Don’t just be patient, be patient and along with that hope for a reward from Allaah for your patience during your calamity

Shaikh Ibn Uthaimeen, may Allaah have mercy on him, said, “Indeed when a person faces calamities with patience [but] without hoping for a reward from Allaah, the calamity will become an expiation for his sins.  And if he shows patience along with hoping for a reward [from Allaah], then along with being an expiation for his sins it becomes a good recompense and reward.  And the meaning of hoping for Allaah’s reward [al-Ihtisaab] is that a person believes that he will soon be rewarded for the patience [he is showing], so he makes good his thoughts about Allaah and thus Allaah, the Mighty and Majestic, will give him [a reward] according to what he thought of Him.”

At-Ta’leeq alaa Saheeh Muslim, p. 342.

The time Sayyidah Aaishah laughed such that her head fell into the lap of the Prophet صلى الله عليه وسلم

Translated by Ahmed Abu Turaab

From Urwah that Aaishah said, “When I saw that the Prophet صلى الله عليه وسلم was in a pleasant mood I said, ‘O Prophet of Allaah! Supplicate to Allaah for me.’

He said, ‘O Allaah! Forgive Aaishah her sins of the past and the future and [any sins] she has kept hidden and what she has made public.’

So Aaishah laughed until her head fell into the lap of the Prophet of Allaah صلى الله عليه وسلم due to her laughter.

So he said, ‘Does my supplication please you?’

So she replied, ‘And why shouldn’t your supplication please me?’

So he said, ‘By Allaah! It is my supplication [which I make] for my nation in every prayer.’”

Silsilah | 2254 | Hasan

taken from:http://shaikhalbaani.wordpress.com/2011/06/14/the-time-sayyidah-aaishah-laughed-such-that-her-head-fell-into-the-lap-of-the-prophet-%D8%B5%D9%84%D9%89-%D8%A7%D9%84%D9%84%D9%87-%D8%B9%D9%84%D9%8A%D9%87-%D9%88%D8%B3%D9%84%D9%85/

Self-amazement shovels away the Deeds of the Amazed one in its Violent Torrent

Haafidh Al-Hakami Advises The Student Of Knowledge

Al-’Allaamah Haafidh Al-Hakami (rahimahullaah) advised the student of knowledge saying:

And self-amazement, be warned against it. Indeed, self-amazement shovels away the deeds of the amazed one in its violent torrent.

Shaikh ‘Abdur-Razzaaq Bin ‘Abdul-Muhsin Al-Badr (hafidhahumallaah) commented on the above statement of ‘Allaamah Haafidh Al-Hakami (rahimahullaah):

“He likened Self-amazement to the violent torrent that destroys everything in front of it; thus when a person is afflicted with the disease of Self-Amazement, all his righteous deeds are shovelled away, and nothing remains of it. Al-Haafidh Al-Mundhiree reported in his book At-Targheeb Wat-Tarheeb under the chapter Tarheeb Min Ad-Dawee Fil Ilmi Wal Qur`aan that the Prophet (sallallaahu ‘alayhi wasallam) said that:

A people will appear who will recite the Qur`an and say: ‘Who recites (better) than us? Who knows more than us? Who has more understanding than us?’ Then the Prophet (sallallaahu ‘alayhi wasallam) said to his companions: ‘Is there any good from these people?’ They said: ‘Allaah and His Messenger know best.’ The Prophet (sallallaahu ‘alayhi wasallam) said: ‘These ones are from you, from this Ummah, and they are fuel for the fire.’” [Imaam Al-Albaanee (rahimahullaah) Declared this hadeeth Hasan Li-Ghayrihee-Saheeh At-Targheeb Wat-Tarheeb: Number: 135]

Shaikh ‘Abdur Razzaaq then said:

“When self-amazement afflicts the student of knowledge, it drags him towards pride, exalting himself above the people, raising himself above the slaves of Allaah and exaltedness in the earth. And it has been reported in a hadeeth from the Prophet (sallallaahu ‘alayhi wasallam) who said: “The one who has an atom’s weight of pride in his heart will not enter Jannah.”  

Shaking hands with non-Muslim women

Q 10: What is the ruling on shaking hands with non-Muslim women? In the country where I live, it is the custom to treat men and women equally in everything.

A: It is not permissible for a man to shake hands with a woman, unless he is her Mahram (spouse or unmarriageable relative). The basis of this ruling is the fact that The hand of the Messenger of Allah (peace be upon him) never touched the hand of a (non-Mahram) woman.

It was authentically narrated in “Sahih Al-Bukhari”, “Musnad Ahmad”, and the “Sunan” of Al-Tirmidhy and Al-Nisa’y, that the Prophet (peace be upon him) said, “I do not shake hands with women.” This is the guidance of the Prophet (peace be upon him) who sets the best example for his Ummah (nation based on one creed). Allah (Exalted be He) says: Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day (Surah Al-‘Ahzab, 33:21)

Muslims should act upon the teachings that the Prophet (peace be upon him) brought and Allah has enjoined following, saying: And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it). One of the things that the Prophet (peace be upon him) taught was not to shake hands with women, and the basic principle regarding his sayings, deeds, and approvals is that they constitute the code of laws for the Muslim Ummah (nation based on one creed) unless there is an evidence for ruling out of this principle. We know of no such evidence in this case. May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Deputy Chairman
`Abdullah ibn Sulayman Ibn Mani`     `Abdullah ibn `Abdul-Rahman ibn Ghudayyan     `Abdul-Razzaq `Afify

Fatwas of Permanent Committee

Greeting The Kuffaar On Their Festivals

Imaam Muhammad Ibn Saalih al-Uthaymeen (Rahimahu ‘Llah)
Source: Majmoo’ah Fataawa wa Rasaa’il

Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam (forbidden), by consensus, as Ibn al-Qayyim – (Rahimahu ‘Llah) – said,

“Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah” [Ahkaam Ahl al-Dhimmah]

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says, “If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you…” [Soorah az-Zumar 39:7]

“…This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion…” [Soorah al-Maa’idah 5:3]

A Refutation of a Doubt Concerning The Descent of Jesus, the Son of Mary عليه السلام

Translated by Ahmed Abu Turaab

Questioner: Some scholars say that Jesus’ descent عليه السلام or that the hadithof the Anti-Christ [Al-Maseeh ad-Dajjaal] is weak and that it has no basis because Jesus عليه السلام… i.e., after a human passes away or was living on earth, he will not return again until the Day of Resurrection, he will not return to earth again, and the aayah they used as a proof is, “[Mention] when Allaah said, “O Jesus!  Indeed I will take you and raise you to Myself …” Aali-Imraan 3:55 to the end of the aayah, so it means that his death has taken place, so how will he be able to descend after his death?

Al-Albaani: The answer, quite frankly, is that those who make such statements … and the onus is on the narrator, i.e., you are the narrator so the onus is on you, you are the one who is transmitting [what they said, i.e., the onus is on you to have asked the question correctly and thus the answer I give will be based upon what you asked].

"Allaahumma ajirini minannaar"

Invocations for Qunut in the Witr prayer

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، إِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، [وَلَا يَعِزُّ مَنْ عَادَيْتَ]، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ". 116. Allaahum-mahdinee feeman hadayta, wa 'aafinee feeman 'aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa 'a'atayta, wa qinee sharra maa qadhayta, fa'innaka taqdhee wa laa yuqdhaa 'alayka, 'innahu laa yathillu man waalayta, [wa laa ya 'izzu man 'aadayta] , tabaarakta Rabbanaa wa ta'aalayta. O Allah , guide me with those whom You have guided , and strengthen me with those whom You have given strength. Take me to Your care with those whom You have taken to Your care. Bless me in what You have given me. Protect me from the evil You have ordained. Surely, You command and are not commanded, and none whom You have committed to Your care shall be humiliated [and none whom You have taken as an enemy shall taste glory] . You are Blessed , Our Lord , and Exalted. Reference: Abu Dawud, Ibn Majah, An-Nasa'i, At-Tirmithi, Ahmad, Ad-Darimi, Al-Hakim, and Al-Bayhaqi. See also Al-Albani, Sahih At-Tirmithi 1/144, Sahih Ibn Majah 1/194, and 'Irwa'ul-GhaW. 2/ 172. "اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مَنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وأَعُوذُ بِكَ مِنْكَ، لَا أُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ". 117: Allaahumma 'innee 'a'oothu biridhaaka rain sakhatika, wa bimu'aafaatika min 'uqoobatika, wa 'a'oothu bika minka, laa 'uhsee thanaa'an 'alayka, 'Anta kamaa 'athnayta 'alaa nafsika. O Allah , I seek refuge with Your Pleasure from Your anger . I seek refuge in Your forgiveness from Your punishment . I seek refuge in You from You . I cannot count Your praises , You are as You have praised Yourself. Reference: Abu Dawud, Ibn Majah, An-Nasa'i, At-Tirmithi, Ahmad. See Al-Albani, Sahih At-Tirmithi 3/180, Sahih Ibn Majah 1/194, and 'Irwa'ul-Ghalil. 2/ 175. "اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُو رَحْمَتَكَ، وَنَخْشَى عَذَابَكَ، إِنَّ عَذَابَكَ بِالْكَافِرِينَ مُلْحَقٌ. اللَّهُمَّ إِنَّا نَسْتَعِينُكَ، وَنَسْتَغْفِرُكَ، وَنُثْنِي عَلَيْكَ الْخَيْرَ، وَلَا نَكْفُرُكَ، وَنُؤْمِنُ بِكَ وَنَخْضَعُ لَكَ، وَنَخْلَعُ مَنْ يَكْفُرُكَ". 118: Allaahumma 'iyyaaka na'budu, wa laka nusallee wa nasjudu, wa 'ilayka nas'aa wa nahfidu, narjoo rahmataka, wa nakhshaa 'athaabaka, 'inna 'athaabaka bilkaafireena mulhaq. Allaahumma 'innaa nasta'eenuka, wa nastaghfiruka, wa nuthnee 'alaykal-khayr, wa laa nakfuruka, wa nu'minu bika, wa nakhdha'u laka, wa nakhla'u man yakfuruka. O Allah, You alone do we worship and to You we pray and bow down prostrate. To You we hasten to worship and to serve. Our hope is for Your mercy and we fear Your punishment. Surely, Your punishment of the disbelievers is at hand. O Allah, we seek Your help and Your forgiveness, and we praise You beneficently. We do not deny You and we believe in You. We surrender to You and renounce whoever disbelieves in You. Reference: Al-Bayhaqi graded its chain authentic in As-Sunan Al-Kubra. Al-Albani said in 'Irwa'ul-GhaliL 2/170 that its chain is authentic as a statement of 'Umar.

                                                                                                   taken from (Book: Fortress of the Muslim)

7 Powerful Tips to Avoid Anger

A man came to the Prophet (may peace and blessings of Allah be upon him) and asked him (Peace and blessings be upon him) for advice. He (Peace and blessings be upon him) said,

“Do not become angry.” The man repeated his request for advice, and each time, the Prophet replied with this one phrase that sums up all good attitudes and behavior: “Do not become angry.” (Bukhari)

While you may not be able to avoid people’s anger and aggressive attitudes, you can surely deal with such situations in a wise and productive manner.

Anger can be like a fire. And you can’t possibly combat fire by another spark of fire, or pouring fuel onto it – this would result in a massive fire that would swallow everybody, including yourself. Whereas pouring water onto fire will curb it, if not end it entirely. Having a calm, tolerant temper can combat anger like water extinguishes fire.

Reacting calmly and tolerantly to an angry situation might first seem passive – but who cares! If you want to just add fuel to the fire, the situation will probably spiral out of control and end up in a fight of unpredictable magnitude.

I agree that being a calm, tolerant person does require a lot of self-discipline, which is normally “difficult”.

Here are some time-tested tips for averting anger:


1. You have to understand that anger is not a matter of power or ability.
“The strong man is not the one who can wrestle, but it is the one who can control himself when he is angry.” (Bukhari)

2. Regard anger as an infection
Keep due distance from those ill-tempered people, regardless of the extent of their anger and the reason behind it. Don’t react in a manner that will signal hatred. Doing so will probably just exacerbate the anger and exasperate the situation.

3. Feel free to delay your reaction
It won’t bruise your dignity nor tarnish your image. You can end your presence in this situation. Whether physically or if it’s a phone conversation, or a virtual presence with chatting, and react later when you’re mentally ready to deal positively with the situation.

4. Keep the interest of the Muslim community in mind.
”Do not be angry with each other and do not envy each other and do not turn away from each other, and be slaves of Allah, brothers. It is not halal for a Muslim to shun his brother for more than three nights.” (Imam Malik’s Muwatta)

5. React with a calming statement.
For example, “I understand how you feel, I know you must be angry, etc. Try and avert the angered person from thoughts that continue to anger them.

6. A few kind words can have a surprising effect.
Reverting the whole situation into a pleasant tone will help lessen tensions. On the other hand, harsh words trigger retaliation. Watch your words because they can set the tone for an entire situation.

7. Don’t become that person.
If you hate the attitude of the person who’s angry, know that reacting in a harsh manner will render you pretty much similar to him/her, so you’d better be careful.

Be strong and make your calm manner contain the situation. Be wise. Self-control is cornerstone to curbing people’s anger.

Remember that our beloved Prophet (Peace and blessings of Allah be upon him) never took revenge over a personal matter.

It is narrated that “The Prophet never took revenge for his own sake, but if the laws of Allah were violated, he would take revenge for the sake of Allah.”

Remain wise and apply the virtue of patience, which is your key tool to avert aggressive and anger attitudes.

Remember, the relationships and attitudes you cultivate within your life will impact your productivity.

So remain positive and avoid negativity!

                                             taken fromhttp://www.productivemuslim.com/7-powerful-tips-to-avoid-anger/

Signs of weak Imaan

Signs of weak imaan:

·  Committing sins and not feeling any guilt.

·  Having a hard heart and no desire to read the Quran.

·  Feeling too lazy to do good deeds, e.g. being late for salat

·  Neglecting the Sunnah.

·  Having mood swings, for instance being upset about petty things and bothered and irritated most of the time.

·  Not feeling anything when hearing verses from the Quran, for example when Allah warns us of punishments and His promise of glad tidings.

·  Finding difficulty in remembering Allah and making dhikr.

·  Not feeling bad when things are done against the Shariah.

·  Desiring status and wealth.

·  Being mean and miserly, i.e. not wanting to part with wealth.

·  Ordering others to do good deeds when not practising them ourselves.

·  Feeling pleased when things are not progressing for others.

·  Being concerned with whether something is haram or halal only; and not avoiding makroo (not recommended) things.

·  Making fun of people who do simple good deeds, like cleaning the mosque.

·  Not feeling concerned about the situation of Muslims.

·  Not feeling the responsibility to do something to promote Islam.

·  Being unable to deal with calamities, for instance crying and yelling in funerals.

·  Liking to argue just for the sake of arguing without any proof.

·  Becoming engrossed and very involved with dunya, worldly things, i.e. feeling bad only when losing something in terms of material wealth.

·  Becoming engrossed and obsessive about ourselves.

LISTED BELOW ARE WAYS TO INCREASE OUR IMAAN:

·  Recite and ponder on the meanings of the Quran. Tranquility then descends and our hearts become soft. To get optimum benefit, remind yourself that Allah is speaking to you. People are described in different categories in the Quran; think of which one you find yourself in.

·  Realize the greatness of Allah. Everything is under His control. There are signs in everything we see that points us to His greatness. Everything happens according to His permission. Allah keeps track and looks after everything, even a black ant on a black rock on a black moonless night.

·  Make an effort to gain knowledge, for at least the basic things in daily life e.g. how to make wudu properly. Know the meanings behind Allah's names and attributes. People who have taqwa are those who have knowledge.

·  Attend gatherings where Allah is remembered. In such gatherings we are surrounded by angels.

·  We have to increase our good deeds. One good deed leads to another good deed. Allah will make the way easy for someone who gives charity and also make it easy for him or her to do good deeds. Good deeds must be done continuously, not in spurts.

·  We must fear the miserable end to our lives; the remembrance of death is the destroyer of pleasures.

·  Remember the different levels of akhirah, for instance when we are put in our graves, when we are judged, whether we will be in paradise or hell.

·  Make dua, realize that we need Allah. Be humble. Don't covet material things in this life.

·  Our love for Subhana Wa Ta'Ala must be shown in actions. We must hope Allah will accept our prayers, and be in constant fear that we do wrong. At night before going to sleep, we must think about what good we did during that day.

·  Realize the effects of sins and disobedience- one's imaan is increased with good deeds and our imaan is decreased by bad deeds. Everything that happens is because Allah wanted it. When calamity befalls us- it is also from Allah. It is a direct result of our disobedience to Allah.

                                                                                                                   taken from: islamstory

Keep Only a Few Friends

Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth

Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one's religion when one kept too many friends. Having too many acquaintances diverts one from one's duty towards one's Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes prreoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, "I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month."

A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, "If someone is not with you, then he is against you."


And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, "Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed."

Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, "Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person."

Bakr ibn Muhammad Al-'Aabid related that Sufyaan ath-Thawri once said to him, "Direct me to a man with whom I can keep company." Sufyaan said, "You are searching for something that cannot be found."

Khalf ibn Ismaa'eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, "Acquaint yourself with fewer people, and as a result, you will backbite less (frequently)." And Sufyaan ibn 'Uyainah said, "I once saw ath-Thawri in my sleep and I said to him, 'Advise me,' and he responded, 'Acquaint yourself with fewer people."

May Allah have mercy on him, Ameen

ބެލުން ތިރި ކުރުން

އަލްއުޚްތު މުސްލިމާ

ހިތާމައާއެކު ދަންނަވަންޖެހެނީ ދަތުރުތަކުގައިދާ ބައެއް މީހުން އެމީހުން އެދާ ޤައުމެއްގައި އޭނާއަކީ ބީރައްޓެއްސެއް ކަމުގައިވާނަމަ އޭނާ ބޭނުން ދިމާއަކަށް ބަލަންފަށައެވެ. މީގެތެރޭގައި ފާޙިޝް މަންޒަރު ދައްކުވައިދޭ ފޮޓޯ ތަކާއި، ހިލޭ އަންހެނުންނާއި، ޙަރާމް ތަންތަނާއި، މުންކަރާތްތައް ހިމެނެއެވެ. އެފަދަ މީހަކަށް އެންމެ މުހިއްމު ކަމަކީ އެކަކަށްވެސް އޭނާގެ ބެލުން ތިރިނުކުރާކަން ނޭނގުމެވެ. އަދި އެކަކަށްވެސް އޭނާ ބަލާތަންތަން ނުފެނުމެވެ.

أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى (ޢަލަޤް :14) މާނައީ: ﷲ ބައްލަވާ ވޮޑިގެންވާކަން އެބައިމީހުންނަށް ނޭނގެނީ ހެއްޔެވެ!

އޭނާ ޓީވީ އެއް ކުރިމަތީ އިށީދެއްޖެނަމަ އޭނާގެ ބެލުން ހުރިހާ ފާޙިޝް މުންކަރާތްތަކާއި ދިމާލަށް ހިނގައިދެއެވެ. އަދި ހުރިހާ ޙަރާމް އެއްޗަކަށް އެއްވެސް އެއްޗެއް ހިތައް އެރުމެއްނެތި ބަލައެވެ. ހަމައެކަނި އޭނާގެ ދެލޮލަށާއި އޭނާގެ އަމިއްލަ ނަފްސަށް އަރާމު ލިބިގަނެއެވެ.

قُلْ لِلْمُؤْمِنِينَ (އައްނޫރް: 30) ނިކަން މިއާޔަތުގައިވާ އުސްލޫބަށް ބަލާލަބަލާށެވެ. ﷲ ޖައްލަވަޢަލާ ރަސޫލުﷲ ސައްލައްﷲ ޢަލައިހި ވަސައްލަމަށް ވަޙީ ކުރައްވަނީ މުއުމިނުންނަށް ޚަބަރު ދެއްވުމަށެވެ.

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ
( މާނައީ: ކަލޭގެފާނު މުއުމިނުންނަށް ބުނާށެވެ. ތިޔަބައިމީހުންގެ ބެލުންތައް ތިރިކުރާށެވެ.)
ސަބަބަކީ ބެލުން ތިރިނުކުރާނަމަ، އަދި ލޯ ރައްކާތެރިނުކުރާނަމަ ފަރުޖު ރައްކާތެރި ނުކުރެވޭނެއެވެ.

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ( މާނައީ: ކަލޭގެފާނު މުއުމިނުންނަށް ބުނާށެވެ. ތިޔަބައިމީހުންގެ ބެލުންތައް ތިރިކުރާށެވެ. އަދި ތިޔަބައިމީހުންގެ ފަރުޖު ރައްކާތެރިކުރާށެވެ.)

ހުރިހާ ކަންތައްތަކެއް ފެށެނީ ނަޒަރުންނެވެ.

ކުރީ ޒަމާނުގައި ބަންގި ގޮވާ މީހެއްގެ(މުއައްޒިން) ވަޒީފާގައި ހުރި ފިރިހެނެއްގެ ވާހަކަ އަޑުއަހާށެވެ. ކުރީ ޒަމާނުގައިނަމަ ބަންގި ގޮވަނީ މިސްކިތުގެ އުސްތަނަކަށް އަރައެވެ. އޭރު އެމީހުން އަތުގައި ސްޕީކަރު އަދި މައިކްރޮފޯން ކަހަލައެއްޗެއް ނުހުރެއެވެ. އެހެންކަމުން މީނާ ކޮންމެފަހަރަކު މިސްކިތުގެ މައްޗަށް އަރާއިރު އެތަނުން ގެއެއްގައި ހުންނަ އަންހެންކުއްޖަކާއި ދިމާއަށް ބަލައެވެ. އަދި އެ އަންހެން ކުއްޖާއަށް ބެލުމުން އޭނާގެ ދެލޮލަށް އަރާމު ލިބިގަނެއެވެ. އަދި އެންމެފަހުން އޭނާގެ ހިތް އެއަންހެންކުއްޖާއާއި އެކުވެއްޖެއެވެ. އޭނާއަކީ މުއައްޒިނަކަށް ވީހިނދުވެސްމެއެވެ. އެހެންނަމަވެސް އޭނާ އޭނާގެ ބެލުން ތިރި ނުކުރެއެވެ.

އެއްދުވަހަކު މި ފިރިހެންމީހާ ތިރިއަށް ފޭބުމަށްފަހު އެއްކަލަ ގޭގެ ދޮރުގައި ޓަކި ޖަހައިފިއެވެ. ޓަކި ޖެހުމުން އެއަންހެން ކުއްޖާ ނިކުތެވެ. އޭނާ އެކުއްޖާއާއި ކައިވެނި ކުރަން ބޭނުން ވާހަކަ ބުންޏެވެ. އަދި ލޯބިވާ ވާހަކަ ބުންޏެވެ. މިހެން ބުނުމުން އެއަންހެން ކުއްޖާ އެކަން ނުވާނެ ކަމުގައި ބުންޏެވެ. ފިރިހެންމީހާ އެއީ ކީއްވެތޯ ސުވާލު ކުރިއެވެ. ސަބަކަކަށް އެއަންހެންކުއްޖާ ބުނީ އޭނާއަކީ މުސްލިމެއް ނޫންކަމުގައެވެ. އަދި އެއީ ނަސްރާނީއެއްކަމުގައި ބުންޏެވެ. އެފިރިހެންމީހާ އެއީ މައްސަލައެއް ނޫންކަމުގައި ބުންޏެވެ. އެއަންހެންކުއްޖާ ނޫނެކޭ ބުންޏެވެ. އަދި ނަސާރާ ދީނަށް ވަނުމަށް ބުނެ، އޭނާގެ ބައްޕަ އެނޫން ގޮތަކަށް ކައިވެންޏާއި ނުރުހޭނެ ކަމުގައި ބުންޏެވެ. އޭނާ އެގޮތަށް އެއްބަސްވެ ނަސްރާނީ ދީނަށް ވަދެ މުރުތައްދުވިއެވެ. އަދި އޭނާ އެގެއަށް އެއަންހެންކުއްޖާއާއި ކައިވެނި ކުރުމަށް ވަނެވެ. އަދި ވަނުމަށް ފަހު ރާ ބުޔެވެ. އަދި ޙަރާމް ތަކެތިން ކެއެވެ.

އެއަށްފަހު އެއްދުވަހަކު އޭނާ އެގޭގެ ފުރާޅު މައްޗައް މަސްތުވެފައިވާ ޙާލު އެރިއެވެ. އެހެންކަމުން އޭނާ އެންމެ މަތިން ވެއްޓި، އޭނާގެ ނަފްސު މިދުނިޔެއިން ވަކިވެގެން ދިޔައެވެ. ނިމިދިޔައީ މުޙައްމަދު ސައްލަﷲ ޢަލައިހި ވަސައްލަމްގެ ދީން ނޫން އެހެން ދީނެއްގައެވެ.

މިކަންތައް ފުރަތަމަ ފެށުނީ ކޮންކަމަކުންހެއްޔެވެ؟ ލޮލުގެ ނަޒަރަކުންނެވެ.
قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ (މާނައީ: ަލޭގެފާނު މުއުމިނުންނަށް ބުނާށެވެ. ތިޔަބައިމީހުންގެ ބެލުންތައް ތިރިކުރާށެވެ. އަދި ތިޔަބައިމީހުންގެ ފަރުޖު ރައްކާތެރިކުރާށެވެ. އެއީ އެބައިމީހުންނަށް އެންމެ ޠާހިރުވެގެންވާ ގޮތެވެ.)

ބައެއް މީހުން އިންޓަނެޓަށް ވަދެ އެމީހުންގެ ބެލުންތައް އެކި ދިމަދިމާއަށް ގެންދެއެވެ. ޙަރާމް ކުރެވިގެންވާ ފޮޓޯތަކަށް ބަލާ ހަދައެވެ. އަދި އޮރިޔާން ފޮޓޯތަކަށް ބަލައެވެ. އެންމެ މުހިއްމު ކަމަކީ އެކަކުވެސް (އޭނާގެ ޢަމަލުތައް) ބަލަން ނެތުމެވެ. އަދި އެކަކަށްވެސް ނުފެނުމެވެ.

أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى (ޢަލަޤް :14) މާނައީ: ﷲ ބައްލަވާ ވޮޑިގެންވާކަން އެބައިމީހުންނަށް ނޭނގެނީ ހެއްޔެވެ!
ބައެއްމީހުން ބާޒާރުތަކަށް ގޮސް ކަނާތަށާއި ވާތަށް ހިނގަމުން އެކި ތަންތަނަށް އަދި އެކި އެއްޗެއްސަށް އަދި ފޮޓޯއަށް ބަލައެވެ. އަދި އެކި ފެންނަ އެކި މަންޒަރުތަކަށް ބަލައި އެއިން އުފާ ޙާސިލުކުރެއެވެ.

އޭ ލޮބުވެތި އަޚާއެވެ. ލޮލުގެ ބެލުންތަކަކީ މާދަމާ ﷲގެ ހަޟުރަތުގައި ސުވާލުކުރެވޭނެ ކަމެކެވެ. ޤިޔާމަތް ދުވަހުގައި ތިބާ ވާހަކަދައްކައި އެއަށް ހެކި ދޭނެއެވެ.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا (އަލް އިސްރާ 36) (މާނައީ: ތިޔަބައިމީހުންނަށް ނޭނގޭ ބަސްތައް ނުބުނާށެވެ. ހަމަކަށަވަރުން އިވުމާއި، ބެލުމާއި، އަދި ހިތާއި މިއިން ކޮންމެ އެއްޗަކާއި މެދު ތިޔަބައިމީހުންނާއި ސުވާލުކުރެވޭ ހުއްޓެވެ.)

ތިބާ އެކަނިވާ ހިނދު އަދި ތިބާގެ ނަފްސު ތިބާއަށް ނުބައިކަންތަކަށް ދައުވަތުދޭހިނދު ވެރިރަސްކަލާނގެ ދެކެދެނެވޮޑިގަތުމާއި މެދު ލަދުވެތިވާށެވެ. ލަދުވެތިވާށެވެ. އަދި އެކަކަށްވެސް ނުފެންނާނޭ ނުބުނާށެވެ. އަދި ﷲގެ ނަޘަރާއި މެދު ލަދުވެތިވާށެވެ. އަދި ނަފްސަށް ބުނާށެވެ. އަނދިރިކަން އުފެއްދެވި އިލާހު (މަގޭ ޢަމަލު) ދެކެ ދެނެވޮޑިގެންވެއެވެ.

السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا (މާނައީ: ހަމަކަށަވަރުން އިވުމާއި، ބެލުމާއި، އަދި ހިތާއި މިއިން ކޮންމެ އެއްޗަކާއި މެދު ތިޔަބައިމީހުންނާއި ސުވާލުކުރެވޭ ހުއްޓެވެ.)
އާނއެކެވެ! ތިބާގެ ބެލުމާމެދު ޤިޔާމަތް ދުވަހު ސުވާލުކުރެވޭ ހުއްޓެވެ.

މިއީ އައްޝައިޚް ނަބީލް އަލް-ޢައުޟީ ގެ ދަރުސް އެއް ބަލައިގެން ލިޔެފައިވާ ލިޔުމެކެވެ.

http://www.youtube.com/watch?v=fILbazA5t64&feature=related

taken from:http://www.maldivianpearls.com/2011/11/blog-post_09.html

The Pleasure of Sinning or the Pleasure of Repenting?

Ibn al-Qayyim said, “So if the sinner knew that the pleasure of repenting and the joy associated with it is multiple times greater than the pleasure of sinning and the joy associated with it, he would rush to it much more than the way he rushes to the pleasure of sinning.”

Ar-Rooh

                                                                                                            Taken from:http://wp.me/p23HnI-1Z

Is it okay to say good luck?

Answer:


“I would advise you not to say “good luck” and the idea of luck is not really considered to be al-fa’al but rather luck is what people believe in when they don’t believe in blessings from Allaah ta aa’la. They have money, they have good things happen to them and they believe in good luck and so they seek to increase themselves in good luck by charms or by belief in different things and they think that this is the source of their blessings and this is all shirk and very despicable habits to not praise the One who has given you something, to not thank the One who has bestowed a great blessing upon you and say “I’m lucky.” This is filthy and this is disgusting and I know that the questioner is not asking about that situation, but yet that is the basis of the practice of saying “good luck.” Its from those people who have those belief, so let us be distinct from them and have good words and good phrases about Allaah, let us not pass up an opportunity in front of another Muslim or in front of a kaafir, to praise Allaah for what we have. Even if you are talking to a kafir and you have to mention something about your family, or about your wealth, or about your car, say: “This is from Allaah the Lord of the Creation who has given this to me, and its not from my work and my efforts but instead its a blessing from Allaah. I’m not a lucky person, rather I’m a blessed person, with blessings from Allaah” ...and in that you become a daa’ee as opposed to saying “I’m lucky,” you become a person who’s speech is similar to the speech of the people of shirk.”
                                                                                            
                                                                          taken from: http://salaf-us-saalih.com/page/2/

Allaah تعالى gave Salaam to Khadijah, Jibreel عليه السلام gave Salaam to Aishah, may Allaah be pleased with them both

Ibn al-Qayyim said, “Khadijah bint Khuwailid ibn Asad ibn Abdul-Uzza ibn Qusai ibn Kilaab, the Prophet صلى الله عليه وسلم married her in Makkah when he was twenty-five years old and he remained with her until Allaah honoured him with His Message. She believed in him and aided him, and so was a truthful vizier to him. She died three years before the [Prophet’s] hijrah according to the most correct opinion, and it is said four years [before] and it is [also] said five years [before].

And she has special characteristics, may Allaah be pleased with her, from them being the fact that: the Prophet did not marry anyone else while he was with her; that all of his children were from her, except Ibrahim عليه السلام for he was from Maariyah; that she is the best of the women of this ummah.

And there is a difference of opinion regarding her superiority over Aishah, may Allaah be pleased with her, there being three opinions concerning that, the third of which is abstaining [from saying who is better].

And I asked our Shaikh, Ibn Taymiyyah, may Allaah have mercy on him [about this issue] and he said, “Each one of the two has a special characteristic specific to her. So Khadijah’s impact was in the beginning of Islaam, she used to console Allaah’s Prophet and make him firm and soothe him, and would spend her wealth for him, so she met the dawn of Islaam, and bore harm for Allaah’s Sake and the sake of His Messenger, and the help she gave to the Prophet was at the time he was in the most dire need of it. So the [merit] she has for her aid and her sacrifice is something which others do not have.

And Aishah’s impact, may Allaah be pleased with her, was at the final stage of Islaam, so the [merit] she has for her understanding of the religion and for conveying it to the ummah and benefitting her children [i.e., the Muslims] with the knowledge she imparted to them is something others do not have.” This is the meaning of what he said.

I [i.e., Ibn al-Qayyim] say: and from her special qualities is that Allaah, the One free of all defects, sent [His Own Greeting of] Salaam to her through Jibreel عليه السلام so the Prophet of Allaah informed her [of that]. In his Sahih, Al-Bukhaari said, “Qutaibah ibn Sa’eed narrated to us [saying]: Muhammad ibn Fudail narrated to us from Ummarah from Abu Zur’ah from Abu Hurairah, may Allaah be pleased with him, that he said, “Jibreel came to the Prophet and said, ‘O Messenger of Allaah! This is Khadijah coming to you with a dish having meat soup (or some food or drink). When she reaches you, greet her on behalf of her Lord and on my behalf and give her the glad tidings of having a palace made of Qasab in Paradise, wherein there will be neither any noise nor any toil.’” [Bukhaari, no. 3820 and Muslim, no. 2432]. And by the everlasting existence of Allaah! This was a special quality that was for none other than her.

And as for Aishah, may Allaah be pleased with her, then verily Jibreel عليه السلام gave her salaam on the tongue of the Messenger صلى الله عليه وسلم. Al-Bukhaari said: Yahya ibn Bukair narrated to us [saying]: al-Layth narrated to us from Yunus from Ibn Shihaab that Abu Salamah said, “Once Allaah’s Messenger صلى الله عليه وسلم said, ‘O Aa’ish [i.e., Aishah]! This is Jibreel greeting you.’ So she said, ‘Wa alaihis-salaam wa rahmatullaahi wa barakaatuhu. You see what I do not see.’ She was addressing Allaah’s Messenger [with the last sentence].” [Bukhaari, no. 3768 and Muslim, no. 2447]

And from Khadijah’s special qualities, may Allaah be pleased with her, is that she never hurt him–ever, and she never made him angry, and he never swore not to have sexual relations with her [الإيلاء, cf. Surah Baqarah, aayah, 226], nor did he give her a gentle reprimand, ever, nor boycott her–and sufficient is that as a virtue and merit. And from her distinguishing qualities is that she was the first woman from this Ummah to believe in Allaah and His Messenger.”

Jalaa’ul-Afhaam fis-Salaati was-Salaam alaa Khairil-Anaam, pp. 236.
Translated by Ahmed Abu Turaab
http://wp.me/23HnI

Different Opinions Between the Spouses

Reference: Audio tape – albaseerah.org
Author: Shaykh Mis’id al Husaynee

Question:

If I follow an opinion, from the opinions of the people of knowledge, that is different than the one my Husband follows. Do I have to follow the opinion that my husband follows or can I follow the opinion that I believe to be correct?

Response:

This issue requires a detailed response; if the opinion in question affects the whole household, then it is the opinion that the husband holds to be correct that is to be followed. If however, the opinion in question only affects the wife, then she may follow the opinion that she believes is correct. I’ll give you an example; the issue of pictures, let’s say the wife believes that the correct opinion here is that photographs are not considered to be pictures, so she wants to hang them on the wall. The husband holds the opinion that photographs are pictures. This issue affects the whole household, so it is the opinion that the husband holds that must be followed.

Another example is the shortening of prayers during travel. Let’s say the husband holds the opinion that you cannot shorten the prayer unless you travel for a day and night. The wife holds the opinion that you can shorten the prayer at the distance of 83 kilometers. In this case the wife can shorten her prayers following this opinion, and she does not have to follow the opinion that her husband follows, as this decision only affects her and does not affect the whole family. Each person can follow the opinion that they believe is closest to the truth and backed by the evidence.

So if the issue in question affects the whole household, then the husbands opinion is the one that is followed. If however the issue only affects the wife, then she may follow the opinion that she believes is closest to the truth from the opinions of the scholars as long as it is the truth that is sought and not one’s desires.

Translator: Abu Abdul-Waahid, Nadir Ahmad
[Important note] This was a live question asked to Shaykh Mis’id al Husaynee with albaseerah.org, upon returning to the audio file it was not found, so it was translated out of memory. As soon as the audio file is found it would be altered to reflect exactly what the Shaykh said along with the Arabic text.