₦airaland Forum

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?

Who Would You Entrust With $200B Assets For Your Children
1. MUHAMMADU BUHARI 2. GOOD LUCK JONATHAN 3. ATIKU ABUBAKAR

Ruling on celebrating ‘Aashooraa’ or taking it as a day of mourning
https://www.nairaland.com/4086002/ruling-celebrating-aashooraa-taking-it

What is the ruling on what people do on the day of ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), using henna, shaking hands with one another, cooking grains (huboob), showing their happiness and so on…? Has any saheeh hadeeth to that effect been narrated from the Prophet peace and blessings of Allaah be upon him) or not? If there is no saheeh hadeeth to that effect, does doing these things constitute bid’ah, or not? What about the things that the other people do, such as mourning, grieving, going without anything to drink, eulogizing, wailing, rending their garments, etc.? Is there any basis for that or not?
Published Date: 2013-11-12
Praise be to Allah
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied as follows:
‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books of Saheeh, nor in al-Sunan , nor in the Musnads . No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year, etc.” They also narrated reports concerning the supposed virtues of praying on the day of ‘Aashooraa’, and other reports saying that on the day of ‘Aashooraa’ Adam repented, the Ark settled on Mount Joodi, Yoosuf returned to Ya’qoob, Ibraaheem was saved from the fire, the ram was provided for sacrifice instead of Ismaa’eel, and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.”
(Then Ibn Taymiyah discussed the two misguided groups who were in Koofah, Iraq, both of whom took ‘Aashooraa’ as a festival because of their bid’ah). The Raafidi group made an outward show of allegiance to the Ahl al-Bayt although inwardly they were either heretics and disbelievers or ignorant and bound by whims and desires. The Naasibi group hated ‘Ali and his companions, because of the troubles and killings that had occurred. It is reported in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said: “In (the tribe of) Thaqeef there will be a liar and an oppressor [].” The liar was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to and support of the Ahl al-Bayt, and killed ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq, who had equipped the party that killed al-Husayn ibn ‘Ali (may Allaah be pleased with them both); then he (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet and that Jibreel (peace be upon him) brought revelation to him. People told Ibn ‘Umar and Ibn ‘Abbaas about this, and said to one of them, “al-Mukhtaar ibn Abi ‘Ubayd is claiming to receive revelation [ annahu yanzilu ‘alayhi ].” He said, “He is telling the truth, for Allaah says (interpretation of the meaning): ‘Shall I inform you (O people) upon whom the shayaateen (devils) descend [tanazzalu]? They descend upon every lying, sinful person.’ [al-Shu’ara’ 26:221] .” [Translator’s note: the words translated as “receive revelation” and “descend” both come from the same root in Arabic]. They said to the other: “Al-Mukhtaar is claiming that he receives inspiration.” He said, “he is telling the truth. ‘… And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you…’ [al-An’aam 6:121 – interpretation of the meaning] .” As for the oppressor , this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali and his companions. Al-Hajjaaj was a Naasibi and al-Mukhtaar was a Raafidi, and this Raafidi was a greater liar and more guilty of fabrication and heresy, because he claimed to be a prophet…
There was much trouble and fighting between these two groups in Kufa. When al-Husayn ibn ‘Ali (may Allaah be pleased with them both) was killed on the day of ‘Aashooraa’, he was killed by the sinful, wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He honoured other members of his family, and raised his status, as He honoured Hamzah, Ja’far, his father ‘Ali and others. Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering, as the Prophet (peace and blessings of Allaah be upon him said, when he was asked which people suffer the most. He said, “The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” (reported by al-Tirmidhi and others). Al-Hasan and al-Husayn achieved what they achieved and reached the high status they reached by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honoured them. The Prophet (peace and blessings of Allaah be upon him) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. ‘Ali ibn Abi Taalib was better than them, and he was killed as a shaheed (martyr). The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of ‘Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today. Thus the Prophet (peace and blessings of Allaah be upon him) said: “There are three things, whoever is saved from them is truly saved: my death, the killing of a patient khaleefah, and the Dajjaal (‘antichrist’).”
Then Shaykh al-Islam (may Allaah have mercy on him) mentioned a little about the biography of al-Hasan and his just character, then he said:
“Then he died, and Allaah was pleased with him and honoured him. Some groups wrote to al-Husayn and promised to support and help him if he went ahead and declared himself khaleefah, but they were not sincere. When al-Husayn sent his cousin [son of his paternal uncle] to them, they broke their word and gave help to the one they had promised to defend him against, and fought with him against [al-Husayn’s cousin]. Those who were wise and who loved al-Husayn, such as Ibn ‘Abbaas and Ibn ‘Umar and others, advised him not to go to them, and not to accept any promises from them. They thought that his going to them served no useful interest and that the consequences would not be good. Things turned out just as they said, and this is how Allaah decreed it would happen. When al-Husayn (may Allaah be pleased with him) went out and saw that things were not as he had expected, he asked them to let him go back, or to let him join the army that was defending the borders of Islam, or join his cousin Yazeed, but they would not let him do any of these things unless he gave himself up to them as a prisoner. So he fought with them, and they killed him and some of those who were with him, and he was wrongfully slain so he died as a shaheed whose martyrdom brought him honour from Allaah, and so he was reunited with the good and pure members of his family. His murder brought shame on those who had wrongfully killed him, and caused much mischief among the people. An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah. But what Allaah has commanded us to do when disaster strikes – when the disaster is fresh – is to bear it with patience and fortitude, and to seek reward, and to remember that all things come from Allaah and we must return to Him, as He says (interpretation of the meaning): “… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and turly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah 2:155-157] .
It is reported in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “he is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jaahiliyyah.” And he said: “I have nothing to do with those who strike [their cheeks], shave [their heads] and rend [their garments].” And he said: “If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.” In al-Musnad , it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘ Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),’ but Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.” This is how Allaah honours the Believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),” as Allaah and His Messenger commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allaah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time? The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world. The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group. They are even worse than the Khawaarij who went beyond the pale of Islam. They are the ones of whom the Prophet (peace and blessings of Allaah be upon him) said: “They will kill the people of Islam and will leave alone the people who worship idols.” This group cooperated with the Jews, Christians and mushrikeen against the members of the Prophet’s household and his believing ummah, and also helped the mushrik Turks and Tatars to do what they did in Baghdaad and elsewhere to the descendents of the Prophet (peace and blessings of Allaah be upon him), i.e., the ‘Abbaasid rulers and others, and the believers; the Turks and Tatars killed them, enslaved their women and destroyed their homes. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (the Rafidis) are worse in intention and more ignorant and more plainly wrong… But Allaah commands us to be just and to treat others well. The Prophet (peace and blessings of Allaah be upon him) said: “Those of you who live after my death will see many disputes. I urge you to adhere to my Sunnah and the sunnah of my rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold onto it as if biting it with your eyeteeth. Beware of newly-innovated matters, for every innovation is a going astray.” Neither the Prophet (peace and blessings of Allaah be upon him) nor his rightly-guided successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration.
But “when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, he saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is the day when Allaah saved Moosa from drowning, so we fast on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.”
Quraysh also used to venerate this day during the Jaahiliyyah. The day on which people were ordered to fast was just one day. When the Prophet (peace and blessings of Allaah be upon him) came to Madeenah it was Rabee’ al-Awwal, and the following year he fasted ‘Aashooraa’ and commanded the people to fast. Then in that year fasting in Ramadaan was made obligatory and fasting on ‘Aashooraa’ was abrogated. The scholars disputed as to whether fasting on that day (‘Aashooraa’) was waajib (obligatory) or mustahabb (encouraged). Of the two best known opinions, the more correct view is that it was waajib, then after that whoever fasted it did it because it was mustahabb. The Prophet (peace and blessings of Allaah be upon him) did not tell ordinary Muslims to fast on ‘Aashooraa’, but he used to say, “This is the day of ‘Aashooraa’; I am fasting on this day and whoever wishes to fast on this day may fast.” And he said: “Fasting on ‘Aashooraa’ expiates for the sins of one year and fasting on the day of ‘Arafaah expiates for the sins of two years.” When, towards the end of his life, the Prophet (peace and blessings of Allaah be upon him) heard that the Jews took the day of ‘Aashooraa’ as a festival, he said, “If I live until next year, I will certainly fast on the ninth” – to be different from the Jews, and not to resemble them in taking the day as a festival.
There were some of the Sahaabah and scholars who did not fast on this day and did not regard it as mustahabb, but thought it makrooh to single out this day for fasting. This was reported from a group of the Koofiyeen (scholars of Kufa). Some other scholars said that it was mustahabb to fast on this day. The correct view is that it is mustahabb for the one who fasts on ‘Aashooraa’ to fast on the ninth day [of Muharram] too, because this was the ultimate command of the Prophet (peace and blessings of Allaah be upon him), as he said: “If I live until next year, I will certainly fast on the ninth as well as the tenth.” This was reported with a variety of isnaads. This is what is prescribed in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).
As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.
The religion of Islam is based on two principles: that we should worship nothing besides Allaah Alone, and that we should worship Him in the manner that He has prescribed, not by means of bid’ah or reprehensible innovations. Allaah says (interpretation of the meaning): “… So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [al-Kahf 18:110].
Righteous deeds are those which are loved by Allaah and His Messenger, those which are prescribed in Islam and in the Sunnah. Thus ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to say in his du’aa’: “O Allaah, make all of my deeds righteous and make them purely for Your sake, and do not let there be any share for anyone or anything else in them.”
(The above is summarized from the words of Shaykh al-Islam Ibn Taymiyah – may Allaah have mercy on him. Al-Fataawa al-Kubra, part 5). And Allaah is the Guide to the Straight Path.

Q & A: Is Arab Muslims better than non Arab Muslims
https://www.nairaland.com/4085977/q-arab-muslim-better-than

A while ago I read a hadith from the Messenger of Allah (blessings and peace of Allah be upon him): It was narrated from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” Narrated by Ahmad, and also by at-Tabaraani, except that he said: The Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, the Persians and Romans (Byzantines), and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If the people of Yemen pass by you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” The isnaads of both reports are hasan, and Baqiyyah clearly stated that each narrator heard it from another.
My question is:
Why did the Messenger of Allah (blessings and peace of Allah be upon him) curse the non-Arabs, the Persians and Byzantines? Didn’t many of them become Muslim after the conquest of Syria and Iraq, and even as far as China? Is the hadith proven to be sound and of a high level of authenticity? Why did he not say, O Allah, curse the disbelievers, and leave it at that? Is the Arab Muslim considered to be better than the non-Arab Muslim? I am from Syria and am not fully Arab; does this mean that my Islam is less than the Islam of those who are fully Arab among you? Were there any of the Sahaabah who were not Arabs?
Published Date: 2017-09-25
Praise be to Allah
Firstly:
We have explained previously that Islam does not pay attention to differences in colour, race or lineage. All people are descended from Adam, and Adam was created from dust. Rather according to Islam, superiority of some people over others is measured by faith and taqwa (piety, mindfulness of Allah), doing what Allah has enjoined and refraining from what Allah has forbidden.
At-Tirmidhi (3270) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) addressed the people on the day of the conquest of Makkah and said: “O people, verily Allah has taken away from you the arrogance of Jaahiliyyah and its pride in forefathers. People are of two types: righteous and pious, who are dear to Allah, and doomed evildoers, who are insignificant before Allah. People are the descendants of Adam, and Allah created Adam from dust. Allah says (interpretation of the meaning): ‘O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted’ [al-Hujuraat 49:13] .”
Classed as saheeh by al-Albaani in
Saheeh at-Tirmidhi.
Ahmad (22978) narrated from Abu Nadrah: Someone who heard the khutbah of the Messenger of Allah (blessings and peace of Allah be upon him) on the second of the days of at-Tashreeq told me that he said: “O people, verily your Lord is One and your father is one. Verily there is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or of a black man over a red man, except in terms of taqwa. Have I conveyed the message?” They said: The Messenger of Allah (blessings and peace of Allah be upon him) has conveyed the message.
Classed as saheeh by al-Albaani in
as-Saheehah (6/199).
Al-Bukhaari (4898) and Muslim (2546) narrated that Abu Hurayrah (may Allah be pleased with him) said: We were sitting with the Prophet (blessings and peace of Allah be upon him) and Soorat al-Jumu‘ah was revealed to him: “And [He has sent the Prophet to] others of them who have not yet joined them” [al-Jumu‘ah 62:3] . I said: Who are they, O Messenger of Allah? He did not answer him until he had asked three times. Among us was Salmaan al-Faarisi and the Prophet (blessings and peace of Allah be upon him) put his hand on Salmaan and said: “If faith were at the Pleiades, some men from among these people [the Persians] would get it.”
Al-Bukhaari (5990) and Muslim (215) narrated that ‘Amr ibn al-‘Aas said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say, out loud and not secretly: “The family of Abu Fulaan (the Father of So and so) are not my friends. My friends are Allah and the righteous believers.”
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The Prophet (blessings and peace of Allah be upon him) was speaking of a clan that was closely related to him, and pointed out that mere lineage did not make them his friends; rather his friends were Allah and the righteous believers of all backgrounds.
End quote from Iqtida’ as-Siraat al-Mustaqeem (144).
See also the answers to questions no.
12391 and 3793 .
Secondly:
Imam Ahmad (17195) narrated: Haywah ibn Shurayh told us: Baqiyyah told us, Baheer ibn Sa‘d told me, from Khaalid ibn Ma‘daan, from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.”
The commentators on Musnad al-Imam Ahmad (ar-Risaalah edn., 29/194) said:
Its isnad is da‘eef (weak). Baqiyyah – who is the son of al-Waleed – is mudallis [i.e., he engaged in tadlees, which is when a narrator narrates a hadith that he did not hear directly from his shaykh, without mentioning the name of the third party from whom he did hear it, using wording that may or may not give the impression that he heard it directly], and narrated by saying ‘an (“from”, without clearly stating that he heard the hadith himself from another narrator). His hadith cannot be accepted unless it is clearly stated that each stage of the isnad that one narrator heard it directly from another.
It was also narrated by Ibn Abi ‘Aasim in al-Aahaad wa’l-Mathaani (2280); at-Tabaraani in al-Kabeer (17/304) and in ash-Shaamiyyeen (1139), via ‘Abd al-Wahhaab ibn Najdah al-Hooti; and by Ibn Abi ‘Aasim (2280) from Hishaam ibn ‘Ammaar, both of whom narrated it from Baqiyyah ibn al-Waleed with this isnaad. In ash-Shaamiyyeen it mentions Ismaa‘eel ibn ‘Ayyaash instead of Baqiyyah, and we think it most likely that this is an error on the part of the copyist. End quote.
Even if we assume that the hadith is saheeh (sound), it is to be understood as referring to those among them who are deserving of being cursed, namely the disbelievers, evildoers and their ilk. These people were only singled out for mention because in most cases they were disbelievers and were misguided, especially at that time.
Thirdly:
In the answer to question no. 115934, we noted that Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that the Arabs are superior to others in terms of descent and lineage, and that regarding the Arabs as superior is in general terms, and does not apply at the individual level. So a non-Arab who is pious and righteous is better than an Arab who falls short in his duties to Allah, may He be exalted.
Therefore an Arab Muslim cannot be superior to a non-Arab Muslim just because he is an Arab. Rather superiority is based on taqwa (piety, mindfulness of Allah). So whoever is more mindful of Allah and obedient to Him is better than his counterpart, regardless of whether he is an Arab or a non-Arab.
So the fact that you are not fully Arab does not mean that you are less than one who is fully Arab in terms of virtue and status simply because of that. As is clear from what we have mentioned above, the real standard is faith and righteous deeds.
Fourthly:
There were some of the Sahaabah who were not Arabs, such as Salmaan and Miqsam, who were Persians, Bilaal al-Habashi (who was Ethiopian) , Zunayrah ar-Roomiyyah (who was Byzantine), Barakah al-Habashiyyah (who was Ethiopian) and others such as Suhaym the freed slave of Banu’l-Has-haas, Ya‘eesh the slave of Banu’l-Mugheerah, Khaalid ibn al-Hawaari, and Tamaam al-Habashi.
Al-Haakim (8194) narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “I saw (in a dream) many black sheep who were joined by many white sheep.” They said: How did you interpret it, O Messenger of Allah? He said: The non-Arabs will join you in your religion and your lineage.” They said: The non-Arabs, O Messenger of Allah? He said: “If faith were at the Pleiades, some men from among the non-Arabs would get it.”
Classed as saheeh by al-Albaani in
as-Saheehah (1018).
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
The confirmation of that is seen in the many Persians, both free men and freed slaves, among the Taabi‘een and those who came after them, such as al-Hasan, Ibn Sireen, ‘Ikrimah the freed slave of Ibn ‘Abbaas, and others, and those who came after that of people who were prominent in faith, religious commitment and knowledge, until these prominent figures became better than most of the Arabs.
Similarly, among types of non-Arabs, such as the Ethiopians, Byzantines, Turks and others, there are people who excelled in faith and religious commitment, too many to be counted, which is something well known to the scholars, because true virtue is in following that with which Allah sent Muhammad (blessings and peace of Allah be upon him) of faith and knowledge, both inwardly and outwardly. So the more strongly a person adheres to it, the better he is, and virtue is only in terms of the praiseworthy qualities mentioned in the Qur’an and Sunnah, such as Islam, faith, righteousness, taqwa, knowledge, righteous deeds, ihsaan and so on. There is no virtue in a person simply being an Arab or non-Arab, or being black or white, or being a city dweller or desert dweller.
End quote from Iqtidaa’ as-Siraat al-Mustaqeem (p. 145)
And Allah knows best.

https://islamqa.info/en/182686

https://www.nairaland.com/4055724/congratulating-painting-house-pilgrims-upon
Ruling on painting and congrating house for pilgrims upon thier arrival

Praise be to Allaah.
Firstly:
There is no report in the saheeh Sunnah about decorating the house with plants and lights for the pilgrim’s arrival, and there is no report that the Sahaabah did that. Some contemporary scholars have issued fatwas stating that it is not permissible to do that, and they mentioned several reasons for not allowing it, such as:
1. That this action was not narrated from the Prophet (peace and blessings of Allaah be upon him) or his companions, so it is bid’ah (an innovation).
2. It is a kind of showing off.
3. It is a waste of money.
But upon further thought it seems to us that it is permissible, and that the details mentioned by those scholars are not strong enough to forbid decorating the house for the pilgrim’s arrival. We can respond to what they said by making several points:
1 – This action is a custom and tradition, not an act of worship, so it cannot be disallowed on the grounds that the Prophet (peace and blessings of Allaah be upon him) and his companions did not do it, because it is well known that the basic principle with regard to customs and traditions is that they are permissible, and the one who forbids them has to bring evidence.
2 – Most of such decorations are simple things that do not involve any great expense. What we have seen of people is that they put a few green plants and a wooden structure that they already had in the first place. We have not seen shops that specialize in selling these things. This indicates that it is not something expensive that should be disallowed. Yes, that may be said concerning some wealthy people, but even then it may be said that they have enough money so that what they do cannot be counted as extravagance.
3 – These actions do not necessarily imply showing off. Hajj is not a hidden act of worship such that simply showing it is to be deemed showing off, rather showing off could be a factor when one makes a show of humility, appearing scruffy and not adorning oneself, as it may also be a factor in showing off adornments and expressing joy when the pilgrim arrives. What counts in that is the intention of the one who does it, and what he feels in his heart. It seems that this adornment comes under the heading of customs and traditions, and the basic principle is that they are permissible. Those who regard them as haraam do not have any evidence that is strong enough to counter the view that they are permissible.
Secondly:
With regard to congratulating the pilgrim who has returned from Hajj, and making food for him, it seems that this is also permissible, and even if the person who has come from Hajj makes food himself and invites people to a meal, that is also permissible. How can it be said that it is not permissible for people to make food for him?
It is proven in the saheeh Sunnah that the Sahaabah used to rejoice when travellers arrived, whether they were coming from ‘Umrah, Hajj, journeys for trade or any other kind of journey.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When the Prophet (peace and blessings of Allaah be upon him) came to Makkah – during the conquest – the children of Banu ‘Abd al-Muttalib met him and he carried one of them in front of him (on his mount) and another behind him.
Narrated by al-Bukhaari (1704) in
Kitaab al-‘Umrah ; he entitled the chapter: “Chapter on welcoming arriving pilgrims, and three men on one mount.”
Ibn al-Zubayr said to Ibn Ja’far (may Allaah be pleased with them both): Do you remember when we met the Messenger of Allaah (peace and blessings of Allaah be upon him), me and you and Ibn ‘Abbaas? He said: Yes, and he carried us (on his mount) and left you. Narrated by al-Bukhaari (2916).
It was narrated that ‘Abd-Allaah ibn Ja’far said: When the Prophet (peace and blessings of Allaah be upon him) came from a journey we would be taken to meet him. Al-Hasan or al-Husayn and I were taken to meet him, and he seated one of us on his mount in front of him and the other behind him, until we entered Madeenah
Narrated by Muslim (2428).
Al-Nawawi (may Allaah have mercy on him) said:
It is mustahabb to offer naqee’ah, which is a type of food that is made to welcome a traveller, and the word may also refer to what is done by the arriving traveller or what others do for him … among the evidence that is quoted for that is the hadeeth of Jaabir (may Allaah be pleased with him) which says that when the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah from a journey, he would slaughter a camel or a cow. Narrated by al-Bukhaari.
Al-Majmoo’ (4/400).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
There is a custom that is widespread, particularly in the villages, when the pilgrims come back from Makkah.
The Shaykh:
This year?
Questioner:
It is almost every year. They prepare feasts that they call “sacrifice for the pilgrims” or “celebration for the pilgrims” or “greeting the pilgrims” and this meat may be from the sacrificial meat (udhiyah) or meat that has been newly slaughtered, and that is accompanied by a kind of squandering. What is your opinion on that from a shar’i point of view, and from a social point of view?
The Shaykh:
There is nothing wrong with this. There is nothing wrong with honouring the pilgrims on their arrival, because this is a kind of congratulating them and encouraging them to do Hajj. But the squandering referred to and the extravagance is what is forbidden, because extravagance is forbidden whether on this occasion or at other times. Allaah, may He be blessed and exalted, says (interpretation of the meaning):
“and waste not by extravagance. Verily, He likes not Al‑Musrifoon (those who waste by extravagance)”
[al-An’aam 6:141]
“Verily, the spendthrifts are brothers of the Shayaateen (devils)”
[al-Isra’ 17:27]
But if it is an appropriate feast, with enough for those who are present or a little more, then there is nothing wrong with it from a shar’i point of view, and from a social point of view. This may be in the villages, but in the cities it does not happen, and we see many people coming back from Hajj with no meal made for them. But in the small villages this may happen, and there is nothing wrong with it. The people of the villages are generous and none of them would like to fall short in his treatment of another.
Liqaa’aat al-Baab al-Maftooh (154/question no. 12).
Thirdly:
There is nothing wrong with those who come to congratulate the pilgrim on his safe return using whatever expressions they want, so long as they are permissible according to sharee’ah and indicate what is meant, such as saying “May Allaah accept your worship” or “May Allaah accept your Hajj” or “Hajjaan mabrooran wa sa’ee’an mashkooran”. There are da’eef (weak) ahaadeeth and reports which describe what is to be said to the pilgrim on his return, which cannot be proven as far as their isnaads are concerned, but there is nothing wrong with using the du’aa’s mentioned in them. That includes saying “May Allaah accept your Hajj, forgive your sin and compensate your expenditure” and “May Allaah accept your rituals, increase your reward and compensate your expenditure”. The matter is broad in scope, praise be to Allaah.
And Allaah knows best.

https://islamqa.info/en/97879

https://www.nairaland.com/4055704/ruling-offering-congratulation-beginning-islamic

Ruling on offering congratulation at beginning of Hijrah

Praise be to Allah
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on congratulating people on the occasion of the Hijri new year, and how should one reply to a person who offers congratulations?
He replied:
If someone offers you congratulations, then respond to him, but do not initiate such greetings. This is the correct view concerning this matter. So if a person says to you, for example, “Happy New Year”, then you can say, “May Allaah make it a good and blessed year for you.” But you should not initiate such a greeting, because I do not know of any report that the salaf [early generations of Islam] congratulated one another on the occasion of the new year, rather the salaf did not regard the first of Muharram as the first day of the new year until the caliphate of ‘Umar ibn al-Khattaab (may Allaah be pleased with him.
Shaykh ‘Abd al-Kareem al-Khudayr said concerning offering congratulations on the occasion of the hijri new year:
Praying for another Muslim in general terms, in phrases that are not meant as a kind of ritual on special occasions such as Eid, is acceptable, especially if what is meant by this greeting is friendship and to show a friendly face to one’s fellow Muslim. Imaam Ahmad (may Allaah have mercy on him) said: “I do not initiate the greeting but if someone greets me I return the greeting, because responding to the greeting is obligatory. But being the first to offer congratulations is neither Sunnah nor forbidden.

https://islamqa.info/en/21290

https://www.nairaland.com/4055695/ruling-naming-daughter-after-mother
Ruling on naming one daughter after her mother