Jamiatul Ulama, SA

Qurbani or Udhiyah as it is widely referred to, is a significant religious practice in Islam performed all over the world by billions of Muslims on Eid-ul-Adha and the two days following it. For the sake of clarity and to inform those who are not familiar with the concept, it is the practice of slaughtering an animal, usually a sheep, goat or a cow, as an offering to Allah SWT.

As mentioned earlier, this is very important religious practice. Therefore, careful attention should be given to every detail no matter how big or small so as to see to it that Qurbani is conducted properly and in full accordance with the rules of Islam. Below we will talk about a few important guidelines related to Udhiya and Qurbani rules.
(Muslimmaids)