₦airaland Forum

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

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.