₦airaland Forum

AlBaqir:
# Who told you Prophet didn't "celebrate" his birthday? For a fact, he did mark his birthday every week in a form of worship and praise to his Lord, by fasting. That was what limited document recorded.

# As per the bold, did your salaf ever used " radi'allahu anhu/ha" for themselves during their lifetime? Why are you doing what your Salafs didn't do by saying that phrase after the mention of anyone of them?





# You want to define Islamic sharia for us?

For a fact, nobody has ever come out and claim "Milad" is an obligatory act in the equivalent of Salat, Sawm, Zakat and Hajj.

And for a clear fact, Qur'anic order which we are not even observing dutifully is this:

"That you [people] may believe in Allah and His Messenger and honor him and respect the him and exalt Him morning and afternoon" Quran 48: 9


# And how's the fact that Shia Fatimi of Egypt were the establisher of Mawlud Nabiy made it forbidden to "celebrate" Mawlud?

For a fact, this same Shia Fatimi were the first to establish Islamic university - the prestigious al-Ahzar in Cairo that has produced many Sunni scholars. Why was that not seen as forbidden act?


# Observing Mawlud is a good act in many ways - it honour the Prophet, it brings all Muslims together (where we put aside our differences), its a dhikr (remembrance) of our Prophet etc.

Surah Al-Anaam, vs 160:

"Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like of it, and they shall not be
dealt with unjustly.


Imam Muslim documents this Hadith:

The Prophet says:

He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.

Hadith # 6466
https://sunnah.com/muslim/47/26





# So, is this really a reason to tag Mawlud a forbidden act?

Anyway, for a clear fact, most widely acceptable date is Rabiul Awwal. Other dates do not have reliable source.





# Are we celebrating the pagan way? Whenever your Saudi masters are celebrating Al-Saud state anniversary with giant cake designed with the picture of King Salman, that obviously is Pagan way and we wonder where were your fatwa manufacturing scholars (starting from troglodyte Mufti of Saudi) to declare it Haram but they are too quick to carelessly declare Mawlud an Haram act.


# For a fact, in Sura Maryam, Allah specifically made mention of 3 days in human life: his day of BIRTH, DEATH and RESURRECTION.

* And practically, our Lord "sends" His abundant salam upon His Prophets Yahya and Eesa. Were these two blessed anbiya devoid of Allah's blessings outside these 3 days? Why did Allah specifically mention those days?

* If that could be done to Yahya and Eesa, why not for Imam of anbiya, hazrat Muhammad, [I]salallahu alayhi wa ahli[/i]?!

* Believers are commanded in surah Ahzab: 56 to send Praise and Salam upon the Prophet. A specific dates (of birth, death and resurrection) were mention (in the case of Yahya and Eesa), so how's "celebrating Mawlud" with lots of salawat wa Salam upon Nabi a forbidden act?!





# So in your belief, anything not mentioned by these two sources is not Islam?

Neither Qur'an nor Hadith ORDERED the believers:

* to say, radiyallahu anhum after mentioning any Sahabi

* to place your forehead in sujjud upon rug or carpet, on the contrary Nabi only placed and emphasised on doing sajdah upon the EARTH, DUST.

* to perform 20 rakat tarawih in Jama'ah after salat Ishai, for 29/30 days. (The closest submission you could bring is that Prophet only prayed his usual qiyam layl of 11 rakaat, and not after Ishai 20 rakaat. And for a fact, those 3 or 4 days that sahabah prayed behind him uninvited were documented to be 23rd, 25th, 27th midnights of Ramadan).

* Lots of examples to count from.

So u are among them. but can you kindly ponder over all what I wrote rather than just criticing with flimsy excuses. Bring your evidences from Quran and Hadith with the notable scholars of Sunnah that have said the same with you.

pls let's be sincere and refrain from attitude we can not defend in Qiyama

Rashduct4luv:
I like the names Muhammad, Abdullah, Sumaiyah, Nusaybah, Hassan, Hussain, Ubadah, Jaabir,...

Naam Ustadh. I like those names too

When FG declares Easter Monday, Good Friday, Christmas, New year and others for Christian as if they are majority in this country, nobody talks. Most Nigerian are Hypocrite

I like Aishat, Afsoh, Abdrozaq, Fatimoh, Maryam, Ibrohim, Musa and so on

Which Islamic names would you like to give your children?
https://www.nairaland.com/4208302/which-islamic-name-like-give

It is expected of us to give our children good names as a Sunnah of our noble Prophet Muhammad SollaLahu Alae Wosalam, it is even allowed to call or ascribe a name of a child to yourself even if you are still a bachelor/spinster or you're yet to give birth to any.

To this end, it is advisable for one to select from the best names and not from those without meaning. Names like Abdulah, Abdurahmon, Abdraheem, Muhammad, Abdgafar and others are good names you can choose from.

I hope Sissie will not choose Mukina2 or Lukgaf as his child's Islamic name when there are numerous meaningful names are available.

So which will you prefer to give your children? Let's hear from you.

10 reasons you shouldn't celebrate Maolud Nabiyy
https://www.nairaland.com/4208181/ten-reasons-shouldnt-celebrate-maolid

As salam alaikum warahmotullah wa barakatuhu.

Alhamdulillah Robil Aalaamee, we are in the month of Rabbiul awwal, which is the month when our Noble Prophet, the Master of all Masters, the Noblest of all Nobles, our Prophet Muhammod - salal Allahu alayhi wa salam - was born. But all over the world, they have turned this month into a celebration of some sort, the celebration we all refer to "Moulud Nabiyy".

Our prophet when he was alived, he did not celebrate this day,nor was he celebrated by his Sahaba after his demise. So what's now our problem of doin what the salafis didn't do.

Below are some cogent reasons why we should not celebrate Milad un Nabawiy.

1. "Milad" (birthday) is not in Islamic shariah, it was later introduced by the Shia Fatimd in Egypt.

2. Historians differed about the date of birth of Prophet Muhammod (s.a.w.s). Some said it's Ramadan, some in Shaban and some in Rabiul awwal.

3. Birthday celebrations have pagan roots, celebrating birthday is not allowed at all.

4. The celebration is neither from sunnah nor Qur'an. Anything that is not part of these two can not be part of islam.

5. Prophet s.a.w.s said, "stick to my sunnah and the sunnah of my rightly guided caliphs, beware of newly invented matters, for every new matter is a Bid'ah and every Bid'ah is misleading." (Trimidhi 2676).

6. Allah says in surah Al Maidah,ayah 3. "This day, I have perfected your religion for you." when Islam is perfect and complete, then who gave the authority to these people to introduce new concepts in Islam?

7. Celebrating 'Milaad' is imitations of Christians and Jews. Jews celebrate birthday of Uzair, while Christians celebrate birthday of Isa (A.s).

8. Prophet Muhammod (s.a.w.s) said, " whoever imitates a sect or people becomes one of them". (Abu Dawood).

9. Prophet Muhammod also said, "be different from Mushrikeen (the Unbelievers)." (Sahih muslim).

10. Prophet Muhammod(s.a.w.s) again said, "Do not exaggerate in praising me".
Wa Allahu Ahlam.

I Pray Allah increase our Eeman and guide us to the right path. Aameen

Messengers of Allah
https://www.nairaland.com/4208163/messengers-allah

*Messengers of Allah (1 of 2)

Alhamdulillah wasalatu walaam ‘ala rosulillah

Prophets in Islam include “messengers”, the bringers of a divine revelation through an angel; they are the law-bringers that believers believe were sent by Allah to mankind, bringing Allah’s message in a language they can understand. Belief in messengers of Allah is one of the six articles of the Islamic faith, and specifically mentioned in the Quran. However, there are differences between Prophets and Messengers. The distinguished difference between a Prophet and a Messenger is that a Messenger is one to whom a law is revealed and he is commanded to convey it, whilst a Prophet is one to whom a law is revealed but he is not commanded to convey it. However, this known difference seems not to be correct, because a Prophet is also commanded to call people, convey the Message and judge among the people.

In a response made by Shaykh ‘Abd al-Rahmaan al-Barraak quoting Shaykh al-Islam Ibn Taymiyah saying: The correct view is that the Messenger is one who is sent to a disbelieving people, and the Prophet is one who is sent to a believing people with the sharee’ah of the Messenger who came before him, to teach them and judge between them, as Allaah says (interpretation of the meaning): “Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allaah’s Will, judged for the Jews” Q5:44

So the Prophets of the Children of Israel judged by the Tawraat which Allaah had revealed to Moosa. With regard to the aayah, “but he is the Messenger of Allaah and the last (end) of the Prophets” Q33:40 and why it did not say the last of the Messengers – the end of the Message does not mean the end of Prophethood, but the end of Prophethood does mean the end of the Message. Hence the Prophet (peace and blessings of Allaah be upon him) said: “There will be no Prophet after me,” and he did not say, there will be no Messenger after me.

We have the following categories of preacher:

* Prophet
* Messenger of Allah
* Messenger of the messenger of Allah

The Prophets are the best of mankind, and the most noble of creation before Allah. Allah choose them to convey the call of Laa ilaaha ill-Allaah to mankind, and Allah has made them the intermediaries between Him and His creation in conveying His Laws. Shaykh al-Islam Ibn Taymiyah said: The correct view is that the Messenger is one who is sent to a disbelieving people, and the Prophet is one who is sent to a believing people with the sharee’ah of the Messenger who came before him, to teach them and judge between them, as Allaah says (interpretation of the meaning): “Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allaah’s Will, judged for the Jews” Q5:44

Messenger of the messenger of Allah are the Ulamah of today who convey the call of lailaha illallahu after the last Messenger of Allah. Allah, may He be exalted, sent Messengers to every nation and He stated that they came one after another, as He says (interpretation of the meaning):“Then We sent Our Messengers in succession, every time there came to a nation their Messenger, they denied him, so We made them follow one another (to destruction), and We made them as Ahadeeth (the true stories for mankind to learn a lesson from them). So away with a people who believe not” Q23:4“Verily! We have sent you with the truth, a bearer of glad tidings, and a warner. And there never was a nation but a warner had passed among them” Q35:24

Messenger of the messenger of Allah are the Ulamah of today who convey the call of lailaha illallahu after the last Messenger of Allah. Allah, may He be exalted, sent Messengers to every nation and He stated that they came one after another, as He says (interpretation of the meaning):“Then We sent Our Messengers in succession, every time there came to a nation their Messenger, they denied him, so We made them follow one another (to destruction), and We made them as Ahadeeth (the true stories for mankind to learn a lesson from them). So away with a people who believe not” Q23:4“Verily! We have sent you with the truth, a bearer of glad tidings, and a warner. And there never was a nation but a warner had passed among them” Q35:24

Abud-Dardaa (radyAllaahu ‘anhu) reported: “I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘Whoever treads a path due to which he seeks knowledge, Allaah will make him tread one of the paths towards Paradise. And the angels lower their wings out of contentment for the seeker of knowledge. And verily all those in the heavens and in the earth, even the fish in the depths of the sea ask forgiveness for the scholar. And verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of Al-Badr over all of the stars. Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance).’” Reported by Abu Dawood, At-Tirmidhee and Ibn Hibbaan, and this is the wording found in his collection, in abridged form. Al-Bukhaaree mentioned in his Saheeh Collection in his Book of Knowledge, Chapter: Knowledge precedes Speech and Action, the part from it: “The scholars are the inheritors of the Prophets.”

To be cont....inshaa Allah

May grant us benefit understanding

http://fiqhclass.org/index.php/2017/05/02/messengers-of-allah/

Maolud promo: Win one million/question
https://www.nairaland.com/4208145/maolud-promo-win-one-million

*MAOLUD PROMO

*One of our Sincere Brother wants us to repeat his Yearly Eight Millions Questions. For every correct Answer, we will give you ONE MILLION. The questions go thus:

*(1) Which Year did our beloved Prophet Muhammad (SAW) first Celebrate his Birthday?

*(2) Which Mosque Was Used For The Celebration?

*(3) Who Delivered Lecture And on what Topic?

*(4) Who Designed The Cake for the celebration?

*(5) Which Year and Venue did Caliph Abu Bakr Siddiq celebrate the prophet's MAULD NABIYY?

*(6) How many MAWLUD NABIYY did Umar celebrate during his caliphate?

*(7) Which Year and Venue did Uthman and Ali did their Mawlud Nabiyy?

*( Where in the Holy Qur'an has ALLAH prescribed Mawlud Nabiyy?



*I hope lucky winners will emerge this Year.

*HURRY THIS IS AN OPPORTUNITY TO BECOME A MILLIONAIRE.

*However, The answers must come with Evidence in Qur'an and or Hadith Or Pious Predecessors.

*Pls don't comment if you've got no evidence-based answers

Lesson: since you don't have answers to these, stop celebrating what you have no evidence for and let's be sincere to our creator.

see

82 peoples embraced islam in modakeke
https://www.nairaland.com/4195017/eighty-two-82-people-embraced#62664408

May Allah uphold them

It was not less than Eighty-two (82) Christians and a "Free-thinker" that publicly embraced Islam at the 2-Day Open-Air Lecture, held November 17th & 18th, 2017 in Modakeke, Osun State. "Yorùbá bọ, wọ́n ní, bí'rọ́ ba lọ lógún ọdún, ọjọ́ kan ni òtítọ́ yóò ba..." Modakẹkẹ stood still for these two Great Nights. The Nights of Revelations, The Nights of Decision, The Nights of Liberation !!!

In the history of ACADIP's twenty-three (23) years of Public Preachings, we have never witnessed this type of Tremendous and Monumental Reversion to Islam in two nights.

https://acadip.net/breaking-news-82-embraced-islam-at-modakeke-acadip-nigeria/


https://www.youtube.com/watch?v=oxmtCUEGSoA

Guidelines for lawyer
https://www.nairaland.com/4194892/guidelines-lawyers

Praise be to Allah

Firstly:

The real nature of the lawyer’s role is to represent someone in disputes when cases are taken to court in order to ward off injustice or attain rights and dues. The basic principle regarding this type of representation is that it is permissible.

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

The scholars are unanimously agreed that representing someone in disputes and pursuing rights in the presence of the one being represented and with the consent of the opponent, when the person represented is present, is permissible.

End quote from al-Iqnaa‘ (2/156).

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:

The lawyer is a person’s representative in a dispute. This type of representation was known at the time of the Prophet (blessings and peace of Allah be upon him) and up until the present day. There is nothing wrong with this kind of representation, but calling the one who does this a lawyer is something new.

If the lawyer fears Allah and does not defend his client in wrongdoing or lying, then there is nothing wrong with it.

End quote from Fataawa Noor ‘ala ad-Darb (19/231).

What is required of the lawyer is to defend one who is in the right. As for one who is in the wrong or has no right to a claim, it is not permissible to support him in his falsehood.

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

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty”

[al-Maa’idah 5:2]

“And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver”

[an-Nisa’ 4:107].

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

“And do not argue on behalf of those who deceive themselves” in the sense of committing offences against their own souls. That includes the prohibition on speaking on behalf of one who has committed sin for which the punishment is now due, whether it is a h@add punishment (specified in sharia) or a ta‘zeer punishment (a disciplinary punishment meted out at the judge’s discretion). So he should not plead on his behalf by trying to prove that he did not do it, or try to ward off the resulting punishment as dictated by sharia.

“Indeed, Allah loves not one who is a habitually sinful deceiver” that is, one who is habitually treacherous and sinful. Stating that Allah does not love someone implies the opposite, which is that He hates such a person. This is like the reason why what is mentioned above should not be done.

End quote from Tafseer as-Sa‘di (p. 200)

It was narrated that Yahya ibn Raashid said: We sat waiting for ‘Abdullah ibn ‘Umar and he came out to us, and sat down and said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “If a person’s intercession prevents one of the hadd punishments of Allah (from being carried out), then he has opposed Allah. The one who argues for a false case knowingly will remain subject to the wrath of Allah until he gives it up. If a person says something of a believer that is not true, Allah will cause him to dwell in the mud of khabaal (the juice of the people of Hell) until he retracts what he said.”

Classed as saheeh by al-Albaani in as-Silsilah as-Saheehah (1/798).

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

The practice of law [as a lawyer] refers to the representation of a man so as to prove his case against his opponent; this is divided into two categories. The first is that in which the lawyer seeks to prove a case based on true facts and to protect the rights of the one whom he represents. There is nothing wrong with doing that, because all it is, is one person representing another in return for a fee, and representing someone in return for a fee is permissible and there is nothing wrong with it.

The second category of practising law refers to when the lawyer wants to prove a case whether rightly or wrongly. It is not permissible to do this, because in that case the lawyer will be defending any case, regardless of whether it is valid or false. This is haraam; rather what the Muslim is required to do, if he sees that his brother’s case is based on falsehood, is to advise him and not agree to represent him, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil, let him change it with his hand (by taking action); if he cannot, then with his tongue (by speaking out); and if he cannot, then with his heart (by hating it and feeling that it is wrong), and that is the weakest of faith.”

End quote from Fataawa Noor ‘ala ad-Darb (11/609-610).

The Muslim lawyer who practices his profession on the basis of clear proof and in accordance with Islamic rulings, and with a sound intention, advising the one whom he represents to fear Allah, may He be exalted, and not to demand that to which they have no right, and only to pursue what is permissible to them according to Islamic teachings, and to acknowledge people’s rights and to be truthful in their statements, words and testimonies, and tells him that fearing Allah, may He be exalted, is the way to a good life in this world and the hereafter, and to be kind to those of the poor and weak whose rights are neglected – the lawyer who adheres to all of that is doing an important job in rectifying society.

Secondly:

As for Islamic studies in your specialty, they are available in Islamic universities and in some colleges in which there are Islamic specialties.

In your country, there is the College of Sharia and Law in al-Azhar University; you can benefit from its curricula, and if you cannot study there, there are also Islamic sharia departments in colleges of law and the Centre of Islamic Economics in al-Azhar University.

One of the useful books that we can recommend to you is: at-Tashree‘ al-Jinaa’i al-Islami: Muqaaranan bi’l-Qanoon al-Wad‘i by ‘Abd al-Qaadir ‘Awdah.

You could also benefit from Musannafah an-Nuzum al-Islamiyyah by Mustafa Kamaal Wasfi.

Whatever the case, by continuing to read and study, asking questions of specialists in your country, you will come to know of books and curricula that will help you to achieve your goal.

Regarding the legal profession and some of its etiquette, and other issues connected to it, we advise you to read the book al-Muhaamaah by Shaykh Mashhoor Hasan Salmaan, which you will find on the following link:

http://majles.alukah.net/t66552

And Allah knows best.

https://islamqa.info/en/268937

How can a Muslim rid himself of bad attitude and develop good attitudes
https://www.nairaland.com/4194880/how-muslim-rid-himself-bad

Praise be to Allah

Firstly:

A good attitude is something that will weigh most heavily in the balance of deeds on the Day of Resurrection, and the best of people in attitude will be seated closest to the Messenger of Allah (blessings and peace of Allah be upon him) on the Day of Resurrection.

It was narrated by at-Tirmidhi (2018) – who classed it as hasan – from Jaabir that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Among the dearest of you to me and those who will be seated closest to me on the Day of Resurrection are those of you who are best in attitude.”

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

Al-Bukhaari (6035) and Muslim (2321) narrated from ‘Abdullah ibn ‘Amr from the Messenger of Allah (blessings and peace of Allah be upon him) that he said: “The best of you are the best of you in attitude.”

An-Nawawi (may Allah have mercy on him) said:

This is encouragement to have a good attitude, and it highlights the virtue of such a person, for this is the character of the Prophets of Allah, may He be exalted, and His close friends (awliya’).

Al-Hasan al-Basri said:

The definition of a good attitude is doing acts of kindness, refraining from causing harm, and having a cheerful countenance.

Al-Qaadi ‘Iyaad said: It means mixing with people with a kind and cheerful attitude, and being friendly and compassionate towards them, putting up with them, showing forbearance and patience towards them at times of hardship, refraining from being arrogant towards them or mistreating them, and avoiding being harsh and angry with them or being critical towards them.

Secondly:

Defiance and disobedience towards parents is a major sin, and the one who is defiantly disobedient towards his parents will not prosper in this world or in the hereafter.

What the Muslim, man or woman, must do is treat his parents very kindly and strive to treat them well in every way possible, and to avoid angering them or going against their wishes and defiantly disobeying them.

See questions no. 35533 and 104768.

Thirdly:

It is possible to improve one’s attitude and refine it, by doing the following:

· Knowing the virtues of having a good attitude and the reward that will result from it in this world and the hereafter.

· Knowing the bad consequences of having a bad attitude, and what will result from it of requital and negative consequences.

· Studying the biographies of the earlier generations (salaf) and the lives of the righteous.

· Avoiding getting angry, striving to attain patience, and training oneself to be deliberate and not hasty.

· Sitting with people of good attitude, and avoiding sitting with people of bad attitude.

· Training oneself to develop a good attitude and trying to make oneself become accustomed to that (“fake it until you make it”), and being patient when striving to do that.

Finally: you should call upon Allah, may He be exalted, and ask Him to make your attitude good and help you to attain that. One of the supplications of the Prophet (blessings and peace of Allah be upon him) was: “O Allah, You have made my outward appearance good, so make my attitude good.” Narrated by Ahmad (24392); classed as saheeh by the commentators on al-Musnad. Also classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (1307).

If a Muslim slips and behaves badly in some situation, he should hasten to apologise and set things straight, and he should resolve to improve his attitude.

When the Muslim strives to improve his attitude, doing that in obedience to the command of Allah, may He be exalted, seeking His pleasure and following the example of the Messenger of Allah (blessings and peace of Allah be upon him), this is like any other act of worship (that is, he should be sincere in his intention and so on). So he should not try to improve his attitude in order that people might praise him, because this will cancel out the reward and he will be deserving of punishment for that showing off.

Just as the Muslim should strive to make all his worship sincerely for Allah alone, so too he should strive to do the same when trying to improve his attitude. He should always bear in mind the command of Allah, the reckoning, the balance, and paradise and hell, and he should remember that people will never benefit him or harm him at all. Remembering the hereafter is one of the most important means that will help the Muslim to be sincere to Allah, may He be exalted.

Fourthly:

Things that will help one to treat parents kindly include the following:

· Knowing the rights and virtues of parents, and how they brought up their children and put up with hardship in order to give their children a life of ease and joy.

· Knowing the Islamic texts that encourage showing kindness to parents, and the texts that warn against defiantly disobeying them, and understanding the effect that that may have and the punishment for it in this world and the hereafter.

· Knowing that showing kindness to parents is one of the greatest means of ensuring that the one who shows kindness to his parents will have children who will show kindness to him, and that defiantly disobeying parents is one of the greatest means of ensuring that the one who defiantly disobeys his parents will have children who will be defiantly disobedient towards him.

· Studying the biographies of the earlier generations (the salaf) and learning how they used to honour their fathers and mothers.

· Reading books and essays that speak about showing kindness to parents or defiantly disobeying them, and also listening to Islamic lessons that speak about these topics.

· Gifts, kind words, a cheerful countenance, offering a great deal of supplication and speaking well are all among the greatest means that help one to show kindness to parents.

https://islamqa.info/en/245973

This is not a country.. May God protect us

Idiot Government, what of their Teaching practices

What increases and decreases piety?
https://www.nairaland.com/4181480/what-increases-decreases-piety

*IMAN Increases and Decreases…How?

A’uudhu billahi minas Shaytaanir Rajeem, Bismillahir Rahmaanir Raheem

Alhamdulillah wasolatu wasalam ‘ala rosulillah

Iman (faith) is the AFFIRMATION OF THE HEART, the UTTERANCE OF THE TONGUE, and the ACTIONS OF THE LIMBS.

Noting the capitalized points, affirmation of the heart varies in degree; believing in something which one is told ( that is ‘Ilm (knowledge)) is not like believing in something which one sees with his own eyes (Haq), something sees with one own eye happening to another person is not like experiencing something personally (yaqeen). What is believing in news reported by a single reporter is not like believing in what is reported by two reporters, and so on.

Allah says (narrating the story of Prophet Ibraheem ‘alayhi salam):”My Lord! Show me how You give life to the dead.” He (Allah) said: “Do you not believe?” He said: “Yes (I do believe), but want more confidence for my heart.” (Q2:260) Prophet Ibraheem ‘alayhi salam is a believer and still ask for practical examples to increase his Iman.

Listening to explanation of Quran, story of Prophets or their Companions…certainly increases Iman. For Example, when you scholars describe how hell fire is, you feel like not committing sin again and when they describe paradise you feel like seeing it, in this situation your Iman has increased.

*What increases Iman can be grouped into 3:

(culled from Fatawa arkanul islam by Sheik Uthaymeen), namely;

1. To know Allah, the Most High by His Names and Attributes; for the more a person increases his knowledge of Allah and His Names and Attributes, the more his faith increases. This is why one finds the scholars who have greater knowledge of Allah’s Names and Attributes than others, they are stronger in faith in this regard

2. Reflecting upon Allah’s Universal and Legislative Signs, because the more a person looks at the Universal Signs i.e. (Allah’s) creation, his faith increases. Dhariyah 20-21

3. Plenitude of good deeds, for the more a person increases his virtuous deeds, the more his faith increases thereby, whether these deeds are verbal or practical; for Allah’s Dhikr (remembrance) increases the faith quantitatively and qualitatively; and prayer, fasting and Hajj, all these (practical deeds) also increase the faith quantitatively and qualitatively.

To be continue inshaa Allah.....

http://fiqhclass.org/index.php/2017/04/17/iman-increases-and-decreaseshow/

May Allah grant us understanding

Ruling on Man kissing his adult daughter
https://www.nairaland.com/4167885/ruling-man-kissing-adult-daughter

Praise be to Allaah.

For a man to embrace and hug his daughter, or kiss her on the head or cheek or between the eyes by way of showing compassion, kindness and love is permissible, even if she is an adult, on condition that there be no fear of fitnah or provocation of desire. Excluded from that is kissing on the mouth, which is only for spouses, and which usually provokes desire.

Imam Ahmad (may Allah have mercy on him) was asked: Can a man kiss a woman who is his mahram? He said: If he has come home from a journey and does not fear (temptation) for himself.

Ibn Muflih said: But he should never do that on the mouth, only on the forehead or head.
End quote from al-Adaab al-Shar‘iyyah , 2/256. See also al-Iqnaa‘ , 3/156; al-Mawsoo‘ah al-Fiqhiyyah , 13/130
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
Is it permissible for a man to kiss his daughter when she has grown up and passed the age of puberty, whether she is married or not, and whether the kissing is on her hand or mouth or so on? If she kisses him in those places, what is the ruling?
He replied (may Allah have mercy on him):
There is nothing wrong with a man kissing his daughter, whether she is older or younger, without desire so long as that is on her cheek once she has grown up, because it is proven from Abu Bakr (may Allah be pleased with him) that he kissed his daughter ‘Aa’ishah (may Allah be pleased with her) on her cheek. And because kissing on the mouth may lead to provocation of sexual desire, so it is better and safer not to do that. Similarly, a daughter may kiss her father on his nose or head, without desire. But if there is desire then that is haraam for all concerned, so as to avoid temptation and so as to block means that may lead to immorality. And Allah is the source of strength.
End quote from Fataawa Islamiyyah, 3/78, 79.

Secondly:
Embracing sons and daughters when they are small, hugging them, smelling them and kissing them are all part of the compassions and warmth that people should give in abundance to their children and not deprive them of it, because it is compassion that Allah has created in the hearts of His slaves, and Allah only shows mercy to those of His slaves who are merciful.

We advise fathers and mothers not to deprive them of this parental gesture, because it is a basic psychological need, especially in small children, as is proven in all psychological and educational studies, both contemporary and classical.
It is proven in Saheeh al-Bukhaari (5997) that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) kissed al-Hasan ibn ‘Ali, when al-Aqra‘ ibn Haabis al-Tameemi was sitting with him. al-Aqra‘ said: I have ten children and I have never kissed one of them. The Messenger of Allah (blessings and peace of Allah be upon him) looked at him, then he said: “The one who does not show mercy will not be shown mercy.”

In Saheeh al-Bukhaari (3704) it also says: al-Bara’ entered with Abu Bakr upon his family -- after he reached Madinah as a migrant. ‘Aa’ishah was lying down as she was suffering a fever. I [al-Bara’] saw her father kiss her cheek and say: How are you, O my daughter?

And Allah knows best.

https://islamqa.info/en/159539

Ruling on wiping shoe
https://www.nairaland.com/4167859/ruling-wiping-over-shoes

QUESTION

Some people in America and Canada wear socks made of cotton or wool that go up to the knees, and wear shoes over them, but the shoes do not reach the ankles. Is it permissible to wipe over these shoes when doing wudoo’? If they take off the shoes, is their wudoo’ still valid? When they go to pray, they take off their shoes; is their wudoo’ still valid?


ANSWER

Praise be to Allah
Firstly:
If the shoe covers the foot with the ankles, then it is permissible to wipe over it, because it is like the khuff [a type of leather sock that covers the foot and ankle; the word may also refer to a boot or any footwear that also covers the ankle].
But if it does not cover the area that must be washed, which is the entire foot with the ankle, then it is not permissible to wipe over the shoes according to the majority of fuqaha’. See: al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (27/264).

This is the view favoured by Shaykh Ibn Baaz and the Standing Committee for Issuing Fatwas.

Shaykh Ibn Baaz (may Allah have mercy on him) said: One of the conditions of it being permissible to wipe over the khuffayn and the socks is that they should cover the area that must be washed.
End quote from Majmoo‘ al-Fataawa by Ibn Baaz (10/111). See also:
Fataawa al-Lajnah ad-Daa’imah (5/396).

Secondly:
If a person wipes over the shoes that cover the area that must be washed, then he takes them off when he is still in a state of purity, his wudoo’ is not rendered invalid, according to the correct scholarly view.
This issue has been discussed previously in the answers to questions no. 100112 and 26343 .

But it should be noted that the concession allowing him to wipe over them ends when he takes them off, so if he puts them on again and wants to do wudoo’, he has to take off his shoes and socks and wash his feet.

Thirdly:
If he puts on socks and puts over them shoes that do not cover the ankles, then there are three scenarios:
i. He wipes over the shoe only; we have stated above that this is not permissible.
ii. He wipes over the socks only, in the sense that he takes off his shoes and wipes over his socks with his hands, then put the shoes back on. This is permissible and there is nothing wrong with it, and in this case it is permissible for him to take off the shoes, and that does not render his wudoo’ invalid.
iii. He wipes over the shoes and socks together; this is also permissible
If he wipes over the shoe that does not cover the ankle, and completes the wiping over the socks, then the ruling applies to both of them together.
If he takes off the shoe only, or takes it off with the socks, that does not render his wudoo’ invalid and it is permissible for him to pray, but it is not permissible for him to wipe over them again after that, unless he has done wudoo’ in full and washed his feet.
It says in Fataawa al-Lajnah ad-Daa’imah (5/396):
The one who does wudoo’ may wipe over his sock only, or wipe over his shoe only, if it covers the ankles and the skin of the feet cannot be seen beneath it.

If it does not cover the ankles, he may wipe over it if it is worn over socks that do cover the ankles, and also wipe over what appears of the socks above the area that is to be washed in wudoo’, and he may pray wearing both of them.

Shaykh Ibn Baaz (may Allah have mercy on him) said: With regard to the shoe, it is like the sandal: if it does not cover the foot plus the ankles, then if he wipes over the shoes with the socks, the ruling applies to both, and if he limits it to wiping over the socks only, that is sufficient. In that case is permissible for him to take off the shoes whenever he wants, and his wudoo’ remains valid, because the ruling of wiping is connected to the socks only.
Majmoo‘ Fataawa Ibn Baaz (29/73).

We would like to point out that the rulings having to do with the khuffayn are applicable to socks and shoes/boots that cover (the feet plus the ankle), because the ruling on both is the same, according to the more correct view.

And Allah knows best.

https://islamqa.info/en/228515

hopyroll:
Well I don't know what the scripture says about it however, it is very important to know your partner's sexually drive before marriage.
If you a ten minutes man on bed and your wife is made up of powerhorse300 capacity, my brother, you are still single. If your wife cannot go more than 2 rounds and you are always having standing ovation every round, you are still both singles.
So is the best to know your sexually capability as well as your spouse's.

If you know your partner cannot stand your sexually urge, don't manage it. Just call it off before marriage.

It won't and will never work.
Any artificial help will render you completely useless later

subhanallah brother

na u sabi joor. Buhari all the way