₦airaland Forum

make me your campaign chairman

President Muhammadu Buhari is to embark on tour of South-east states beginning with Ebonyi to improve the relationship between the region and the All Progressives Congress-led Federal Government.
Governor Rochas Okorocha of Imo disclosed this on Thursday after a closed door meeting with Mr. Buhari in the Presidential Villa, Abuja.

“The South-east before now was not measuring in APC. But we have worked out strategies and modalities on how to improve relationship between the people of South-east and APC government.

“That was top on the agenda and the need for Mr. President to come to South-east as quickly as possible, to begin to show his presence.

“Luckily, the President will be coming to Ebonyi State very soon and he will pass through Imo State to Anambra State. So, covering three states within this short time will be right step in the right direction.

“We have come to realise in the South-east that we are better off in APC than any other party in the federal republic of Nigeria.’’

He said that membership of the APC in the South-east would continue to increase as many politicians had been joining the party in recent times.

On the 2019 presidential election, Mr. Okorocha stated that Buhari was democratically qualified to re-contest the presidential election.

He, however, stated that the president must go through party primaries so as to avoid imposition of candidates.

“We don’t allow imposition of candidates. It must be democratically done. If President Buhari will lead the ship in 2019, it must be democratically done.

“I said, democratically and transparently done to the amazement of the whole world, the way we do our things in APC and people will be happy,’’ he added.

The News Agency of Nigeria recalls that some APC governors have advocated for automatic ticket for Buhari to enable him seek re-election in 2019.

The governors included Abdulaziz Yari of Zamfara; Samuel Ortom of Benue; Simon Lalong of Plateau and Tanko Al-Makura of Nasarawa.

Source NAN)

Ruling on Selling Posters and frames with Quraanic verses
https://www.nairaland.com/4154382/ruling-selling-posters-frames-quraanic

With regard to selling these frames and posters, the ruling on selling them will become clear once you understand the ruling on hanging up these items.
Hanging up frames and cloths containing verses from the Qur’an in homes, schools, clubs, stores and businesses involves a number of things that are objectionable and contrary to Islamic teaching, including the following:

1. They are usually hung up for the purpose of adornment and decorating walls with engravings of verses and adhkaar that are colourfully adorned, and this is diverting the Qur’an from the purpose for which it was revealed, which was to guide, offer beautiful exhortation, to be recited regularly, and so on. The Qur’an was not revealed to adorn walls; rather it was revealed to guide mankind and the jinn.

2. Many people hang up these things for the purpose of seeking blessing (barakah) from them, which is an innovation. The manner of seeking blessing or barakah that is prescribed is by reading the Qur’an, not by hanging it up or putting it on shelves and turning it into frames and 3-D objects.

3. That is contrary to the practice of the Prophet (blessings and peace of Allah be upon him) and the Rightly-Guided Caliphs (may Allah be pleased with them) who succeeded him. They did not do that, and all good is in following them, not in introducing innovations. Rather history bears witness in the lands of Andalusia, Turkey and elsewhere, that adornment and making these plaques and decorations, and carving verses into the walls of houses and mosques only occurs during periods of Muslim weakness and decline.

4. Hanging up these things is a means that leads to shirk, because some people regard these frames and hangings as amulets that protect the house and its occupants from evil and troubles. This is a shirki belief that is haraam. The One Who actually gives protection is Allah, may He be glorified and exalted, and one of the means of seeking His protection is to recite Qur’an and adhkaar with humble focus and certain faith.

5. Writing these things comes under the heading of using the Qur’an as a means for business and earning more money. The Qur’an should be protected from being subjected to such things. It is well-known that in some cases, buying these frames comes under the heading of extravagance and wasteful spending.

6. Many of these frames are plated with gold, which makes it more emphatically prohibited to use them or hang them up.

7. In some cases, these frames clearly reflect tampering or toying with the text, such as writing in very complex and elaborate styles which do not benefit anyone, because they can hardly be read. Some of them are written in the shape of a bird or a man who is prostrating, and other kinds of images of animate beings, which it is prohibited to produce.

8. It is exposing the verses and soorahs of the Qur’an to mishandling and disrespectful treatment. For example, when moving from one house to another, they are piled up with other kinds of furnishings, and other things may be placed on top of them. Such things may also happen when taking them down to paint the walls or clean the house. This is in addition to the fact that they may be hung up in places where acts of disobedience to Allah may be committed, and no attention is paid to the sanctity and dignified status of the Qur’an.

9. Some Muslims who fall short in a religious commitment may hang them up to make them feel that they are undertaking some religious matters, so as to reduce the guilt they feel, even though these things do not avail them anything.

To sum up, we should close the door to evil and follow that which was the practice of the leaders of guidance in the first generations, whose people the Prophet (blessings and peace of Allah be upon him) testified are the best of the Muslims in their beliefs and all their religious rulings.
Moreover, if someone were to say “we will never show disrespect towards them, and we will never make them a mere adornment, and we will never exaggerate concerning them; we only intend for them to remind the people in their gatherings,” our response to that is that if we look at real life, will we find that this really happens? Do the people who sit there remember Allah or do they read the verses that are hanging there if they happen to lift their heads and look at them?

Reality tells us that this does not happen; rather what happens is the opposite. In how many rooms where verses are hanging up do the people sitting there do the opposite of what is hanging above their heads, and they tell lies, backbite, mock others, and do and say evil things. Even if we assume that there are some people who may benefit from it, they are very few and that does not affect the ruling on this matter.

The Muslims should turn to the Book of Allah, read it and act upon what is in it. We ask Allah to make the Holy Qur’an the comfort and light of our hearts and a means to console us in our grief and take away our worries.

What I have said above is a summary of what is mentioned in fatwas issued by the senior scholars of the current era, such as Shaykh Ibn Baaz and the Standing Committee for Issuing Fatwas in the Kingdom (of Saudi Arabia), and by Shaykh Ibn ‘Uthaymeen, as in the fatwa issued by the Standing Committee under the leadership of Shaykh Ibn Baaz, fatwas no. 2078 and 17659 .

Based on the above, you should not sell these frames, because by doing so you may end up committing some infractions that have been mentioned by the scholars, and you may be a cause of other people falling into some such things.

We ask Allah to guide us
https://islamqa.info/en/13648

Bachelors: Is poverty a valid excuse for not getting married

https://www.nairaland.com/4154356/bachelor-poverty-valid-excuse-not#62024969

QUESTIONS

I have a problem, and I cannot find any solution to it; please tell me what I should do. I cannot get married, because of lack of money and because the dowries are too high. I have reached old age; do not tell me you are still young. I am thirty-five years old. Praise be to Allah, I am not one of those who commit haraam acts, but I am going through a difficult time, and if I do not find a solution, I will drift away like other young people and commit zina – Allah forbid. What do you say about this matter? Please note that the country in which I live does not allow halaal means, and pushes people to haraam means. What I mean is that Islamic banks are banned. We are six brothers, of whom I am the eldest, and we are all single. The youngest of us is twenty-six. We do not have a house so that we could get married, and we cannot build a house. We have lived with our family since we were small, and we cannot leave them, even if we remain unmarried for the rest of our lives. We do not want to take money from the bank. The noble Prophet said: “Be kind to youth, for they are the basis of this ummah.” Can I take money from the bank to build a house and get married? Please advise me, may Allah reward you.


ANSWER

Praise be to Allah..,

Firstly:
We are sure that you know that the Prophet (blessings and peace of Allah be upon him) enjoined young men who can afford it to get married, yet Islam did not neglect to give advice to those who cannot afford it. They are advised in the Qur’an to maintain chastity, and are advised in the Sunnah to fast, so as to attain taqwa (piety, mindfulness of Allah) that will protect them from committing haraam actions and teach them good manners and behaviour.
As for the advice to get married, for the one who can afford it, and to fast, for the one who cannot afford it, it is mentioned in the following hadith:
It was narrated that ‘Abdullah ibn Mas‘ood said: We were with the Prophet (blessings and peace of Allah be upon him) when we were young and had nothing with which to get married. The Messenger of Allah (blessings and peace of Allah be upon him) said to us: “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 should fast, for it will be a shield for him.”
Narrated by al-Bukhaari (4779) and Muslim (1400).


As for the advice to maintain chastity, for those who cannot afford to get married, It is to be found in the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty”
[an-Noor 24:33] .
At-Tabari (may Allah have mercy on him) said:
Allah, may He be exalted, says: “But let them who find not [the means for] marriage abstain [from sexual relations] ” which means let those who cannot afford to marry refrain from doing that which Allah has forbidden to them of immoral deeds, until Allah enriches them from His vast bounty and expands His provision to them.
Tafseer at-Tabari (19/166)
Ash-Shinqeeti (may Allah have mercy on him) said:
This abstention that is enjoined in this verse is also mentioned in the verses in which Allah, May He be exalted, says (interpretation of the meaning):
“Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do”
[an-Noor 24:30]
“And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way”
[al-Israa’ 17:32] ,
and in other similar verses.
Adwa’ al-Bayaan (5/532).


The Muslim is either able to afford to get married, in which case he must get married, or he is unable to afford the expenses of marriage, in which case he must abstain and remain chaste by means of fasting, lowering the gaze and keeping away from temptation, until Allah makes it easy for him to get married.

Secondly:

Here we must point out to this questioner and others some matters in the question that are worth highlighting:
1. The poor person who does not have sufficient wealth to get married can work harder so as to attain the means of getting married. He could also borrow from someone else in order to get married, for Allah, may He be exalted, has promised to help the one who wants to get married in order to remain chaste.


2. In many cases, the barrier to marriage is the person himself! That is because he is content with the obstacles that he himself has placed in his way, or obstacles placed by his culture and tribal traditions, which include the following:
a. With whatever wealth he has he could marry four women of any nationality or tribe other than his own, but because he is committed to marrying from his own country or tribe, he is unable to get married. In this case he is sinning because he is neglecting his shar‘i duty to get married. In fact he should remove these barriers and break away from these unfair traditions, if they are going to cause him to lose his chastity, commitment to Islam and faith. He should marry one of those whom Allah has permitted him to marry, for Allah, may He be exalted, has not limited goodness and religious commitment to women from his own country or tribe only.
b. Another example is what some of those who want to get married say – as in the case of this questioner – that they will never marry unless the woman agrees to live with his family, even if that leads to abandoning the idea of marriage! Do you think that any rational person would say that this person has a valid excuse for not marrying? Let us pause and ask this young man – and of course we do not mean this questioner himself –: If you wanted to commit fornication with a woman, where would you do it – in your family’s house or elsewhere? Of course the answer would be elsewhere. So how can he accept to commit evil outside his family’s home, yet refuse to get married and live with his wife anywhere except in his family’s home? We are sure that you are not one of those people, but we wanted to highlight how those people contradict themselves! Do not give precedence to your emotions over your religious commitment or rational thinking. Your family will not benefit you if – Allah forbid – you were to fall into fornication, anger your Lord and become deserving of His wrath. So reconsider the issue, and do not make it a barrier or obstacle to your marriage.
c. A further example is that many young men are able to get married and live in rented accommodation, but they delay marriage until they can build (or buy) a house! We do not know how anyone can justify that, or accept to look at or listen to that which is haraam, and so on, when he could afford to get married and live in rented accommodation, but he delays it until he can build (or buy) a house. That may take a long time, during which he could fall into sin that it may be too difficult to rid himself of. Therefore this is an invalid excuse, and it is not permissible for any Muslim of sound mind to make this a reason for delaying marriage, let alone abandoning the idea altogether.
We may say something similar regarding the one who delays marriage until he finishes his studies, or until he finds a good job, or until he gets promotion and a better salary, and so on. All of these are flimsy excuses and obstacles that he has either set up himself or has accepted when he is able to remove them or ignore them.


Thirdly:
We cannot find in the books of hadith – whether saheeh (sound), da‘eef (weak) or mawdoo‘ (fabricated) – the hadith that you mentioned in your question: “Be kind to youth, for they are the basis of this ummah.” There is a hadith that is similar in meaning, which says: “Be kind to the middle-aged, and show mercy to the youth,” but it is mawdoo‘ (fabricated). See: al-Fatanni (p. 205) and Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah by al-Albaani (5424).


Fourthly:
Taking riba-based loans from the bank is haraam. Taking such loans for the purpose of building a house or getting married is not a legitimate shar‘i excuse. We have discussed this issue and the rulings concerning it, in the answers to questions no. 21914, 95005 and 9054. For more information on your issue, please see the answers to questions no. 33651,
26811 and 20161 .


And Allah knows best.

https://islamqa.info/en/146150

Thwarting marriage by evil doers (Solution)
https://www.nairaland.com/4154310/thwarting-marriage-evil-doers

*The Jinn: Thwarting Marriage by Evil Doers

Alhamdulillah wasolatu wassalam ‘ala rosulillah.

A grudging person would go to a wicked sorcerer and requests that a charm be done to a certain person’s son/daughter to thwart his/her marriage. The sorcerer would request his/her name, his/her mother’s name and a trace of his/her hair or smell (on a piece of garment).

Once these are provided, the sorcerer would work out the appropriate charm and instruct one Jinn, or more, to stalk the guy/girl until the opportunity comes to enter him/her, which is often during one of the four occasions:

1- Extreme fear
2- Extreme anger
3- Extreme unawareness
4- Indulgence in pleasure

*The Jinn has Two Options:

*Option one: lf he can enter the guy/girl, then he would cause him/her to feel uncomfortable with any prospective wife/husband and; thus, turn her/him down.

*Option two: If he cannot enter the guy/girl, then he would use the charm of imagination, from outside. As a result, a suitor would see the guy/girl in an ugly image under the effect of the Jinns whispering, and so would the girl/guy who would have initially agreed to the marriage, would decline after a few days, without any valid reason. In cases of a strong charm, a suitor would, upon entering the house of his prospective wife/husband, feel very uncomfortable and see darkness before him/her as if he/she were in prison, and so would never return.

*Symptoms includes: Occasional headaches, which persist despite medication; Severe tightness in the chest, especially between al-‘asr and midnight; The patient sees the suitor in an ugly image; Absentmindedness; Anxiety during sleep; Occasional constant stomach-aches; Pain in the lower part of the back.

*There are 2 options for the treatment:

*First Option:Ruqya treatments.

*Second Option: If the patient does not become epileptic during ruqyah, but feels a change in his/her body, advise him/her to do the following:

1-To start wearing a hijab (not applicable to guy)
2- To observe salat on time.

3- Not to listen to songs or music.

4- To do wudhu’ before going to bed, and to read ayatul kursiy

5- To join both arms closer to the face, reciting al-mu’awwidhat (Qur’an:113 and 114), spitting onto the hands, and rubbing the body three times before going to bed,.

6- To listen once a day to the recitation of ayatul kursiy repeatedly recorded on a sixty-minute audiotape.

7- To listen once a day to the recitation of al-mu’awwidhat (Chapters 112, 113 and 114) repeatedly recorded on a sixty-minute audiotape

8- To drink and wash once, every three days, from water on which the ruqya has been recited by the healer.

9- To recite: (lailaha illallah wahdahu la sharika lahu lahulmulk wa lahulhamd wa huwwa ‘ala kulli shay’in qadeer) 100 times after salatul fajr.

*Reference: Culled from Sarim Battar by Sheik Baali with modifications and additions.

http://fiqhclass.org/index.php/2017/05/30/the-jinn-thwarting-marriage-by-evil-doers-is-happening-part-10/

Oh Allah! protect us from evil doers and their evils.

https://www.nairaland.com/4141358/love-charm-halal-haram
Love Charm

*The Jinn: LOVE CHARM (Halal and Haram)

Alhamdulillah wasolatu wasalamu ‘ala rosulillah

* Marital squabbles often happen and are resolved within a short time, and life goes back to normal between husband and his wife.
However, a partner who cannot show patience, would immediately go to a Sorcerer (or the likes) and ask him to work out a charm which would let him/her be very much loved by him/her partner – THIS IS HARAM!

* This may be due to a defect in his/her faith, or to his/her ignorance of the fact that this is unlawful.

* The Sorcerer (or the likes) would ask him/her to provide a trace of his/her partner’s scent (a handkerchief, cap, piece of cloth or flannel) provided that these items contain the smell of his/her partner’s sweat so they should not be new or clean.

* The Sorcerer (or the likes) would take some threads from these items, blow on them, tie a knot around them, and ask the partner to bury them in a deserted place.

* The Sorcerer (or the likes) would also prepare a spell in water or food -the worst charm is done in filth or menses discharge- and ask the partner to put it in his/her partner’s food, drink or perfume.

* Adverse Effects of Charm of Love includes: Sometimes a partner falls ill as a result of this charm; Sometimes the charm backfires, and the partner would hate his/her partner due to a lack of knowledge of the principles of charm; Sometimes it is prepare that his/her partner love him/her alone and hate all other man/women, hating his father/mother, brothers/sisters, maternal uncle/aunts, paternal uncle/aunts and all male/female kinship.

* Causes that result to choosing Charm of Love includes: Marital squabbles; a runs after partner’s wealth, especially if he/she is rich..; The partner suspects that his/her partner is going to marry another.

* Lawful charm for wife includes: Making herself look very beautiful and attractive to her husband; Giving him a nice smile; Talking to him nicely; Keeping good company with him; Safeguarding his wealth; Taking good care of children; Obeying him in all matters, except a matter in which he obliges you to disobey Allah.

My brethren, the reality is that if a woman is invited to a party at her friend’s, she would wear her best dress and her best jewellery as if she were on her wedding night. When she comes back home, she takes off her jewellery and puts it back for the next party or the next visit, whilst her poor husband, who has bought that jewellery and that dress is deprived of enjoying her wearing them, He always sees her in old garments, with the smell of cooking, onions and garlic. She fail to realise that her husband is the one who deserves to see her in such a beautiful appearance.

Everybody is doing it does not make it right. After all, you’re not everybody. Remember making yourself look beautiful is to obey Allah and help your husband abstain from looking at other women. Know what I mean!

Reference: Culled from Sari Battar by Sheik Baali with my modifications and additions.


http://fiqhclass.org/index.php/2017/05/30/the-jinn-love-charm-halal-and-haram-part-9/

May Allah grant us understanding, give us best partner, give us happy home and make ongoing marital squabbles within Muslim families easy to resolve.

https://www.nairaland.com/4141332/he-said-divorce-intention-threatening

He said to her 'I divorced you' with the intention of threatening, What is Islamic Ruling?

QUESTION:

I am in a desperate situation, and I hope you can help me. During my marriage, due to some bad behaviour on the part of my wife we argued and due to intense anger I used to threaten her with divorce. My intention was only ever to shock her and make her understand the seriousness of the situation, but I never intended divorce in a true sense. In some of our arguments, I used to threaten her with divorce and say to her, You are divorced. I also wrote to her, when she was in India, saying: If you do not listen to me, I shall divorce you. After that, I wrote to her saying: You are divorced. I swear by Allah that in all of these arguments (verbal or written), I never intended to divorce her at all; I only wanted to scare her. Do these threats or my saying, You are divorced, in anger, without intending divorce, count as divorce?


ANSWER:
Praise be to Allah
Firstly:
If a husband says to his wife: “Anti taaliq (you are divorced),” then this clearly counts as divorce and does not depend on what your intention was; your saying that you only wanted to scare her or threaten her is not acceptable. So divorce occurs when you say “You are divorced”, regardless of your intention, so long as you meant to say that and understood the meaning of the word.
If one who is asleep or is not aware of what he is saying (for any reason) utters the word of divorce without meaning to utter it, then his divorce does not count as such. The same applies if one who does not know Arabic utters the word talaaq (divorce) without knowing what it means; his divorce does not count as such.
But if a person says it deliberately and knows what it means, then divorce counts as such, even if he did not intend it to happen.

Al-Qarraafi said in al-Furooq (3/163):
When the fuqaha’ said that the intention (niyyah) is a condition in the case of uttering a clear or explicit word of divorce, what they meant was that the person uttered that phrase deliberately, which excludes slips of the tongue when the person had no intention of uttering the word of divorce, such as if his wife’s name is Taariq and he is calling her but by mistake he calls her Taaliq (meaning divorced). In that case, nothing results from his saying that, because he did not intend to utter the word of divorce.

And when the fuqaha’ said that the intention (niyyah) is not a condition in the case of uttering a clear or explicit word of divorce, what they meant was that the person intended divorce by using a certain phrase (in other words, he used it with the intention of divorce). In that case the intention is not a condition when using an explicit word of divorce, according to scholarly consensus; rather the intention of divorce is a condition only when he uses words that are not explicit.

If you took your wife back after having divorced her, then you divorced her a second time by saying, You are divorced, then this counts as two divorces on your part.

This applies if you uttered the word of divorce. But if you wrote it, then the divorce does not count as such unless you had the intention of divorcing her, because what is written is not regarded as being an explicit form of divorce; rather it is implicit. Please see question no. 72291.

With regard to your saying: If you do not listen to me I am going to divorce you, this is the threat of divorce in the future. If you carry out your threat and divorce her, then it counts as such, but if you do not carry out your threat and do not actually divorce her, nothing results from a mere threat.

Secondly:
With regard to divorce issued at a time of anger, some cases do not count as such, according to scholarly consensus; some do count as such, according to scholarly consensus; and in some cases there is a difference of scholarly opinion, according to the type and level of anger involved. We have discussed this previously in the answers to questions no. 22034 and 45174.
The conclusion reached there is that in cases of anger that makes a person no longer aware of what he is saying, divorce does not count as such. The same applies to extreme anger that compels a person to utter the word of divorce, when in a normal situation of calmness he would not issue a divorce.

This is the view favoured by a number of scholars.
Based on that, if you uttered the word of divorce in a state of extreme anger, and were it not for that anger you would not have issued a divorce, then the divorce does not count as such.
But if it was an instance of ordinary anger that did not lead to you not knowing what you were saying, then the divorce does count as such.
Our advice to you is to go yourself to the shar‘i court in the place where you live.
If there is no such court, then go to the mufti among the scholars of the country where you live, and explain to him what happened and what you said about divorce, so that he can give you a fatwa and advise you on the basis of clear understanding, after you have explained the situation in detail.
If you can take your wife with you, that will be better.

And Allah knows best.
https://islamqa.info/en/272841

https://www.nairaland.com/4141314/ruling-promoting-amazon-products-ruling#61812117

Ruling on Promoting Amazon product and the use of cookies

QUESTIONS:

I want to ask about working with the Amazon website as a marketer, for commission. Amazon – as is well known – is a huge website that sells everything that you could think of. I mean that there are millions of products, and the website has programs that are called marketing for commission. You can register for free, then choose the products that you want to market, which is done by promoting the link to the product. Then if anyone who enters the website through your link buys the product, you get commission, which is a percentage of the price of the product. Similarly, there is something called cookies; a cookie is a file that is loaded onto the computer of the customer or visitor who enters the site via your link as soon as he enters the website. This file lasts for twenty-four hours; if he buys any other product during that twenty-four hours, you also get commission for it, but if he enters through the link of another marketer, then that marketer is the one who gets the commission. In other words, the purchase will be to the credit of the last marketer through whose link he entered the website. Is working as a marketer for this website permissible, even though it sells everything, permissible or otherwise? There are also some unacceptable images, such as images of women, on this website. Does working with them come under the heading of helping in misdeeds? Also, with regard to the cookies, if the customer purchases another product, other than what I promoted to him, and this product is not permissible, as it involves some element of haraam, and I get the commission automatically, is there any sin on me for that, even though it is highly unlikely that he would buy something else and that it would be haraam? But if that happens, should I give the commission for that particular item in charity, or is it not permissible for me to work with them at all?

ANSWER
Praise be to Allah
Firstly:
It is permissible to market and promote products on the Amazon website in return for commission and a percentage of the price of the product, so long as the product is permissible, and so long as the marketer does not pay anything in order to be allowed to market it.
It is not permissible to promote haraam items, such as haraam movies, and it is not permissible to receive commission for that, because 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] .

Secondly:
What you have mentioned about cookies, and that if anyone enters the website through your link and buys something on the same day, you will have a percentage of what he bought, comes under the heading of promoting the website in general, not promoting a particular product.
There is nothing wrong with promoting the website in return for commission, if most of its products are permissible.
What appears to be the case is that it is permissible to promote the Amazon website in general, in return for commission that you receive if someone who came to the website through your link buys something on the same day.
If it becomes clear to you that someone who came through your link bought something haraam, there is no blame on you; rather the sin is on the purchaser, and the commission is permissible for you, because it was in return for promoting the website, not promoting the haraam product. But if you get rid of that commission in that case, then it is better.
And Allah knows best.

https://islamqa.info/en/255181

everything is not money atimes

Unfortunately I received this message on WhatsApp: They asked a foolish man who was fasting: Which soorahs of the Qur’an do you like best in Ramadan? And he said: al-Maa’idah [the word may be understood to refer to a table laden with food], ad-Dukhaan [lit. smoke, but in modern Arabic the word is used to refer to cigarettes and the like] and an-Nisa’ [women]. Can you explain the ruling on this joke?


Praise be to Allah
The words quoted constitute a grave evil and ridicule of the words of Allah, may He be exalted, which is the greatest and noblest of speech; the one who ridicules His words is a disbeliever who is subject to a stern warning, as Allah, may He be exalted, says (interpretation of the meaning):
“The hypocrites are apprehensive lest a surah be revealed about them, informing them of what is in their hearts. Say, ‘Mock [as you wish]; indeed, Allah will expose that which you fear.’

And if you ask them, they will surely say, ‘We were only conversing and playing.’ Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’”
[at-Tawbah 9:64-65] .

No one falls into this except fools who have the audacity to transgress the limits set by Allah, claiming that they are just joking and having fun, like those concerning whom this verse was revealed.

Imam at-Tabari narrated in his
Tafseer (14/333) from Sa‘d, from Zayd ibn Aslam, that one of the hypocrites said to ‘Awf ibn Maalik during the Tabook campaign: What is the matter with these Qur’an reciters of ours, who love food the most out of all of us, are the worst liars among us and the most cowardly at the time of battle?! ‘Awf said to him: You are lying, but you are a hypocrite; I shall surely tell the Messenger of Allah (blessings and peace of Allah be upon him) about what you have said. ‘Awf went to the Messenger of Allah (blessings and peace of Allah be upon him), to tell him, but he found that the Qur’an had preceded him. Zayd said: ‘Abdullah ibn ‘Umar said: I saw that man, hanging onto the girth [strap holding the saddle on] of the she-camel of the Messenger of Allah (sa) (blessings and peace of Allah be upon him), stumbling over the stones and saying: “We were only conversing and playing ” [at-Tawbah 9:65], and the Prophet (blessings and peace of Allah be upon him) said to him: “Is it Allah and His verses and His Messenger that you were mocking?” [at-Tawbah 9:65].

Abu Bakr ibn al-‘Arabi (may Allah have mercy on him) said in his
Tafseer (2/543): What they said was either said in earnest or in jest; whatever the case, it constitutes disbelief (kufr), for uttering the word of disbelief in jest is still disbelief, and there is no dispute concerning that among the ummah. Saying something in earnest and meaning it is akin to truth and knowledge, and saying something in jest is akin to falsehood and ignorance. End quote.
These great soorahs [referred to in the so-called joke] contain rulings, decrees and exhortation; the believer loves them because they are the words of Allah, not because they mention the table (that is, food) or women, let alone making a connection between the fasting person and that which is forbidden to him (during the fast) of food and sex.

Moreover, this reprehensible joke is a distortion of the meanings of the words of Allah, misinterpreting them to make them refer to something that is hated and prohibited. The dukhaan (smoke) referred to in the soorah is one of the signs of the Hour; the word does not refer to tobacco or cigarettes [as is the usage of the word dukhaan in modern Arabic], which this man and his ilk consume and this evil mocker wishes to have.

Allah, may He be exalted, says (interpretation of the meaning):
“Then watch for the Day when the sky will bring a visible smoke
Covering the people; this is a painful torment.

[They will say], ‘Our Lord, remove from us the torment; indeed, we are believers.’
How will there be for them a reminder [at that time]? And there had come to them a clear Messenger”
[ad-Dukhaan 44:10-13] .

What the one to whom this message was sent should do is denounce it, and advise the one who sent it to him; he should not forward it to anyone, because of what it contains of disbelief in Allah, may He be exalted, and ridicule of His word.

What he must do is beware of the harvest of the tongues, for a word may cause a person to fall in hell a distance greater than that 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 say a word that is pleasing to Allah, not paying it any heed, for which Allah will raise him several degrees in status, and a person may say a word that is displeasing to Allah, not paying it any heed, for which he will fall 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 say a word, not realizing its repercussions, for which he will be thrown down into Hell further than the distance between the east and the west.”

At-Tirmidhi (2319) and Ibn Maajah (3969) narrated that Bilaal ibn al-Haarith al-Muzani, the Companion of the Messenger of Allah (sa) (blessings and peace of Allah be upon him) 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 because of it Allah will decree that He is pleased with him until the Day he meets Him. And one of you may speak a word that angers Allah, and not know how far it reaches, but because of it Allah will decree that He is angry with him until the Day he meets Him.”

Classed as saheeh by al-Albaani in
Saheeh at-Tirmidhi.
We ask Allah to keep us safe and sound.
It should be noted that saying words of disbelief by way of joking constitutes disbelief, according to scholarly consensus, as quoted above from Ibn al-‘Arabi. It is not stipulated that the person who says or does that should have the intention of mocking (Islam or the Qur’an).

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: There are three levels. The first level is saying words, intending thereby to revile Islam in a deliberate action, as the enemies of Islam do when they revile Islam.

The second level is saying words deliberately without the intention of reviling Islam. In other words, intending to say such words without intending to revile; rather the speaker is joking and is not serious. In this case the ruling is the same as in the first case: the one who says such things is a disbeliever, because he is still ridiculing and mocking Islam.

The third level is when the speaker does not intend to say the words or to revile Islam; rather it is a slip of the tongue that caused him to say words that could be reviling Islam, without intending to do so at all. The speaker did not intend to say those words or to revile Islam. In this case he is not to be taken to account for it, and this is included in the meaning of the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Allah will not impose blame upon you for what is meaningless in your oaths” [al-Maa’idah 5:89] . This is like when a man says whilst talking, “No, by Allah; yes, by Allah” – he does not intend to swear an oath, so it does not come under the same ruling as an oath that is uttered deliberately. Whatever a person says without meaning to say it is not subject to any ruling.
End quote from Fataawa Noor ‘ala ad-Darb .
And Allah knows best.

https://islamqa.info/en/275500

Falseness of theory of evolution
https://www.nairaland.com/4127749/theory-falseness-evolution

There are people who say that long ago man was a monkey and he evolved. Is this true? Is there any evidence?

Praise be to Allaah.

This view is not correct, and the evidence for that is that Allaah has described in the Qur’aan the stages of the creation of Adam. Allaah says (interpretation of the meaning):
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”
[Aal ‘Imraan 3:59]

This dust was moistened until it became sticky mud or clay that stuck to the hands. Allaah says (interpretation of the meaning):
“And indeed We created man (Adam) out of an extract of clay (water and earth)”
[al-Mu’minoon 23:12]

“Verily, We created them of a sticky clay”
[al-Saaffaat 37:12]

Then it became dried (sounding) clay of altered mud. Allaah says (interpretation of the meaning):
“And indeed, We created man from dried (sounding) clay of altered mud”
[al-Hijr 15:26]

Then when it dried it became sounding clay like the clay of pottery. Allaah says (interpretation of the meaning):
“He created man (Adam) from sounding clay like the clay of pottery”
[al-Rahmaan 55:14]

Then Allaah moulded it into the form that He wanted and breathed into him (his) soul created by Him. Allaah says (interpretation of the meaning):
“(Remember) when your Lord said to the angels: ‘Truly, I am going to create man from clay’.
So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him”
[Saad 38:71-72]

These are the stages through which the creation of Adam passed according to the Qur’aan. As for the stages of creation which the progeny of Adam pass through, Allaah says (interpretation of the meaning):
“And indeed We created man (Adam) out of an extract of clay (water and earth).
Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman).
Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allaah, the Best of creators”
[al-Mu’minoon 23:12-14]

With regard to the wife of Adam – Hawwa’ (Eve) – Allaah tells us that He created her from him, as He says (interpretation of the meaning):
“O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women”
[al-Nisa’ 4:1]

http://www.learnislamofficial.info/2017/10/falseness-of-theory-of-evolution.html?m=1

Jinn: Lifting Spells

https://www.nairaland.com/4127726/jinn-lifting-spell

Lifting the spell is of 2 categories:

1- Lifting the spell by means of advance witchcraft, where the practitioner of witchcraft and the sick person seek to draw close to the jinns and devils in order to cure the spell. THIS IS HARAAM! Musnad Ahmad (3/294) and Sunan Abi Dawood (3868), Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3868. See al-Qawl al-Mufeed ‘ala Kitaab al-Tawheed, by Shaykh Ibn ‘Uthaymeen.

Approaching the ways of witchcraft, soothsaying and fortunetelling for lifting spell is twofold problem, for they are a disease and a malady which lead to certain doom. In Saheeh Muslim (2230) In Musnad al-Imam Ahmad (9252) Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 5939. See also Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah by Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), 3/280 and 8/144, Islam question and answer.

Remember they are those who prefer dark room for their treatment or prayer; they demand for animal of certain colour(s); ask you to make sadaqah using certain denomination of a currency and give it to a prescribed person or group of beggars; ask you to prepare certain food for sadaqah; collect pigeon; and so on. Please why should I bring black goat?! Does white goat taste different and who want to eat pigeon?! Sunnah sadaqah is the one you give to the right person, at the right time and using the right items. You give the hungry old woman salt and sugar, why can’t you give her food?!

Whenever the family of the possessed come seeking a cure from soothsayer/witchcraft/fortune-teller, he would send a message to his demon companion and they would leave the possessed persons, as a result, the Shaykh would be given many valuables for his services. Those involved in incantations and oaths (in Arabic or any other language) often swear by some devils to help them against others.

Sometimes the evil Jinn fulfil their request but frequently they do not, especially whenthe Jinn against whom help is sought is honoured among them. Neither the one chanting incantations nor his incantations have any power to force the devils to help them.

2-Lifting the spell by means of the ruqyahs and prayers for refuge with Allaah that are prescribed in Islam, and using permissible kinds of medicine. THIS IS PERMISSIBLE! And it is a righteous deed. The sick person who has been bewitched is to be patient and seek reward from Allaah. He should realize that this is a test through which he may raise his status before Allaah if he is patient and seeks reward. Al-Tirmidhi (2396) and Ibn Maajah (4031) Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2396.

Lifting spell by means of ruqyahs has ethics, these ethics and the prayers could be found in many Sunnah prayer book (i.e Sarim battar and Wiqayatul-insan minal-Jinn by Baali).

Inshaa Allah, I will post sample case of treatment using ruqyah soon

http://fiqhclass.org/index.php/2017/05/30/the-jinn-lifting-the-spell-is-of-2-categories-part-8/

May Allah, in His care, protect us.

demsid:
good. In summary dinosaurs exist. What about the planets in space,any traces in quran?

expect that next week inshaallah

https://www.nairaland.com/4114033/q-does-dinosaurs-really-exist
does Dinosaurs really exist? Islamic view

Question:
We live here in the west and we have some non-Muslim friends who discuss Islam with us. They are very interested in science and theories about the universe, and they have a question: Is there any mention of the dinosaurs in Islam? Is this proven in the saheeh Sunnah? How should we answer them, whether the answer is yes or no?

Answer:

Praise be to Allah.
In al-Mawsoo‘ah al-‘Arabiyyah al-‘Aalamiyyah it says: The dinosaurs of the Jurassic period (138-205 million years ago) include the tallest known dinosaur, namely the diplodocus, which reached a height of 27 m, as well as other dinosaurs such as the plated or armoured stegosaurus, the allosaurus, and the camptosaurus.
The dinosaurs were reptiles that lived millions of years ago. The word dinosaur is derived from two Greek words meaning “terrible lizard”. However the dinosaurs were not really lizards, although the size of some of them was terrifying; the largest dinosaur was the biggest animal that ever lived on dry land, with a weight that was many times that of a fully grown elephant. There are a very few types of whales that grow to a size bigger than these dinosaurs.
The first dinosaurs appeared on earth 220 million years ago. These creatures dominated dry land for approximately 150 million years and lived on most continents on earth and in various environments, such as swamps and flat plains. They became extinct suddenly 63 million years ago. End quote.

There is nothing in the texts of the Qur’aan or Sunnah to confirm or deny the existence of these creatures. In the Holy Qur’aan there are some verses which some scholars have understood to mean that there were creatures that existed on earth before Adam (peace be upon him), such as the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And (remember) when your Lord said to the angels: ‘Verily, I am going to place (mankind) generations after generations on earth.’ They said: ‘Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You.’ He (Allah) said: ‘I know that which you do not know’”
[al-Baqarah 2:30] .
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The words of the angels “Will You place therein those who will make mischief therein and shed blood? ” make it very likely that they were successors to some creatures who came before them and that there were creatures on earth before that who shed blood and spread mischief. So the angels asked their Lord, may He be glorified and exalted: “Will You place therein those who will make mischief therein and shed blood ” as was done by those who came before them?
End quote from Tafseer al-Qur’aan al-Kareem , 1/30

The dinosaurs may have been among those creatures.
It is not strange that there were creatures of this great size. It is proven in the saheeh Sunnah that Adam (peace be upon him)was sixty cubits tall, as was narrated by al-Bukhaari (3326) and Muslim (2841) from Abu Hurayrah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Allah created Adam sixty cubits tall, then He said: Go and greet those angels and listen to how they greet you, for that will be your greeting and the greeting of your descendants. So he went and said, As-salaamu ‘alaykum (peace be upon you) and they said: Al-salaam ‘alayka wa rahmat Allaah (peace be upon you and the mercy of Allaah. So they added (the words) wa rahmat Allah. Everyone who enters Paradise will be in the form of Adam. Mankind continued to diminish in size until now.”
It also says in the Sunnah that when the earth’s blessing is restored to it at the end of time, one pomegranate at that time will be sufficient for a group of people, and they will seek shade beneath its skin, as was narrated by Muslim (2937) from an-Nawwaas ibn Sam‘aan (may Allah be pleased with him): the Prophet (blessings and peace of Allah be upon him) said, when speaking of the descent of ‘Eesa (peace be upon him) and Allah’s destruction of Ya’jooj and Ma’jooj: “Then Allaah will send rain which will not be kept out by any house of clay or hair; it will wash the earth and leave it like a mirror. Then it will be said to the earth: Bring forth your fruits and restore your blessing. On that day a group of people will eat from a pomegranate and shelter beneath its skin. Milk will be blessed until a milch-camel will be sufficient for a crowd of people, and a milch-cow will be sufficient for a tribe of people, and a milch-sheep will be sufficient for a family of people.”

To sum up: Islam does not deny that these creatures existed or that they were of this great size, but the fact remains that when they speak of their lifespans and the details of their forms and lives, this is the field of science and speculation combined. The Muslim should not be preoccupied with that and he should not waste time discussing it or believe that it is a matter that has any impact on his religious commitment or belief, because he knows that the Qur’aan and Sunnah were revealed to guide people and show them the right way; their focus is not history, geography, earth science or biology, although they indicate many facts that have to do with these fields. There are some kinds of animals that are not mentioned in Qur’aan and Sunnah at all, even though they existed at the time the Qur’aan was revealed.

And Allah knows best.


http://www.learnislamofficial.info/2017/10/did-dinosaurs-really-exist.html?m=1

Can I be Walliyullah (Saint) because my Dad is Waliyy
https://www.nairaland.com/4113968/waliyy-saint-because-dad-waliyy

*The Jinn: “You’re a Waliyullah because your father is Waliyy”. I am sorry, YOU’RE WRONG SIR!

* Wilaayah in Arabic language mean: State, Guardianship (Waliyulamri) and Sainthood (Waliyullah).

* Waliyullah mean the saint or a closer servant of Allah. And Waliyyus Shaytan is the opposite of Waliyullah.

* Signs by which His (Allaah) close servants or awliya’ may be known are: faith (Imaan) and piety (taqwa) (Quran 10:62-63), Hadith 38 of Nawawi collection reported by al-Bukhari.

* It is not possible to be certain that a particular individual is one of the awliya’ of Allah, because achieving true faith and piety are matters of the heart that are hidden and can only be confirmed by Allah or mentioned in the Quran or Hadith. Fataawa Muhimmah, p. 83, 84.

Hence waliyullah may be among students, teachers, professionals, farmers, scholars, messengers, carpenters…in as much he/she has Imaan and Taqwa.

* No special appearance to confirm Waliyullah. In many Hadiths, strangers usually ask “Who is Muhammad among you?” because he salallahu ‘alayhi wasalam wore ordinary dress like others and mingled with others…why should Waliy’s dresses special?!

* Status of Waliyullah is not by hereditary and status of Prophet is not by hereditary. (Prophet Nuhu peace be upon him and his son that is a nonbeliever is an example).

* You have to adhere to our ethics, if not we will withdraw your status of Waliyy! So funny, it is Allah that choose Waliy not you sir.

* Extra ordinary event is not a criteria to become Waliyullah and not all extra ordinary events come from Waliyullah. Extra ordinary event/Miracle can be categorized as:

1. Irhas – Irhas is manifestation/demonstration of such thing by a Prophet before [the declaration of] his Prophethood.

2. Mujizah – is manifested after the declaration of Prophethood, Mujizah (miracle).

3. Karamah – If a similar wonder is manifested by a Wali, then it is called Karamat.

4. Maunat – If exhibited by a Mumin (true believer).

5. Istidraj – If such a supernatural manifestation is exhibited by some Kafir (unbeliever) or a transgressor, then it is termed as Istidraj. (Bahar-e-Shariat, vol. 1, pp. 56-58, publication of Maktaba-tul-Madinah, Pakistan)

Many so called Karamahs are Istidraj with the help of the Jinns. I will explain, inshaa Allah.


http://fiqhclass.org/index.php/2017/05/30/the-jinn-youre-a-waliyullah-because-your-father-is-waliyy-i-am-sorry-youre-wrong-sir-part-6/

May Allah grant us understanding of His religion

The Jinn: WaliyuLah or Waliyushaytan
https://www.nairaland.com/4113953/jinn-waliyyullah-waliyyus-shaytan

The Jinn: Waliyyullah or Waliyyus Shaytan?

* Sometimes the devils come to man not by way of waswasah (whispering insinuating thoughts); rather they appear to him in human form, or a person may hear a voice and not see a body. Or they may appear in strange forms, which come to people and tell them that they are from the jinn. Sometimes they lie and say that they are angels, and sometimes they call themselves “men of the unseen”, or claim that they are from the spirit world. ‘Aalam al-Jinn wa ash-Shayaateen (p. 115)

* Sometimes, however, the figures seen or voices heard may attain as hallucinatory vividness; the medium’s experience then resembles that of one who witnesses an apparition.” (Benjamin B. Wolman. ed., Handbook of Parapsychology, New York, Van Nostrand Reinhold Company, 1977, pp, 579-580)]

* When some devotees call on their spiritual masters for help saying, “Oh Sheik!” the Jinn will address them in the voice of their masters. It is by these and other similar feats that Satan leads seemingly pious people in misguidance.

* Jinns may take the form of a live picture portraying whatever the devotees, sorcerers and fortune-tellers wish to know about, when they see the image of what they sought, they then inform other humans about it.

* Sometimes the Jinn would bring to devotees cash and food which they stole from people. Satan is able to make such misdeeds appealing to them by convincing them that they are among the Karaamaat (supernatural or quasi-miraculous feats) of the righteous. However they are, without a doubt, satanic deceptions. [Ibn Taymeeyah, Al-Furqaan Bayna Awliyaa ar-Rahmaan wa Awliyaa ash-Shaytaan, pp. 87-92] [Majmoo’ Al-Fataawaa, Vol. 35, pp. 112-116] Kitaab al-Tawaaseen, Massignon Press, Paris, 1913, vi, 32.

* The jinn do carry people and fly with them from one place to another. Allaah has told us about some of their powers, such as the ability to move and travel quickly. [al-Naml 27:39-40]. End quote from an-Nubuwwaat (2/804), an-Nubuwwaat (2/998)

* Seeking the help of the jinn and angels is prohibited in Islam, seek their help or ask them to meet one’s needs instead of Allah, may He be glorified and exalted; rather that comes under the heading of shirk. Majmoo‘ al-Fataawa (1/124) Fataawa al-Lajnah ad-Daa’imah (1/102), Fataawa al-Lajnah ad-Daa’imah (1/134-135) Ahmad (2664); narrated and classed as saheeh by at-Tirmidhi (2516); classed as saheeh by al-Albaani in Saheeh at-Tirmidhi. Fataawa al-Lajnah ad-Daa’imah (1/198)

*SAMPLING:
1. Sheik never pray Jumu’at here with us but at Makkah, when it is time for Jumu’at he will enter his room, join congregation at Makkah and pray then come back – Answer: NOT AMONG SIGNS OF WALIYYULLAH

2. Sheik usually come out once in a year without praying Jama’ah – Answer: NOT AMONG SIGNS OF WALIYYULLAH

3. But Sheik stayed in the bush for ten good years…without praying jama’ah and jumu’ah – Answer: NOT AMONG SIGNS OF WALIYYULLAH

4. He disrespected me?! He will die before 7 days– Answer: NOT AMONG SIGNS OF WALIYYULLAH

5. Sheik said: “I cannot say something now and it will not be!” – Answer: NOT AMONG SIGNS OF WALIYYULLAH

6. Our Sheik used to appear to us through the wall even after death – Answer: SATANIC DECEPTION

7. Sheik usually remove his head and return it – Answer: SATANIC DECEPTION

And many more practices that are not expected of a Muhmin and people branded it karamah (of Waliyyullah).

http://fiqhclass.org/index.php/2017/05/30/the-jinn-waliyyullah-or-waliyyus-shaytan-part-7/

May Allah grant us benefiting understanding

What are the hindrances of faith and what promotes it?
https://www.nairaland.com/4099736/what-hindrances-faith-what-promotes

Praise be to Allah
Firstly:
There are many things that promote faith, of which we will mention the following:
1. Knowledge
Allah, may He be exalted, says (interpretation of the meaning):
“But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you”
[an-Nisa’ 4:162] .
2. Accepting the truth and not being arrogant
Allah, may He be exalted, says (interpretation of the meaning):
“That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous”
[al-Qasas 28:83] .
3. Reflecting upon the signs of Allah in the universe
Allah, may He be exalted, says (interpretation of the meaning):
“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding”
[Aal ‘Imraan 3:190] .
4. Thinking of and reflecting upon the fate of the disbelievers
Allah, may He be exalted, says (interpretation of the meaning):
“So have they not traveled through the earth and have hearts by which to reason and ears by which to hear?”
[al-Hajj 22:46] .
5. Pondering and reflecting upon the Book of Allah and its verses
Allah, may He be exalted, says (interpretation of the meaning):
“[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded”
[Saad 38:29] .
6. Not following whims and desires
Allah, may He be exalted, says (interpretation of the meaning):
“So to that [religion of Allah ] invite, [O Muhammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an”
[ash-Shoora 42:15]
“Then We put you, [O Muhammad], on an ordained way concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know”
[al-Jaathiyah 45:18] .
7. Keeping company with people of faith and not keeping company with disbelievers and sinners
Allah, may He be exalted, says (interpretation of the meaning):
“And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way.
‘Oh, woe to me! I wish I had not taken that one as a friend.
‘He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter’”
[al-Furqaan 25:27-29]
8. Using sound reasoning
Allah, may He be exalted says (interpretation of the meaning):
“And they will say, ‘If only we had been listening or reasoning, we would not be among the companions of the Blaze’”
[al-Mulk 67:10] .
9. Loving righteousness and hating disbelief and sin
Allah, may He be exalted, says (interpretation of the meaning):
“but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided”
[al-Hujuraat 49:7] .
10. The most important cause of promoting faith is the will of Allah, may He be glorified and exalted, and His decreeing good for His slave
Allah, may He be exalted, says (interpretation of the meaning):
“And Allah invites to the Home of Peace and guides whom He wills to a straight path”
[Yoonus 10:25] .
Secondly:
The hindrances to faith are many, including the following:
1. Ignorance, and not abiding by the sublime teachings of faith
Allah, may He be exalted, says (interpretation of the meaning):
“Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them. Thus did those before them deny. Then observe how was the end of the wrongdoers”
[Yoonus 10:39]
“But most of them are ignorant (towards the Message)”
[al-An‘aam 6:111]
“but most of them do not know”
[al-An‘aam 6:37] .
2. Envy and rancour, as in the case of the Jews
Allah, may He be exalted, says (interpretation of the meaning):
“Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them”
[al-Baqarah 2:109] .
3. Disbelief (kufr)
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“I will turn away from My signs those who are arrogant upon the earth without right; and if they should see every sign, they will not believe in it. And if they see the way of consciousness, they will not adopt it as a way; but if they see the way of error, they will adopt it as a way. That is because they have denied Our signs and they were heedless of them”
[al-A‘raaf 7:146] .
4. Turning away from the truth
Allah, may He be exalted, says (interpretation of the meaning):
“But if they turn away - then We have not sent you, [O Muhammad], over them as a guardian”
[ash-Shoora 42:48]
“…And We have certainly given you from Us the Qur’an.
Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,
[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load”
[Ta-Ha 20:99-101]
“So turn away from whoever turns his back on Our message and desires not except the worldly life”
[an-Najm 53:29]
“And whoever is blinded from remembrance of the Most Merciful - We appoint for him a devil, and he is to him a companion”
[az-Zukhruf 43:36] .
5. Rejecting faith and not accepting it after having come to know of it and understood its proof, and denying it after coming to know of it
Allah, may He be exalted, says:
“Those to whom We have given the Scripture recognize it as they recognize their [own] sons. Those who will lose themselves [in the Hereafter] do not believe”
[al-An‘aam 6:20]
“Thus were those [before you] deluded who were rejecting the signs of Allah”
[Ghaafir 40:63] .
6. Indulging in luxury and extravagance
Allah, may He be exalted, says (interpretation of the meaning):
“And the Day those who disbelieved are exposed to the Fire [it will be said], ‘You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient’”
[al-Ahqaaf 46:20]
“Indeed they were, before that, indulging in affluence”
[al-Waaqi‘ah 56:45] .
7. Looking down on the truth and its followers
Allah, may He be exalted, says of the people of Nooh (peace be upon him) (interpretation of the meaning):
“They said, ‘Should we believe you while you are followed by the lowest [class of people]?’”
[ash-Shu‘ara’ 26:111] .
8. Evildoing; disobeying Allah and obeying the Shaytaan
Allah, may He be exalted, says (interpretation of the meaning):
“Thus the word of your Lord has come into effect upon those who defiantly disobeyed - that they will not believe”
[Yoonus 10:33] .
9. Hard-heartedness
Allah, may He be exalted, says (interpretation of the meaning):
“Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing”
[al-An‘aam 6:43] .
10. Resentment against what Allah has revealed.
Allah, may He be exalted, says (interpretation of the meaning):
“But those who disbelieve - for them is misery, and He will waste their deeds.
That is because they disliked what Allah revealed, so He rendered worthless their deeds”
[Muhammad 47:8-9 ].

https://islamqa.info/en/219038

Rulings for one who is late for the congregational prayer


https://www.nairaland.com/4099726/rulings-one-late-congregational-prayer

Praise be to Allah
Firstly:
It says in al-Mawsoo‘ah al-Fiqhiyyah (3353):
The one who is late for the congregational prayer is the one who comes when the imam has already done all or some of the rak‘ahs of the prayer. End quote.
Secondly:
Some of the rulings concerning the one who is late for the congregational prayer:
-1-
It is mustahabb for the one who is late for the congregational prayer to come to the mosque in a calm and dignified manner. He should understand that whatever he catches up with of the prayer with the imam is regarded as the start of his prayer. So if the one who is late for the prayer catches up with the imam in the second rak‘ah of Maghrib prayer – for example – this rak‘ah is regarded as the second rak‘ah for the imam and the first rak‘ah for him.
The evidence for these two rulings is the words of the Prophet (blessings and peace of Allah be upon him): “When you hear the iqaamah, then walk to the prayer and be calm and dignified. Do not rush, and whatever you catch up with pray, and whatever you miss, complete it.” Narrated by al-Bukhaari (600).
Some of the scholars made an exception for the one who fears that he will miss out on the congregational prayer altogether; he may hurry somewhat, so as to catch up with the congregational prayer.
For more information please see the answers to questions no. 23426 and
214858.
-2-
If the one who is late for the prayer catches up with it when the imam is bowing, then he must say the takbeerat al-ihraam (opening takbeer, which is said to commence the prayer) whilst standing. If he says it whilst bending forward, his prayer is not valid.
An-Nawawi (may Allah have mercy on him) said:
It is obligatory to say the takbeerat al-ihram whilst standing. This also applies to one who is late for the prayer and catches up with the imam when he is already bowing. His takbeerat al-ihraam must be enunciated properly whilst he is standing; if he pronounces any letter of it when he is not standing, he has not started his prayer, and there is no difference of scholarly opinion concerning that.
End quote from al-Majmoo‘ (3/296).
-3-
If the one who is late for the prayer comes when the imam is bowing, then to be on the safe side he should say takbeer twice: the first one for takbeerat al-ihram, and the second one for the takbeer of bowing. If he says takbeerat al-ihram only, then bows without saying the takbeer for bowing, that is acceptable according to the correct scholarly opinion.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If a worshipper joins the prayer when the imam is bowing, should he say the opening takbeer and the takbeer for bowing, or should he say just one takbeer and then bow?
Answer: It is preferable and more prudent for him to say two takbeers: one for takbeerat al-ihram, which is an essential part of the prayer and must be said when he is standing,
and the second is the takbeer of bowing, which he should say as he is bending down for rukoo‘. If he is afraid of missing the rak‘ah, then takbeerat al-ihram is sufficient according to the more correct of the two scholarly opinions, because they are two acts of worship to be done at the same time, so doing that which is more important will suffice for that which is less important, and this rak‘ah will be valid, according to most of the scholars.
End quote from Majmoo‘ Fataawa Ibn Baaz (11/245).
-4-
If the worshipper joins the prayer when the imam is bowing, this rak‘ah will count as valid, even if he does not say the tasbeeh until after the imam has stood up. For more information, please see the answer to question no.
75156 .
-5-
If the one who is late for the prayer does not know whether he caught up with rukoo‘ (bowing) with the imam or not, then in this case he should act on the basis of what he thinks most likely to be the case. If he thinks it most likely that he caught up with the imam when he was bowing, then he has caught up with the rak‘ah; if he thinks it most likely that he did not catch up with him when he was bowing, then he is not regarded as having caught up with the rak‘ah.
It says in ash-Sharh al-Mumti‘ (3/383) by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him):
Question: Someone comes when the imam is bowing, and he says takbeerat al-ihram then bows, then he is not sure whether he caught up with the imam in rukoo‘ or the imam stood up before he caught up with him.
According to the author’s view, this rak‘ah is not to be counted as valid, because this person is not sure whether he caught up with it (the rak‘ah) or not. So he should proceed on the basis of what is certain, which is that he did not catch up with it, therefore this rak‘ah does not count.
According to the second view – which is that he should proceed on the basis of what he thinks most likely to be the case – we say: Do you think it most likely that you caught up with the imam when he was bowing, or not? If he says: Yes, I think it most likely that I caught up with him when he was bowing, then we say: This rak‘ah counts in your case. But if he says: I think it most likely that I did not catch up with it, then we say: Do not count this rak‘ah, and complete your prayer (on that basis).
If he says: I am not sure, but I do not think it most likely that I caught up with it, then we say: Proceed on the basis of what is certain; do not count this rak‘ah, and complete your prayer. End quote.
-6-
It is permissible for the one who is late for the prayer to pray behind the row on his own, if he cannot find space in the row in front of him. For more information, please see the answer to question no. 11199 .
-7-
If the imam does an extra rak‘ah by mistake, should the one who was late for the prayer count that extra rak‘ah (as part of his own prayer)? Concerning this issue there is a difference of opinion among the scholars.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
If the imam prays five rak‘ahs and someone joins the prayer late in the second rak‘ah, should he say the salaam with the imam or add a rak‘ah (after the imam has finished)?
He (may Allah have mercy on him) replied:
The scholars differed concerning this issue. Some of the scholars said that when the imam who prayed five says the salaam, the one who was late for the prayer must do another rak‘ah, so that he will have prayed five as his imam did. The evidence for that is the words of the Prophet (blessings and peace of Allah be upon him): “Whatever you catch up with, pray; and whatever you have missed, complete it.” They (the scholars) said: This man missed a rak‘ah (with the imam), so he must do it.
But the more correct view is that it is not permissible for him to do a fifth rak‘ah; rather he should say the salaam with the imam in this case, because the imam did the fifth rak‘ah with a valid excuse (which is that he forgot), but this man has no excuse after knowing that he has prayed four rak‘ahs. Therefore it is not permissible for him to add something to the prayer.
The response concerning the words of the Prophet (blessings and peace of Allah be upon him), “and whatever you have missed, complete it” is to note that the word “complete it” indicates that because of what he has missed, his prayer is lacking, and if he had prayed four rak‘ahs with the imam, his prayer would not be lacking. This is the answer to the one who quotes this hadith. And Allah knows best.
End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (20/14).
See also the answers to questions no.
87853 and 49046 .
-8-
If the imam does the prostration of forgetfulness (sujood as-sahw) before the salaam, then the one who was late for the prayer should prostrate with him, whether he was with the imam when he made that mistake or he joined the prayer after the imam made the mistake. But if the imam does the prostration of forgetfulness after the salaam, then the one who was late for the prayer should not follow his imam in that prostration, because it is not possible for him to follow the imam in this case. For more information, please see the answer to question no.
72290 .
-9-
The one who was late for the prayer is not regarded as having caught up with the prayer in congregation unless he caught up with at least one rak‘ah of the prayer. One can only catch up with the rak‘ah by catching up with rukoo‘ (bowing).
It says in Fataawa al-Lajnah ad-Daa’imah (vol. 2, 6/225):
The one who was late for the prayer has not caught up with the prayer in congregation unless he catches up with one rak‘ah, according to the correct view, because of the hadith: “Whoever catches up with a rak‘ah of the prayer has caught up with the prayer.” Narrated by Muslim in his
Saheeh . One catches up with the rak‘ah by catching up with rukoo‘ (bowing). End quote .
-10-
If the one who is late for the prayer comes after the final rukoo‘, then it is still better for him to join the imam, and not look for another congregation.
It says in Fataawa al-Lajnah ad-Daa’imah (vol. 2, 6/225):
If the Muslim comes after the final rukoo‘, it is better for him to join the imam in whatever he has caught up with, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him): “When you come to the prayer, then come in a tranquil manner, then whatever you catch up with, pray, and whatever you have missed, complete it.” This includes both what comes before the final rukoo‘ and what comes after it. End quote.
For more information, please see the answer to question no. 31029 .
-11-
The one who was late for the prayer is not regarded as having caught up with Jumu‘ah is he misses rukoo‘ (bowing) in the second rak‘ah. If he comes after the imam has stood up from bowing in the second rak‘ah of Jumu‘ah prayer, then he has missed Jumu‘ah. So he should join the imam (for the remainder of the prayer), then complete it as Zuhr [with four rak‘ahs] after the imam says the salaam. For more information, please see the answer to question no. 12601.
-12-
In order to be on the safe side, the one who was late for the prayer should not stand up to make up what he missed of the prayer until after the imam has finished saying the second tasleemah. For more information, please see the answer to question no.
119604.
And Allah knows best.


https://islamqa.info/en/246225

lalasticlala, mynd4, sarrki who will you entrust?