Avoidme:
Don't you think this phone you're using to type this trash is haram?? Abi you think say them segregate genders for the manufacturing facility

Na religion go finish this country, evil people everywhere

And all these useless rules Seun makes one accept before posting here is discriminatory and crapp!! Everyone is free to air his/her opinion on a Christian thread, but you make me sign one useless agreement before I can air my opinion here!! Rubbish!!

Well let me tell you "I DON'T believe that there is no god/God but Allah and Muhammad is His Prophet."

Question
I noticed that many worshippers compete to pray behind the imam in the mosque. Is there any particular virtue in that? Is that virtue only connected to the first row and the right-hand side of the first row?

Praise be to Allah

It is narrated that there is a particular virtue in competing to pray in the first row and the next row, and so on, behind the imam.

Al-Bukhari (615) and Muslim (437) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “If the people knew what there is (of reward) in the call and the first row, and they could find no other way than drawing lots, then they would draw lots. If they know what there is (of reward) in coming early to prayer, they would compete for it. If they knew what there is (of reward) in ‘Isha’ and Fajr prayer, they would come to them even if they had to crawl.”

Muslim (438) narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) saw some of his companions going towards the back (of the mosque). He said to them: “Come forward and follow me (in the prayer), and let those who are behind you follow you, for people will keep moving to the back until Allah puts them back (from great reward or high status).”

Regarding the virtue of being close to the imam on Friday in particular, there is a report narrated by Samurah ibn Jundub, according to which the Prophet of Allah (blessings and peace of Allah be upon him) said: “Attend the reminder (the khutbah) and come close to the imam, for if a man continues to distance himself, his admittance to Paradise will be delayed, even if he enters it.” Narrated by Abu Dawud (1108). Shaykh al-Albani (may Allah have mercy on him) said: Its isnad is sahih. Al-Hakim said: It is sahih according to the conditions of Muslim, and al-Dhahabi agreed with him. End quote from Sahih Sunan Abi Dawud (Gharras edn., 4/271).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

With regard to Jumu‘ah prayer and other prayers, the people should fill the gaps in the first row, then the next row, and so on, as it was narrated in al-Sahihayn that the Prophet (blessings and peace of Allah be upon him) said: “Why do you not stand in rows as the angels stand in rows before their Lord?” They said: How do the angels stand in rows before their Lord? He said: “They complete the first rows and leave no gaps in the rows.” So no one should fill gaps in the back rows when there are still gaps in the front rows, and no rows should be formed in the streets and stores when there is still space inside the mosque… Rather if the rows in the mosque have been filled and there is no more space, then they may form rows outside the mosque, and if there are no large gaps between the rows and they form rows in the streets and marketplaces, then their prayer is valid…"(Majmu‘ al-Fatawa 23/209-210).

The scholars regarded it as recommended (mustahabb) to stand on the right-hand side of the row. Among the evidence they quoted for that is the report narrated by Imam Muslim (709) from al-Bara’, who said: When we prayed behind the Messenger of Allah (blessings and peace of Allah be upon him), we liked to be on his right so that his face would turn towards us. And I heard him say: “O Lord, save me from Your punishment on the Day when You resurrect or gather Your slaves.”

They also regarded it is recommended to be close to the imam, as is mentioned in the hadith of Abu Mas‘ud, who said: The Messenger of Allah (blessings and peace of Allah be upon him) used to touch our shoulders when we were praying and he would say: “Make the rows straight and do not differ, lest your hearts differ. Let those who are adults and mature in thinking be closest to me, then those who come after them, then those who come after them.” Narrated by Muslim (432).

Ibn al-Jawzi (may Allah have mercy on him) said: He only enjoined that for three reasons, the first of which is preferring them to be in the first row. Secondly, it was so that they might understand what movement he was doing; and thirdly, because he might need them to remind him if he made an error, or he might need them to take over and lead the prayer if something happened to him. By giving preference to them, this teaches those who have less knowledge to show good manners and keep away from that place. And his words “then those who come after them” refer to those who are lower in status."(Kashf al-Mushkil 1/327).

Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
Is the right-hand side best in all cases, meaning the right-hand side of any row, or if the space on the right is far away from the imam, is the left-hand side better if the space is closer to the imam?

The answer is: the right-hand side is better if the space is closer to the imam, and the evidence for that is the fact that the Prophet (blessings and peace of Allah be upon him) did not say: Complete the right, then the next right, and so on. Rather he said: “Complete the first row, then the next, and so on.” Hence we say regarding the first and second rows that the first row is better than the second, even if one can stand in line with the imam in the second row, and the space in the first row is at the very end of the row, because the Prophet (blessings and peace of Allah be upon him) enjoined us to complete the first row, then the next, and so on. As for the right-hand side, he did not say: Complete the right then the next right, and so on. If the right-hand side was better in all cases, he would have said: Complete the right then the next right, and so on. Based on that, we say: If spaces on the right and left are of a similar distance from the imam, then the space on the right-hand side is better. If spaces on the right and the left are equally distant from the imam, then the space on right-hand side is better. But if the space on the right is further away from the imam, then the space on the left-hand side is better, because it is closer to the imam, and being close to the imam is something desirable according to Islamic teachings."(Liqa’ al-Bab al-Maftuh 215/10).

Summary
Competing to be in the first rows and to be close to the imam is something recommended (mustahabb), and the virtue of the first row is greater than that of the second, and the second is better than the third, and so on.

Being on the right-hand side of the first row is better than being on the left-hand side of it, but being on the left-hand side of the front row is better than being on the right-hand side of the row behind it. Standing in the back rows when one is able to move forward is blameworthy.

And Allah knows best.
https://islamqa.info/en/answers/471887/is-praying-in-the-first-row-is-better-than-praying-in-other-rows

lapazi:

I’m trying to understand what you typed

Allah says (interpretation of the meaning):
“… Wed them with the permission of their own folk and give them their mahr (dowry) according to what is reasonable; they should be chaste, not adulterous, nor taking boyfriends…” [al-Nisa 4:25]

lapazi:


You can only demand for a virgin wife if you yourself is a virgin.

Or are men not held on same standards?

Some jobs are haram in and of themselves, such as working in riba-based banks and places where alcohol is sold . Some may be haram because of things in the work-place that are contrary to Shari`ah, such as mixing between men and women , or because it is stipulated that one should wear haram clothing or do other things that are contrary to Shari`ah, such as shaving the beard . It is not permissible for the Muslim to do either type of job.

Jobs of the second type vary in the degree to which they are haram. The one which incurs the greatest burden of sin is that which involves writing down or recording riba (usury), then that which involves selling or manufacturing haram things , then that in which the workplace environment is haram.

The last category should not be taken lightly, because it has an impact on the religious commitment and conduct of the worker, especially the fitnah of women which was the first fitnah of the Children of Israel and is the most harmful fitnah for the Muslim man, as our Prophet Muhammad (peace and blessings of Allah be upon him) told us.

If mixing between men and women is something that happens in your country and you can hardly find any job that is free of that, and you think that your being in that job will be beneficial and that you will be able to put a stop to some of that evil and reduce some of it, and you will be able to advise the employees who are under your authority, enjoining them to do what is good and forbidding them to do what is evil as much as you can, and you can take precautions and measure which will help you avoid the fitnah of women – such as hastening to get married if you are not married, not looking at them or being alone with them – and if the work requires you to sit with some of the female employees you can leave the door of the office open and not sit close to them and so on, then we think that your being present in the workplace and achieving some of the interests of Shari`ah and reducing some evils, is better than keeping the workplace devoid of the righteous and leaving it to those who do not pay any attention to religion or to the rulings of Shari`ah, so that these evils become more widespread and it becomes more difficult to fight them. How many teachers and university professors have taught in mixed institutions and Allah has benefited many through them, and warded off a great deal of evil.

We hope by Allah’s grace that you will be one of them.

However, if you think, after taking the job, that you cannot adhere to your religious commitment and that you are being pulled into haram gradually, then you have no choice but to leave that job immediately. If a person gives up something for the sake of Allah, Allah will compensate him with something better than it, as the Messenger (peace and blessings of Allah be upon him) said. https://islamqa.info/en/answers/107144/haram-jobs-in-islam

What is a good end in Islam?
A good end in Islam means when a person was guided before his death to keep away from that which angers the Lord and to repent from sin, and to focus on doing acts of worship and good deeds, and then he died in this good state.

One of the indications of this is the authentic Hadith narrated from Anas ibn Malik (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “When Allah wills good for His slave, He uses him.” They said, “How does He use him?” He said, “He guides him to do good deeds before he dies .” (Narrated by Ahmad, 11625; At-Tirmidhi, 2142; classed as authentic by Al-Albani in As-Silsilah As-Sahihah, 1334)

The Messenger of Allah (peace and blessings of Allah be upon him) said: “When Allah wills good for His slave, He sweetens him.” He was asked: “What is this sweetening?” He said: “Allah guides him to do righteous deeds before he dies, then He takes (his soul) whilst he is in that state.” (Narrated by Ahmad, 17330; classed as authentic by Al-Albani in As-Silsilah As-Sahihah, 1114)

Signs of a good end that appear to the dying person
There are signs of a good end, some of which are seen by the dying person as he is dying, and some which may be visible to other people.

With regard to the signs of a good end that appear to the dying person, these are things that give him the glad tidings, as he is dying, indicating that Allah is pleased with him. As Allah says (interpretation of the meaning):

“Verily, those who say: ‘Our Lord is Allah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!’” [Fussilat 41:30]

These glad tidings come to the believers when they are dying. (See Tafsir Ibn Sa`di, 1256)

This is also indicated by the Hadith narrated by Al-Bukhari, 6507; Muslim, 2683 from the Mother of the Believers `Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves to meet Allah, Allah loves to meet him, and whoever hates to meet Allah, Allah hates to meet him.” I said, “O Prophet of Allah, do you mean hating death , for all of us hate death?” He (peace and blessings of Allah be upon him) said, “It is not like that; but when the believer is given the glad tidings of the mercy and pleasure of Allah, and His Paradise, he loves to meet Allah, And when the disbeliever is given the tidings of the wrath and punishment of Allah, he hates to meet Allah and Allah hates to meet him.”

Al-Nawawi (may Allah have mercy on him) said:
“What this Hadith means is that the love and hate that are referred to here are those that happen when one enters the stage in which repentance is not accepted, where the dying person is told of his situation and he is shown his destiny.”

Signs of a good end in Islam
There are many signs of a good end , which the scholars (may Allah have mercy on them) have derived from the texts which speak of that. These signs include the following:

Uttering the Shahadah (testimony of faith) when dying.
The Prophet (peace and blessings of Allah be upon him) said, “A person whose last words are La ilaha illallah [there is none worthy of being worshipped but Allah] will enter Paradise.” (Narrated by Abu Dawud, 3116; classed as authentic by Al-Albani in Sahih Abu Dawood, 2673)

Dying with sweat on the forehead.
Buraydah ibn Al-Husayb (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, “The believer dies with sweat on his forehead.” Narrated by Ahmad, 22513; At-Tirmidhi, 980; An-Nasa’i, 1828. (Classed as authentic by Al-Albani in Sahih At-Tirmidhi)

Dying on the night or day of Friday.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “There is no Muslim who dies on the day of Friday or the night of Friday, but Allah will protect him from the trial (fitnah) of the grave.” (Narrated by Ahmad, 6546; At-Tirmidhi, 1074. Al-Albani said: When all its Isnads (chains of narrators) are taken into consideration, this Hadith is sound or authentic)

Dying as a fighter for the sake of Allah.
Allah says (interpretation of the meaning):
“Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.

They rejoice in what Allah has bestowed upon them of His Bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers.” [Al `Imran 3:169]

And the Prophet (peace and blessings of Allah be upon him) said: “Whoever is killed for the sake of Allah is a martyr, and whoever dies for the sake of Allah is a martyr.” (Narrated by Muslim, 1915)

Dying of the plague.
The Prophet (peace and blessings of Allah be upon him) said: “The plague is martyrdom for every Muslim.” (Narrated by Al-Bukhari, 2830; Muslim, 1916)

`Aishah (may Allah be pleased with her), the wife of the Prophet (peace and blessings of Allah be upon him), said: I asked the Messenger of Allah (peace and blessings of Allah be upon him) about the plague, and he told me that it is a punishment that Allah sends upon whomsoever He will, and that Allah has made it a mercy for the believers, for there is no one who stays in his land at the time of a plague, bearing that with patience and seeking Allah’s reward, knowing that nothing will befall him but that which Allah has decreed for him, but he will be given a reward like that of a martyr.” (Narrated by Al-Bukhari, 3474)

Dying of a stomach disease
The Prophet (peace and blessings of Allah be upon him) said: “… and whoever dies of a stomach disease is a martyr.” (Narrated by Muslim, 1915)

Dying because of being crushed by a falling wall or by drowning.
The Prophet (peace and blessings of Allah be upon him) said: “The martyrs are five: the one who dies of plague, the one who dies of a stomach disease, the one who drowns, the one who is crushed by a falling wall, and the one who is martyred for the sake of Allah.” (Narrated by Al-Bukhari, 2829; Muslim, 1915)

If a woman dies as a result of childbirth, or when she is pregnant.
The evidence for that includes the Hadith narrated by Abu Dawud (3111), according to which the Prophet (peace and blessings of Allah be upon him) said, “A woman who dies with child is a martyr.” Al-Khattabi (may Allah have mercy on him) said: “What this means is if she dies with a child in her womb.” (`Awn Al-Ma`bud)

Imam Ahmad narrated (17341) that `Ubadah ibn As-Samit (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) told us about the martyrs and mentioned among them, “A woman who is killed by the child in her womb attains martyrdom, and her child will drag her by his umbilical cord to Paradise.” (Classed as authentic by Al-Albani in Kitab Al-Jana’iz, p. 39)

Death caused by burning , pleurisy and tuberculosis.
The Prophet (peace and blessings of Allah be upon him) said: “Being killed for the sake of Allah is martyrdom; the plague is martyrdom; drowning is martyrdom; dying of a stomach disease is martyrdom; and the woman who dies in childbirth, her child will drag her by his umbilical cord to Paradise.” (Abu Al-`Awam, the custodian of Bayt Al-Maqdis added: and burning and tuberculosis). (Al-Albani classed it as authentic Sahih At-Targhib wa At-Tarhib, 1396)

Dying to defend one’s religion, wealth or life.
The Prophet (peace and blessings of Allah be upon him) said: “Whoever is killed defending his wealth is a martyr; whoever is killed defending his religion is a martyr; whoever is killed in self-defence is a martyr.” (Narrated by At-Tirmidhi, 1421)

Al-Bukhari (2480) and Muslim (141) narrated that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) said: I heard the Prophet (peace and blessings of Allah be upon him) say: “Whoever is killed defending his wealth is a martyr.”

Dying guarding the borders of Islam for the sake of Allah.
Muslim (1913) narrated that Salman Al-Farisi (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Guarding the borders of Islam for one day and one night is better than fasting and praying at night for a whole month, and if he dies (whilst performing this duty), he will go on receiving the reward for this great deed and his provision (continually), and he will be spared the questioning in the grave. ”

Dying whilst doing a righteous deed.
The Prophet (peace and blessings of Allah be upon him) said: “Whoever says La ilaha illallah, seeking the Countenance of Allah thereby, and that is the last of his deeds, will enter Paradise. Whoever gives charity and that is the last of his deeds will enter Paradise.” (Narrated by Ahmad, 22813; Classed as authentic by Al-Albani in Kitab Al-Jana’iz, p. 43. See Kitab Al-Jana’iz by Al-Albani (may Allah have mercy on him), p. 34)

These are the good signs which indicate a good end, but despite that we cannot be certain that a specific person is one of the people of Paradise unless the Prophet (peace and blessings of Allah be upon him) testified that he will go to Paradise, such as the four Rightly Guided Caliphs.
https://islamqa.info/en/answers/10903/signs-of-a-good-end-in-islam

Praise be to Allah.

How Riba-based banks work
The interest-based system on which commercial banks are based is a prohibited system that is based on lending and borrowing with Riba. The bank lends money to the customer with interest, and the customer who deposits money in the bank lends this money to the bank in return for interest. Loans with interest constitute Riba , regarding which there is scholarly consensus that it is prohibited.

How Islamic banks work
Islamic banks are based on permissible transactions such as selling, buying, profit sharing, partnerships and other Islamically-acceptable forms of investment, in addition to the fees charged for wire transfer, benefiting from variations in currency exchange, and currency exchange.

Difference between Riba-based Banks and Islamic Banks
There follows a straightforward example to explain the difference between Riba-based transactions and Islamically-acceptable transactions, and how the bank benefits from doing either of the two transactions:

If the customer wants to put his money to good use and make it grow, then he deposits it in a savings account in the Riba-based bank , and the bank allocates to him a known percentage of interest, whilst guaranteeing his capital. This in fact is a Riba-based loan, a loan from the customer to the bank. The benefit to the bank is how it uses the deposited money , which it lends to another customer in return for interest to be paid by the customer. Thus the bank borrows and lends, and benefits from the difference.

As for Islamic banks, one of the ways in which they invest is to take money from the customer and invest it in a permissible business, or to set up a housing project and the like, on the basis that it will give the customer a percentage of the profits, and the bank – as the entity that does the actual work – will also have a percentage of the profits. Thus the bank benefits from the percentage that it takes of the profits generated by the project, and its share of the profits may be much greater than what Riba-based banks collect from Riba, which is prohibited. But in the case of profit-sharing there is an element of risk, and the bank has to try hard to select a project that is profitable and monitor it until it bears fruit.

The difference between the Riba-based bank and the Islamic bank in these examples is the difference between prohibited Riba-based loans and Islamically-acceptable profit-sharing in which the customer may lose his money, because there is no guaranteed protection of his capital, but if he makes a profit, this gain is a lawful wealth.

The point is that the Islamic bank has many acceptable ways of making a profit, and hence these banks have begun to grow and flourish. In fact some non-Muslim countries are trying to apply the Islamic banking system, because it makes a profit and avoids much of the mischief that stems from the Riba-based system and is the cause of ruin and loss.

Types of Riba-based transactions
Riba-based transactions are of many types, such as lending and borrowing with interest; currency exchange (selling one currency for another) and deferring hand-to-hand exchange; exchanging gold for gold in different quantities, or with the exchange to happen later; transactions which basically boil down to being Riba-based loans, such as discounted bills, savings accounts, investment certificates with returns or prizes, charging penalties for late payments in the case of sales by installments or withdrawing cash using a credit card.

And Allah knows best

https://islamqa.info/en/answers/128923/difference-between-riba-based-banks-and-islamic-banks

espboy:
Jazakallahu Kahyran... We are on the same table.. But the point here is the punishment that meant for who committed ZINA..... e.g.. Person that committed ZINA of the eyes.. VS... The person that make the sexual Intercourse..

The punishment is different.

That's the point.

As Believers, we are constantly prone to Calamities.
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Al-Tirmidhi (2399) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Calamities will continue to befall believing men and women in themselves, their children and their wealth, until they meet Allaah with no burden of sin.” Classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (2280).
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The Prophet (blessings and peace of Allaah be upon him) also said: “No pain, hardship, sickness or grief befalls a believer, not even worry that befalls him, but some of his bad deeds will be expiated.” Narrated by al-Bukhaari (5642) and Muslim (2573).
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The believer has to be patient and to seek the help of Allaah, may He be exalted, and understand that no matter what hardship befalls him in this world -- no matter how severe it is -- the punishment of the Hereafter is worse than it. It is not acceptable according to anyone who is of right mind to run away from the heat of the desert and throw himself into the fire. How can he flee from temporary hardship and difficulty -- which inevitably will come to an end -- to an eternal punishment which has no end?
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Suicide

Suicide is a major sin, and the one who does that is faced with a warning of eternity in the Fire of Hell, where Allaah will punish him with the means that he used to commit suicide. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (blessings and peace of Allaah be upon him) said: “Whoever throws himself down from a mountain and kills himself will be throwing himself down in the Fire of Hell for ever and ever. Whoever drinks poison and kills himself will be sipping it in the Fire of Hell for ever and ever. Whoever kills himself with a piece of iron will have that iron in his hand, thrusting it into his belly in the Fire of Hell for ever and ever.” Narrated by al-Bukhaari (5442) and Muslim (109)
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It was narrated from Thaabit ibn Dahhaak (may Allaah be pleased with him) that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Whoever kills himself with something will be punished with it on the Day of Resurrection.” Narrated by al-Bukhaari (5700) and Muslim (110).

Banjoramos:


Aameen
jazakumllahu khairan

When Was the Prophet of Islaam - SalaLlaahu alayhi wa sallam - Born?

Popular but Unreliable Stories Series III

By Aboo Naasir - Hafidhahu-Llaah


There is hard evidence in the books of hadeeth and history that the Prophet, Muhammad (sallallaahu alayhi wasallam), was born on a Monday and that he was born in the Year of the Elephant. As such, no known difference occurs among the people of knowledge on these points. However, that he was born in the month of Rabiu al-Awwal and specifically on its 12th day, although popular, is unreliable! The problem is compounded by the difference in the dates cited in the books of history.

Imam Ibn Katheer (d. 774 AH) – the author of the widely read book of Tafseer – has uniquely compiled the various dates that have been mentioned: Some say he was born on 17th Rabiu al-Awwal, others cite 2nd Rabiu al-Awwal and some others gave 8th Rabiu al-Awwal. 10th Rabiu al-Awwal, 17th Rabiu al-Awwal and 22nd Rabiu al-Awwal were also given in different sources. Other sources even said he was born in the month of Ramadan! Yet, no one of these dates – not any – is transmitted with an authentic chain!

The most deserving of attention is that collected by Ibn Abee Shaybah in his Musannaf from ‘Affan on the authority of Sa’eed bin Meenaa from Jabir bin Abdullah and Abdullah bin Abbass that: “The Messenger of Allah (sallallaahu alayhi wasallam) was born in the Year of the Elephant on the 12th day of Rabiu al-Awwal...” [al-Bidayah wan-Nihayah 2/260]. Apart from the fact that giving the chain of report includes a declaration that this report is weak and unreliable, Imam Ibn Katheer expressly said, “It has a broken chain.” [al-Bidayah wan-Nihayah 3/109]. And this is clear. ‘Affan bin Muslim as-Saffaar, a 10th category reporter cited the report from Sa’eed bin Meenaa, a tabi’ee in the 3rd category. [See Taqreeb at-Tahdheeb no. 2649 and 5200]. Shaykh Muhammad bin Abdullah al-‘Ushan included this date in his book on Maa shaa’a walam yathbut fee as-Seerat an-Nabawiyyah (Popular But Unreliable Reports Cited in the Prophet’s Biography) pg. 5-10, and Dr. Akram Diyaa al-‘Umaree who stipulated to give only reliable reports in his book about the Prophet’s biography did not even mention any of the dates at all.

So, that the Messenger of Allah (sallallaahu alayhi wasallam) was born on 12th Rabiu al-Awwal lacks evidence. He - sallallaahu alayhi wasallam - had said, “It suffices for a man to prove himself a liar when he goes on narrating whatever he hears”. (Muslim 7).

Dear reader, the fact remains that our religion is based on proven facts and Allah the Mighty and Sublime has promised and actually preserved it from any inclusions and deletions. If the actual date of birth of the Prophet (sallallaahu alayhi wasallam) has any act of worship consequent upon it, it would have been authentically preserved. The message of the Prophet (sallallaahu alayhi wasallam) is centred upon rejecting every other deity and giving servitude to Allah Alone, FOLLOWING the Messenger (sallallaahu alayhi wasallam), not upon baseless suppositions and religious innovations.

Allahu al-Musta’an.

Ochies:
he don win already

Ochies:
he don win already

CanadaOrBust:


I have a sincere question: why is it that ONLY moslem use this word, jinns?