Charity does not decrease wealth

✦ Abu Huraira reported Allah's Messenger (ﷺ) said

_*Charity does not in any way decrease the wealth*_

_*and the servant who forgives, Allah adds to his respect,*_

*_and the one who shows humility Allah elevates him in the estimation (of the people)._*

(Sahih Muslim,Book 32, #6264)

*----------------------------------------*

Avoid arrogance, Takabbur se baccho, Benefits of forgiving others, how to elevate your status, charity does not reduce, lessen and decrease your money, amount and property, sadka maal ko jam nahi karta

Upbringing of woman

The clothing of a woman depicts her upbringing by her father, the sense of honour (ghayrah) of her brother, the manliness of her husband, her keenness to emulate her mother and above all, her conciousness of Allah watching her.

This is why they said to Maryam (RA):

_O sister of Haaroon, your father was not an evil man and your mother was not a loose woman._ (Quran )

They reminded her of her brother, father and mother. If these people are upright, she will also be upright. 

A pious person said, "Revealing clothes on a woman is a sign that Allah is angry with her, as He removed the clothing of Adam and Hawwaa (as) when He was displeased with them."

A young girl says, "When I see a young female exposing and revealing herself, I look at her parents and think of the verse:

 _Stop them, indeed they will be questioned_. This causes me to have even more modesty so that my mother should not be questioned."

Most of that which Allah made impermissible in this world will be allowed in Jannah, e.g. wine. One thing that is not allowed here and there is nakedness. 

In fact, a great bounty [of Jannah] is to be properly covered. Describing Jannah, Allah says:

 _You will not be hungry in it [Jannah] nor will you be unclothed_

Upbringing of woman by parents, clothing of woman, modesty of woman, dress of woman

Losing weight due to fasting

Praise be to Allah
We ask Allah, may He be exalted, to grant you a full recovery and well-being.
You should seek the advice of the specialist doctor who supervised your treatment.
If he confirms it you are able to fast, and that it will not have any impact on your health and full recovery, then this will put your and your parents’ minds at rest, by Allah’s leave, and then you will be able to fast, after seeking the help of Allah.
But if the doctor thinks that fasting will be too difficult for you, and that it may cause you some health problems, then it is better for you not to fast, and then make up the fasts after Ramadan, when you are fully recovered, by Allah’s leave.
Ad-Dardeer al-Maaliki (may Allah have mercy on him) said:
It is permissible not to fast in the event of sickness which it is thought – on the basis of the view of a knowledgeable doctor – will be exacerbated by fasting or recovery will be delayed thereby. The same applies if the sick person will suffer hardship and exhaustion if he fasts.
End quote from ash-Sharh al-Kabeer ma‘a Haashiyat ad-Dasooqi (1/545)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
What makes it permissible to break the fast is that which the sick person fears may exacerbate the sickness or delay his recovery. This is what makes it permissible to break the fast. So if he fears that it may exacerbate the sickness or delay his recovery, or cause undue hardship, in the sense that the sick person will become exhausted if he fasts, all of this makes it permissible for him not to fast.
As for that which is not affected by fasting, such as toothache, pain in the finger and so on, then this does not make it permissible to break the fast, so long as there are no consequences that will result from that. As for simply having a toothache, it will not help a person if he breaks the fast. But if the doctor tells him: If you break the fast and eat something, this will relieve the pain of the toothache, then in that case we say: There is nothing wrong with it, because sometimes lack of food may prolong sickness and pain; and the same may be said concerning eye pain, for example. If fasting will affect it, then he may break the fast, but if it will not affect it, then he should not break the fast.
End quote from Ta‘leeqaat ‘ala al-Kaafi by Ibn Qudaamah (3/123).
The mere fact that a person is below his ideal weight is not a reason for not fasting; rather he should look at what may result from fasting of hardship, exhaustion or harm, and whether he can make up for lack of nutrients due to fasting by eating at night or not. It is essential to consult a trustworthy doctor and find out what advice he can give you.

Fasting and health issues, who can exempt themselves from fasting, weakness due to fasting

Smaller deeds greater reward

Praise be to Allah
It is very important to know that every righteous deed that a person does may be part of that with which Allah will cause the balance of his good deeds to weigh heavily on the Day of Resurrection. Allah, may He be exalted, says (interpretation of the meaning):
“Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward”
[an-Nisa’ 4:40]
“So whoever does an atom's weight of good will see it,
And whoever does an atom's weight of evil will see it”
[az-Zalzalah 99:7-8] .
But there are texts which speak of specific deeds which will weigh particularly heavy in the doer’s balance on the Day of Resurrection. These include the following:

1. Tahleel, or saying Laa ilaaha ill-Allah (there is no god but Allah). This is the deed that will weigh most heavily in the balance.
It was narrated that ‘Abdullah ibn ‘Amr ibn al-‘Aas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah will bring forth a man belonging to my ummah before all creatures and will spread ninety-nine scrolls [containing the record of his bad deeds] for him, each scroll extending as far as the eye can see. Then He will say, ‘Do you object to anything in this? Have my scribes who keep note wronged you?’ He will say, ‘No, my Lord.’ He will ask him, ‘Do you have any excuse?’ He will say, ‘No my Lord.’ Allah will say, ‘On the contrary, you have with Us a good deed, and you will not be wronged this Day.’ A slip of paper will then be brought out, on which are the words ‘ Ashhadu an laa ilaaha ill-Allah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger).’ Allah will say, ‘Bring your balance.’ The man will say, ‘O Lord, what is this slip of paper in comparison to these scrolls?’ And He will reply, ‘You will not be wronged.’ The scrolls will then be put in one side of the Balance and the slip of paper in the other, and the scrolls will become light and the slip of paper heavy, for nothing could compare in weight to the name of Allah.”
Narrated by Ahmad (6699) and at-Tirmidhi (2639); classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him).

2. Remembrance of Allah, may He be exalted: tasbeeh, tahmeed, tahleel and takbeer
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Two words which are light on the tongue but will weigh heavily in the Balance and are beloved to the Most Merciful: Subhaan Allah il-‘Azeem, Subhaan Allahi wa bi Hamdihi (Glory be to Allah the Almighty, Glory and praise be to Allah.” Al-Bukhaari (6406) and Muslim (2694).
It was narrated from Juwayriyyah that the Prophet (blessings and peace of Allah be upon him) left her house one morning when he prayed Fajr, and she was in her prayer-place, then he came back after the forenoon had come, and she was still sitting there. He said: “Are you still as you were when I left you?” She said: Yes. The Prophet (blessings and peace of Allah be upon him) said: “After I left you I said four words three times, which if they were weighed against what you have said today, they would outweigh it: Subhaan Allah wa bi hamdih, ‘adada khalqihi, wa ridaa nafsihi, wazinata ‘arshihi, wa midaada kalimaatihi
(Glory and praise be to Allah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words).” Narrated by Muslim, 2726.

3. Regularly reciting adhkaar after the obligatory prayers
It was narrated from ‘Abdullah ibn ‘Amr that the Prophet (blessings and peace of Allah be upon him) said: “There are two deeds that a Muslim does not do regularly but he will enter Paradise. They are easy but those who do them are few; saying Subhaan-Allah ten times after every prayer, and saying al-hamdu Lillaah ten times, and saying Allahu akbar ten times. That makes one hundred and fifty on the tongue and one thousand and five hundred in the Balance. And saying Allahu akbar thirty-four times when going to bed, and saying al-hamdu Lillaah thirty-three times, and subhaan-Allah thirty-three times. That is one hundred on the tongue and one thousand in the Balance.”
Narrated by Ahmad (6616), Abu Dawood (5056), at-Tirmidhi (3410), an-Nasaa’i (1331) and Ibn Maajah (926). Classed as saheeh by Shaykh al-Albaani in Saheeh at-Targheeb wa’t-Tarheeb .

4. Patience and seeking reward with Allah upon the loss of a righteous child
It was narrated from Zayd, from Abu Salaam, from the freed slave of the Messenger of Allah (sa) (blessings and peace of Allah be upon him) that the Messenger of Allah (sa) (blessings and peace of Allah be upon him) said: “Excellent, excellent, for there are five things, how heavy they are in the balance: Laa ilaaha ill-Allah ,
Allahu akbar , Subhaan-Allah and
al-hamdu Lillah , and the death of a righteous child whose parents seek reward (for their loss, with Allah). Excellent, excellent, for there are five things, whoever meets Allah believing with certainty in them, will enter Paradise: belief in Allah, the Last Day, Paradise and Hell, the resurrection after death, and the reckoning.”
Narrated by Imam Ahmad (15107); classed as saheeh by Shaykh al-Albaani in as-Silsilah as-Saheehah .

5. Good attitude
It was narrated from Abu’d-Darda’ that the Prophet (blessings and peace of Allah be upon him) said: “There is nothing that weighs more heavily in the Balance than a good attitude (with people).” Narrated by Abu Dawood (4799); classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in
Saheeh Abi Dawood .
It was narrated from Umm ad-Darda’, from Abu’d-Darda’ who said: I heard the Prophet (blessings and peace of Allah be upon him) say: “There is nothing that is placed in the balance that will weigh more heavily than a good attitude (with people); the one who has a good attitude will attain thereby the status of one who fasts and prays.”
Narrated by at-Tirmidhi (2003); classed as saheeh by al-Albaani (may Allah have mercy on him) in
Saheeh at-Tirmidhi .

6. Attending a funeral until the burial is completed
It was narrated from Ubayy that the Prophet (blessings and peace of Allah be upon him) said: “Whoever attends a funeral until the prayer has been offered for the deceased and the (burial) is completed will have two qiraats (of reward), and whoever attends until the prayer has been offered will have one qiraat. By the One in Whose hand is the soul of Muhammad, it will weigh more heavily in his balance than Uhud.” Narrated by Imam Ahmad (20256); classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami‘ as-Sagheer .
And Allah knows best.

REF:Islamqa by Shaykh Muhammad Saalih Al Munajjid.

Deeds which will  weigh heavily in balance, don't under estimate smaller and easy good deeds, more weight of good deeds

Punishment in grave

There is punishment in grave.Following hadith proves it.

حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، قَالَتْ دَخَلَتْ عَلَىَّ عَجُوزَانِ مِنْ عُجُزِ يَهُودِ الْمَدِينَةِ فَقَالَتَا لِي إِنَّ أَهْلَ الْقُبُورِ يُعَذَّبُونَ فِي قُبُورِهِمْ، فَكَذَّبْتُهُمَا، وَلَمْ أُنْعِمْ أَنْ أُصَدِّقَهُمَا، فَخَرَجَتَا وَدَخَلَ عَلَىَّ النَّبِيُّ صلى الله عليه وسلم فَقُلْتُ لَهُ يَا رَسُولَ اللَّهِ إِنَّ عَجُوزَيْنِ وَذَكَرْتُ لَهُ، فَقَالَ ‏

‏ صَدَقَتَا، إِنَّهُمْ يُعَذَّبُونَ عَذَابًا تَسْمَعُهُ الْبَهَائِمُ كُلُّهَا ‏"

‏‏‏ فَمَا رَأَيْتُهُ بَعْدُ فِي صَلاَةٍ إِلاَّ تَعَوَّذَ مِنْ عَذَابِ الْقَبْرِ‏‏

Narrated `Aisha:

Two old ladies from among the Jewish ladies entered upon me and said'

"The dead are punished in their graves," but I thought they were telling a lie and did not believe them in the beginning. When they went away and the Prophet (ﷺ) entered upon me, I said,

"O Allah's Messenger (ﷺ)! Two old ladies.." and told him the whole story. He said, "They told the truth; the dead are really punished, to the extent that all the animals hear (the sound resulting from) their punishment."

Since then I always saw him seeking refuge with Allah from the punishment of the grave in his prayers.

Sahih al-Bukhari 6366
In-book : Book 80, Hadith 63
USC-MSA web (English) : Vol. 8, Book 75, Hadith 377  (deprecated)

Believe in punishment in grave, Qabr Mein Azab, Don't deny punishment in grave.

Don't follow your evil desires

*When your personal desire overwhelms; your credibility of credentials is in question?????

*** *** *** *** *** ***

*Very truely & perfectly said by Shaikh Ibn al-`Uthaymeen رحمه الله:*

*❝As for the Nafs (self) – and we seek Allaah’s refuge from its evil which influences the person and makes him chase his desires so that he becomes the slave of his desires. And when the desires become dominant, the intellect fades away.❞*
[Sharh Riyaadh al-Saaliheen]
✏ Fahad Barmem

*والنفس- نعوذ بالله من شرها- تسترق الإنسان وتملي عليه الهوى فيكون خاضعاً لهواها، وإذا غلب الهوى؛ زال العقل*
-- شرح رياض الصالحين

Allaah says in Holy Quran:

﴿أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّـهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّـهِ ۚ أَفَلَا تَذَكَّرُونَ﴾

{Have you seen him who takes his own lust (vain desires) as his ilaah (god), and Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allaah? Will you not then remember?} [Surah al-Jaathiyah (45): 23]

Hijama::Prophetic medicine for many ailments

Hijama: A Forgotten Source Of Barakah

Hijama was recommended and used by the Messenger of Allah as the best remedy for any kind of ache or pain.

The Prophet said,“Cupping is the most helpful procedure for human beings to cure themselves.” (Sahih Muslim)

Cure yourself through methods prescribed in Sunnah, Hijamah cure for many diseases, Hijama cures aches and pains

Avoid competition in this world

🎖🥇This dunya is not a competition.🏋🏻‍♀🥇🎖

There is no competition in getting a degree,📃📜🗞📚

getting married first,💑

going on a honeymoon before your friends,

settling down before your sisters.

There is no race in finding a better job than your best mate and finally settling down.🏃🏼‍♀🏃🏽

It is not a competition of bank balances, credit cards and cars. 🚗🌇📱⏳💎

It is not about who looks better and who is the most beautiful.

It does not matter who has children first and how many houses you are able to purchase.

It does not matter if it is a terraced house, semi detached, a mansion, a castle or a palace. 🏠🏘🏔

It is not a competition of how many friends you have and how many followers you can get on social media.

People spend their lives completely wasting themselves on futile things.

The only thing you need to focus on is you.🌿

⏳ Are you happy❓

⏳How you can increase in proximity to your *Lord* ?

⏳ How do you attain *forgiveness* ?

⏳How can you get back up after falling?

⏳How will you attain self-contentment?

⏳Have you bettered yourself since last year?

⏳How do you increase in *good* ?

*How satisfied are you with yourself?*

How will you be the closest and beloved believer of  Allah in this world and akhirah?

Technological and scientific development and Islam

Praise be to Allah
There are many issues and guidelines that we need to bear in mind when discussing the branches of knowledge that are essential for the Muslim ummah, including the following:

1. Undoubtedly the Muslim ummah needs its members to be pioneers in both humanities and sciences, and it should not be dependent on other nations in that regard. Islam is the religion of knowledge, and Allah, may He be exalted, began His revelation to His Prophet (blessings and peace of Allah be upon him) with the word: “Read (Iqra’)”. Islam urges people to seek knowledge, highlights the high status that knowledge should have among Muslims, and made the learning of different branches of knowledge a communal obligation upon the Muslim ummah.

2. Our advice is that those who want to specialise in a particular field should already have an inclination towards and aptitude for that field. It is well-known that Muslims, like any other people, vary with regard to what they have an inclination towards, and it is better to encourage each of them to pursue the fields in which they are interested and have an inclination towards, and not to force them to learn something they are not interested in, let alone force them to do something that they dislike.
This matter was discussed by the leading scholars of Islam, both during the classical period and in modern times. In fact they advised that the child should be allowed to learn that towards which he is inclined from an early age (so that he grows up with it), without waiting until he gets older in order to be directed to pursue that field.

Ibn al-Qayyim (may Allah have mercy on him) said:
Attention should be paid to the child’s situation and the aptitudes that he has towards different fields, and what is available to him. Thus we may conclude that he is created for a particular field, so he should not be forced into something else, so long as it is something that is allowed according to Islamic teachings. If he is forced to do something for which he has no aptitude or inclination, he will never succeed in that field, and he will miss out on the opportunity to work in a field for which he has an aptitude. So if (a father) sees that his son has a clear grasp of a particular field and a clear understanding of it, and what he learns of it sticks in his mind, then these are signs that he likes that field and has an aptitude for it, and he will be able to become well grounded in that field, provided that there are no distractions, and he will become well versed in that matter and become established in that field, and then he will be able to progress with it. But if the father sees the opposite of that in all aspects, and instead the child has an inclination towards horsemanship and everything connected with it, such as riding, archery and spear play, and he has no aptitude for seeking knowledge and was not created for that, then the father should let him learn horsemanship and train in it, for that will be more beneficial for him and for the Muslims.

If the father sees that the child is not interested in that (horsemanship) either, and that he was not created for it, and instead he sees that he is interested in some handicrafts, for which he has an aptitude and inclination, and it is a kind of handicraft that is permissible and useful for people, then he should let him learn it.

All of this comes after teaching him what he needs to know of religious issues, for that is easy for anyone to learn, so that Allah may establish His proof and people will be left with no excuse, and Allah is the source of all blessings.
End quote from Tuhfat al-Mawdood fi Ahkaam al-Mawlood (p. 243, 244)

Whoever reflects on the stories of the Companions, and sees how the Prophet (blessings and peace of Allah be upon him) helped them to develop their character, will see how accurate what we have suggested above is, as we can see its application in their lives (may Allah be pleased with them). Some of them were well versed in Islamic jurisprudence, some of them became prominent reciters of the Qur’an, some demonstrated their talents in jihad, and some of them became brilliant poets. Each of them did what he was good at, and contributed to the building of the state. Just as Islam could be defended through debate and presenting proof, it could also be defended by the sword and spear. For each of these fields, there are people among the Companions who excelled in it and achieved great things, but all of them had something in common, namely good knowledge of Islam in general, which did not prevent them from specialising in some field or craft.

3. It is essential to differentiate between men and women when setting out guidelines as to what specialisations are best in various sciences and other fields. Some fields that are suitable for men are not necessarily suitable for women. Fields having to do with heavy industry, political matters and military affairs may not be appropriate for women, but there are some fields that may be appropriate for both men and women, such as education, light industry and medical fields; in the field of medicine there may be a specialty that is not appropriate for men, namely gynaecology or women’s health.

It is not permissible for men or women to go against the laws of Allah, may He be exalted, when specialising in a particular field and learning it. They should avoid mixing, travelling to non-Muslim countries, and women travelling alone without a mahram. Other matters that are contrary to Islamic teachings include going to a non-Muslim country to study when this study and this specialty is available in the Muslim world.

4. If the Muslim ummah needs specialists in some essential field, then they should choose the right people to undertake that study, and they should not open the door to everyone. So they should not let a young, single man who is lacking in Islamic knowledge go to non-Muslim countries, because that is more likely to make him fall into temptation and confusion, in which case we would lose him and miss out on the purpose for which he went there, and we would not benefit from him at all.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
If it becomes necessary to send some students abroad, because there are no specialised colleges or institutes (in our country), especially in the fields of manufacturing and the like, then I think that a committee of people of knowledge and integrity should be formed to choose the right young men who are sound in terms of religious commitment and morals, who have good knowledge of Islam and are very committed to their religion, and to choose a supervisor for this group, someone who is known to have religious knowledge, be righteous, and be active in da‘wah, so that he can accompany this group and call people to Allah in that land. At the same time, he can supervise the students, check on them, watch their conduct, and advise them and show them the right way, and discuss with them what they come across of specious arguments or doubts, and so on.

They should have an orientation or training course before they leave, even if it is short, where they can be alerted to problems and troubles that they may encounter, or specious arguments that they may face, in the country to which they are being sent, and they can be taught about the Islamic teachings on those matters, and the wisdom behind Islamic rulings, as indicated in the Book of Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon him), and the views of the scholars, such as rulings on slavery, polygamy in general, the reason why the Prophet (blessings and peace of Allah be upon him) in particular had several wives, the rulings on divorce, the wisdom behind jihad, both proactive and defensive, and other matters that the enemies of Allah usually raise with the Muslim youth, so that they will be fully prepared to refute any specious arguments with which they are faced.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (1/386-388)

The scholars of the Standing Committee said:
If the situation is as described, that you want to study a specialisation that is available in your Muslim country, and that studying abroad may lead to a lot of negative consequences with regard to your religious commitment and morality, and may affect your wife and children, then it is not permissible for you to travel for the purpose of this study, because it is not necessary to do so when it is available in your Muslim country.
There are many sound reports from the Prophet (blessings and peace of Allah be upon him) which warnn against living in non-Muslim countries without any legitimate reason, such as when he (blessings and peace of Allah be upon him) said: “I disavow any Muslim who lives among the mushrikeen”, and other hadiths. What some Muslims have fallen into of travelling to non-Muslim countries unnecessarily comes under the heading of carelessness which is not permissible when it comes to the religion of Allah. This is the result of giving precedence to this world over the hereafter, and Allah, may He be glorified and exalted, says (interpretation of the meaning):
“But you prefer the worldly life,
While the Hereafter is better and more enduring”
[al-A‘laa 87:16, 17]
“Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah. And injustice will not be done to you, [even] as much as a thread [inside a date seed]”
[an-Nisa’ 4:77].
And the Prophet (blessings and peace of Allah be upon him) said: “Whoever is mainly concerned about the Hereafter, Allah will make him focused and content and will make him feel independent of others, and his worldly affairs will fall into place. But whoever is mainly concerned with this world, Allah will make him distracted and unfocused and will make him fear poverty constantly, and he will get nothing of this world except what is decreed for him.”
Shaykh ‘Abd al-‘Azeez Aal ash-Shaykh, Shaykh ‘Abdullah al-Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa’imah (26/93-96)

5. Finally, there are many fields of knowledge, and in each field there are many specialties. Medicine has many specialties, and for just one part of the body there may be many specialties. The Muslim ummah needs specialists in all permissible branches of knowledge and skills, including medicine, engineering, physics, chemistry, nuclear and atomic science, military fields, heavy industry, and other branches of knowledge and skills, provided that the right field is chosen and provided that it is done for some legitimate or permissible purpose; people must adhere to Islamic teachings whilst learning the specialty, and they must have sufficient knowledge of Islam.
At present, we do not know of any particular book to refer you to.
We ask Allah, may He be exalted, to help the Muslims to do that which He loves and which pleases Him, and to grant them glory and power.
And Allah knows best.

Ref: Islamqa by Shaykh Mohammad Saalih Al Munajjid

Career growth and Islam, selection of profession and fields, Islamic guidelines in choosing profession and career, How to choose field of study, profession and career, we need muslim scientists, researchers and professionals, how to develop muslim community and society.

Preaching should not cause boredom and irritation

Preaching should not bore and irritate people. Preaching should be done at regular intervals at appropriate and suitable time

Hadith

حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، قَالَ حَدَّثَنِي شَقِيقٌ، قَالَ كُنَّا نَنْتَظِرُ عَبْدَ اللَّهِ إِذْ جَاءَ يَزِيدُ بْنُ مُعَاوِيَةَ فَقُلْنَا أَلاَ تَجْلِسُ قَالَ لاَ وَلَكِنْ أَدْخُلُ فَأُخْرِجُ إِلَيْكُمْ صَاحِبَكُمْ، وَإِلاَّ جِئْتُ أَنَا‏.‏ فَجَلَسْتُ فَخَرَجَ عَبْدُ اللَّهِ وَهْوَ آخِذٌ بِيَدِهِ فَقَامَ عَلَيْنَا فَقَالَ أَمَا إِنِّي أَخْبَرُ بِمَكَانِكُمْ، وَلَكِنَّهُ يَمْنَعُنِي مِنَ الْخُرُوجِ إِلَيْكُمْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَتَخَوَّلُنَا بِالْمَوْعِظَةِ فِي الأَيَّامِ، كَرَاهِيَةَ السَّآمَةِ عَلَيْنَا‏.‏

Narrated Shaqiq:

While we were waiting for `Abdullah (bin Mas`ud). Yazid bin Muawiya came. I said (to him), "Will you sit down?" He said, "No, but I will go into the house (of Ibn Mas`ud) and let your companion (Ibn Mas`ud) come out to you; and if he should not (come out), I will come out and sit (with you)."

Then `Abdullah came out, holding the hand of Yazid, addressed us, saying, "I know that you are assembled here, but the reason that prevents me from coming out to you, is that Allah's Messenger (ﷺ) used to preach to us at intervals during the days, lest we should become bored."

Sahih al-Bukhari 6411
In-book : Book 80, Hadith 106

Dawaah should not result in boredom and irritation, Do not bore and irritate people by Dawaah, Give Dawaah at appropriate and suitable time, Dawaah should be given after regular intervals, There should be intervals during dawaah

Highest companion

Dua and supplication during last moment of life.

Hadith

حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، قَالَ حَدَّثَنِي اللَّيْثُ، قَالَ حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، وَعُرْوَةُ بْنُ الزُّبَيْرِ، فِي رِجَالٍ مِنْ أَهْلِ الْعِلْمِ أَنَّ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُ وَهْوَ صَحِيحٌ ‏‏ لَنْ يُقْبَضَ نَبِيٌّ قَطُّ حَتَّى يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ ثُمَّ يُخَيَّرُ ‏"‏‏.‏ فَلَمَّا نَزَلَ بِهِ وَرَأْسُهُ عَلَى فَخِذِي، غُشِيَ عَلَيْهِ سَاعَةً، ثُمَّ أَفَاقَ فَأَشْخَصَ بَصَرَهُ إِلَى السَّقْفِ ثُمَّ قَالَ ‏"‏ اللَّهُمَّ الرَّفِيقَ الأَعْلَى ‏"‏‏.‏ قُلْتُ إِذًا لاَ يَخْتَارُنَا، وَعَلِمْتُ أَنَّهُ الْحَدِيثُ الَّذِي كَانَ يُحَدِّثُنَا، وَهْوَ صَحِيحٌ‏.‏ قَالَتْ فَكَانَتْ تِلْكَ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا ‏"‏ اللَّهُمَّ الرَّفِيقَ الأَعْلَى ‏"‏‏.‏"

Narrated `Aisha:

When Allah's Messenger (ﷺ) was healthy, he used to say, "No prophet dies till he is shown his place in Paradise, and then he is given the option (to live or die)." So when death approached him(during his illness), and while his head was on my thigh, he became unconscious for a while, and when he recovered, he fixed his eyes on the ceiling and said, "O Allah! (Let me join) the Highest Companions (see Qur'an 4:69),"

I said, "So, he does not choose us." Then I realized that it was the application of the statement he used to relate to us when he was healthy. So that was his last utterance (before he died), i.e. "O Allah! (Let me join) the Highest Companions."

Sahih al-Bukhari 6348
In-book : Book 80, Hadith 45
USC-MSA web (English) : Vol. 8, Book 75, Hadith 359  (deprecated)

Do not ask death

We should not ask for death and we should supplicate for it. It is against teaching of Islam.

Hadith

حَدَّثَنَا ابْنُ سَلاَمٍ، أَخْبَرَنَا إِسْمَاعِيلُ ابْنُ عُلَيَّةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ ‏ لاَ يَتَمَنَّيَنَّ أَحَدٌ مِنْكُمُ الْمَوْتَ لِضُرٍّ نَزَلَ بِهِ، فَإِنْ كَانَ لاَ بُدَّ مُتَمَنِّيًا لِلْمَوْتِ فَلْيَقُلِ اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي ‏" ‏‏‏

Narrated Anas: Allah's Messenger (ﷺ) said," None of you should long for death because of a calamity that had befallen him, and if he cannot, but long for death, then he should say, 'O Allah! Let me live as long as life is better for me, and take my life if death is better for me.'

" Sahih al-Bukhari 6351 In-book : Book 80, Hadith 48

Don't make dua for death, dua during Do or Die situation, suicide is forbidden and prohibited in Islam, Suicide is haraam, khudkushi haraam hai, atmahatya haraam hai

Eid ul Adha Greeting and message

**
*تقبل الله منا و منكم* ✨

May Allah shower His blessings upon you and your family and friends.

May Allah bless you with all Goodness and grant you His Pleasure.

Allah bless us all with the same spirit of loving and sacrificing for Allah like that of His Khaleel, Imamun Naas Hazrat Ibraheem Alaihissalaam.

May Allah keep us all steadfast upon following the Qur'an and Sunnah.

*قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ  (6:162)*

*Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.  (Holy Quran 6:162)*

Beware of mobile phones and smart phones

The Dangers of Smart Phones and Social Networking

All praises are due to Allah for His favours and kindness and I thank him for his assistance and for his blessings.

I testify that none has the right to be worshipped except Allah alone, having no partners, and I testify that Muhammad is his slave and messenger – May Allah mention him, his family and his companions with praise and send an abundance of peace upon them.

To proceed: O mankind… Know that from the greatest of hindrances preventing you from being upright are trials and tribulations that block you from the path of Allah and cause you to fall into misguidance.

How great in number they are in this time, and how numerous are the callers calling to them through their writings, through their tweets on Twitter and those things like it – through the various means of communication that are widespread amongst the people and have filled their homes.

How numerous are those that go astray because of these evil channels.
So be weary of them, O slaves of Allah.
Be cautious of them and don’t look into them. Don’t bring them into your homes. Don’t leave them with your children and your wives because they are what hinder from the religion and from the path of Allah, and divert them from being upright and cause them to fall into deviation and misguidance.

How numerous are the ones who were misguided and deviated. They deviated and their features changed. Their ways changed and this is evident through their conduct, their sayings and their actions.
They are stuck to these means day and night. Their eyes are fixed to these things in these wicked devices. What came? What happened?

All the time… until they have become afflicted by using them all the time… they have become afflicted with addiction…
It is mentioned by the experts that those that have fallen into this, becoming afflicted with addiction, they cannot bear to be without it, and this is something apparent.

You see them staring at these devices all the time… in his pocket… in his car… all the time… to the extent that he doesn’t talk to the one next to him, or his family or to his children in his house.
He’s always with these sites. Even to the extent that he doesn’t pray – he doesn’t get up to pray! He’s afraid he’s going to miss something.

He doesn’t sleep because he’s afraid to miss something or to present something.
This is because he has been afflicted with addiction so he cannot bear to be without it.
If only he had avoided it from the beginning, he would have been safe from it.

So, have fear of Allah, O slaves of Allah. Protect your religion from these distractions, trials and evils.

Know that the best of speech is the book of Allah and the finest of guidance is the guidance of Muhammad (sallallaahu ‘alayhi wa sallam), and the worst of affairs are the newly invented ones and every innovation is misguidance.

Stay with the body of Muslims upon the truth because Allah’s hand is upon the Jamaa’ah, and whoever deviated then he deviated in the hellfire.

Translated by Abu `Abdullah Naasir Hussain

Ref:Abdurrahman.org

Disadvantages of mobile and smart phones, harmful effects of mobile phones on your life, Ibaadah and Deen, avoid excessive and unnecessary usage of mobile phones.

Consequences and punishment of not offering salaah

🎓 Shaikh Ibn al-`Uthaymeen رحمه الله

🚩The consequences of abandoning the prayers (summarized):

🚫1. The one who abandons the prayers is a Kaafir. He is like the one who has apostatized from the religion.

🚫2. He is not allowed to marry a Muslim girl/woman. If a girl is already married to a person who has abandoned prayers, then this marriage becomes invalid. If the person repents and starts praying, then the marriage contract has to be renewed.

🚫3. He cannot act as a Wali (male guardian) for his Muslim daughters or other female relatives.

🚫4. He cannot be a guardian to his children or have custody over them. Allaah has not given authority to a Kaafir over a Muslim.

🚫5. The animal he slaughters is Haraam to consume. One of the conditions for the slaughter to be Halaal is that the slaughterer should be a Muslim or from the People of the Book (Jew or Christian). The apostate is not one of them, so whatever he slaughters is Haraam to eat.

🚫6. He is not permitted to enter Makkah and its vicinity.

🚫7. If he dies upon this, he will not be washed or shrouded.

🚫8. Janaazah (funeral) prayer will not be offered for him.

🚫9. He will not be buried in the Muslim cemetery. He will be buried along with Kuffaar or in a far of place.

🚫10. It is not allowed for those who knew that he had abandoned prayers to seek forgiveness for him.

📚 [Fiqhul `Ibaadaat (pg. 149-150)]

Pay heed

Punishment of not offering salaah, benamaazi ko saza, bemamaazi ki namaaz e janazah, jo namaaz nahi padta uski saza aur janazah ki namaaz, consequences of not performing salaah, namaaz nahi padne wale ki saza

QURAN has solutions for all your problems and needs

  QURAN has solution for failure, difficulty, loneliness, depression, victory, sadness, troubles

You say: I'm a failure
Allaah says: The Believers are successful (Al-Mu'minoon: 1)

You say: It’s too difficult
Allaah says: “With every difficulty there is ease (Inshiraah: 6)

You say: No one can help me
Allaah says: ...it's upon Us to help the believers (Ar-Rum: 47)

You say: No one is with me
Allaah says: No doubt I'm with you! (Taha: 46)

You say: I'm too sinful
Allaah says: He loves those who repent (Al-Baqarah: 222)

You say: The religion is too hard
Allaah says: He wants ease for you (Al-Baqarah: 185)

You say: I don't have much 
Allaah says: For those who believe and do righteous deeds is a generous provision. (Al-Hajj: 50)

You say: I'm always sick
Allaah says: ...We've sent down the Quraan as a healing (Al-Israa: 82)

You say: I'm overburdened
Allaah says: Allaah will not burden a soul more than it can bear (Al-Baqarah: 286)

You say: I feel lost
Allaah says: And He found you lost so He guided you (Ad-Duhaa: 7)

You say: I'm too ugly
Allaah says: We've certainly created man in the best make and appearance (At-Teen: 4)

You say: I'm unrewarded and feel unappreciated
Allaah says: Your efforts and striving will be rewarded appreciated! (Insaan: 22)

You say: I feel dishonoured
Allaah says: We have indeed honoured the children of Adam (Al-Israa: 70)

You say: Shaytaan's plot is too strong
Allaah says: Shaytaan's plot is indeed weak (An-Nisaa: 76)

You say: Victory is far away
Allaah says: The victory of Allaah is indeed close (Al-Baqarah: 214)

#ALQURAN - The Book for all your needs and all your deeds.

Haraam ingredients in Shampoo, ghee, biscuits and tooth paste

Praise be to Allaah.

Firstly:
The materials which are used to manufacture creams, shampoos, toothpaste and soap are either:
1. Animal fats
2. or other substances, of vegetable origin or artificial.
If the substance comes from animal fats, then it is of two types:
(a) Either it comes from animals that are permissible to eat, and it has been slaughtered according to sharee’ah, or it comes from sea creatures that do not need to be slaughtered. The ruling in this case is that it is permissible, with no doubt.
(b) Or it comes from animals whose meat and fat are forbidden to eat, such as pigs, or it comes from a permissible animal but it has not been slaughtered in the proper shar’i manner, so it is “dead meat”. The ruling in both cases is that it is haraam, with no doubt.
The scholars of the Standing Committee said:
If a Muslim is certain or thinks it most likely that meat, fat or ground bones of a pig have got into any food, medicine or toothpaste etc, then it is not permissible for him to eat it, drink it or use it. In the case of doubt, then he should not use it, because the Prophet (peace and blessings of Allaah be upon him) said: “Leave that which makes you doubt for that which does not make you doubt.”
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (22/281).
In a statement issued by the Islamic Medical Sciences Organization in Kuwait – which discussed the issue of haraam and impure substances in food and medicine, from 22-24 Dhu’l-Hijjah 1415 AH/ 22-24 May 1995 – it says:
[6.] Food substances which include pork fat in their ingredients which has not undergone any process to change it to something different, like some kinds of cheese, oils, fats, ghee, butter and some kinds of biscuits, chocolate and ice cream, are haraam, and it is not permissible to eat them at all, based on the consensus of the scholars that pork fat is impure (naajis) and it is not permissible to eat it, and because there is no need to consume this substance. End quote.

Secondly:
It may become halaal if the fat has turned (via some process) into something else, so that it is no longer called fat and does not have the characteristics of fat. If that is the case then it does not come under the same ruling. This is what the scholars call istihaalah (process to change a substance to something else) and it may be looked at from two angles. That which was good and permissible but has become bad and impure, is now haraam, and that which was bad and impure but has become permissible and good is now halaal.

Ibn al-Qayyim said:
Based on this principle, alcohol is impure, even though its origin is pure. If the reason for its being regarded as impure is no longer present, then it is to be regarded as pure. This is the basis of sharee’ah and the basis of reward and punishment.
Based on this, the correct analogy is that this principle may be applicable to all other impurities if they have gone through a process of change. The Prophet (peace and blessings of Allaah be upon him) removed the remains of the mushrikeen from the site of his mosque, but he did not remove the soil. And Allaah says of milk that it comes “from between excretions and blood” [al-Nahl 16:66] . The Muslims are unanimously agreed that if an animal eats impure things, but it is then detained and fed with pure things, its milk and meat become permissible. The same applies to crops and fruits: if they are watered with impure water, but are then watered with pure water, they become permissible, because of the change (istihaalah) in the impure thing, which becomes pure. The converse also applies: if the pure thing changes into something impure, then it becomes impure (naajis), like water, and food when it changes into urine and faeces. So how can the change affect it when good turns into bad, but not affect it when bad turns into good, and Allaah brings forth pure things from impure things and impure things from pure things?
It is not the origin of a thing that matters, but what it is now. It is impossible for the ruling on impurity to remain when the name and character of the thing have changed. The ruling is connected to the name and character, and is present or absent depending on whether they are present or absent. The texts which deal with the prohibition on dead meat, blood, pork and alcohol do not deal with crops, fruits, sand, salt, soil or vinegar, whether in wording or meaning or text or analogy. Those who distinguished between the change (istihaalah) of alcohol and other things said that alcohol becomes naajis because of the process of change, then it may become pure because of a further process of change. It was said to them that blood, urine and faeces became impure because of a process of change so they may become pure because of a further process of change. Thus analogy is in accordance with the text.
I’laam al-Muwaqqi’een (2/p. 14, 15)
In a statement issued by the Islamic Medical Sciences Organization in Kuwait – which discussed the issue of Haraam and impure substances in food and medicine, from 22-24 Dhu’l-Hijjah 1415 AH/ 22-24 May 1995 – it says:
[8.] Istihaalah (process of change) means that a substance changes into another substance with different characteristics, so an impure substance may change into a pure substance, and a haraam substance may change into one that is permissible according to sharee’ah.
Based on that:
Soap that is produced by the change of fat from pigs or dead meat becomes pure by means of this process and it is permissible to use it.
Cheese which is made by using rennet from dead meat of animals whose meat is permissible is taahir and it is permissible to eat it.
Ointments, creams and cosmetics that contain pork fat are not permissible to use unless there is certainty that the fat has undergone a process of change (istihaalah) and turned into a different substance. But if there is no certainty, then they are naajis (impure).
End quote.

Thirdly:
If it is not known whether the animals whose meat is permissible but need to be slaughtered properly in order to become halaal were slaughtered according to sharee’ah or not, then the basic principle is that they should not be used, because the basic principle with regard to slaughtered meat is that it is haraam unless it is known that it is halaal. The Prophet (peace and blessings of Allaah be upon him) forbade eating game meat that had drowned in water because it was not known whether it died as the result of being hunted or from drowning. And he (peace and blessings of Allaah be upon him) forbade eating game caught by a dog whose owner had released it and mentioned the name of Allaah when releasing it, but he found other dogs with him. The reason for that is that it is not known whether it was his dog that caught it or the other dogs.
It was narrated from ‘Adiyy ibn Haatim (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If you release your dog and mention the name of Allaah, if he catches something for you and you find it alive, then slaughter it; if you find he has killed it but has not eaten any of it, then eat it. If you find another dog with your dog and it has been killed, then do not eat, for you do not know which of them killed it. If you shoot your arrow and mention the name of Allaah, then (the game) vanishes from your sight for a day, and you only find the mark of your arrow on it, then eat if you wish, but if you find it drowned in water, then do not eat it.”
Narrated by al-Bukhaari (5167) and Muslim (1929).
Ibn al-Qayyim (may Allaah have mercy on him) said:
… The ruling remains in effect unless there is evidence to the contrary, such as the ruling on tahaarah (purity), the rulings on breaking wudoo’, the ruling on remaining married, the ruling on possession and the ruling on commitments, all of which remain in effect unless there is evidence to the contrary. This principle is indicated in the hadeeth in which it is said concerning hunting: “If you find it drowned, do not eat it, for you do not know whether the water killed it or your arrow,” and “But if there are other dogs with him, then do not eat it, for you mentioned the name of Allaah over your dog, not any other.”
Because the basic principle concerning meat is that it is haraam, and there is some doubt as to whether the condition that makes it permissible was fulfilled or not, the game remains haraam as it originally was.
I’laam al-Muqawwi’een (1/339, 340).

Fourthly:
If the substance is artificial or of vegetable origin, it is permissible to use it in these products unless it is harmful or poisonous either in and of itself or when added to other substances.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
There is nothing wrong with lipstick, because the basic principle is that it is permissible unless it becomes apparent that it is haraam. … But if it becomes clear that it is harmful to the lips, because it dries them out, then in this case it is not allowed. I have been told that it may dry out the lips. If that is proven then one is not allowed to so something that will harm one.
Fataawa Manaar al-Islam (3/831).

Fifthly:
The Muslim should be careful with regard to his food, drink, clothing and all matters in his life. He should be careful to ensure that his wealth is halaal and he should be careful to ensure that what he eats and drinks are things that the Lord has permitted to him. And he should be careful in all areas of his life to ensure that nothing of them goes against the Qur’aan and Sunnah.
It is essential to distinguish between products that are used in daily life and meat. The basic principle in the former case is that they are permissible unless there is proof to the contrary, and the basic principle with regard to meat is that it is haraam – as stated above by Ibn al-Qayyim – unless there is evidence to the contrary.

The scholars of the Standing Committee, when asked about pork fat in some kinds of soap and toothpaste, said:
We have not heard through any trustworthy channels that some cleaning materials contain pork fat, such as Camay and Palmolive soaps and Colgate toothpaste. Rather we have only heard of that through rumours.
Secondly: the basic principle with regard to such things is that they are taahir (pure) and it is permissible to use them, until it is proven from a trustworthy source that they are mixed with pork fat or some similar impure substance which it is haraam to use. In that case it is haraam to use them. But if the news is no more than a rumour and is not proven, then it is not obligatory to avoid using it.
Thirdly: The one who has proof that the cleaning material is mixed with pork fat must avoid using it, and he must wash off whatever of it is on him. But the prayers that he offered during the time when he was using it do not have to be repeated, according to the correct scholarly opinion.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (5/385, 386).
And they said:
With regard to the manufactured cheese which many people say contains pork fat, we have no proof that it contains pork fat. The basic principle is that things are permissible, but if a person is certain that it contains pork fat or he thinks this is most likely to be the case, it is not permissible for him to use it.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (22/111)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
We have found some publications which say that some soap is made from pork fat. What is your opinion?
They replied:
I think that the basic principle is that everything that Allaah has created for us on earth is permissible, because Allaah says (interpretation of the meaning):
“He it is Who created for you all that is on earth”
[al-Baqarah 2:29]
If someone claims that something is haraam because it is impure etc, then he must bring evidence, but believing all kinds of illusions and everything that is said makes no sense. If he says that this soap is made of pork fat, we say to him, “Bring proof.” If it is proven that most of it is made of pork fat, then we must avoid it.
Liqaa’aat al-Baab il-Maftoohah (31/question no. 10).
And Allaah knows best.
Islam Q&A by Shaykh Mohammad Saalih Al Munajjid

Haraam ingredients in tooth paste, shampoo and creams, pork in tooth paste and cream, pig meat in tooth paste, shampoo, biscuits, ghee and lip stick, pork in cream.

Haraam ingredients in medicine

Praise be to Allah

Firstly:
The basic principle is that it is permissible to sell medicines that are not known to be haraam, because the basic principle is that selling or trading is permissible, as Allah, may He be exalted, says (interpretation of the meaning):
“But Allah has permitted trade and has forbidden interest”
[al-Baqarah 2:275] .
Things do not become haraam on the basis of mere uncertainty.

Secondly:
Medicines may contain substances that it is haraam to consume, such as alcohol, yet despite that it may still be permissible to sell them, because it is a small amount that is fully absorbed into the medicine in such a way that if a person were to drink a lot of this medicine, he would not become intoxicated.

It says in Fataawa al-Lajnah ad-Daa’imah (22/297): Some medicines and sweets are sold in the marketplace that contain a tiny amount of alcohol. Is it permissible for us to consume them? Please note that if a person were to eat the sweets and have his fill of them, he would never reach the point of intoxication.

Answer: If the alcohol in the sweet or medicine is of a very tiny amount, such that eating or drinking a lot of that thing would not lead to intoxication, then it is permissible to consume it and to sell it, because it does not have any effect on the taste, colour or smell, because it has been absorbed into the pure and permissible components. But it is not permissible for the Muslim to make anything like that or to add it to the food of Muslims, or to help someone else in doing that. End quote.

Statements and fatwas on the permissibility of using medicines containing a tiny amount of intoxicant alcohol have been issued by Islamic fiqh councils, and fatwa-issuing councils and bodies in the Muslim world, whilst noting that it is preferable to avoid adding alcohol to any medicines, so as to avoid dubious matters.
It says in a statement of the Islamic Fiqh Council belonging to the Organization of the Islamic Conference, no. 23(11/3) in response to enquiries from the International Institute of Islamic Thought (IIIT) in Washington:

Question no. 12:
There are many medicines that contain varying amounts of alcohol, between 0.01% and 25%. Most of these medicines are remedies for colds, sore throats, coughs and other common ailments. These alcohol-containing medicines constitute nearly 95% of the medicines for such ailments, which makes it very difficult or even impossible to obtain medicines that are free of alcohol. What is the ruling on taking these medicines?
Answer: The Muslim patient may take medicine containing a small amount of alcohol if alcohol-free medicine is not available, and that medicine has been prescribed by a trustworthy doctor.
End quote from Majallat al-Majma‘ , issue no. 3, vol. 3, p. 1087

In a statement issued by the Islamic Fiqh Council belonging to the Muslim World League, it says: It is permissible to use medicines containing alcohol in small amounts that are fully absorbed, that is dictated by the way in which the medicine is made, when there is no alternative to it, on condition that it be prescribed by a doctor of good character

It is also permissible to use alcohol for external cleansing purposes, to clean wounds and kill germs, and to use it in creams and lotions that are used externally.
End quote from Qaraaraat al-Majma‘ al-Fiqhi al-Islami bi Makkah al-Mukarramah , p. 341

Thirdly:
What was said about alcohol may also be said about some other haraam derivatives, such as those that are taken from meat that was not slaughtered in the prescribed manner, or from pork. If they are in small amounts that are fully absorbed, or have undergone a process of chemical transformation (istihaalah) that has changed their nature completely, in the sense that they have turned into a new, pure substance, then they may be overlooked and it is permissible to use medicines and cosmetic products that contain them, and it is permissible to sell such products.
This has been discussed in detail in the answer to question no.
97541.
To sum up: medicines and products may contain haraam substances, but it may be permissible to consume them and sell them.
Fourthly:
If there is a medicine or product that would cause intoxication if drunk in large amounts, or it contains lard (pig fat), for example, that has not been transformed (istihaalah), then it is not permissible to consume it or sell it.
The one who works in the pharmacy must avoid that.

Thus you will know that the basic principle is that it is permissible to work in pharmacies, and that most types of medicine are permissible.
If it becomes clear that there is a medicine that it is haraam to consume, then it is not permissible to sell it, but there is nothing wrong with continuing to work there whilst avoiding selling that which is haraam.
And Allah knows best.

Ref: Islamqa by shaykh saleh munajjid

Haraam things in medicine, alcohol in medicine, pork in medicine, pig meat in medicine, pig fat in medicine, homeopathic medicine, suar ki charbi dawaa mein, sharab dawaa mein, can we drink medicine having alcohol, cough syrup has alcohol. 

Ask Allah with determination: Etiquettes of Dua and invocation.

Hadith

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، أَخْبَرَنَا عَبْد
ُ الْعَزِيزِ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ ‏ إِذَا دَعَا أَحَدُكُمْ فَلْيَعْزِمِ الْمَسْأَلَةَ،
وَلاَ يَقُولَنَّ اللَّهُمَّ إِنْ شِئْتَ فَأَعْطِنِي‏.‏ فَإِنَّهُ لاَ مُسْتَكْرِهَ لَهُ ‏" ‏‏‏ Narrated Anas:

Allah's Messenger
(ﷺ) said, "When anyone of you appeal to Allah for something, he should ask with determination and should not say, 'O Allah, if You wish, give me.', for nobody can force Allah to do something against His Will.

Sahih al-Bukhari 6338 In-book : Book 80, Hadith 35 USC-MSA web (English) : Vol. 8, Book 75, Hadith 350

Hadith

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عُبَيْدٍ، مَوْلَى ابْنِ أَزْهَرَ عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏

‏ يُسْتَجَابُ لأَحَدِكُمْ مَا لَمْ يَعْجَلْ يَقُولُ دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي ‏"

‏‏‏

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "The invocation of anyone of you is granted (by Allah) if he does not show impatience (by saying, "I invoked Allah but my request has not been granted.")

Sahih al-Bukhari 6340
In-book : Book 80, Hadith 37

You cannot force Allah, make dua with determination, Allah can do anything, patience and Dua, Supplication and patience,:Don't be impatient while making dua.

Limit your preaching: Etiquettes of Preaching

Hadith

حَدَّثَنَا يَحْيَى بْنُ مُحَمَّدِ بْنِ السَّكَنِ، حَدَّثَنَا حَبَّانُ بْنُ هِلاَلٍ أَبُو حَبِيبٍ، حَدَّثَنَا هَارُونُ الْمُقْرِئُ، حَدَّثَنَا الزُّبَيْرُ بْنُ الْخِرِّيتِ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ حَدِّثِ النَّاسَ، كُلَّ جُمُعَةٍ مَرَّةً، فَإِنْ أَبَيْتَ فَمَرَّتَيْنِ، فَإِنَّ أَكْثَرْتَ فَثَلاَثَ مِرَارٍ وَلاَ تُمِلَّ النَّاسَ هَذَا الْقُرْآنَ، وَلاَ أُلْفِيَنَّكَ تَأْتِي الْقَوْمَ وَهُمْ فِي حَدِيثٍ مِنْ حَدِيثِهِمْ فَتَقُصُّ عَلَيْهِمْ، فَتَقْطَعُ عَلَيْهِمْ حَدِيثَهُمْ فَتُمِلُّهُمْ، وَلَكِنْ أَنْصِتْ، فَإِذَا أَمَرُوكَ فَحَدِّثْهُمْ وَهُمْ يَشْتَهُونَهُ، فَانْظُرِ السَّجْعَ مِنَ الدُّعَاءِ فَاجْتَنِبْهُ، فَإِنِّي عَهِدْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم وَأَصْحَابَهُ لاَ يَفْعَلُونَ إِلاَّ ذَلِكَ‏.‏ يَعْنِي لاَ يَفْعَلُونَ إِلاَّ ذَلِكَ الاِجْتِنَابَ‏.‏

Narrated `Ikrima: Ibn `Abbas said, "Preach to the people once a week, and if you won't, then preach them twice, but if you want to preach more, then let it be three times (a week only), and do not make the people fed-up with this Qur'an. If you come to some people who are engaged in a talk, don't start interrupting their talk by preaching, lest you should cause them to be bored. You should rather keep quiet, and if they ask you, then preach to them at the time when they are eager to hear what you say. And avoid the use of rhymed prose in invocation for I noticed that Allah's Messenger (ﷺ) and his companions always avoided it."

Sahih al-Bukhari 6337 In-book : Book 80, Hadith 34

Etiquettes of Dawaah, don't preach too much, avoid excessive preaching, suitable and appropriate time for Dawaah and preaching, avoid too much advice, Islam aur deen ki dawaat ke aadaab

Precious and special time for acceptance of supplication and Dua.

Hadith

حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي عَبْدِ اللَّهِ الأَغَرِّ، وَأَبِي، سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏

‏ يَتَنَزَّلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ، مَنْ يَسْأَلُنِي فَأُعْطِيَهُ، وَمَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ?"

‏‏‏

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, 'Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him?' "

Sahih al-Bukhari 6321
In-book : Book 80, Hadith 18
USC-MSA web (English) : Vol. 8, Book 75, Hadith 333  

Time when dua is accepted, importance of last third of the night, precious time, time when wish is granted, time when supplication and invocation is accepted, dua qabool hone ki ghadi, dua kab kabool hoti hai, dua ki kaboliyat

A thing better than servant and maid

Hadith

حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ، أَنَّ فَاطِمَةَ ـ عَلَيْهِمَا السَّلاَمُ ـ شَكَتْ مَا تَلْقَى فِي يَدِهَا مِنَ الرَّحَى، فَأَتَتِ النَّبِيَّ صلى الله عليه وسلم تَسْأَلُهُ خَادِمًا، فَلَمْ تَجِدْهُ، فَذَكَرَتْ ذَلِكَ لِعَائِشَةَ، فَلَمَّا جَاءَ أَخْبَرَتْهُ‏.‏ قَالَ فَجَاءَنَا وَقَدْ أَخَذْنَا مَضَاجِعَنَا، فَذَهَبْتُ أَقُومُ فَقَالَ ‏‏ مَكَانَكِ ‏"‏‏.‏ فَجَلَسَ بَيْنَنَا حَتَّى وَجَدْتُ بَرْدَ قَدَمَيْهِ عَلَى صَدْرِي فَقَالَ ‏"‏ أَلاَ أَدُلُّكُمَا عَلَى مَا هُوَ خَيْرٌ لَكُمَا مِنْ خَادِمٍ، إِذَا أَوَيْتُمَا إِلَى فِرَاشِكُمَا، أَوْ أَخَذْتُمَا مَضَاجِعَكُمَا، فَكَبِّرَا ثَلاَثًا وَثَلاَثِينَ، وَسَبِّحَا ثَلاَثًا وَثَلاَثِينَ، وَاحْمَدَا ثَلاَثًا وَثَلاَثِينَ، فَهَذَا خَيْرٌ لَكُمَا مِنْ خَادِمٍ ‏"‏‏.‏ وَعَنْ شُعْبَةَ عَنْ خَالِدٍ عَنِ ابْنِ سِيرِينَ قَالَ التَّسْبِيحُ أَرْبَعٌ وَثَلاَثُونَ‏.‏"

Narrated `Ali:

Fatima complained about the blisters on her hand because of using a mill-stone. She went to ask the Prophet for servant, but she did not find him (at home) and had to inform `Aisha of her need. When he came, `Aisha informed him about it. `Ali added: The Prophet (ﷺ) came to us when we had gone to our beds. When I was going to get up, he said, "'Stay in your places," and sat between us, till I felt the coolness of the feet on my chest. The Prophet (ﷺ) then said, "Shall I not tell you of a thing which is better for you than a servant? When you (both) go to your beds, say 'Allahu Akbar' thirty-four times, and 'Subhan Allah' thirty-three times, 'Al hamdu 'illah' thirty-three times, for that is better for you than a servant." Ibn Seereen ."

Sahih al-Bukhari 6318
In-book : Book 80, Hadith 15

Tasbih is better than servant and maid, Zikr/dhikr of Allah gives strength and power, Remembrance of Allah gives strength, power and energy.

Allah likes His servant who repents

Hadith

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو شِهَابٍ، عَن
ِ الأَعْمَشِ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، حَدَّثَنَا عَبْدُ اللَّهِ، حَدِيثَيْنِ أَحَدُهُمَا عَنِ النَّبِيِّ صلى الله عليه وسلم وَالآخَرُ عَنْ نَفْسِهِ، قَالَ ‏‏ إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ، وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِهِ ‏"‏‏.‏ فَقَالَ بِهِ هَكَذَا قَالَ أَبُو شِهَابٍ بِيَدِهِ فَوْقَ أَنْفِهِ‏.‏ ثُمَّ قَالَ ‏"‏ لَلَّهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ نَزَلَ مَنْزِلاً، وَبِهِ مَهْلَكَةٌ، وَمَعَهُ رَاحِلَتُهُ عَلَيْهَا طَعَامُهُ وَشَرَابُهُ، فَوَضَعَ رَأْسَهُ فَنَامَ نَوْمَةً، فَاسْتَيْقَظَ وَقَدْ ذَهَبَتْ رَاحِلَتُهُ، حَتَّى اشْتَدَّ عَلَيْهِ الْحَرُّ وَالْعَطَشُ أَوْ مَا شَاءَ اللَّهُ، قَالَ أَرْجِعُ إِلَى مَكَانِي‏.‏ فَرَجَعَ فَنَامَ نَوْمَةً، ثُمَّ رَفَعَ رَأْسَهُ، فَإِذَا رَاحِلَتُهُ عِنْدَهُ ‏"‏‏.‏ تَابَعَهُ أَبُو عَوَانَةَ وَجَرِيرٌ عَنِ الأَعْمَشِ‏.‏ وَقَالَ أَبُو أُسَامَةَ حَدَّثَنَا الأَعْمَشُ حَدَّثَنَا عُمَارَةُ سَمِعْتُ الْحَارِثَ‏.‏ وَقَالَ شُعْبَةُ وَأَبُو مُسْلِمٍ عَنِ الأَعْمَشِ عَنْ إِبْرَاهِيمَ التَّيْمِيِّ عَنِ الْحَارِثِ بْنِ سُوَيْدٍ‏.‏ وَقَالَ أَبُو مُعَاوِيَةَ حَدَّثَنَا الأَعْمَشُ عَنْ عُمَارَةَ عَنِ الأَسْوَدِ عَنْ عَبْدِ اللَّهِ وَعَنْ إِبْرَاهِيمَ التَّيْمِيِّ عَنِ الْحَارِثِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ‏.‏

" Narrated Al-Harith bin Suwaid: `Abdullah bin Mas`ud related to us two narrations: One from the Prophet (ﷺ) and the other from himself, saying: A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this."

Abu Shihab (the sub-narrator) moved his hand over his nose in illustration.

(Ibn Mas`ud added): Allah's Messenger (ﷺ) said, "Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized, but he has his riding beast carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding beast gone. (He starts looking for it) and suffers from severe heat and thirst or what Allah wished (him to suffer from). He then says, 'I will go back to my place.' He returns and sleeps again, and then (getting up), he raises his head to find his riding beast standing beside him.

" Sahih al-Bukhari 6308 In-book : Book 80, Hadith 5 USC-MSA web (English) : Vol. 8, Book 75, Hadith 320  (deprecated)

Hadith

حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا حَبَّانُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم‏.‏ وَحَدَّثَنَا هُدْبَةُ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏

‏ اللَّهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكُمْ سَقَطَ عَلَى بَعِيرِهِ، وَقَدْ أَضَلَّهُ فِي أَرْضِ فَلاَةٍ ‏"

‏‏‏

Narrated Anas bin Malik:

Allah's Messenger (ﷺ) said, "Allah is more pleased with the repentance of His slave than anyone of you is pleased with finding his camel which he had lost in the desert. "

Sahih al-Bukhari 6309
In-book : Book 80, Hadith 6
USC-MSA web (English) : Vol. 8, Book 75, Hadith 321  (deprecated)

Tawbah, Allah is happy with believer who repents, Benefits of repentance, approach and attitude of good and bad person towards sin and  evil deeds