How to protect yourself from temptation of women?

Praise be to Allaah.

Allaah has created man in a world of trials and tests, and He has made Paradise the abode of His friends and beloved ones, who preferred His pleasure over their own and preferred obedience to Him over their physical comfort. And He has made Hell the abode of those among His slaves who disobey Him and preferred their own whims and desires to the pleasure of their Lord. Allaah says (interpretation of the meaning):
“Such is the Paradise which We shall give as an inheritance to those of Our slaves who have been Al-Muttaqoon (the pious)”
[Maryam 19:63]
“But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts.
Verily, Paradise will be his abode”
[al-Naaz’i’aat 79:40-41]
And He says concerning the people of Hell (interpretation of the meaning):
“Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell”
[Maryam 19:59]
And He says (interpretation of the meaning):
“That shall be their recompense, Hell; because they disbelieved and took My Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery”
[al-Kahf 18:106]
“Then for him who transgressed all bounds, (in disbelief, oppression and evil deeds of disobedience to Allaah).
And preferred the life of this world (by following his evil desires and lusts),
Verily, his abode will be Hell-fire”
[al-Naazi’aat 79:37-39]
So the Muslim must strive to worship Allaah and keep away from that which angers Allaah, for Allaah will not cause the reward the one who does good to be lost:
“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allaah’s religion — Islamic Monotheism). And verily, Allaah is with the Muhsinoon (good-doers)”
[al-‘Ankaboot 29:69 – interpretation of the meaning]
One of the fitnahs (temptations) with which we are tested is the fitnah of women, as the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah (temptation) more harmful to men than women.” There follow some of the methods by which we can avoid this temptation. We ask Allaah to set the affairs of the Muslims straight.

1 – Faith in Allaah.
Faith in Allaah and fear of Allaah provide a safety valve and protect a person against committing haraam actions and following his own whims and desires.
If the believer becomes aware that Allaah is always watching and if he ponders the meanings of His names and attributes, such as the All-Knowing, the All-Hearing, the All-Seeing, the Watchful, the Reckoner, the Preserver, the All-Encompassing, that will generate fear of Him in secret and in public, and will put a stop to disobedience towards Allaah, and will reduce the strength of desire that leads many people to commit haraam actions.

2 – Lowering the gaze and avoiding looking at haraam things
The gaze can generate bad thoughts in the heart, which then lead to ideas and then to desires, then to will and resolve, and then inevitably to doing haraam things. Think about the meaning of this verse which makes a connection between the first steps towards haraam and the end result. Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All-Aware of what they do”
[al-Noor 24:30]
Ibn Katheer said: “This is a command from Allaah to His believing slaves, to lower their gaze and avoid looking at that which is forbidden to them so that they only look at that which they are permitted to look at. If it so happens that a person’s gaze accidentally falls upon something haraam, he should turn his gaze away from it quickly.

3 – Warding off evil thoughts
Bad thoughts pose a danger to the heart… If a person dwells on them and does not push them away, they will develop into an idea, then into will and resolve, then this will inevitably lead to haraam actions. Beware of dwelling on passing thoughts; rather what you must do is to ward them off and crowd them out with good thoughts.
The treatment, then, is to ward off these passing thoughts and keep yourself busy with beneficial thoughts.

4 – Marriage
It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford it, let him get married, and whoever cannot, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065.

5 – Fasting for those who cannot afford to get married
– because of the hadeeth quoted above, in which it says, “…and whoever cannot, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065.
Al-Qurtubi said:
The less a person eats, the weaker his desire becomes, and the weaker his desire is, the less sins he commits.

6 – Keeping away from bad companions.
The Prophet (peace and blessings of Allaah be upon him) said: “A man will follow the way of his close friends, so let each one of you look at who he takes as a close friend.” Narrated by Abu Dawood, 8433; classed as hasan by al-Albaani in
Saheeh Abi Dawood , 4046.

7 – Keeping away from places of temptation.
It is obvious that we are living in a society that is filled with temptation – media of all types, magazines, flirting in the marketplaces, satellite TV, the internet, etc… So you have to flee from all of these in order to keep your religious commitment sound.

8 – Do not make your houses graves.
Make your house a reminder of obedience, not of sin. If a room is connected to sin for example, that will make a person commit sin repeatedly, because every time he enters that room he will remember the sin and may be provoked to commit the sin again. So he should make his room and his house a reminder of obedience to Allaah, so when he enters he sees the Mus-haf which he reads, and he remembers praying qiyaam al-layl for Allaah, and the regular Sunnah prayers that he offers in this room. Doing a lot of acts of worship in your house will make a connection in your mind between the house and doing good deeds, so you will do more and will think less of sin, and the calls of desire will grow less.

9 – Trying to make the most of your time in worshipping and obeying Allaah.
Time is one of the great blessings that Allaah has bestowed upon His slaves, but there are many who are not making the most of it. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Two blessings which many people do not make the most of: good health and spare time.” Narrated by al-Bukhaari, 6412.

10 – Remembering the blessings of the Hereafter.
Particularly appropriate in this context is remembering al-hoor al-‘iyn and their attributes, whom Allaah has prepared for those who are patient and steadfast in avoiding sin. This can help the Muslim to look at these transient haraam pleasures which only lead to regret and loss.
We ask Allaah to help us to avoid temptation, both obvious and hidden. Praise be to Allaah the Lord of the Worlds.

Ref: Islamqa

How to lower our gaze, How to control gaze, protection from looking towards females and women, How to control our eyes falling on haraam and unlawful things, we should stare girls and women, How to protect from adultery, fornication and zina, keep your gaze down, Don't look towards girls and women,

Sin committed before maturity and puberty

Suicide is haraam, prohibited and forbidden

Praise be to Allaah.
Firstly:
Suicide is a major sin. The Prophet (blessings and peace of Allah be upon him) stated that the one who commits suicide will be punished with something like that with which he killed himself.

Secondly:
There are known signs of puberty for both males and females. The male reaches puberty when one of three things happens: emission of maniy (semen), growth of pubic hair or reaching the age of fifteen years according to the Hijri calendar, which is a few months before reaching the age of fifteen according to the Gregorian calendar.
In females, puberty is reached when these three signs occur; in addition to that there is a fourth sign, namely menstruation.
It is not stipulated that all of these signs should appear; rather when one of them appears that is sufficient to rule that the individual has reached puberty.

Thirdly:
Accountability is waived for the child who has not yet reached puberty, until he reaches that stage, because of the report narrated by Abu Dawood (4403) and at-Tirmidhi (1423) from ‘Ali (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “The Pen has been lifted from three: from the sleeper until he awakens, from the child until he reaches puberty and from the insane person until he comes to his senses.”

Classed as saheeh by al-Albaani in
Irwa’ al-Ghal eel, 2/4, no. 297
In al-Mawsoo‘ah al-Fiqhiyyah (8/196) it says:
A person becomes accountable for fulfilling obligatory duties and refraining from haraam actions when he or she reaches puberty; one who has not reached puberty is not accountable … and (one who has not reached puberty) is not subject to qisaas (retaliatory punishments) and hadd punishments, such as those for stealing and slander. However, it is permissible for him to be disciplined. End quote.

A person from whom the Pen has been lifted because he is insane or is a minor is not subject to qisaas (retaliatory punishment) if he injures or kills someone, whether the minor had reached the age of discernment or not, because the Prophet (blessings and peace of Allah be upon him) said: “The Pen has been lifted from three: from the child until he reaches puberty, from the insane person until he comes to his senses and from the sleeper until he awakens.”
End quote from al-Haawi al-Kabeer , 12/181

Ibn Qudaamah (may Allah have mercy on him) said: A minor is not to be executed (in the case of apostasy), regardless of whether we say that his apostasy is valid or not, because the child is not subject to punishment, on the basis that the rulings on adultery and theft and other crimes that are subject to hadd punishments are not applicable to him to him and he cannot be executed in a retaliatory punishment (qisaas).

End quote from al-Mughni , 10/62
Based on that, there is no punishment in the Hereafter for a child if he does something before the age of puberty, which is attained when one of the signs mentioned above appears.

Ref:Islamqa

Suicide is not the solution of any problem, Allah will punish the person who will commit suicide, Islam prohibits suicide, Wait for Allah's help do not commit suicide, Suicide is not end of any problem, it is beginning of problem  and punishment, The person who will commit suicide will go in hell, Jahannam and Dozakh

Husband should fulfil physical and mental rights of wife.

Husband is not fulfilling physical, emotional,;mental, financial rights of wife

Husband is not able to satisfy his wife. Sexual desires of wife is not satisfied by husband

Praise be to Allaah.

Allah has enjoined upon the husband to treat his wife decently and with kindness, as He says (interpretation of the meaning):
“And live with them honourably”
[an-Nisa’ 4:19] .
This is one of the rights that are common to both spouses; each must treat the other decently and with kindness.
Each spouse has rights over the other.
One of the rights that the wife has over her husband is that he should keep her chaste by means of intercourse with her. This is obligatory for the one who is able to do it. This is the view of the majority of scholars.
It says in al-Mawsoo‘ah al-Fiqhiyyah (30/127):
One of the rights of the wife over her husband is that he should keep her chaste by having intercourse with her. The majority of fuqaha’ – Hanafis, Maalikis and Hanbalis – are of the view that it is obligatory for the husband to have intercourse with his wife. End quote.
The scholars differed with regard to the limits within which the husband must have intercourse with his wife. The most correct opinion is that it should be in accordance with her need and his ability.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about a man who does not have intercourse with his wife for one or two months; is there any sin on him or not? Is the husband required to do that?
He replied:

The man should have intercourse with his wife according to what is reasonable. It is the most important right that she has over him and is more important than providing her with food. It was said that obligatory intercourse is once every four months, or whatever is in accordance with her need and his ability, just as he should feed her according to her need and what he can afford. This is the more correct of the two scholarly opinions.
Majmoo‘ al-Fataawa , 32/271

Your husband may be suffering from some mental or physical illness and this may be what is causing him to refrain from intercourse or showing affection. You cannot be certain that this is not happening in his case, especially since you say that the shaykhs who have examined your situation think that he has been affected by the evil eye. It is not far-fetched to say that that the evil eye may be what has caused the change in his behaviour.

Dr. ‘Abdullah as-Sadhaan – who is a specialist in matters of ruqyah and whose doctoral thesis was entitled Diraasah Muqaarinah ‘an ar-Ruqyah ash-Shar‘iyyah (A Comparative Study of Ruqyah as prescribed in Islam) was asked:

Evil eye can cause death

Can the evil eye cause physical sickness or financial or social problems?
He replied:

Yes, the evil eye can cause a lack of healing from many physical problems and may even make them worse. It may also cause financial and marital problems, breakdown in relationships and a lot of calamities. How can it be otherwise, when the Prophet (blessings and peace of Allah be upon him) said: “Death among my ummah is mostly caused, after the will and decree of Allah, by the evil eye.” So whatever occurs of calamities that are less serious than death are more likely to be caused by the evil eye.
Majallat ad-Da‘wah , issue no. 2018, 15 Shawwaal 1426 AH/17 November 2005 CE
One of the duties of the righteous wife is to stand by her husband in such situations, because he is in the greatest need of someone to support him and help him in treating his disease until Allah decrees that he should be healed. If what has befallen him is caused by his material circumstances and social interactions, then you can win his heart by beautifying yourself for him, and treating him in a loving and kind manner, for you are his source of tranquillity. Allah has created between the spouses love and compassion that will make it easy for you to reach his heart and reduce the pressure that he is suffering because of his circumstances.

You should understand that the man is not like the woman; the woman can respond to her husband’s sexual needs in all circumstances unless she is sick, menstruating or bleeding following childbirth. But a man cannot do that unless he has energy and the desire for intercourse. Hence Islam does not oblige him to treat his wives (in the case of plural marriage) equally in terms of intercourse, because that depends on energy, desire and strength. For the same reason also there is a warning against refusing to share the marital bed on the part of the wife but not the husband.
With regard to your saying that you are afraid of falling into immoral actions, you should be patient and forbearing, and help your husband until Allah heals him. If you are not able to be patient then you have the right to ask for a divorce.
Your husband should hasten to seek treatment for himself; he should not hesitate to do so or be heedless or lazy about it. According to what you say, he is neglecting the rights of his wife and the wife has the right to be kept chaste. If he is able to do it then he should do so, otherwise he should divorce her and let her go in a good manner, if she cannot be patient during her husband’s illness.

We think that it is best to refer your case to an Islamic judge (qaadi), because he will be able to establish the facts of your husband’s case and seek medical reports, after which he will be able to issue a verdict on matters of divorce and rights.
We advise you to be patient in putting up with the situation in which you find yourself and to support your husband during his illness and do your part to seek a remedy for it, whether that is with doctors or psychologists, or with trustworthy shaykhs, so that you can find out the cause of his problem, as he may indeed have been affected by the evil eye.
We ask Allah to set your affairs straight.
And Allah knows best.

Ref: Islamqa

Rights of wife, Husband's responsibility

How to strengthen Iman and faith?

Praise be to Allaah.
You should have great hope in Allaah, and do not let the Shaytaan cause you to despair of the vast mercy of Allaah which He has guaranteed for His believing slaves. What you are telling yourself about this being a sign that you will die following something other than that which Allaah wants is only insinuating whispers (waswaas) from the Shaytaan and his deviant ideas by means of which he wants to tempt the slaves of Allaah and lead them away from their religion. So he comes to a righteous slave and whispers to him that his good deeds are of no avail, or that he is doing them not for the sake of Allaah but to show off to people, so that they will think he is good. All of these are the usual ways with which the Shaytaan tries to trick the slaves of Allaah, especially those who show signs of being righteous – of whom I think that you are one, although I do not praise anyone before Allah – to hinder their efforts. We seek refuge with Allaah from him.

You need to increase your hope and trust in Allaah Who forgives all sins, and who accepts the slave who seeks His protection and refuge, for He is the Most Merciful, the Oft-Forgiving and the Most Loving.

You should increase your good deeds, such as reading Qur’aan, giving charity, remembering Allaah (dhikr), upholding the ties of kinship, etc. The weakness which you feel also happens to others, for it is something natural. How many people were examples followed by others and had a great deal of drive and ambition, then they lost their drive and ambition for a long time, then it came back to them by the grace of Allaah.

Remember the words of the Prophet (peace and blessings of Allaah be upon him): “Everybody has his time of energy, and every time of energy is followed by a time of lethargy. But if a person tries to follow a moderate path, then I have hope for him, but if he becomes one who is pointed out (in the street), then do not think anything of him.”
(Narrated by al-Tirmidhi, 2453; classed as hasan (sound) by al-Albaani in Saheeh al-Tirmidhi , 1995).

What is meant by “Everybody has his time of energy” is eagerness for a thing, energy and the desire to do good.
What is meant by “every time of energy is followed by a time of lethargy” is tiredness, weakness and lack of movement.

“But if a person tries to follow a moderate path” means that the one who has energy does his deeds in moderation and avoids going to extremes when he is feeling energetic and avoids being negligent when he is feeling lethargic.

“Then I have hope for him” means, I have hope that he will be successful, for he can continue following a middle course, and the most beloved deeds to Allaah are those which are continuous.
“but if he becomes one who is pointed out (in the street)” means, if he strives hard and goes to extremes in doing good deeds so that he will become famous for his worship and asceticism, and he becomes famous and people point him out to one another,
“then do not think anything of him” means, do not think that he is one of the righteous, because he is showing off. He did not say, “do not have hope for him,” as an indication that he has already fallen, and he will not be able to make up for what he has missed out on.
[From Tuhfat al-Ahwadhi ]
Think about this hadeeth, and relate it to your own situation and the situation of others: you will see a clear similarity. This hadeeth clearly states that man goes through a stage of incomparable eagerness and great focus and ambition, then suddenly he becomes weak and loses that focus and eagerness and ambition. When he reaches this stage, he must strive even harder to do obligatory duties and avoid haraam (impermissible) things. If he does that, then there is the hope that he will succeed and progress, but if he falls into haraam things and stops doing obligatory things, he will be lost and doomed.
So you must turn to Allaah a great deal, seek His forgiveness and ask Him to make you steadfast until death. I also advise you to keep away from haraam things. May Allaah forgive your sins and make things easier for you.

Ref: Islamqa

Moderation in following Islam, in doing ibaadah and good deeds, How to make faith and iman stronger?Don't be negligent when you feel lethargic and lazy

First rectify self then others

*Rectify your own self first then others*

Reference: An-Naseehah page 11

From the established principles of the religion is that the Muslim, before he busies himself with rectifying other people, should be concerned with the rectification of his own self, and striving to save himself from the causes of his own destruction.

Allaah, the Most High, said:

{By Time, indeed all of Mankind is in loss. Except those who believe and do righteous deed, encourage each other upon the truth and encourage each other upon patience} [103:1-3]

Allaah informed us regarding those who will be saved from loss and destruction, they are the those within whom the above attributes are found. Allaah  mentioned the establishment of Imaan and righteous actions within themselves. This is before their preaching to others by encouraging them with the truth and encouraging them with patience. This is therefore a confirmation of this matter.

Also, Allaah criticized Banu Israaeel when they opposed this principle, He said:

{Do you order other people with righteousness yet forget yourselves, whilst you recite the scriptures? Then will you not reason?} [02:44]

It is therefore upon the youth to be concerned with rectifying themselves before they [busy themselves] with the rectification of others. If they become firm upon this, and combine between following the religion of Allaah themselves as well as calling other to it – they will have actualized the guidance of the Salaf, and Allaah will make them an avenue of benefit.

They will therefore become callers to the Sunnah through both their speech and action. By Allaah, this is the greatest of ranks, whoever is guided to it will be from the best of the servants of Allaah on the Day of Resurrection.

Allaah, the most High, said:

{…and who is better in speech than the one who invites to Allaah, does righteous deeds and says, ‘Indeed, I am of the Muslims’} [41:33]

الإشتغال بإصلاح النفس مقدم على إصلاح الغير

المرجع: النصيحة للشيخ إبراهيم الرحيلي حفظه الله تعالى من ص11-

إن من الأصول المقررة في الدين أن المسلم معني بإصلاح نفسه وسعيه في تحقيق نجاتها والابتعاد عن أسباب هلاكها قبل اشتغاله بغيره من الناس كما قال تعالى

{والعصر إن الإنسان لفي خسر. إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر}( العصر :1-3)

فأخبر الله عن الناجين من الخسران بأنهم من تحققت فيهم هذه الخصال فذكر تحقيقهم للإيمان والعمل الصالح في أنفسهم قبل دعوتهم لغيرهم بالتواصي بالحق والتواصي بالصبر وهذا تقرير لهذه  المسألة .

وقد عاب الله على بني إسرائيل مخالفتهم لهذا الأصل بقوله :

{أتأمرون الناس بالبر وتنسون أنفسكم وأنتم تتلون الكتاب أفلا تعقلون} (البقرة : 44 )

فعلى الشباب أن يعتنوا بإصلاح أنفسهم قبل إصلاح غيرهم فإذا ما استقاموا على ذلك وجمعوا بين الامتثال لدين الله في أنفسهم ودعوتهم غيرهم إليه كانوا على هدي السلف بحق ونفع الله  بهم وكانوا دعاة للسنة بأقوالهم وأفعالهم وهذه لعمر الله أعظم المراتب التي من وفق إليها  كان من خيار عباد الله منزلة يوم القيامة قال الله تعالى

{ومن أحسن قولاً ممن دعا إلى الله وعمل صالحاً وقال إنني من المسلمين} (فصلت: 33 )

Small good deed greater reward: Forgiveness of sins

The Prophet (Sal-Allahu Alaihi Wasallam) said

*If anyone say after every prayer*
*33 times SubhanALLAH,*

*33 times Alhamdulillah,*

*33 times Allahu Akbar,*

*ninety-nine times in all, and says (1 time)to complete a hundred*

لا اِلهَ اِلَّا اللّهُ وَحْدَهُ لا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa Ala kulli shayin qadir

*his sins will be forgiven even If these are equal to the foam of the sea.*

(Sahih Muslim, Book 4, 1243)

Difference between scholar and ignorant person

*Imaam Ibn Al-Qayyim رحمة ألله*

*"A Scholar is alive amongst people after his death, while an ignorant person is dead amongst the people during his life even though he is alive."*

[Muftaah Daar As-Sa'aadatiayn 438/1]

Because knowledge of scholar is quoted, used and beneficial for people even after is death

Punishment for doing good deeds and good things

Contradicting and opposing sunnah and rejection and harmful effects of innovation.

Avoid introducing new things in Islam.

*Will I be punished for my prayer?

Imaam Sa`eed bin Al-Musayyib رحمه الله once saw a man praying more than two rak`aat after the beginning of Fajr (i.e. before the Fajr prayer), making many bows and prostrations, and so he forbade him.

The man said: “O Abu Muhammad, is Allaah going to punish me for praying?” Sa`eed said: “No, but He will punish you for contradicting the Sunnah.”

*[Al-Bayhaqee in As-Sunan Al-Kubraa (2:466) and graded as “Saheeh” by Shaykh Al-Albaanee. See Irwā Al-Ghalīl 2:236.]*

*Shaykh Al-Albaanee رحمه الله commented*: “This is one of the superb answers given by Sa`eed bin Al-Musayyib رحمه الله. It is a strong weapon against heretics (mubtadi`ah) who recommend many different types of religious innovation in the name of them being dhikr and prayer. They then criticize the followers of the Sunnah for criticizing them, and accuse them of censuring dhikr and prayers, when in fact (the Ahl Al-Sunnah) are only criticizing the contravention of the Sunnah in matters such as dhikr and prayer.”

*Sa`eed bin Al-Musayyib رحمه الله was a tabi`ee (the student of the Companions). He had narrated from `Aaishah, `Alee, Sa`d, `Uthmaan, Abu Moosaa, Ibn `Umar, Abu Hurairah, Ibn `Abbaas and others رضوان الله عليهم أجمعين. And his narrations are reported in the Saheehain (al-Bukhaaree and Muslim).*

Beware of ineligible and incompetent scholars

*Ibn Rajab رحمة ألله said*

*"I truly wonder at those who have studied religion for a short period of time and then claim themselves knowledgable so they start issuing fatawa and stand on pulpits and place themselves in the position of the actual respected scholars! I say to them, may Allah bestow his mercy upon he who knows his rank."*

(Al Farq bayna al Ta'yir wal Nasihah, pg. 32)

Foundation of medicine and foundation of illness

Ibn Rajab reports that classical Arab doctors used to say:

الْحَمِيَّةُ رَأْسُ الدَّوَاءِ وَالْبِطْنَةُ رَأْسُ الدَّاءِ

Diet is the foundation of medicine and the stomach is the foundation of illness.

Source: Jāmi’ al-‘Ulūm wal-Ḥikam 2/468

Fear Allah more in private than in public

✒ If You Wish To Avoid Humiliation Then Fear Allāh In Your Privacy More Than You Fear Him In Public

Ibn al-Qayyim Raḥimahullāh said:

“For a slave, there is a curtain between him and Allāh and a curtain between him and the people, so whoever rips apart the curtain which is between him and Allāh then Allāh will rip apart the curtain which is between him and the people.”

📚 [Kitāb al-Fawā`id pg. 59]

Bad names should be changed

Names have influence on character and attitude.

Narrated Al-Musaiyab: That his father (Hazn bin Wahb) went to the Prophet and the Prophet asked (him), What is your name? He replied, My name is Hazn. The Prophet said, You are Sahl. Hazn said, I will not change the name with which my father has named me. Ibn Al-Musaiyab added: We have had roughness (in character) ever since.
-
[Saheeh AL-Bukhaari, Hadees : 6190, 6193]
-
Ibn al-Qayyim (Rahimahullaah) said:  
-
Because names have meanings, these meanings will inevitably have an effect on the person who carries the name. Names have an effect on the things that are named, and the things that are named have an effect on their names, whether they are beautiful or ugly, light or heavy, subtle or crude.  
-
[Zaad al-Ma’aad, 2/336]

Balancing relationship: Respecting mother and taking care of wife

Praise be to Allah.
Firstly:
Undoubtedly these kind of family problems and annoyances are things that affect one’s life and occupy one’s thoughts, but with a little wisdom, proper conduct, more rational thinking, adhering to the path of fairness and patience for the sake of pleasing the one who has the greatest rights over you – namely your mother – and pleasing the one whom you love, the source of your comfort and the mother of your children – namely your wife – we can resolve the problem and handle the matter in the best manner possible.

Secondly:
We must – may Allah guide us and you aright – inform each party of the rights of the other. The mother must understand that her son’s wife has rights that have been ordained by Allah and taught by the Messenger of Allah; the wife must understand that the mother has rights ordained by Allah and affirmed by the Messenger of Allah.

Moreover, each of them must understand that when Allah ordained rights for people, He forbade mistreatment and enmity, and He forbade transgressing the limits that He has set for His slaves. So what we must do is adhere to those limits and no one who has been given rights should transgress the limits in order to transgress against the rights of anyone else.

Thirdly:
We should explain the standard of fairness that has been outlined in Islam, which is that a person’s faith is not truly complete until he loves for his brother what he loves for himself, and until he hates for his brother what he hates for himself.
So we ask the mother: would you accept for anyone – no matter who he is – to direct hurtful words towards you, or to mistreat you by behaving in an inappropriate manner, or to say bad things about your family, and so on?
We ask the wife: would you be happy for my mother to be angry with me and not be pleased, and to pray against me instead of praying for me? Would you like that for yourself, no matter what the reasons?

By presenting the case in such a manner, discussing it with two people you care for and who you do not want to make angry with you, you can persuade them, without putting the one who is in the wrong – especially your mother – on the spot and accusing her of transgression and hostility, or speaking ill of her and her actions, which may make matters more complicated and difficult to resolve. Rather you can achieve that with wisdom and choosing your words carefully.
Then you should speak to your wife, encouraging her to pardon and overlook.
Allah, may He be exalted, says (interpretation of the meaning):
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend”
[Fussilat 41:34] .
The Messenger of Allah (blessings and peace of Allah be upon him) said: “No one forgives, but Allah increases him in honour.” Narrated by Muslim, 2588.
According to another hadeeth: “No one is wronged and bears it with patience but Allah will increase him in honour.” Narrated by at-Tirmidhi, 2325; classed as saheeh by al-Albaani.
Explain to her that forgiving is more beloved and more pleasing to Allah, and tell her: “You will only be forgiving the most beloved of people to be, namely my mother, and that will only increase you in dearness to me.”

Fourthly:
It is not permissible for your wife to cut off her relationship with your mother by shunning her and boycotting her, because it is not permissible for a Muslim to shun his brother for more than three days, as is well known. It is narrated in a saheeh report that the Prophet (blessings and peace of Allah be upon him) said: “Whoever forsakes his brother for a year, it is as if he shed his blood.” Narrated by Abu Dawood, 4915;classed as saheeh by al-Albaani.

He also said: “It is not permissible for a Muslim to shun another Muslim for more than three days, because they will be drifting away from the path of truth so long as they are shunning one another. Whichever of them is first to reach out to his brother, his doing so will be an expiation for him. If he greets him and he (the other one) does not respond, the angels will return his greeting and the shaytaan will respond to the other one. If they both die in that state, neither of them will ever enter Paradise.”
Narrated by Ahmad, 15824; classed as saheeh by al-Albaani in
as-Saheehah , 1246

But if mixing with one another will always lead to annoyance for the wife, and insults to her family, then this is something that it is not permissible for the mother to do, and it is not permissible for you to keep quiet about it, because people’s rights should be respected and if anyone harms a Muslim with no justification, the score will be settled on the Day of Resurrection.

There is a well-known report about the bankrupt person who will come on the Day of Resurrection with prayer, fasting and zakaah to his credit, but he will come having insulted this one, reviled that one, devoured the wealth of this one, shed the blood of that one and beaten another one. So each of them will be given some of his hasanaat, and if his hasanaat run out before what he owes has been paid off, some of their bad deeds will be taken and added to his burden, then he will be thrown into the Fire.
So it is essential to alert your mother to this great danger and to advise her concerning that, in a gentle manner, and remind her to fear Allah.

Based on that, if your mother persists in treating your wife in this manner, then the right thing to do is not to enable her to do that, by preventing your wife from going to see her, and there will be no blame on your wife in that case if she does not mix with her, visit her or go to see her. This is not obligatory upon her in the first place; rather what is obligatory is not to shun a person without any shar‘i justification that would make doing so permissible.
If we assume that your wife overlooks and forgives her, and gives up her own rights, then what about the rights of her family? What have they done wrong to deserve this criticism and mistreatment without any error or sin on their part?
But if it so happens that your wife and your mother meet in some place, then your wife has to greet her with salaam if she meets her; the better of the two will be the one who is first to greet the other. If your mother speaks to her or greets her with salaam, then she must return her greeting.

In that case it will not matter if your mother threatens to pray against you and to be displeased with you, because Allah has forbidden injustice to Himself and has made it haraam among people, and He has stated that He does not love those who are unjust or wrong others, as He, may He be exalted, says (interpretation of the meaning):
“O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety”
[al-Maa’idah 5:8] .
What is meant is: stand out firmly for Allah and be just in word and deed, and be like that towards both relatives and strangers, friends and enemies.
Do not let the hatred of some people cause you to treat them unfairly; rather, just as you would testify in favour of your friend, you should also testify against him (if need be), and just as you would testify against your enemy, you should also testify in his favour; even if he is a disbeliever or innovator, it is obligatory to treat him fairly.
See: Tafseer as-Sa‘di , p. 224
Moreover, just as it is not permissible to let hatred of some people make you fail to be fair, it is not permissible to let love of others make you fail to be fair; rather you should be fair in all cases.
There is no blame on you for any of this, if you have tried to bring about reconciliation as much as you can, but were unable to achieve that. If your mother threatens to pray against you and so on, Allah, may He be exalted, will not answer the supplication of one who prays wrongfully or on the basis of severing ties of kinship.
But it is essential that you take care to treat her properly and be patient in putting up with any unpleasantness on her part in all situations.
And Allah is the Guide to the straight path.

With regard to the words of the questioner: “I still offer supplication for her when I pray and I give in charity on her behalf”, offering supplication for her is a good deed and comes under the heading of honouring her and treating her kindly. But giving charity on her behalf when she is still alive is something that is not known from the early generations; rather what is known is giving charity on behalf of one who has passed away. Al-Bukhaari (2760) and Muslim (1004) narrated from ‘Aa’ishah (may Allah be pleased with her) that a man said to the Prophet (blessings and peace of Allah be upon him): My mother died suddenly and did not leave a will. I think that if she had been able to speak, she would have given charity. Can I give charity on her behalf? He said: “Yes, give charity on her behalf.”
An-Nawawi said:
This hadeeth indicates that giving charity on behalf of the deceased will benefit the deceased and the reward for it will reach him. There is scholarly consensus on this point. End quote.
So what is prescribed is to focus on serving her, and praying for her in her absence, upholding ties with her by giving money and food, and so on, without giving charity on her behalf, because there is no evidence that doing so is prescribed (when she is still alive), as far as we know.
And Allah knows best.

Ref: Islamqa

Allah is Generous and Shy, He answers and responds to Dua, Supplication and Invocation

✒ Allāh Does Not Return Raised Hands Empty

قال رسول الله صلى الله عليه وسلم : إن الله رحيم حيي كريم يستحي من عبده أن يرفع إليه يديه ثم لا يضع فيهما خيرا

The Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam said:

“Indeed, Allāh is Most Merciful, Shy, Generous, He is Shy of His slave that he raises his hands to Him then He does not place anything of Khayr (goodness) in them.”

● [مختصر صحيح الجامع الصغير ١٧٦٨ ، صححه الألباني

Mukhtaṣar Ṣaḥīḥ al-Jāmi' aṣ-Ṣagheer no. 1768, declared 'Authentic' by al-Albānī]

Translated By: Sameeullaah Sameeullaah (Aboo Maryamm)

Importance of pure heart and truthful tongue

*From 'Abdullāh bin . 'Amr Razi-ALLAHU  'Anhu who narrated:*

*The PROPHET MUHAMMAD SALL-ALLAHU ALAIHI WA SALLAM 
was asked:

O Messenger of ALLAH  who are the best of people?, he answered: “Everyone who has a Makhmoom Heart and a Truthful Tongue”,*

*They asked: We know what a Truthful Tongue is but what is a Makhmoom Heart?,

he SALL-ALLAHU ALAIHI WA SALLAM Said: “It is a pious, pure (heart) which has no sin in it, neither it's oppressive nor it contains grudge and jealousy.”*

● [صححه الألباني في صحيح ابن ماجه ٢٨٨٩]

Meaning and definition of real patience

*Very Educative and don't miss to read please*...!!!

● *What is the real patience*???

The fish said to the sea,:
*"You can never see my tears, because I am in the water."*

The sea answered back,:
*"But I can feel your tears, because you are in my heart."*

This is how we are;
No one will feel us except those who are truly close to our hearts.

Arwah bin al-Zubayr's leg was cut because of the disease which he
suffered, and on the same day the dearest of his seven sons died.

The dearest son to his heart. He died after the horse kicked him
and killed him.

*Arwah said:* *Allahumamma laka Al hamd* *Wainna Lillah Waina Ilehi Rajiuun*
[Oh Allah, thank you, and we are from Allah and to Him shall return]

*He gave me seven sons and He took one.* *He gave me two legs and two hands and He took only one leg.*

*When Allah gives us calamities, He always Forgives our sins.* *And when He takes away something*, *He always gives back* *something better.*

*I ask Allah to join us together in Janna*.

The days passed and one day Arwah entered the house of a Khalifa, and saw a Sheikh who was old and had a face which is damaged and eyes blind.

*The Khalifa said*: Oh Arwah ask this sheikh about his story.

*Arwah asked him*: What is your story, Oh Sheikh?

*Sheikh said*: Oh Arwah do you know that I was living in a valley? And in that valley there was no one who was richer in money, properties and children like me.

In one night floods came and washed away my children, properties
and everything that I earned.

The next day at sun rise I was only having a small baby and a camel. The camel ran away and I ran after him wanting to catch him but I did not reach far and I heard the scream of a baby, I turned back and saw the baby's head in the mouth of a wolf.

I tried to save the baby but I couldn't as the wolf had torn him apart. As I was going away the wolf hit me lightly on my face.

That is why my face is damaged and my eyes are blind.

*Arwah asked him*: What did you say after all this, Oh Sheikh?

*The Sheikh replied*: I said Allahuma Laka Alhamd, You left with me
a heart and a tongue which will always mention You.

*This is the real patience,*

*These are those who Allah mentions them:*

*ﺇﻧﻤﺎ ﻳﻮﻓﻰ ﺍﻟﺼﺎﺑﺮﻭﻥ ﺃﺟﺮﻫﻢ ﺑﻐﻴﺮ ﺣﺴﺎﺏ*
{only the patient will be paid back their reward in full without measure.}

*What kind of calamities have you got until you become sad and live in misery*

*Can you compare their misery to yours?*

*They were patient and Allah Will Reward them, *and we are inpatient what will we get?*

*Rabana Laka Alhamd Hamdan Katheeran Tayyiban Mubarakan Feeh.*

● *You are living with your family.*
● *You enjoy good health and wellbeing*.
● *You sleep on the (bed) of your own.*
● *You eat and drink and go out and live safely!!*

*May Allah Reward the one who will share this article*.

*This is a very beautiful story to share with all your colleagues & loved ones*.!!!!!!💫💫💫

Focus on worship, prayer and Ibaadah

Focus on creator not on creation

A son went to his father and said, “I won't be going to the Masjid anymore!”

He said, “May I ask why?”
He answered, “I see people on their cell phones during Salah, others are gossiping, some are not acting appropriately, they are all just hypocrites!”

The Father became silent, and said, “OK... But can I ask you to do something for me before you make your final decision?”
He said, “What’s that?”

The father said, “Take a glass of water and walk around the Masjid 2 times and don't let any water fall out the glass.”
He agreed to do what his father asked. After awhile he came back and said it's done.

The father then asked his son 3 questions.

“1. Did you see anybody on their phone?
2. Did you hear anyone gossiping?

3. Was anyone behaving wrong?”

He answered, “I didn't see anything nor did I hear anything because I was too busy focussing on not spilling the glass, so the water wouldn't fall.”

He told him, “when you go to the Masjid, you should be focused on your Creator and not on the creation, only then you can receive the true benefit of being in the House of Almighty Allah!”

Focus on worship, prayer and Ibaadah

Focus on creator not on creation

A son went to his father and said, “I won't be going to the Masjid anymore!”

He said, “May I ask why?”
He answered, “I see people on their cell phones during Salah, others are gossiping, some are not acting appropriately, they are all just hypocrites!”

The Father became silent, and said, “OK... But can I ask you to do something for me before you make your final decision?”
He said, “What’s that?”

The father said, “Take a glass of water and walk around the Masjid 2 times and don't let any water fall out the glass.”
He agreed to do what his father asked. After awhile he came back and said it's done.

The father then asked his son 3 questions.

“1. Did you see anybody on their phone?
2. Did you hear anyone gossiping?

3. Was anyone behaving wrong?”

He answered, “I didn't see anything nor did I hear anything because I was too busy focussing on not spilling the glass, so the water wouldn't fall.”

He told him, “when you go to the Masjid, you should be focused on your Creator and not on the creation, only then you can receive the true benefit of being in the House of Almighty Allah!”

Don't hate a thing because it may be good for you

*The Great Wisdom of الله*
━━━━━━━━━━━━
Allāh ﷻ says: [interpretation of the meaning]
.
*But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allāh Knows, while you know not.*  [Qur’ān 2:216]

Everything Allāh ﷻ ordains in life - good or bad - is part of His Justice and Mercy, whether the slave comprehends this or not.
.
Ibn Taymīyyah – may Allāh have mercy upon him – said:
.
❝Every Punishment from Him is pure justice and every blessing from Him is pure grace.❞
.
[Majmū’ al-Fatawa 10/85]
━━━━━━━━━━━━
Whenever Allāh ﷻ closes one door out of His Wisdom, He will open two out of His Mercy.
.
*Ibn al-Qayyīm – may Allāh have mercy upon him – explains:*
.
*❝If Allāh closes one of its paths for a wisdom which He alone knows, He will out of His mercy open another path for you which is even more beneficial.*
.
Ponder the state of the embryo, how it is fed from the blood of the mother through one path; the umbilical cord. Once it is born and that path is closed, two other paths the breasts are opened for him through which nourishment is now provided, except that it’s more delicious than what he used to receive from the first path.
.
Thereafter, these two paths are closed upon weaning the child, but four paths of nourishment replace them which are more perfect for the human being; two food [animal and vegetation] and two drink [water and milk]. Eventually, these four paths are also closed by a person dying.
.
However, Allāh will open if he is an inhabitant of Paradise eight paths in their stead; the eight gates of Paradise, to enter from whichever of them he pleases. In this fashion, Allāh does not prevent His slave from attaining any worldly matter, except to give him something better and more beneficial than it.
.
No one enjoys this privilege except the believer; Allāh deprives him of acquiring the lower in order to grant him the higher.
.
But due to man’s ignorance of what is actually good for him, and the wisdom, generosity, and kindness of his Creator, he isn’t able to differentiate between what he has been prevented from and what has been preserved for him.
.
On the contrary, he is deeply attracted to the immediate things, even if they may be inferior, and hardly yearns for what has been deferred for him, even if they are superior.
.
If man were just with his Creator he is not so he would realize the favor of Allāh on him via the worldly enjoyment that He deprived him of, and it being far greater than what He gave him of its enjoyment. Indeed, He only deprived him in order to give him, and He only afflicted him in order to heal him, and He only tested him to strengthen his bond with his Creator, and He only put him to death in order to elevate him, and He only removed him from this worldly life in order to meet Him.❞
.
[Taken from al-Fawâ’id]
.
And Allāh ﷻ knows best

Sex change operation is haraam and forbidden

Praise be to Allah.

Surgery for changing sex is strictly prohibited

Firstly:
It is not possible for anyone, no matter who he is, to change the creation of Allah, may He be exalted, from male to female or vice versa. Whoever Allah, may He be exalted, has created as a male can never become a female who menstruates and gives birth!
Yes, the doctors may tamper with him to satisfy his perversion so that he will think that he has become a woman, but he will never be truly female and will live in a state of anxiety and worry, which may lead him to commit suicide.

Secondly:
What a person may feel in his mind and heart, that he is of a gender other than what he appears to be to us does not give him an excuse to change his gender; rather it comes under the heading of following the Shaytaan in changing the creation of Allah – outwardly but not truly – and those feelings do not make it permissible for him to undergo surgery or take medicines and hormones to change his outward appearance. Rather he must be content with the decree of Allah, may He be exalted, and treat his case on the basis of faith and obedience to Allah. It is not permissible for him to make himself appear outwardly to be of a gender other than his real gender with which Allah created him, otherwise he will be committing a major sin; if this person is really female then she will be masculinised and if he is really male then he will be effeminate.

The surgery that is permissible in such cases is if a person was originally created male or female, but his genital organs are hidden. In that case it is permissible to do surgery in order to make those organs appear, and to give him or her medicine or hormones to strengthen the characteristics with which Allah originally created him or her.
But in the case of one who was created with both female and male genitalia – this is what is called ambiguous intersex – it is not permissible to be hasty in removing one and making the other more apparent. Rather we should wait until it is known what Allah, may He be exalted, will decree for this individual, which may become apparent after some time has passed.

There follows a detailed fatwa from the scholars of the Standing Committee for Issuing Fatwas, who were asked about a case similar to what is mentioned in the question. They replied:

Firstly: Allah, may He be exalted, says (interpretation of the meaning): “To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things” [ash-Shoora 42:49] . So the Muslim must accept and be content with whatever Allah creates and decrees.
In your case, if you are as you mentioned, that you are certain of your masculinity and that you can play the male role efficiently, even if you have not actually engaged in any sexual activity with any person, then you must preserve your masculinity and accept that which Allah has granted to you of virtue and a favourable situation. .

Secondly: once your masculinity is proven and established, then having surgery to turn into a female – as you think – is changing the creation of Allah, and is an expression of discontent on your part with what Allah has chosen for you, even if we assume that the surgery is going to be successful and lead to what you want of becoming female. But there is no way that it can be successful, for both males and females have their own, distinct faculties and physical makeup, the development and characteristics of which are decreed only by Allah, may He be exalted, and are not just the penis of the male or the vaginal opening of the female. Rather the man has a complete, integrated system comprising the testicles and other organs, each of which has a special function and characteristics, and produces specific secretions and so on. Likewise the woman has a uterus and other connected parts that work in harmony with it, and each part has its own function and characteristics, and produces specific secretions and so on. Among all of them there are connections and harmony over which none of His creation have any power of estimation, creation, control, management or preservation. Rather all of that is under the control of Allah, the All-Knowing, Most Wise, Most High, Almighty, Most Kind and All-Aware.
Therefore the surgery that you want to do is a kind of tampering and striving for something in which there is no benefit. In fact it may be dangerous; if it does not lead to death, then at the very least it will lead to taking away that which Allah has given you without you attaining what you want, and you will still be affected by what you have mentioned of psychological problems that you want to get rid of by means of this surgery that is bound to fail.

Thirdly: if your masculinity is not established, and you only think that you are a man because of what you see in your body of outward masculine appearance, in contrast to what you feel in yourself of having feminine characteristics and an inclination towards males and being sexually attracted to them, then you should examine your situation and not go ahead with the surgery that you have mentioned. You should consult experienced specialist doctors. If they determine that you are male in outward appearance but are in fact female, then you may submit yourself to their treatment, so that they can bring out your femininity by doing surgery. But that will not in fact be a sex change from male to female, because this will not be up to them; rather it will be bringing out your true nature and removing what is in your body, and what you feel deep inside you of confusion and ambiguity. But if nothing is clear to the experts, then do not take the risk of undergoing this surgery; be content with the decree of Allah and be patient with what has befallen you, seeking to please your Lord and protecting yourself against the possible consequences of doing an operation without guidance and insight concerning your condition. Turn to Allah and beseech Him to relieve you of what you are facing, and to heal you from your psychological problems, for control of all things is in His hand, may He be glorified, and He is able to do all things. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Qa‘ood, Shaykh ‘Abdullah ibn Ghadyaan
Fataawa al-Lajnah ad-Daa’imah (25/45-49)
And Allah knows best.
Ref: Islamqa

Importance of staying(sitting) at the place where one has offered Salah (Prayer)

Remaining in your place after prayer.

Ibn Battal رحمه الله said:

"Whoever has many sins and wishes for those sins to be removed without any hardship, then he should make the most of the opportunity of remaining in his place after the completion of his prayer, in order for the Angels to increase in their supplications for him and increase in their asking for forgiveness for him."

‎[شرح ابن بطال حجم ٣، صحفة ١١٤]

Confused about how many rakaat( rakaah) prayed??

*Uncertain of the number of rak’ahs*

I have forgotten how many rakaat(rakaah) prayed???

🤔Sometimes, actually many times, I make mistakes during my prayers. Either I forget how many 'rakaas' I have done or something else of the sort.
❓Do I stop my prayers and do them over, or continue?.

*🎓Shaykh Muhammad al-‘Uthaymeen was asked this question and said:*

The correct view is that this does not invalidate your prayer, because doubts often come to a man without him wanting them to. The Prophet (peace and blessings of Allaah be upon him) explained the ruling concerning doubts in prayer, and that doubts fall into two categories:

1⃣ – When the person doubts the number of rak’ahs he has prayed, but he thinks one of the two is more likely. In this case he should act upon what he is more certain of, and complete the prayer on that basis, then say the salaam and do the prostration of forgetfulness (sajdat al-sahw) after the salaam.

2⃣– When he doubts the number of rak’ahs, and neither number seems more likely to him. In this case he should act upon the lower number, because that is more certain and the higher number is doubtful, and he should complete the prayer based on the lower number, then do two prostrations for forgetfulness before the salaam. His prayer will not be invalidated in that case.

*Fataawa al-Shaykh Muhammad al-‘Uthaymeen, 1/425*

No one has seen Allah

Praise be to Allah.

Correct and true meaning of Ihsan

Firstly:
You should understand that Allah, may He be exalted, is screened from His creation in this world, so no human can see him in this world, neither the Prophet (blessings and peace of Allah be upon him) nor anyone of lesser standing.
The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) said: Whoever claims that Muhammad (blessings and peace of Allah be upon him) saw his Lord has fabricated a great lie against Allah. Narrated by al-Bukhaari (4855) and Muslim (177).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The imams (leading scholars) of the Muslims are unanimously agreed that no one among the believers can see Allah with his own eyes in this world; they only disagree concerning the Prophet (blessings and peace of Allah be upon him) in particular. However the majority of imams are of the view that he did not see Him with his own eyes in this world. This is what is indicated by the saheeh reports that have been proven from the Prophet (blessings and peace of Allah be upon him) and the Sahaabah and imams of the Muslims.
Majmoo‘ al-Fataawa 2/335
If humans – all humans – have been prevented in this world from seeing Allah, then humans – all humans – are also incapable of comprehending His true essence, may He be glorified, or the exact nature of any of His attributes, because humans cannot imagine anything correctly unless they have seen it or have seen something that resembles or is similar to this thing, so that they can move, in the imagination, from the image of that which they have seen to the image of that which they have never seen.
Based on that, you should understand that whatever image you imagine or that crosses your mind, Allah, may He be exalted, is different from that. Indeed Allah, may He be exalted, is more glorious and greater than all of that. The fact that you are distracted by these imagined images is the result of whispers and temptation from the Shaytaan, so that he can distract you with that which is harmful to you from that which would benefit you, and distract you with falsehood from the truth. Imam at-Tahhaawi (may Allah have mercy on him) said in his book al-‘Aqeedah :
One’s commitment to Islam cannot be steadfast except on the basis of surrender and submission. So whoever seeks to know about that of which knowledge is kept away from him, and he is not content to submit to Allah, then his efforts (to know that which he has been prevented from knowing) will hinder him from attaining pure Tawheed, proper knowledge and sound faith. So you will see him wavering between belief and disbelief, accepting and rejecting, confirming and denying, controlled by insinuating thoughts, lost in his wandering, full of doubt, neither believing and affirming nor denying and disbelieving.
The Prophet (blessings and peace of Allah be upon him) has taught us a way of warding off the waswaas (whispers) that the Shaytaan throws into a person’s heart that have to do with Allah, may He be glorified and exalted, as he said: “The Shaytaan may come to one of you and say: Who created such and such? Until he says to him: Who created your Lord? If it goes that far, let him seek refuge with Allah and stop (such thoughts).”
Narrated by al-Bukhaari (3276) and Muslim (134).
An-Nawawi (may Allah have mercy on him) said:
What this means is: if this waswaas comes to him, let him turn to Allah, may He be exalted, to ward off its evil from him, and let him turn away from thinking about that; he should understand that this passing thought comes from the whispers of the Shaytaan, and he is only trying to corrupt him and misguide him. So let him avoid listening to his whispers and let him hasten to cut them off by focusing on something else. And Allah knows best.
For more useful information, please see Fataawa ash-Shaykh Ibn ‘Uthaymeen (1/question no. 18)
As for the closeness to Allah that you are looking for and seeking in your worship of your Lord, may He be glorified and exalted, the best status of those who worship Allah is:
“To worship Allah as if you see Him, for if you do not see Him, He sees you.”
But this great and noble status does not require you to exert yourself and distract your focus by seeking something that you can never attain, which is to imagine the form of Allah, may He be glorified and exalted. Rather it requires you to bring to mind those attributes that Allah, may He be glorified and exalted, has of majesty, perfection and beauty that will help you to focus your heart on worshipping Him, may He be glorified, and turn to Him with all your being. Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
The words of the Prophet (blessings and peace of Allah be upon him), explaining what is meant by ihsaan, “to worship Allah as if you see Him” indicate that the slaves should worship Allah in this manner, which is trying to feel His closeness and that He is before him. This requires one to be filled with fear, awe and veneration, as it says in the report narrated by Abu Hurayrah: “to fear Allah as if you see Him.” [This version was narrated by Muslim (101)].
That will also lead to being sincere in worship and striving one’s utmost to improve it and perfect it.
Jaami‘ al-‘Uloom wa’l-Hukam (1/104)
Ibn al-Qayyim (may Allah have mercy on him) said: The status of ihsaan is the basis for all deeds of the heart, for it leads to feeling shy (before Allah), awe, veneration, fear, love, turning to Allah, may He be glorified, putting one’s trust in Him, beseeching Him, humbling oneself before Him, cutting off all insinuating thoughts and self-talk, and focusing the heart and mind on Allah.
The individual’s level of closeness to Allah will be commensurate with his level of ihsaan. On that basis, prayers may vary in quality, to the extent that the difference between the prayers of two men may be like the difference between heaven and earth, even though their standing, bowing and prostrating may be the same.
Risaalah Ibn al-Qayyim ila Ahad Ikhwaanihi (p. 38, 39). See also:
Jaami‘ al-‘Uloom wa’l-Hikam by Ibn Rajab (1/103ff), Dar Ibn al-Jawzi edn; Ma‘aarij al-Qubool by Shaykh Haafiz al-Hikami (3/999, 1000).
The scholars pointed out a number of actions and beliefs which, if a person strives to attain and understand them, that will help him to draw closer to his Lord, may He be glorified and exalted, and the more a person strives to be closer to his Lord, may He be glorified and exalted, the closer Allah, may He be exalted, will be to him. So do as little or as much as you want.
These things include the following:
1. Attaining true understanding of the Oneness of Allah (Tawheed) and avoiding both major and minor shirk (attributing partners to Allah)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
This is attaining true sincerity and Tawheed which, whoever attains them will be the closest of all people to Allah. That is attaining the word of true devotion, Laa ilaaha ill-Allah (there is no god but Allah).
Al-Istiqaamah (p. 195)
2. Knowing the attributes, names and actions of Allah, may He be exalted.
Ibn al-Qayyim (may Allah have mercy on him) said:
The status of ihsaan, which is the state of being aware that Allah is always watching, means worshipping Allah as if you can see Him. This status can only stem from perfect belief in Allah and His names and attributes, to the extent that it is as if you can see Allah, may He be glorified, above His heavens, risen above His Throne, issuing His commands and prohibitions, and controlling the affairs of creation. So the command descends from Him and ascends to Him, people’s deeds and souls are shown to Him when they return to Him (at death). So he witnesses all of that in his heart, and he witnesses His names and attributes, and he witnesses One Who is Self-Sustaining and All-Sustaining, Ever-Living, All-Hearing, All-Seeing, Almighty, Most Wise, Who issues commands and prohibitions, Who loves and hates, Who is pleased and is angry, Who does whatever He will and rules however He will; He is above His Throne and nothing is concealed from him of people’s actions, words or innermost thoughts. Rather He knows the fraud of the eyes, and all that the hearts conceal (cf. 40:19).
3. Becoming a true close friend (wali, pl. awliya’) of Allah, which is attained through faith and piety, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
“No doubt! Verily, the Awliya of Allah (i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)), no fear shall come upon them nor shall they grieve, -
Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds)”
[Yoonus 10:62, 62] .
Ibn al-Qayyim (may Allah have mercy on him) said: Wilaayah (being a close friend of Allah) means being close to Allah, may He be glorified and exalted. The wali of Allah is the one who is close to Him.
Badaa’i‘ al-Fawaa’id (3/621)
4. Persisting in prayer, especially bearing in mind that one is close to Allah, may He be exalted, when prostrating, for that is the closest that a person may be to his Lord, may He be exalted; and also praying at the end of the night.
Allah, may He be exalted, says (interpretation of the meaning):
“Fall prostrate and draw near to Allah!” [al-‘Alaq 96:19] .
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a great deal of du‘aa’.”
Narrated by Muslim (482)
It was narrated from ‘Amr ibn ‘Abasah that he heard the Prophet (blessings and peace of Allah be upon him) say: “The closest that a person is to his Lord is in the depths of the latter part of the night, so if you can be among those who remember Allah at that time, then do so.”
Narrated by at-Tirmidhi (3579) and an-Nasaa’i (572); classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (1173).
5. Truly repenting from sins, minor and major
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: It should be understood that repentance is essential for every believer, and no one can attain perfect closeness to Allah and rid himself of everything that He dislikes except by means of it.
Majmoo‘ al-Fataawa (15/55)
6. Remembering Allah, may He be exalted, at all times, reciting adhkaar, du‘aa’s, tasbeeh, tahmeed and tahleel
[adhkaar = phrases of remembrance of Allah; du‘aas = supplications; tasbeeh = reciting the phrase Subhaan Allah (glory be to Allah); tahmeed = reciting Al-hamdu Lillah (Praise be to Allah); tahleel = reciting Laa ilaaha ill-Allah (There is no god but Allah)]
Ibn al-Qayyim (may Allah have mercy on him) said: Dhikr brings one closer to Allah, may He be glorified and exalted, which is a status that everyone should strive for.
Al-Waabil as-Sayyib (1/96)
7. Attaining true fear of Him, may He be glorified and exalted.
Ibn al-Qayyim (may Allah have mercy on him) said:
The level of fear of Allah is commensurate with one’s level of closeness to Him and one’s status before Him. The closer a person is to Allah, the greater his fear of Him will be, because there is required of him what is not required of others, and he has a duty to take care of that status and give it its due in a manner that is not expected of others. That is similar to the one who is present before one of the kings, and can see that king: he is more fearful of him than one who is far away from him, and his fear will be according to how close he is to the king and his status with him, and how much he knows about the king and his rights. That is also because there is required of him, in terms of serving the king, what is not required of others. So he is more expected to fear the king than one who is far away. Whoever understands this properly will understand the hadith in which the Prophet (blessings and peace of Allah be upon him) said: “I am the most knowledgeable of Allah among you and I am the one who fears Him the most among you.”
Tareeq al-Hijratayn (1/427, 428)
Ref: Islamqa

We cannot see Allah in this world and life

Greeting with a smile is good deed and Sunnah

A Happy And Smiling Face

Ibn Battaal said:

‏«انَّ لقاء النَّاس بالتَّبسُّم وطلاقة الوجه من ‏أخلاق النُّبوة وهو مناف للتكبُّر، وجالب للمودَّة»

❝Verily, greeting people with a smile and a happy face is from the prophetic manners, it removes arrogance, and attracts love.❞

[From Explanation of Saheeh Bukhari, (5/193) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]

How to rectify disobedient children?

Praise be to Allah.

Parents should give their children a good upbringing and take care of them so that they will be in a good state in both religious and worldly affairs.

If a child grows up disobedient and rebellious, then the parents must do more and try harder to guide him and make him righteous, by reminding him and advising him, showing patience towards him, praying for him, choosing good friends for him and choosing righteous acquaintances who can visit him, and advise him and befriend him.

Deeds when death is approaching

Praise be to Allah.
Firstly:
No one knows exactly when he will die, or in what land he will die. Allah, may He be exalted, says (interpretation of the meaning):
“Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things)”
[Luqmaan 31:34]

Secondly:
There are no specific signs by which a person may know that his death and the end of his life are approaching. This is by the mercy of Allah towards His slaves, for if a person knew when he was going to die, and he knew that repentance expiates the sins that come before it, perhaps he might indulge in sins and commit evil deeds, and promise himself that one hour before his death he will repent and give up his sin. But such a person does not deserve to be a slave of Allah; rather he is a slave to his whims and desires.

This is in contrast to reality, for no person knows when he will die, so the wise person strives to make up what he has missed out on and hastens to do so by repenting and doing righteous deeds, for he does not know when his life will end, and he remains in this state until Allah takes his soul. Such a person deserves to be a righteous slave who loves to obey Allah and hates to disobey Him.
But there are some signs which may indicate that the end of a person’s life is approaching, such as if he suffers a severe sickness from which people hardly ever recover. The same applies if he reaches extreme old age, or is in a serious accident, and other matters that may happen by the divine decree.

Thirdly:
we mentioned the signs which are indicative of a person being righteous at the time of his death, and the signs which are indicative of a bad end.

Fourthly:
If a person feels that his death is approaching because of severe illness and the like, then what he must do is hasten to set things straight by repenting to Allah, making up for any wrongs done to people and asking them for forgiveness, hastening to do righteous deeds, being serious and focused in turning to Allah and obeying Him, and seeking pardon and forgiveness from Him by His grace, in addition to thinking positively of Allah, may He be glorified, and trusting in His abundant grace and mercy, and believing that He will never let down a slave who thinks positively of Him.

Muslim (2877) narrated that Jaabir said: I heard the Prophet (blessings and peace of Allah be upon him) say, three days before he died: “No one of you should die except thinking positively of Allah.”
He should also do a great deal of those deeds that expiate and erase sins, such as praying for forgiveness, maintaining wudoo’, praying, Hajj and ‘Umrah, and so on.

Fifthly:
The agonies of death are the last hardship that a person encounters before meeting Allah, and they are the last thing by means of which Allah expiates the sins of His slave. We ask Allah to make these agonies easy for us and help us to bear them.

Al-Bukhaari (4449) narrated from ‘Aa’ishah that during the sickness of which he died, the Messenger of Allah (blessings and peace of Allah be upon him) began to put his hand in water and wipe his face with it, saying: “ Laa ilaaha ill-Allah (there is no god but Allah), verily death has agonies.” Then he held up his hand and started saying: “With the higher companions…” until he passed away and his hand fell.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Do the agonies of death reduced the burden of sin? Does sickness that precedes death do likewise?

He replied:
Everything that befalls a person of sickness, hardship, worry, or distress, even a thorn that pricks him, is expiation for his sins. Then if he is patient and seeks reward, in addition to expiation of sin he will have the reward for that patience with which he faced the calamity that befell him. There is no differentiation in that regard between what happens at the time of death and what happens before that.
End quote from Fataawa Noor ‘ala ad-Darb (24/2)

Alongside the hardship and agonies of death, what the believer receives of glad tidings and being made steadfast at the time of his death are among the things that will make what he is faced with easier to bear and will make him long for what comes after it of meeting Allah.

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The dying person can only be one of two things: either it is a relief for him or others are relieved of him. In either case things may be very hard for him at the time of death or they may be alleviated for him. In the former case, he is the one who is faced with the agonies of death, and that has nothing to do with whether he was pious or an evildoer; rather if he was one of the pious it will increase him in reward, otherwise it will expiate for him accordingly, then he will be relieved of the annoyances of this world, of which this is the last. ‘Umar ibn ‘Abd al-‘Azeez said: I would not like the agonies of death to be reduced for me, for that is the last thing by means of which sin may be expiated for the believer. Yet at the same time, what the believer receives of glad tidings and the angels being happy to meet him, and their accompanying him, and his joy at meeting his Lord, make it easier for him to bear whatever he may face of the pain of death, until it becomes as if he does not feel anything of that.
End quote from Fath al-Baari (11/365)

We do not know of any way of reducing the agonies of death, except that the individual should turn to his Lord concerning that, and call upon Him at times of hardship and of ease. Perhaps we will do what the Prophet (blessings and peace of Allah be upon him) did, when he put his hands in the water then wiped his face with them and asked Allah to help him to face the agonies of death, as mentioned above.

However some of the early generations used to regard this hardship as a mercy, as quoted above from ‘Umar ibn ‘Abd al-‘Azeez. ‘Abdullah ibn Ahmad narrated in Zawaa’id az-Zuhd (p. 388) that Ibraaheem an-Nakha‘i said: They used to regard it as mustahabb for the sick person to go through some hardship at the time of death. And it was narrated from Mansoor that Ibraaheem used to like the severe agony of death.

We do not know of anyone who is saved from this hardship apart from the martyr. Imam Ahmad (7953), at-Tirmidhi (1668 – and he classed it as saheeh), an-Nasaa’i (3161) and Ibn Maajah (2802) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The martyr does not feel anything more when he is killed than one of you feels if he is pinched.”
Classed as saheeh by al-Albaani in
Saheeh at-Tirmidhi and elsewhere.

Al-Mannaawi (may Allah have mercy on him) said:
What this means is that Allah, may He be exalted, makes death easy for him and suffices him against its agonies and distress; in fact the martyr may enjoy giving himself for the sake of Allah willingly, as Khubayb al-Ansaari said (in verse):
I do not care if I am killed as a Muslim; it does not matter how I may be killed.
End quote from Fayd al-Qadeer (4/182)

Sixthly:
Righteous deeds are all deeds enjoined, encouraged and recommended by the Lawgiver, and some of them are superior to others. Among the best of righteous deeds by means of which a person may draw close to his Lord and which the Muslim is advised to do constantly are: to remember Allah a great deal, read Qur’an, honour one’s parents, uphold ties of kinship, perform Hajj and ‘Umrah, offer voluntary prayers at night, give charity in secret, have a good attitude, spread the greeting of salaam, feed people, speak truthfully, enjoin what is good and forbid what is evil, love good for people, refrain from harming them, co-operate in righteousness and piety, reconcile between people and other righteous deeds.

Ref:Islamqa

Deeds before death; Preparing for death

The bed of the prophet

The Bed of the Prophet صلى الله عليه و سلم

'Aisha رضي الله عنها described the humble and modest nature of the bed of the Prophet Mohammad صلى الله عليه و سلم, she stated:

"The bed of the Prophet صلى الله عليه و سلم that he used to sleep upon was nothing other than tanned leather (tanned animal skin) padded with strands extracted from the trunks of palm trees".
        [Bukhary 6454, Muslim 2082]

It is certainly thought provoking, the final messenger sent with the final revelation, the best of mankind, yet his bed is of the most humble nature imaginable.

Preparing provisions for Akhirah
‎
Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn رحمه الله said:

"We did not appear in this worldly life to live in it like grazing animals and merely eat, drink and sleep. Rather, we came to this dunyā (the worldly life) in order to prepare provisions for the hereafter."

Fear of poverty root cause of evil and lowly desires

●  Sufyān ath-Thawri رحمه الله said::

“There is no weapon for the Shaytān against the human similar to the fear of poverty. When the fear of poverty falls into the heart of a person, he prevents the truth (from being manifested), he speaks with (evil, lowly) desires and he has evil thoughts about his Lord.”

Al-Mughni an Hamlil-Asfār, 4/32

Difference between Funeral of righteous and pious person and wicked person and wrongdoer

Todays Beautiful Hadith is about Funerals

Narrated Abu Sa`id Al-Khudri raziallahu anhu The Prophet (sallallahu alaihi wa sallam) said,

"When a funeral is ready and the men carry the deceased on their necks (shoulders), if it was pious then it will say, 'Present me quickly',

and if it was not pious, then it will say, 'Woe to it (me), where are they taking it (me)?' And its voice is heard by everything except mankind and if he heard it he would fall unconscious."

Sahih Al Bukhari Vol 2 Book 23 Hadith 74

Advantage of being strange

Importance of strangers in Islam and meaning of strangers:

Shaykh Al Albani Rahimahullah said:

"If you speak about Tawheed, the people of Shirk renounce you.

And if you speak about the Sunnah, the people of innovation renounce you.

And if you speak about proof and evidence, the math-hab blind followers, Sufis and the ignorant renounce you.

And if you speak about Islam and its connection with our daily lives, the secularists and whoever wants to seperate religion from the lives of people renounce you.

And regardless of all of that, we are happy with this strangeness, and are proud to be strange, because the Prophet of Allah (Peace and blessings of Allaah be upon him and his household) praised these strangers, he said:

"Islam began as something strange and will return to be strange just as it began, so glad tidings to the strangers" They asked him "and who are they O Messenger of Allah"? He replied: "they are the ones who are upright when the people are corrupted"

[Al Silsilah Al Sahihah 1273]

How to maintain good relationship between husband and wife?

It was narrated from Samurah ibn Jundub that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Woman was created from a rib; if you try to straighten her you will break her. So be kind to her and you will live with ease with her.”
Narrated by Ahmad (20093) and Ibn Hibbaan (4178); classed as saheeh by al-Albaani.

Moreover, our advice  is not to respond to criticism with more arguments and stubbornness, because this will put more strain on the connection between you, which is about to break because of that. Being more easy-going and diplomatic is something that is required from both parties. It is required from the husband, in the form of kindness, overlooking mistakes and showing compassion, and it is required from the religiously committed, smart and wise wife to put up with the annoyance of her husband, and not to be so harsh with him if he is harsh with her; rather she should be easy-going, as much as she can, avoid provoking his anger and not be confrontational. She should be as gentle as she can, and be soft with him.

It was narrated that ‘Abdullah ibn ‘Abbaas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Shall I not tell you about your wives among the people of Paradise: the one who is loving, fertile, and beneficial to her husband, who if she is upset or annoyed, she comes and takes her husband’s hand, then she says: ‘By Allah, I shall not sleep until you are pleased with me.”
Narrated by an-Nasaa’i in as-Sunan al-Kubra (9094); classed as saheeh by al-Albaani in as-Saheehah (287)

What is well-established in psychology, and what is known from experience, is that stubbornness and arguing with a husband who is not patient with lengthy discussions and arguments will only result in bad consequences for the marriage and will increase resentment between the spouses.

Ref:Islamqa(saleh Al munnajid)

How to develop good relationship between spouses, How to live good married life, Islamic solutions to problems related to marriage and marital discord.

Dua and supplication of father for his children is not rejected

Working Robots for creative fun

Robot Vacuum Cleaners

It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three prayers that will undoubtedly be answered: the prayer of one who has been wronged; the prayer of the traveller; and the prayer of a father concerning his child.”

Narrated by at-Tirmidhi (1905), Abu Dawood (1563), and Ibn Maajah (3862); classed as saheeh by al-Albaani in Saheeh at-Tirmidhi .

Golden Duas 

Dua for all your needs and treatment of diseases, magic, sorcery, evil eye, jinn possession..

Al-Azeemabaadi (may Allah have mercy on him) said:

“the prayer of a father” – i.e., for or against his child. The mother is not mentioned because her right is greater, so her prayer is more likely to be answered.
‘Awn al-Ma‘bood , 4/276.

Jinn and Human Sickness

How to achieve happiness?

Islamic Medicine

An-Minnaawi (may Allah have mercy on him) said:
“the prayer of a father for his child” – because he sincerely loves him and gives him precedence over himself. Because he is so sincere towards his child, his supplication is more likely to be answered. The mother is not mentioned, despite the fact that she has more right and is closer to her son, which means that her supplication is more likely to be answered than that of the father, because that is self-evident.
Fayd al-Qadeer , 3/301.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
“the prayer of a father” – in some versions of the hadith it says “against his child” and in some version it is not mentioned; in other words, the father’s prayer may be for or against his child. This is the more correct version; the father’s prayer for or against his child will be answered. As for his praying for him, he prays for him out of compassion and mercy, and whoever shows mercy to people, Allah, may He be glorified and exalted, will show mercy to him. As for praying against him, he cannot pray against his son unless the son deserves that, and if he prays against him when he deserves it, then Allah will answer his prayer.

These are the three answered prayers: the prayer of one who has been wronged; the prayer of the traveller, and the prayer of the parent, whether that is the mother or the father.
Sharh Riyadh as-Saaliheen (3/157), Dar Ibn Haytham edition.

Ref: Islamqa
Tags: Dua of father, Supplication and invocation of father is accepted; Prayer of parents for children; prayer of father for children is accepted ; prayer of parents for children are not rejected