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.

NeoWanZaeed:


He's never a Dr. He's an ignorant Dr like others.. Alaro and Co. Elegbe Dr. Sufi Dr. Ignorant Dr.

Its very sad you are still on your dolal.


Until you start following prophet Muhammad.. You'll have peace.


Despite how clear the ignorance of the ignorant Dr is.. You're still defending him... So hilarious

Ekrenji:

Just say that you don’t know.

You have been answering me before why is it now that you remember that it is of no benefit to me?

Ekrenji:

Bros you are yet to show me where in the quran or hadits that sex is said to be for procreation and enjoyment between couples

ANTlISLAM:


Bobo is wine and sex on the same track, borrow sense nah abeg.. Slave, shey you will carry this your body go jannah having fun with your virgins abi?? Answer my question pls

ANTlISLAM:


Bobo it is on earth you can have sex nah you should know this, how will you be having sex in paradise, shey in your Islam after you die na to carry this same body go heaven nii? Abi which kind religion be dis your Islam so nothing like spirit in Islam bah, na to still carry this your body go heaven is what Islam teaches you right?

ANTllSLAAM:


Our own paradise is not a place where you'll be having sex day and night unlike jannah where your god allah will even be watching you acting porn

Ekrenji:

I asked you about what is written in the Quran first.

Anyways sex is for procreation in the Bible. That is why there won’t be sex in the Christian heaven

Ekrenji:

Is that what is written about sex in the Quran?

Ekrenji:

That is called reproduction and it’s necessary for mortals to reproduce. Of what essence is sexual intercourse in your heaven

Ekrenji:

How come the whole thing revolves around sex and women?

fadal:


True bro and I heard allot of women are going to hell

Question
What is the ruling on sprinkling vinegar on unripe red dates when they are still on the tree, in order to hasten their ripening and to reduce the costs that result from any delay? Please note that if the unripe dates are left as they are, it will take a longer time for them to mature and ripen, and the farmer will have to harvest them more than once, which will increase the cost of harvesting.

Answer


Praise be to Allah.

It is not permissible to sprinkle vinegar on unripe dates in order to hasten their ripening, for two reasons:

The first reason:
is what that involves of cheating, because the unripe dates that are sprinkled with vinegar lose a lot of their taste and benefits, and the purchaser does not know that they were sprinkled with vinegar. Muslim (102) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) passed by a pile of foodstuff; he put his hand in it and found that it had got wet. He said, “What is this, O seller of the foodstuff?” He said: It got rained on, O Messenger of Allah. He said: “Why don’t you put it [the wet part] on top of the food so that people can see it? Whoever deceives [people] does not belong to me.”

Ibn Hajr al-Haytami (may Allah have mercy on him) said: The guideline on cheating that is haram is that the one who has the product, whether he is the seller or the purchaser, knows that there is some issue with it which, if the one who wants to buy it were to find out about it, he would not buy it for that price. In that case, the seller must inform the purchaser of it, so that he will buy it knowing exactly what it is. End quote from az-Zawajir ‘an Iqtiraf al-Kaba’ir (1/396).

The second reason:
is what that causes of harm.

Dr. Ahmad Kamil, Professor of Nutrition at Helwan University, said: Dates have a high nutritional value. The date is a summer fruit that contains iron and calcium, and is very rich in essential nutrients that humans need. One kilogram of dates gives the same number of calories as meat, or three times the calories of a kilogram of fish. Dates contain vitamin A, which is present at high levels that are equivalent to the ratio of the same vitamin in fish oil and yoghurt.

But using vinegar to make the dates ripen has many negative effects on human health, because vinegar is an organic substance that absorbs fats and liquids from the body. Moreover, it detracts from the nutritional value of the dates, leaving them with the taste only. It is also harmful to the liver, because the acetic acid from which vinegar is made causes damage to the liver.

Dr. Hassan ad-Dasuqi, a consultant gastroenterologist at Ain Shams Hospital said: … Sprinkling vinegar on [dates] takes away all their benefits and has a deleterious impact on the digestive system and the liver.

And Allah knows best.

https://islamqa.info/en/answers/384933/ruling-on-sprinkling-vinegar-on-unripe-dates-to-make-them-turn-ripe

Question
Is it true that when one spouse enters the paradise he or she will take the other spouse into Jannah also?

Answer

b]Praise be to Allah.[/b]

If one spouse is admitted to Paradise, that does not necessarily mean that the other will also be admitted. The fate of the wives of Nooh and Loot (peace be upon them) is sufficient to prove that this view is mistaken, because they both went to Hell even though their husbands were Prophets.

Allaah says (interpretation of the meaning):
“Allaah sets forth an example for those who disbelieve: the wife of Nooh (Noah) and the wife of Loot (Lot). They were under two of our righteous slaves, but they both betrayed them (their husbands by rejecting their doctrine). So they [Nooh (Noah) and Loot (Lot)] availed them (their respective wives) not against Allaah and it was said: ‘Enter the Fire along with those who enter!’”
[al-Tahreem 66:10]

Ibn Katheer said: “Allaah says, ‘Allaah sets forth an example for those who disbelieve’ meaning, the fact that they may mix with Muslims or live among them will be of no avail to them and will not benefit them before Allaah, if faith does not enter their hearts. Then Allaah mentions the example and says, ‘the wife of Nooh (Noah) and the wife of Loot (Lot). They were under two of our righteous slaves’ meaning, two Prophets and Messengers; they were with them and in their company night and day, eating with them, being intimate with them, and interacting with them in the closest way; ‘but they both betrayed them’ means, with regard to faith and belief, because they did not share their faith or believe that they were Messengers of Allaah. So that did not help them at all and it did not ward off harm from them. Hence Allaah says, ‘So they [Nooh (Noah) and Loot (Lot)] availed them (their respective wives) not against Allaah’ meaning, because of their kufr. And it was said to both wives, ‘Enter the Fire along with those who enter!’”
(Tafseer Ibn Katheer, 4/394).

But there is the hope that if one of the spouses enters Paradise and is of a higher status than his spouse or children, Allaah may cause them to join him.

Children may benefit from the righteousness of their parents by being raised in status to join them in Paradise, if they enter it. Allaah says (interpretation of the meaning):

“And those who believe and whose offspring follow them in Faith, — to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned”
[al-Toor 52:21]

And Allaah knows best.

https://islamqa.info/en/answers/10144/the-admission-of-one-spouse-to-paradise-does-not-necessarily-mean-that-the-other-will-also-be-admitted?__cf_chl_tk=3pgo0xDeja.DS7ubxAUIkigbiF6SJjqBXhZUpLCwEF0-1666940967-0-gaNycGzNCyU