Alamkir:


He knows about one's intention to commit suicide but did he create u and predestined u to kill Urself. Its ur choice that's why suicide is a sin

juman:
Those spiritualist can see death coming.

I wanted to travel one day, I was with one alfa, he said somebody would die the day I planned to travel.
I asked him if the person would be me, he said no. Alfa did not know who would be.
A close friend died that day. He complained of hbp issue before.
I was told latter that I could have prevented the incident by asking the alfa what can be done to prevent it.

But in some issues alfa may say nothing can be done.

barbstee:
Jazakumullahu khayr


I would have loved to ask a question though

Princessdainty:
Was Deborah destined to die ?

Alamkir:
just for the fact that Allah knows when and how we are going to die doesn't mean he predestined it that way, this contradict the free will giving to us by Allah. Some death like suicide, accident are man made, due to innovation of man, eg car, plane, war. that's why spirit of people who die sudden death Rome the earth till their actual time is up

inoki247:
Death is a Necessity if u escape today one day is coming you won't escape...

kingthreat:
What if someone chooses to make his time now and set himself on fire?

Answer
Praise be to Allah.

Allah, may He be exalted, created all people and decreed for them the specific time at which their lives would come to an end. Allah, may He be exalted, has informed the angel who comes to the foetus in his mother’s womb with the decree of how long his life will last. Then when the time for their lives to end comes – whether they die naturally or as a result of illness or they are killed or die in an accident – it cannot be brought forward or put back from the ordained time.
By means of this divine decree which does not change, people’s attachment to anything other than Allah in hopes of increasing or decreasing that lifespan is cut off. The one who takes good care of his health is not the one who causes his lifespan to be lengthy; rather Allah, may He be exalted, has decreed that for him. The one who kills a person has not taken anything away from the lifespan of the one who was slain; rather Allah, may He be exalted, decreed that from eternity, and the killer will be brought to account for his transgression of the limits set by sharee‘ah if he killed unlawfully.

The Mu‘tazilah – who are one of the misguided groups – said that if a person was not killed and did not die of sickness, he would live a longer life! This is false and there is no evidence for it in the Qur’an or Sunnah, and it is not the opinion of any of Ahl as-Sunnah; rather Allah has decreed the lifespan for each one of His creation and He has decreed the means by which their lives will end. There is only one lifespan (for each individual); it is known to Allah, may He be exalted, and He has informed His angels of it whom He commanded to write the lifespan of each individual when he is in his mother’s womb.

Shaykh Ibn Abi’l-‘Izz al-Hanafi (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, has decreed the lifespan of all creatures so that when the appointed time comes, it will not be delayed or brought forward at all. Allah, may He be exalted, says (interpretation of the meaning):
“when their term is reached, neither can they delay it nor can they advance it an hour (or a moment)”
[al-A‘raaf 7:34; an-Nahl 16:61]

“And no person can ever die except by Allah’s Leave and at an appointed term”
[Aal ‘Imraan 3:145].

In Saheeh Muslim it is narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: Umm Habeebah, the wife of the Prophet (blessings and peace of Allah be upon him and may Allah be pleased with her) said: O Allah, allow me to enjoy the company of my husband the Messenger of Allah, my father Abu Sufyaan and my brother Mu‘aawiyah. The Prophet (blessings and peace of Allah be upon him) said: “You have asked Allah concerning lifespans that are already set, days the number of which is already predetermined, and provisions that are already ordained. Nothing will ever be brought forward before its time and nothing will ever be delayed from its time. If you had asked Allah to grant you refuge from punishment in the Fire and punishment in the grave, that would have been better.”

The one who is killed has died at his appointed time. Allah, may He be exalted, knew and decreed and ordained that one person would die because of sickness, another would die because of being killed, another would die as a result of the collapse of a wall or building, another would die by burning or by drowning, or other causes. Allah, may He be glorified, created life and death and He created the causes of life and death.

But according to the Mu‘tazilah, the one who is killed had his lifespan cut short, and if he had not been killed he would have lived until his appointed time! So he had two lifespans. But this is a false notion, because it is not befitting to suggest that Allah, may He be exalted, ordained for him a time knowing that he would not live until that time, or that He ordained two times for him, like one who is ignorant and does not know what will happen.

The reason why it is obligatory to carry out retaliatory punishment (qisaas) and hold the killer accountable is because he has committed a forbidden action and done something haraam that is the means of ending a life.

Therefore we may understand the words of the Prophet (blessings and peace of Allah be upon him), “Upholding ties of kinship increases the length of one’s lifespan,” as meaning that it is a means of living a long life, and that Allah has decreed that this person would uphold ties of kinship, and because of that he would live for this length of time; were it not for that reason he would not live for that length of time, but He decreed and ordained this cause and effect. By the same token, He decreed that another person would sever ties of kinship and would live until such-and-such a time, as we said with regard to killing or otherwise.
End quote from Sharh al-‘Aqeedah at-Tahhaawiyyah, p. 100, 101

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, commenting on the verse “and then has decreed a stated term (for you to die). And there is with Him another determined term (for you to be resurrected)” [al-An‘aam 6:2]: With regard to the time when it is ordained that an individual should die, this is known to the angels who write down the individual’s provision, lifespan, deeds and whether he is doomed to Hell or destined for Paradise, as it says in as-Saheehayn, where it is narrated that Ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) – who is the most truthful one – told us: “The creation of any one of you is put together in his mother’s womb for forty days as a nutfah (sperm drop); then he becomes a ‘alaqah (a piece of thick coagulated blood) for a similar period; then he becomes like a chewed piece of flesh (mudghah) for a similar period., then the angel is sent to him and is instructed to write down four things. It is said: Write down his provision, his lifespan, his deeds and whether he is doomed (to Hell) or blessed (destined for Paradise). Then the soul is breathed into him.” This lifespan is the appointed time of death which Allah may make known to whomever He wills among His slaves. With regard to the other “determined term”, i.e., the resurrection, no one knows it except Him.
End quote from Majmoo‘ al-Fataawa, 14/489

He (may Allah have mercy on him) was also asked about the one who is killed: Did he die at his appointed time or did the killer cut his life short?

He replied:
The one who is killed is like anyone else among the dead; no one dies before his appointed time and the appointed time is not delayed for anyone. Rather all animals and trees have their appointed lifespan and appointed time of death which cannot be brought forward or put back. The appointed time of a thing is the end of its life; its life is the period of time for which it will remain and its appointed time is the end of its life. It is proven in Saheeh Muslim and elsewhere that the Prophet (blessings and peace of Allah be upon him) said: “Allah decided the decrees of creation fifty thousand years before He created the heavens and the earth. And His Throne was above the water.” And it is proven in Saheeh al-Bukhaari that the Prophet (blessings and peace of Allah be upon him) said: “There was Allah and there was nothing before Him, and His Throne was above the water. He wrote all things in the Book and He created the heavens and the Earth.” According to another version: “… Then He created the heavens and the Earth.” And Allah, may He be exalted, says (interpretation of the meaning): “when their term is reached, neither can they delay it nor can they advance it an hour (or a moment)” [al-A‘raaf 7:34]. Allah knew what would be before it came into existence, and He decreed that. He knows that a person will die of a stomach disease or of pleurisy, or will die as a result of a wall or building collapsing, or by drowning or other causes, and that another person will die as a result of being killed, either by poison or by the sword or by stoning or by other means. The fact that Allah knows that and has decreed it, indeed the fact that He willed all things and created all things, does not prevent praising (someone for doing good deeds) or blaming (someone for doing bad deeds), rewarding or punishing. Rather if the one who killed a person did so as commanded by Allah and His Messenger – as in the case of the mujaahid who strives in jihad for the sake of Allah – Allah will reward him for that. But if he kills a person whom Allah and His Messenger forbade him to kill – as in the case of bandits and aggressors – Allah will punish him for that. And if he kills a person in a manner that is permissible – as in the case of qisaas or retaliatory punishment – he will neither be rewarded nor punished, unless he had a good or bad intention in either case.

There are two types of appointed times (of death); that which is absolute and is known to Allah, and that which is conditional. Thus we may understand what is meant by the words of the Prophet (blessings and peace of Allah be upon him) – “Whoever would like his provision to be expanded and his lifespan increased, let him uphold ties of kinship.” Allah commanded the angel to write down a lifespan for him and said: “If he upholds ties of kinship, then increase it by such-and-such,” but the angel does not know whether it will be increased or not. However, Allah knows what the outcome will be, and when that appointed time comes it will neither be brought forward not put back.

If the slain person had not been killed, some of the Qadaris (those who deny the divine decree) said that he would have lived! And some of those who deny cause and effect said that he would still have died. But both of them are wrong, for Allah knew that he would die by being killed. If (hypothetically speaking) He decreed something other than what He knew would happen, this would be a decree for something that would not happen; if it were to happen, how could it happen? This is something that some people may or may not know. If we assume that Allah knew that he was not going to be killed (at that particular time), in that case either He decreed that he is still going to die at that particular time, or He decreed that he would live until some other time. To be certain of one of these two scenarios, which then does not happen, is ignorance. This is like one who says, “If he does not eat what is decreed for him of provision, either he will die or be given some other provision”; and it is like one who says, “If this man did not impregnate this woman, would she be barren or would some other man impregnate her?” or, “If he did not cultivate this land, would someone else cultivate it or would it remain barren, with nothing planted in it?” or “If the one who learned the Qur’an from this man did not learn it from him, would he have learned from someone else or not learned at all?” And there are many similar examples.
End quote from Majmoo‘ al-Fataawa, 8/516-518

And Allah knows best.
https://islamqa.info/en/answers/153438/ordaining-the-end-of-life-according-to-ahl-as-sunnah-and-the-mutazilah

Mikel99:
If you do evil to another person children, will it come back to yours?
Can one do evil and escape?

farouk2much:
Ok... Go and tell the CBN to remove all the pictures than are on our currency and make it plain... Sheikh ibrahim we loves him... And we loved him very well..... We placed his pictures because of loved.. Not to protect us against anything......
Stop posting nonsense
Stop posting useless
Stop posting anything that can lead to violence or hatred among others........ Let me remind you again we love sheikh ibrahim very well and you can't stop us from living him... He deserve our love.....

talk2hb1:

What’s the judgement on the pictures on Money?
And obviously we keep this money in our pocket when going to mosque and money is collected and exposed in mosques…

That there is nothing close to a sketch or outright image of Prophet Muhammad ‏‎‎ﷺ is a thing of joy for many of us. Many ignorant ones will, by now , make a complete mess of it, just as they're doing with some alaafa today.
Until today, many 'Nyasiyahs' still believe that drawing or hanging the images of Shehu Ibrahim Niyas in the house, shop or around their necks are enough to protect them from unseen evils, accidents and all. In fact, someone stoop so low that he/she hanged the image of the Senegalese on the neck of his/her roaming goat. For what? To protect the goat raiders, of course.
Unfortunately, it is not ending there. People are now adopting the image of their asalatu alfas, shehus and mukadams as their semi-gods. How did we get here?

Posted by Kamil Sodiq Dan-Fulani

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.

Pictures are of two kinds:

1. Pictures made of rough material of things that have shadows, such as statues of living beings (humans or animals), are forbidden and there is no disagreement among Muslim scholars over this issue.

2. As for pictures without shadow such as paintings on walls, prints on clothes etc., the Muslim scholars differ over this issue. The preponderant opinion is that hanging them is forbidden for the Ahadeeth which establish the prohibition of making pictures are general; i.e., they do not make a distinction between the different kinds of pictures. Imam Muslim narrated that ‘Aa'ishah may Allaah be pleased with him said: The Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) entered (my apartment) and I had hung (on the door of my apartment) a thin curtain having pictures on it. The color of his face underwent a change. He then took hold of that curtain, tore it, and then said: “The most grievous torment for the people on the Day of Resurrection would be for those who try to imitate Allah in the act of creation.” Imam An-Nawawi may Allaah have mercy upon him said: "The scholars of the Shaafi’i School of jurisprudence and other scholars strictly forbade making pictures as this act is among the grave sins because the person who draws pictures is threatened to have a serious punishment inflicted on him on the Day of Resurrection as mentioned in sound Ahadeeth. This ruling concerns the one who makes pictures. As for hanging pictures, Imam An-Nawawi may Allaah have mercy upon him said: “Keeping the pictures of living souls on a cloth, turban or keeping them hanging on a wall is forbidden if they are not despised, but if they are despised such as in a carpet, a pillow, or a cushion which are trampled under the feet, then they are not forbidden. Though using the humiliated images is permissible but angels of mercy do not enter a house where there are pictures. There is no difference in this ruling between the pictures, which have shadows and pictures which are shadowless. This is the opinion of the companions of the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) their successors and the Muslim scholars.” Imam An-Nawawi may Allaah have mercy upon him also said: "Saying that the pictures which have a shadow are prohibited and those which have no shadow are permissible is null and of no legal base. The Prophet disapproved the curtain having pictures on it. He dispraised it only for its pictures which actually did not have any shadow. In addition to many Ahadeeth prohibiting making pictures in general, the Muslim scholars are unanimously agreed on the prohibition of the pictures that have a shadow, just as they are agreed upon destroying such pictures. But they permitted the toys of small girls."

On the other hand, hanging pictures of non-living things, such as pictures of trees, mountains, and rivers, etc., is permissible.

Please refer to the explanation of verses 13: chapter 34 in Tafseer Al-Qurtubi; it is good and useful.
https://www.islamweb.net/en/fatwa/82040/hanging-pictures

Praise be to Allah.

Firstly:
Image-making is of two types: one by hand and the other by means of machines.

Image-making by hand is haraam, and is in fact a major sin, because the Prophet (peace and blessings of Allaah be upon him) cursed the one who does it. He did not differentiate between images that have a shadow (i.e., three-dimensional) or those that are simply drawn (two-dimensional), according to the more correct scholarly opinion, because of the general meaning of the hadeeth.

With regard to image-making by means of machines, i.e. cameras, there is a difference of opinion among the later scholars on this matter. Some of them forbid it and some of them allow it.

In order to be on the safe side, it is better to avoid that, because it is one of the doubtful areas. And whoever is careful with regard to doubtful matters will protect his religious commitment and his honour. But if he needs to do that for a specific purpose such as proving his identity, there is nothing wrong with that because if there is a need, the matter is no longer doubtful.

Secondly:
With regard to keeping pictures, this is also of two types:

The first type is keeping images that are three-dimensional. Keeping them is haraam. Ibn al-‘Arabi narrated that there is consensus on this point. See Fath al-Baari, p. 388, vol. 10). He said: This consensus has to do with things other than girls’ dolls.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “I used to play with dolls in the presence of the Prophet (peace and blessings of Allaah be upon him) and I had friends who would play with me. When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered they would hide themselves and he would call them to come and play with me. Narrated by al-Bukhaari, no. 5779; Muslim, no. 2440.

The second type is images that are not three-dimensional. These are of different types:
1-Those that are hung up to be venerated and respected, as in the case of pictures of kings, presidents, ministers, scholars etc. This is haraam because it involves exaggeration about a created being.

2-Those that are hung up for the sake of memory, such as hanging up pictures of one's friends. This is also haraam, because of the hadeeth narrated in Saheeh al-Bukhaari from Abu Talhah (may Allaah be pleased with him), who said: “I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘The angels do not enter any house in which there is a dog or an image.’” Narrated by Muslim, no. 2104).

3-Those that are hung up for the purpose of adornment. These are also haraam because of the hadeeth of ‘Aa’ishah who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came back from a journey and I had hung a patterned curtain on which there were images over (the door of) a room of mine. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he tore it and said, ‘The most severely punished of the people on the Day of Resurrection will be those who tried to imitate the creation of Allaah.’” She said: “So I made it into one or two cushions.” Narrated by al-Bukhaari, no. 5610; Muslim, no. 2107.

4-Those that are treated with disrespect, such as images in carpets and pillows. Al-Nawawi narrated from the majority of scholars among the Sahaabah and Taabi’een that these are permissible.

5-Those that have unfortunately become widespread and are difficult to avoid, such as images engraved on coins etc which have become a problem for the Muslim ummah. It seems to me that there is no sin on the one who acquires these without wanting to acquire images.

Thirdly:
With regard to dolls that children play with:
An exception is made in the case of children’s toys, which are not regarded as haraam or makrooh. But what are the toys which are exempted? We know that the toys of the past did not have eyes and lips and noses as they do nowadays. I think it is better to avoid these toys and limit oneself to those the kind of toys that were known previously.
See Fataawa al-‘Aqeedah by Shaykh Ibn ‘Uthaymeen, p. 66, 663, 679

And Allaah knows best.
https://islamqa.info/en/answers/20325/ruling-on-keeping-pictures-and-childrens-toys

It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said: Mu‘aadh ibn Jabal (may Allah be pleased with him) used to pray with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer. And he would recite al-Baqarah. … The Prophet (blessings and peace of Allah be upon him) said: “Recite ‘By the sun and its brightness’ [al-Shams 91:1], and ‘Glorify the Name of your Lord, the Most High’ [al-A’la 87:1] and the like.”
Narrated by al-Bukhaari (5755) and Muslim (465).

Al-Nawawi said:
In this hadeeth we see that it is permissible for one who is offering an obligatory prayer to pray behind one who is offering a naafil prayer, because Mu‘aadh used to offer the obligatory prayer with the Messenger of Allah (blessings and peace of Allah be upon him), so he discharged his duty, then he would pray the second time with his people, so it was voluntary for him and obligatory for them. This is stated clearly elsewhere than in Muslim, and this is permissible according to al-Shaafa‘i (may Allah have mercy on him) and others. End quote.
Sharh Muslim, 4/181

walexsho:

wrong submission...
you can never join someone who doesn't have the intention of congregation prayer while praying not to talk of someone offering Nawafil.
Are you telling people that they can go ahead and offer Isha prayer behind Imam offering Tarawih. Did the holy prophet practice such.

"You have indeed in the Messenger of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah."
(Q33:21).

One of those religious rites is salaat - one would not have observed salaat unless and until when it is done according to the specification of the Messenger of Allah (PBUH).He said:
"Pray as you have seen me pray" (Bukhari).

The Hadith you made reference to was talking about Tahajud... non-obligatory prayer. Not a case of Observing fajr prayer behind someone observing Rakatayni Fajr

Question
A friend of mine was offering 2 rakahs sunnah after Maghrib in the Mosque, when a new comer joined him for Jamaah. My friend didn't know what to do as he was offering the Sunnah and he knew that the new comer was under the impression that he was offering fard. After the prayer my friend was still in the Mosque when the new comer finished his prayer and asked my friend why he had not been reading out loud as it was MAghrib. My friend informed him that he had been reading the Sunnah and therefore could not have read out loud. Could you please clarify with daleel [proof from Hadith/Sunnah] as to what should be done in such a situation where you are offering a Sunnah prayer and someone joins you thinking its Fard?.

Praise be to Allah.

Firstly:
There is nothing wrong with one who is offering an obligatory prayer praying behind one who is offering a naafil prayer. It is proven that Mu‘aadh ibn Jabal (may Allah be pleased with him) used to pray ‘Isha’ with the Prophet (blessings and peace of Allah be upon him), then he would go back to his people and lead them in praying ‘Isha’, and the prayer was naafil for him and obligatory for them.

It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said: Mu‘aadh ibn Jabal (may Allah be pleased with him) used to pray with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer. And he would recite al-Baqarah. … The Prophet (blessings and peace of Allah be upon him) said: “Recite ‘By the sun and its brightness’ [al-Shams 91:1], and ‘Glorify the Name of your Lord, the Most High’ [al-A’la 87:1] and the like.”
Narrated by al-Bukhaari (5755) and Muslim (465).

Al-Nawawi said:
In this hadeeth we see that it is permissible for one who is offering an obligatory prayer to pray behind one who is offering a naafil prayer, because Mu‘aadh used to offer the obligatory prayer with the Messenger of Allah (blessings and peace of Allah be upon him), so he discharged his duty, then he would pray the second time with his people, so it was voluntary for him and obligatory for them. This is stated clearly elsewhere than in Muslim, and this is permissible according to al-Shaafa‘i (may Allah have mercy on him) and others. End quote.
Sharh Muslim, 4/181

Secondly:
There is nothing wrong with a person starting his prayer alone and then becoming an imam when someone else joins him.

It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: I stayed overnight with my maternal aunt. The Prophet (blessings and peace of Allah be upon him) got up to pray at night and I got up to pray with him. I stood on his left and he took hold of my head and made me stand on his right.
Narrated by al-Bukhaari (667) and Muslim (763).

Imam al-Bukhaari included this report in a chapter entitled: If the imam did not intend to lead others in prayer, then people join him so he leads them in prayer.

And it was narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) was praying in Ramadaan, and I came and stood beside him, and another man came and stood too, until there was a group of us. When the Prophet (blessings and peace of Allah be upon him) realized that I was behind him, he made his prayer brief.
Narrated by Muslim (1104).

Some of the scholars said that it is permissible to do this in naafil prayers, but not in obligatory prayers. But the correct view is that it is valid in both cases.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The correct view is that that is permissible in both obligatory and naafil prayers. End quote.
Majmoo‘ al-Fataawa, 22/258

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
But the correct view is that it is valid in both obligatory and naafil prayers. With regard to naafil prayers, it is mentioned in the text; with regard to obligatory prayers, what is proven in the case of naafil prayers is also proven with regard to obligatory prayers, unless there is evidence to the contrary.
Al-Sharh al-Mumti‘, 2/304

Thirdly:
If a person starts to pray behind a man who has started to offer a naafil prayer, as in the case asked about here, then the imam has the choice as to whether he recites out loud or quietly. But if he intended to lead the prayer from the outset, then he should recite out loud, because of the hadeeth of Mu‘aadh (may Allah be pleased with him) quoted above.

And Allah knows best.
https://islamqa.info/en/answers/153386/person-for-whom-the-prayer-is-obligatory-praying-behind-one-who-is-offering-a-naafil-prayer

iAmViper:
I do recite solat tujeena after prayer but most of my friends don't like it

Eniolohunda:


Jazakum lahu khairan op, for the teaching, and I will like to read about the unlegislated Dua, because to me as a Muslim, I believe all my needs is from Allah and I can ask anything of my needs using my language that is outside those regular daily duas. So I am interested in reading about the unlegislated duas, if you can help shed more light on it.

AdroitTee:
If i do it, what will happen? Take it easy,
islam is not this hard.

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad sallallaahu`alayhi wa sallam (may Allaah exalt his mention) is His slave and Messenger.

First of all, may Allah increase your zeal in doing good, but we draw your attention to the importance of adhering to the Sunnah and memorizing the Athkaar (mention of Allah) reported from the Prophet sallallaahu`alayhi wa sallam (may Allaah exalt his mention) as there is much goodness and blessings in them.

Not all the Athkar that you say are permissible; rather, some of it is permissible and some is not.

You are not permitted to assign a mention that is not legislated after every prayer because it is feared that this is one of the additional innovations.

Therefore, you have to limit yourself to the mention that was reported from the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) in regard to the mention after the prayer, and then say whatever mention you wish after that.

We will mention to you some of the Athkar that were reported from the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) among which is to say:

- Astaghfiru Allah (I seek forgiveness of Allah) 3 times;
- “Allahumma anta -salaam wa minkas-salaam, tabaarakta ya thal-jalali wal-ikram (O Allah, You are As-Salam and from You is all peace, blessed are You, O Possessor of Majesty and Honor.) [once];

- Subhaana Allah 33 times;

- Alhamdu Lillah 33 times,

- Allah Akbar 33 times,

- Then complete the one hundredth by saying: ‘‘La ilaaha illa Allah wahdahu la shareeka lahu, lahul-mulku walahul-hamdu, wahuwa ‘ala kulli shay-in qadeer’ (None has the right to be worshiped except Allah Alone, without partner, to Him belongs all Sovereignty and Praise and He is over all things Omnipotent.);

- Recite Ayatul Kursi (i.e. verse 255 from Chapter 2)

- Chapter 112,

- Chapter 113,

- Chapter 114,

- Say ‘La ilaaha illa Allah wahdahu la shareeka lahu, lahul-mulku walahul-hamdu, wahuwa ‘ala kulli shay-in qadeer’;

- Allahumma la maani’a lima a’tayta, wa la mu’tiya lima mana’ta, wa la yanfa’u thal-jaddi minkal-jad. (O Allah, None can prevent what You have willed to bestow and none can bestow what You have willed to prevent, and no wealth or majesty can benefit anyone, as from You is all wealth and majesty.)

There are other mention of Allah other than what we have mentioned which you can refer to in the book entitled Hisn al-Muslim (The Fortification of the Muslim) or other books of Athkaar.

We warn you that mentioning the word Allah on its own, without it being added to any other name [like saying Allahu Akbar, or Alhamdu Lillah) is not legislated; rather, it is an innovation.

As regards the Athkar of the day and the night, they are so many, among which is saying 100 times, ‘La ilaaha illa Allah wahdahu la shareeka lahu, lahul-mulku wa lahul-hamdu, wa huwa ‘ala kulli shay-in qadeer’ (There is no god but Allah, the One, having no partner with Him. Sovereignty belongs to Him and all the praise is due to Him, and He is Omnipotent over everything"; whoever says it, one hundred good deeds will be recorded to his credit; a hundred of his sins will be wiped out (from his record); he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him.” [Al-Bukhari and Muslim]

You should recite the Athkar of the morning after the Fajr prayer, and the Athkaar of the evening after the ‘Asr prayer, as there is much goodness in them. You may refer to these in any books of Athkar, like Hisn al-Muslim.

Reciting Surah Al-Ikhlas [Quran 112] 10 times is reported in one Hadeeth that is classified as Hasan by some scholars. This is part of the unrestricted Thikr that you may say at any time.

Indeed, there is a great reward in reciting Surah Al-Ikhlas as it is equivalent to one-third of the Quran.

There are some other Surahs that have some special virtues, but we cannot mention them in this Fatwa but you may refer to them in the books of Tafseer (interpretation of the Quran), like the Tafseer by Ibn Katheer and others.

Allah knows best.
https://www.islamweb.net/en/fatwa/384271/impermissible-to-say-unlegislated-mention-thikr-after-prayer

Summary of answer
Trading in currencies is halal so long as the exchange takes place in the same sitting as the contract is made. If the deal is in the same type of currency, this is not permissible because it is a type of riba.

Praise be to Allah.

Is trading in currencies halal?
Dealing in currencies is permissible so long as the exchange takes place in the same sitting as the contract is made. It is permissible to sell Euros for Dollars so long as the exchange takes place in the same sitting as the contract is made. But when the deal is concerning the same type of currency, such as selling one dollar for two dollars, that is not permissible because it is a type of riba.[/color

[color=#990000]In that case they should be of equal amounts and the exchange must take place in the same sitting as the contract if the exchange is concerning one type of currency.

The evidence for that is the report narrated by ‘Ubadah ibn al-Samit (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, like for like, same for same, hand to hand. If the types are different then sell however you like, so long as it is hand to hand.” (Narrated by Muslim, 1587)

It says in Majmu’ Fatawa Ibn Baz (19/171-174):
“Dealing in currency , buying and selling, is permissible, but that is subject to the condition that the exchange be hand-to-hand if the currencies are different. If a person sells Libyan currency for American or Egyptian or whatever currency hand to hand, there is nothing wrong with that, such as if he buys dollars for Libyan currency hand to hand, exchanging it in one sitting, or he buys Egyptian or English currency etc for the Libyan or whatever currency hand to hand, there is nothing wrong with that. But if there is a delay, then it is not permissible, and if the exchange is not done in the same sitting, it is not permissible, because in that case it is regarded as a kind of riba-based transaction. So the exchange must take place in the same sitting, hand to hand, if the currencies are different. But if they are of the same kind, two conditions must be met: they should be of equal amounts and the exchange should take place in the same sitting, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver…”

The ruling on currency is as mentioned above; if they are different then it is permissible for the amounts exchanged to be different, so long as the exchange takes place in the same sitting. If they are of the same kind, such as dollars for dollars, or dinars for dinars, then the exchange must take place in the same sitting and they should be of the same amount. And Allah is the source of strength.”

And Allah knows best.

https://islamqa.info/en/answers/72210/is-currency-trading-halal

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad sallallaahu `alayhi wa sallam (may Allaah exalt his mention) is His slave and Messenger.

First of all, you should know that it is established in the Quran and the Sunnah that only the believers will enter Paradise, and that Allah has forbidden Paradise to those who die as polytheists.
Allah Says (what means): {Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.} [Quran 5:72]

A Muslim cannot intercede for his polytheist relative, even if he is his father, or son, or grandfather, or uncle.
Abu Sa’eed Al-Khudri may Allaah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) said: “On the Day of Resurrection, a man will take his father by his hand, wanting to admit him into Paradise [along with him]. However, a caller will call: “A polytheist cannot enter Paradise as Allah has forbidden Paradise for any polytheist. The man would say: “O Lord, O Lord, this is my father; he (the latter) then would turn into an ugly face and a bad smell, and so he leaves him. Abu Sa'eed said: “The Companions of Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) consider him to be Ibraheem.”
It means that the one who will intercede for his father is Ibraheem (Abraham) may Allaah exalt his mention but Allah will not accept his intercession and will transform his father’s face into an ugly form.

This was also mentioned in the Hadeeth narrated by Abu Hurayrah may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) said: “On the Day of Resurrection Abraham will meet his father Azar whose face will be dark and covered with dust. (The Prophet Abraham will say to him): 'Didn't I tell you not to disobey me?' His father will reply: 'Today I will not disobey you.' 'Abraham will say: 'O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than seeing my father being cursed and dishonored?' Then Allah will say (to him): 'I have forbidden Paradise for the disbelievers." Then he will be addressed, 'O Abraham! Look! What is underneath your feet?' He will look and there he will see a Dhabh (hyena / an animal,) blood-stained, which will be caught by the legs and thrown into Hellfire." So, Allah will turn him into a hyena with abundant fur.
With regard to ‘Abdul-Muttalib, he was the grandfather of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and he died upon polytheism, the religion of his people who used to worship idols.

Abu Talib, the uncle of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) died upon the religion of his father ‘Abdul-Muttalib. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did his best and utmost in calling his uncle to Islam and save him from Hellfire, but Abu Talib’s passion for the religion of his parents was stronger than favoring and following the truth, so he died upon polytheism and refused to embrace Islam.

Sa'eed ibn Al-Musayyib may Allaah be pleased with him narrated from his father, who said: “When the time of the death of Abu Talib approached, Allah's Messenger went to him and found Abu Jahl and `Abdullah ibn Abu Umayyah ibn Al-Mugheerah by his side. Allah's Messenger said to Abu Talib, "O uncle! Say: ‘La Ilaaha Illa Allah’ (None has the right to be worshipped but Allah), a sentence with which I shall be a witness (i.e. argue) for you before Allah. Abu Jahl and `Abdullah ibn Abu Umayyah said, "O Abu Talib! Are you going to denounce the religion of ‘Abdul-Muttalib?" Allah's Messenger kept on inviting Abu Talib to say it (i.e. ‘La Ilaaha Illa Allah’) while they (Abu Jahl and `Abdullah) kept on repeating their statement till Abu Talib said as his last statement that he was upon the religion of `Abdul-Muttalib and refused to say, ‘La Ilaha Illa Allah’. Then Allah's Messenger said, "I will keep on asking Allah's forgiveness for you unless I am forbidden (by Allah) to do so." So Allah revealed (the verse) concerning him {It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.} [Quran 9:113]

Allah has also revealed about Abu Talib saying to the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) (what means) {Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.} [Quran 28:56]

Al-‘Abbas asked the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) saying: “O Messenger of Allah, did you benefit Abu Talib with anything as he used to protect and take care of you, and used to become angry for you?” The Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention) said, “Yes, he is in the shallowest place of Hellfire. Were it not for me, he would have been in the deepest part of Hellfire.” [Al-Bukhari and Muslim]

The narration by Al-Bukhari reads: “He will be in the shallowest place in Hellfire, with fire reaching his ankles and causing his brain to boil.”

Allah Knows best.
https://www.islamweb.net/en/fatwa/447616/abdul-muttalib-and-abu-talib-are-in-hellfire

Lojical1:


Whence cometh the compulsory use of burqa etc.

It's just tradition and not from scriptures.

An omen is a phenomenon that is believed to foretell the future, often signifying the advent of change. This can be a good or bad change. For example, a seller may refuse to collect money from a woman early in the morning as this is perceived to portend negativity in sales throughout that day. Also a seller may refuse to sell on credit at the start of the week/month/year for fear of continuing the trend of selling on credit throughout the week/month/year. Other common superstition is to think evil of every black cat/bird, unknowingly striking the leg on a stone, a child falling from the mother's back, etc.

The Prophet Salallahu alayhi wasalam forbade the superstitious belief in omen as it is a form of Shirk that is contrary to Tawheed. This is because superstition is a trick by means of which the Shaytaan seeks to cause fear and whisper into people’s hearts.

The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no ‘adawa (contagion except by the will of Allaah) and no tiyarah (superstitious belief in bird omens).” Narrated by al-Bukhaari, 5757; Muslim, 102.

Abu Dawood (3910) and al-Tirmidhi (1614) narrated, in a report that was classed as saheeh by al-Tirmidhi, that Ibn Mas’ood (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Tiyarah is shirk, tiyarah is shirk,’ but there is none of us who… but Allaah takes it away by means of trust in Him (tawakkul).” The words “there is none of us who…” are the words of Ibn Mas’ood (may Allaah be pleased with him), not of the Prophet (peace and blessings of Allaah be upon him). What this means is that there is no one among us who does not experience some kind of tiyarah and superstition in his heart, but Allaah takes that away from the heart by means of the person putting his trust in Him and delegating his affairs to Him.

Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no ‘adawa and no tiyarah, but I like optimism.” They said: “What is optimism?” He said: A good word.” Narrated by al-Bukhaari, 5756; Muslim, 2220.

These ahaadeeth clearly indicate that superstition is haraam and warn against it, because it involves the heart being attached to something other than Allaah, and because everyone who believes that some things may have an effect of bringing benefits or causing harm when Allaah has not caused them to be so, has committed the sin of minor shirk, and has opened the door to the Shaytaan to make him afraid and cause him mental, physical or financial harm. Hence the Lawgiver forbids superstition and declares it to be false, and tells us that it has no effect of either bringing benefits or warding off harm.

Once you have understood this, then if any such thoughts occur to you, you must fear Allaah and put your trust in Him and seek His help. You should not pay any attention to these bad thoughts and false notions. The Messenger (peace and blessings of Allaah be upon him) has told us the remedy for superstition, which was narrated by Imam Ahmad in his Musnad (2/220) and classed as saheeh by al-Albaani in al-Saheehah (1065), from the hadeeth of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) who said: “If tiyarah stops a man from doing what he needs to, then he has committed shirk.” They said: “What is the expiation for that?’ He said: “To say: ‘Allaahumma laa khayra illa khayruka wa laa tayra illa tayruka, wa laa ilaaha ghayruka (O Allaah, there is no goodness except Your goodness, and no birds except Your birds, and no god except You).” [Translator’s note: birds are mentioned here because the Arabs of the Jaahiliyyah had a superstitious belief in bird omens and would make decisions based on observations of bird movements]

The believer should not be pessimistic or superstitious, rather he should always be optimistic and think well of His Lord. If he hears something or sees something he should hope for the best, even if it seems to be otherwise. He should hope for good from his Lord in all circumstances. This is how the believer is, for all his affairs are good, as the Prophet (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for his affairs are all good, and that does not apply for anyone except the believer. If something good happens to him he gives thanks, and that is good for him; if something bad happens to him he bears it with patience, and that is good for him.” Saheeh Muslim, 2999. Thus the believer is always in a state of contentment and peace of mind, putting his trust in Allaah and far removed from worries and distress which the Shaytaan, who loves to cause grief to the believers although he cannot do them any harm, tries to whisper into his heart. We ask Allaah to keep us and you safe and sound from all bad things. And Allaah knows best.

For more information, please see Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/210.