The Story of Jazan

Once Abdullah ibn Masud (ra) was passing by an area in the city of
Qufa. There, a group of wrong doing people have gathered to have a
party. They were engrossed in drinking wine. A singer called Jazan was
entertaining them with songs. Jazan had a very beautiful voice. When
Abdullah ibn Masud heard his voice while passing by,he said in
amazement, "Sobeautiful is his voice. How wonderful it would be if he
had used that voice to recite the Quran!" After saying this, Abdullah
covered his head with a cloth and left that place. When Jazan noticed
Abdullah ibn Masud leaving, he asked, "Who is that man and what was he
saying?" The people in the gathering told him,"He is Abdullah ibn
Masud, a companion of Prophet Muhammad (peace be upon him). He said
that your voice is very beautiful. How wonderful it would be if you
had used your voice to recite the Quran!"
Jazan was struck by his comments. He threw awayhis musical instrument
and ran to Abdullah ibn Masud. The two of them embraced each other and
shed tears profusely. Abdullah ibn Masud said tohim, "Why should I not
love the one who loves Allah?" Thereafter, Jazan repented to Allah and
stayed in the company of Abdullah ibn Masud to learn the Quran and
other teachings of Islam. He learned to such an extent that he became
one of thegreat scholars of his time.
Source: Obtained from the book "Tambihul Ghafileen"by Shaikh Abul
Laith Samarkandi.

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News :- Philippine palace spokesman tells China to 'be careful' in Mandarin 2012-07-05 02:33:27 GMT 2012-07-05 10:33:27(Beijing Time) SINA.com

Philippine presidential spokesperson Edwin Lacierda on Wednesday
warned China to be carefulwhen making statements about the
Philippines. And he said it loud and clear, inMandarin Chinese, "Xiao
xin yi dian!"
"Can I say to the Chinese 'xiao xin yi dian?' Be a little careful
about your statements," Edwin Lacierda said in a press briefing. He
was reacting to a question about a commentary published in China's
state newspaper the People's Daily denouncing the Philippine
provocation to ask for US spy plane deployment in the South China Sea.
He explained that President Benigno Aquino III's remarks were taken
out of context and misinterpreted by the Chinese side and that "we
don't view it as a provocative statement."
"By no stretch of the imagination can you consider the Philippines
anaggressor," Lacierda added.
Lacierda has Chinese blood and can speak Mandarin fluently. His
'Xiaoxin yi dian' warning was, by no means, made to show off his
language skills. But it has become a talking point both in the
Philippines and China.

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What is the ruling on offering congratulations on Friday?

What is the ruling on offering congratulations on Friday, because now
it is the custom in our country on Friday to send text messages and
people congratulate one another on the occasion of Friday by saying
"Jumu'ah mubaarak" or "Jumu'ah tayyibah.".
Praise be to Allaah.
Firstly:
There is no doubt that Friday is an "Eid" or "festival" for the
Muslims, as it says in the hadeeth narrated from Ibn 'Abbaas (may
Allah be pleased with him) who said: The Messenger of Allah (blessings
and peace of Allah be upon him) said: "This is a day of 'Eid that
Allah has ordained for the Muslims, so whoever comes to Jumu'ah, let
him do ghusl, and if he has anyperfume let him put some on, and you
should use the miswaak." Narrated byIbn Maajah, 1098; classed as hasan
by al-Albaani in Saheeh Ibn Maajah.
Ibn al-Qayyim (may Allah have mercy on him) said, describing the
special virtues of Friday:
Thirteen: It is a day of 'Eid that is repeated every week.
Zaad al-Ma'aad, 1/369
Thus the Muslims have three Eids: Eid al-Fitr and Eid al-Adha, which
come once every year, and Jumu'ah which is repeatedonce every week.
Secondly:
With regard to the Muslims congratulating one another on the occasions
of Eid al-Fitr andEid al-Adha, this is prescribed and it is narrated
from the Sahaabah (may Allah be pleased with them). This has been
discussed previously in the answers to questions no. 49021 and 36442.
As for congratulating one another on the occasion ofFriday, what seems
to us to be the case is that it is not prescribed, because the fact
that Friday is an Eid was known to the Sahaabah (may Allah be pleased
with them), and they were more knowledgeable than us about its
virtues, and they were keen to respect it and give it its due, but
there is no report to suggest that they used to congratulate one
another on Fridays. And all goodness is in following them (may Allah
be pleased with them).
Shaykh Saalih ibn Fawzaan(may Allah preserve him) was asked: What is
the ruling on sending text messages every Friday andending with the
phrase "Jumu'ah mubaarak"?
He replied:
The early generation did not congratulate one another on Fridays, so
we should not introduce anything that they did notdo.
End quote from Ajwabat As'ilah Majallat al-Da'wah al-Islamiyyah.
A similar fatwa was issuedby Shaykh Sulaymaan al-Maajid (may Allah
preserve him), when he said:
We do not think it is prescribed to exchange congratulations on
Fridays, such as saying to one another, "Jumu'ah mubaarak" and so on,
because it comes under the heading of du'aa's anddhikrs, which must be
based on a text (of the Qur'aan or Sunnah) because this is purely the
matter of worship and if itwere good, the Prophet (blessings and peace
of Allah be upon him) and hisCompanions (may Allah bepleased with
them) wouldhave done it before us. If anyone suggests that this is
permissible, then that may imply that it is prescribed to say du'aa's
and congratulate one another after having done the five daily prayers
and other acts of worship, and du'aa' at these times was not done by
the early generations.

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1a] Is it permissible for women to go to swimming pools?

1a] They replied:
It is not permissible to build a swimming pool forwomen in the centre
mentioned, because warding off evil takes precedence over bringing
benefits.
End quote from Fataawa al-Lajnah ad-Daa'imah, 26/342-343
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
We live in a residential neighbourhood where there is a women's
centre; at this centre there is a swimming pool for women and a sauna.
Whatis the ruling on women going to this centre?
He replied:
My advice to my brothers is not to let their women go to swimming
pools andsports clubs because the Prophet (blessings and peace of
Allah be upon him) encouraged women to stay at home. Moreover,if a
woman becomes accustomed to that she will become very attachedto it
because she is subjectto her emotions, and in that case she will
become distracted from her religious or worldly duties and she will
always be talking about these activities in gatherings. And if the
woman does such things that will be a cause of her losing sense of
shame and modesty, and if a woman loses her sense of shame and modesty
do not ask about the evil consequences except for the one whom Allah
blesses by guiding her and enabling her to regain the modesty that was
taken away from her.
I will close my message byrepeating my advice to mybelieving brothers
not to let their daughters, sisters,wives or other female relatives
under their guardianship go to these centres or clubs.
End quote from the shaykh's fatwas for ad-Da'wah magazine no. 1765/54
This is not the only means of losing weight; there aremany permissible
means of doing so and there are other types of exercise that the
Muslim woman can do if she adheres to Islamic guidelines.

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1] Is it permissible for women to go to swimming pools?

1] I am a Muslim woman aged twenty-eight years, and I want to go
swimming so that I can lose some weight. Can I goswimming in a
swimming pool wearing clothes that cover me from the top of my head to
the bottom of my feet? There are special clothes for Muslim womenwho
want to swim and they cover the entire body, but they cling to thebody
when wet. What does Islam have to say about this? What if I wear a
towel over these clothes and cover myself beforehand and straight
after coming out of the pool? Is it permissible for me to swim in this
case? Isit permissible for me to swim if there are some men present?.
Praise be to Allaah.
Islam takes complete care of the Muslim woman and preserves her
modesty, conceals her and keeps heraway from places of
fitnah(temptation).
Islam enjoins women to stay at home and not go out unnecessarily, so
as to preserve their chastity, maintain their dignity and protect them
from all evil.
Muslim women going out to public centres and swimming pools is
something that is emphatically forbidden, because it involves a number
of evils and negative consequences.
If these swimming pools are in public centres that are frequented by
men and women, this is a greatevil. Abu Dawood (4010) and at-Tirmidhi
(2803), who classed the report as hasan, narrated from Abu Maleeh
al-Hudhali that some women from Syria entered upon 'Aa'ishah and she
said: Perhaps you are the people whose women enter bathhouses?They
said: Yes. She said: I heard the Messenger of Allaah (blessings and
peace of Allah be upon him) say: "There is no woman who removes her
clothes anywhere other than her house, but she has torn (the screen)
that is between her and Allaah."
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
At-Tirmidhi (2801) also narrated from Jaabir (may Allah be pleased
with him)that the Prophet (blessings and peace of Allah be upon him)
said: "Whoever believes in Allahand the Last Day should not let his
wife enter bathhouses." Classed as hasan by al-Albaani in Saheeh
at-Tirmidhi.
What is meant by bathhouses here is the kind of bathhouses that
existed in the past (hamaam or "Turkish bath"), because houses didnot
have bathrooms at that time.
The reason why women were forbidden to enter them is because of what
happens in them of uncovering the 'awrah, looking at that which is
haraam and exposure to fitnah (temptation), although bathhouses at
that time were not mixed.
So what about bathhousesthat are mixed and public swimming pools in
which 'awrahs are uncovered and exposed? The scholarsof the Standing
Committeefor Issuing Fatwas said:
For men and women to swim together and then shake hands with one
another after swimming isa great evil and it is not permissible to do
it. The one who does that should be denounced and the ruler should
prevent them from doing it.
End quote from Fataawa al-Lajnah ad-Daa'imah, 17/49
If these swimming pools are only for women it is not permissible to go
to them either, even if that isless serious than public baths. That is
because women uncover their 'awrahs, and even if the Muslim woman
covers her body she will see those naked women and she will not be
able to tell them not to do this evil action.
The scholars of the Standing Committee for Issuing Fatwas were asked:
I am an engineer working in the holy city; my job is in the building
permits department. A citizen has submitted to us a plan for a health
centre offering natural remedies, with two sections, one for men and
one for women. After studying the drawings andplans it was noted that
there is a large swimming pool in the women's section. The project
manager was informed that this swimming pool isnot permissible,
because swimming requires women to take off their clothes and then put
on tight clothes that, even if they do not show her 'awrah, will show
the shape of her body, and as is well known it is not permissible for
women to uncover the 'awrah among other women. So we explained to the
project manager that, by way of blocking the means to evil and
wardingoff evil consequences, he should not build this swimming pool
because it was highly possible – especially nowadays – that among the
workers would be someone who did not fear Allah, even among the women,
and might take pictures of the women in secret, whether with a regular
camera or avideo camera such as is available nowadays. This would
cause a great of trouble and would turn this centre from being a
centre for healing to a centre of corruption and fitnah. And it is
well known that everything that leads to haraam is also haraam.
We hope that you can clarify the Islamic ruling on such cases.
:-> see next post *

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Ruling on taking out a riba-based loan to build an educational institution to save the Muslim children from having to move to a Christian school

In our region there are a lot of Muslims and we haveMuslim schools in
which Arabic and English are taught together. The Christians are
second in terms of statistics, but despite that their schools are of a
high level and everyone who completes his study in those schools
graduates with distinction. For that reason, the Muslims have started
to pull their children out of the Islamic schools and are sending them
to those Christian schools, and the effect of that on the
Muslimchildren is very clear to everyone. We do not have the means to
build an educational institution at the same level in order to save
them from this clear doom.
Is it permissible for us to take a loan from the riba-based bank in
order tobuild that educational institution for this purpose?
Please advise us, may Allahreward you with good.
Praise be to Allaah.
Firstly:
Taking out a loan to be repaid with interest from any institution,
individual or bank is riba (usury) which is haraam and is a major sin.
Allah has warnedthe one who does that of curses and destruction in
this world and punishmentin the Hereafter.
See the answer to questions no. 8829 and 126056
Secondly:
What you are asking aboutof building an educational institution with
riba-based funding, to compete with the Christian schools, is not
regarded as an excuse that would make it permissible for you to take
out that haraam loan that would result in paying interest. This is not
one of the cases of necessity that may makeharaam things permissible.
The fathers and mothers who accept falling into haraam by taking their
children out of your Islamicschools and putting them in Christian
schools are incurring great sin by doing that. Their Lord will ask
them about this trust that they failed to fulfil in the proper manner.
There is no blame or sin on you for what these fathers and mothers are
doing, and Allah will not burden you with anything more than you can
bear. You have notfallen short in advising andteaching the people and
preparing a suitable place to teach their children. Rather this
neglect is on their part, and you cannot be blamed for what they do.
But if you take out a riba-based loan, you will be exposing yourselves
to the wrath and the punishment of Allah, and perhaps your action, if
you did that, would be more serious than what they are doing by taking
their children to those schools. So leave things as they are,and
whoever among the Muslims wants to stay withyou, let him do so, and
whoever refuses, you will not be brought to account for his actions.
There is nothing wrong with looking for other, permissible sources to
finance the building of the educational institution thatcan compete
with those Christian institutions. So look for someone who wants to do
good and can give you a goodly (interest-free) loan, or look for a
Muslim businessman who can help you building that institution and have
a share of the profits commensurate with his contribution, or follow
the well-known method of collecting donations from well-wishers to
establish your educational institution. Beware of riba-based loans,
for there is nothing good in them and they bring a great dealof sin
upon the one who does that or approves of it.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) was asked:
Is it permissible to take a loan from the riba-based banks in order to
compete with the missionaries with the aim of saving the Muslims from
Christianisation and so on?
He replied:
If it is a loan to be repaid with interest (riba), it is
notpermissible according to the consensus of the early generations of
the ummah,because the evidence from the Qur'aan and Sunnah indicates
that that is haraam, even if the intention is noble, because noble
aims do not justify haraam means or make them permissible. But if
theloan is without interest, there is nothing wrong with it. However,
taking loans from other sources, such as those who have wealth that is
free of riba, is better and preferable, and more on the safe side, if
that is possible.
We advise you to work together to obtain loans from good-hearted
Muslim businessman and to collect donations from them in order to save
the Muslim children from the hands of those who propagate
Christianity, idolatry and communism. This cooperation is obligatory
upon you, O Muslims, in Uganda and elsewhere. It comes under the
heading of jihad as prescribed in Islam and of da'wah or calling
people to Allah, and of enjoining what is good and forbidding what is
evil.We ask Allah to help and guide you, to make your intentions sound
and your actions correct....

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Is it permissible to celebrate the night of the fifteenth of Sha‘baanand to distribute sweets to children to let people know that Ramadan is approaching?

Is it permissible to celebrate the night of the fifteenth of Sha'baan,
as it is a part of the people's heritage in some countries? To clarify
further, some groups in our country have a customof distributing
sweets to children and they told us that it is just to express joy at
the approach of Ramadan. Is there anything wrong with celebrating this
night if the celebration is limited only to distributing sweetsto
children?.
Praise be to Allaah.
It is not prescribed in Islam to celebrate the night of the fifteenth
of Sha'baan, whether that is by spending the night in prayer, dhikr
and reading Qur'aan, or by distributing sweets or giving food to
people and so on.
It is not known in the saheeh Sunnah that this night is to be singled
out for acts of worship or customs.
The night of the fifteenth of Sha'baan is just like any other night.
The scholars of the Standing Committee for Issuing Fatwas said:
It is not permissible to celebrate the occasion of Laylat al-Qadr or
any othernight, or to hold celebrations on other occasions such as the
night of the fifteenth of Sha'baan, the night of the Mi'raaj, or the
Prophet's birthday (Mawlid) and so on, because these are innovations
that have been introduced into the religion and were not narrated from
the Prophet(blessings and peace of Allah be upon him) or any of his
Companions. And he (blessings and peace of Allah be upon him) said:
"Whoever does an action that is not part of this matter of ours (i.e.,
Islam) will have it rejected." And it is not permissible to help
others to hold these celebrations by giving money or gifts or
distributing cups of tea, and it is not permissible togive speeches
and lectureson these occasions, because that comes under the heading
of approving of them and encouraging them. Rather it is obligatory to
denounce them and not to attend them. End quote.
Fataawa al-Lajnah ad-Daa'imah, 2/257-258
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
We have some customs that we grew up with and that have been passed
down to us, on some occasions, such as making cakes and cookies on Eid
al-Fitr, and preparing platters of meat and fruit on the night of the
twenty-seventh of Rajab and the fifteenth of Sha'baan, and different
kinds of sweets that must be prepared on the day of 'Ashoora'. What is
the Islamic ruling on that?
He replied:
As for expressing joy and happiness of the days of Eid al-Fitr and Eid
al-Adha, there is nothing wrong with that if it is within the limits
prescribed in Islam, such as preparing food and drink and the like. It
isproven that the Prophet (blessings and peace of Allah be upon him)
said: "The days of at-Tashreeq are days of eating and drinking and
remembering Allah, may He be glorified and exalted." This refers to
the three days following Eid al-Adha, when the people offer their
sacrifices and eat from the meat and enjoy the blessings that Allah
has bestowed upon them. Similarly, on Eid al-Fitr there is nothing
wrong with expressing joyand happiness so long as it does not overstep
the limits set by Islam.
As for expressing joy on the night of the twenty-seventh of Rajab or
the fifteenth of Sha'baan or the day of 'Ashoora', this issomething
for which thereis no basis. Rather it is forbidden and the Muslim
should not attend if he is invited to such celebrations. The Prophet
(blessings and peace of Allah be upon him) said: "Beware of newly
invented matters, for every newly invented matter is an innovation
(bid'ah), and every innovation is a going astray."
The night of the twenty-seventh of Rajab is what some people claim is
the night of the Mi'raaj during which the Messenger (blessings and
peace of Allah be upon him) was taken up to Allah, may He be glorified
and exalted. There is no proof of this date from a historical point of
view, and everything for which thereis no proof is false, and that
which is built on falsehood is also false. Even if we assume that this
event took place on that night, it is not permissible for us to
introduce on that date anyof the symbols of festivals or acts of
worship, because no such thing is proven from the Prophet (blessings
and peace of Allah be upon him) or from his Companions who were the
closest of people to him and the keenest of people to adhere to his
Sunnah and follow his path.

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Ruling on one who forgets to make up missed fasts before the next Ramadaan comes

What is the ruling on one who forgets to make up missed fasts before
the next Ramadaan comes?.
Praise be to Allaah.
The fuqaha' are unanimously agreed that forgetting is an excuse which
means that there is no sin or accountability in all matters, because
of a great deal of evidence in the Qur'aan and Sunnah, but they
differed as to whether the fidyah is still required in cases of
forgetfulness.
With regard to the issue offorgetting to make up missed Ramadaan fasts
before the next Ramadaancomes, the scholars are also unanimously
agreed that they must still be made up after the second Ramadaan, and
they are not waived as a result of forgetting.
But they differed as to whether the fidyah (whichis feeding a poor
person) is required when making up the missed fast (after the second
Ramadaan has come and gone). There aretwo points of view:
1 – That the fidyah is not required, because forgetting is an excuse
that means there is no sin and the fidyah is waived.
This was the view of most of the Shaafa'is and some of the Maalikis.
See: Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami (3/445); Nihaayat
al-Muhtaaj (3/196); Minah al-Jaleel (2/154); Sharh Mukhtasar Khaleel
(2/263).
2 – That the fidyah is required, and forgetting is an excuse that
means there is no sin only.
This was the view of al-Khateeb al-Sharbeeni among the Shaafa'is, who
said in Mughni al-Muhtaaj (2/176):
It seems that it means there is no sin only, and that the fidyah is not waived.
This was also stated by some of the Maalikis.
See: Mawaahib al-Jaleel Sharh Mukhtasar Khaleel (2/450).
The more correct view is the former, in sha Allaah, for three reasons:
1 – The general meaning of the verses and ahaadeeth which say that
people are not held accountable for forgetting,such as the verse in
which Allaah says (interpretation of the meaning):
"Our Lord! Punish us not if we forget or fall into error"
[al-Baqarah 2:286]
2 – The basic principle thatone is not subject to any expiation or
fidyah except with evidence, and there isno reliable evidence in
thiscase.
3 – There is a difference of opinion as to whether thisfidyah is
required in the first place, even in the caseof one who delays
makingup the fasts deliberately. The Hanafis and Zaahiris are of the
view that it is not obligatory and ShaykhIbn 'Uthaymeen was of the
view that it is only mustahabb, because there is no report to suggest
that it is prescribed exceptfrom the actions of some of the Sahaabah,
which is not strong enough to suggest that people be obliged to follow
it, let alone oblige them to do it in a case where Allaah has granted
an excuse.
See the answer to question no. 26865 .
To sum up, he only has to make up the missed fasts, and he does not
have to feed the poor, so he should make them up after Ramadaan.
And Allaah knows best.

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How prayer accelerates the treatement of the sick

Your Lord says, "Call on Me and I will answer you.Those who are too
proudto worship Me will enter Hell abject." (Qur'an, 40:60)
According to the Qur'an, prayer, meaning "calling, giving expression,
requesting, seeking help," is a person's turning sincerely to Allah,
and seeking help from Him, theAlmighty, the Compassionate and
Merciful, in the knowledge that he is a dependent being. Illness is
one of those instances when a person feels this dependence most and
draws closer to Allah. Furthermore, sickness is a test, devised in His
Wisdom, that takes place by His Will, and is a warning to remind
people of the transience and imperfection of this life, and is also a
source of recompense in the Hereafter for the patient and submissive.
Those without faith, on theother hand, imagine that the way to
recovery is through doctors, medicinesor the advanced technological
capabilities of modern science. They never pause to think that itis
Allah Who causes their physical system to functionwhen they are in
good health, or Who creates the healing medicines and doctors when
they are ill. Many turn only to Allah when they arrive at the opinion
that doctors and medicines are inadequate. People in such situations
seek help only from Allah, realising that only He can free them from
their difficulty. Allah has revealed this mindset in a verse:
When harm touches man, he calls on Us, lying on his side or sitting
down or standing up. Then when We remove the harm from him he carries
on as if he had never called on Us when the harm first touched him. In
that way We make what they have done appear good to the profligate.
(Qur'an, 10:12)
The fact is, however, that even in good health, or without
tribulations or other difficulties, a person must pray and give thanks
to Allah for the comforts, good health and all the other blessings He
has imparted.
One very important aspect of prayer is this: In addition to praying
out loud, it is also important for a person to make everyeffort to
pray through his or her deeds. Prayer by action means doing everything
possible to attain a certain wish. For example, in addition to
praying, a sick person may also have to visit an expertdoctor, use
medicines that will be of benefit, and receive hospital treatment if
necessary, or some other form of special care. Because, Allah has
linked everything that happens inthis world to specific causes.
Everything in the world and in the universe happens in accordance with
these causes. Therefore, the individual must take the requisite
measures in accordance with these causes, and yet await the outcome
from Allah, with humility, submission and patience, in the knowledge
that it is He Who brings about their results.
The positive effect of faith and prayer on the sick and the way these
accelerate treatment is a matter that has attracted the attention of
and is recommended by doctors. Under the heading"God and Health: Is
Religion Good Medicine? Why Science Is Starting to Believe," the 10
November,2003, edition of the famous magazine Newsweek took the
curative effect of religion as its cover story. It reported that faith
in God raised people's morale and helped them recover more easily, and
that science hadalso begun to believe that people with religious faith
recover more easily and quickly. According to a Newsweek survey, 72%
of Americans say they believethat praying can cure someone and that
prayer facilitates recovery. Research in Great Britain and the USA has
also concluded that prayer reduces patients' symptoms and accelerates
the recovery process.
According to research conducted at Michigan University, depression and
stress are observed to lesser extent in the devout.And, according to
findings at Rush University in Chicago, the early death rate among
people who worship and pray regularlyis some 25% lower than in those
with no religious convictions. Another study conducted on 750 people,
who underwent angiocardiography, provedscientifically the "curative
power of prayer." It was established that the death rate among heart
patients who prayed decreased by 30% within a year after their
operations.
Examples of the prayers mentioned in the Qur'an are:
And Ayyub when he called out to his Lord,"Great harm has afflicted me
and You are the Most Merciful of the merciful," We responded to him
and removed from him the harm which was afflicting him and restored
his family to him, and the same again with them, as a mercy direct
from Us and a Reminder to all worshippers. (Qur'an, 21:83)

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Is it permissible to try tochoose verses and prescribed du‘aa’ for ruqyah, or is it obligatory to limit it to what has been narrated?

Is it permissible for the purpose of shar'i ruqyah to try to choose
verses, saheeh hadeeths and proven du'aa's? Or is it obligatory to
follow what is the proven in the saheeh hadeeths that speak
specifically of ruqyah as prescribed in sharee'ah?.
Praise be to Allaah.
If the one who performs ruqyah does so by recitinggeneral verses of
the Qur'aan or general prayersseeking refuge with Allah or other
du'aa's for ruqyah, or whatever Allah may inspire him with of saheeh
du'aa's that are appropriate to the situation, without restricting it
to the specificruqyahs that have been narrated, there is nothing wrong
with that in sha Allah, because of the general meaning of the words of
the Prophet (blessings and peace of Allah be upon him: "Whoever among
you is able to benefit his brother,let him do so." Narrated by Ahmad,
13973; classed as saheeh by al-Albaani in Saheeh al-Jaami', 6019
And the Prophet (blessingsand peace of Allah be upon him) said: "There
is nothing wrong with a ruqyah that does not involve shirk." Narrated
byMuslim, 2200.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The scholars are unanimously agreed that ruqya is permissible if three
conditions are met:
It should be done by reciting the words of Allah,may He be exalted, or
His names and attributes, and in Arabic or in a language the meaning
of which is understood, and with the belief that ruqyah has no effect
in and of itself; rather it is only effective by the will of Allah,
may He be exalted.
They differed as to whether that is a condition; the correct viewis
that it is essential to payattention to the above-mentioned
conditions. In Saheeh Muslim it is narrated that 'Awf ibn Maalik said:
We used to recite ruqyahs during the jaahiliyyah, and we said:
OMessenger of Allaah, what do you think about that? He said: "Recite
your ruqyahs to me. There is nothing wrong with a ruqyah that does not
involve shirk."
And he narrated from Jaabir: The Messenger of Allaah (blessings and
peace of Allah be upon him) forbade ruqyah, then the family of 'Amr
ibn Hazm came to the Messenger of Allaah (blessings and peace of Allah
be upon him) and said: O Messenger of Allaah, we had a ruqyah that we
used to recite for scorpion stings, but you have forbidden ruqyah.
They recited it to him and he said: "I do not see anything wrong with
it. Whoever among you can benefit his brother, let himdo so."
Some scholars adhered to this general meaning and regarded as
permissible any ruqyah that brings benefits even if the meaning does
not make sense. But the hadeeth of 'Awf indicates that any ruqyah that
leads to shirk is forbidden, and anything that does not make sense
cannot be guaranteed not to lead to shirk, so it is forbidden as a
precaution. And the final condition is essential. … al-Qurtubi said:
Whatever (ruqyah) is by reciting the words or names of Allah is
permissible; if it is narrated in a report (from the Prophet
(blessings andpeace of Allah be upon him)) it is mustahabb.
End quote from Fath al-Baari, 10/195
Al-Khattaabi (may Allah have mercy on him) said:
With regard to ruqyah, what is forbidden is that which is not in
Arabic, because it is not known what it means and perhaps it may
involve witchcraft or kufr (disbelief). But if the meaning is clear
and it contains mention of Allah, may He be exalted, then it is
permissible to use it for ruqyah.
End quote from Ma'aalim as-Sunan, 4/226
Ibn 'Uthaymeen (may Allah have mercy on him) said:
Ruqyah is of four types: that which is mentioned inthe Sunnah – it is
prescribed and mustahabbto use it as ruqyah; that which is shirk or
bid'ah – itis haraam to use it as ruqyah; that which is a permissible
du'aa' in which there is no shirk or bid'ah, but it is not something
that was narrated from the Prophet(blessings and peace of Allah be
upon him and his family) – it is permissible to use this as ruqyah.
Hence the Prophet (blessings and peace of Allah be upon him) said
concerning ruqyah: "Thereis nothing wrong with it so long as it is not
shirk."
End quote from Fataawa Noor 'ala ad-Darb, 6/14
See also the answer to question no. 141669
And Allah knows best.

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Scene to be seen

Hyderabad's social calendaris rather enviable. If it's notlive gigs,
art exhibitions and dance performances, then it's theatre. The theatre
scene in the city might be in a nascent stage, but there is no denying
that Hyderabad theatre is making its presence felt. Theatre groups are
sprouting everywhere. The young have begun to take to the form more
seriously. Hit culture spots like Lamakaan on any given evening and
you'll see either a script being written, a play being rehearsed or
youngsters brainstorming. While it's always sunny in the theatre-land,
there is something missing in the scene. While ideas, characters,
stories and actors are aplenty, the technicalities, stage presence and
skill are lacking.
Cool quotient
"It has become fashionableto be a called a theatre person. Youngsters
are not working with professional theatre groups which can teach
ethics and discipline. Doing theatre is not a bed of roses or a social
get-together," says Vinay Varma of city-based theatre group,
Sutradhar. Ratna Shekhar Reddy, founder of Samahaara agrees, "Having
conducted numerous workshops and festivals, I have come across a
number of people who want to do it because it's 'cool' or 'in'. They
need to realise that 'coolness' will eventually pass, quality is what
really matters.
Theatre isn't just about having the moolah and picking out the best
venue.The stage is a subjective space and all you need is the actor
and his space. While some of the best plays have been staged using
minimal props and costumes, ironically some of the big theatre events
inthe city have failed to impress. A theatre group's performance at
Shilpa Kala Vedika recently met with bad response from the audience,
numbers reducedto a mere 40 by the end of the play. There were almost
50-60 people working on the play but couldn't get the basics right.
Talking about money, R.K. Sinha, founder of Dramanon says that theatre
is not much of quantity as it is of quality. "The experience gets lost
in gimmicks; you cannot substitute acting and direction with props and
venues." Having money, however he feels is not a bad thing, it's what
it is used for. "You can either reach a big audience or gettrained and
give the best performance you can," he adds. All hope is not lost,
Rehaan of Curtain Call Production talks about the failed production,
'Of musicand dreams', "We started with good intention, but it went
kaput. We have take a brief moment and we have asked for the first
700members to come and watch the play again for free. We are working
on where we went wrong. Weare trying to get kids out of movie theatre
to do something productive, but theatre is subject to vulnerabilities
like on-stage mishaps," says Rehaan.
Back to basics
Firdous Abdul Mujeeb, director at D for Dramatics says that big events
have been major flops. "Where is the craft? People I guess need to
work backwards. Calling yourself a professional doesn't work. Start
small, go back to the basics. The current crop of young theatre
enthusiasts are getting lost in the game of profit and loss," she
says. In the bid to market and be seen, expensive venues are being
booked and to makeup that cost, tickets are being sold at Rs. 1000 and
Rs. 500. All the while, the content of theatre doesn't match up to
neither — the price of the ticket or the ambience at the venue. Rahul
Premchander, a theatre actor experimented with theatrefour years back.
"I realised that theatre was helping me shape my individuality.People
get into theatre without realising that stage-craft is very important
too," he says.
Most theatre personalities agree that the best PR a play or a
production house can get is a happy audience. No amount of money,
marketing, event management can do that. Poor productions eventually
might damage the theatre fraternity, especially if they are
aggressively advertised and touted to be the 'best'.

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A Gift After Hardships

The Prophet Muhammad (peace be upon him) dispatched towards the
sea-shore an expedition ofthree hundred men, underthe command of Abu
Ubaidah (ra) in 8 A.H. He gave them a bag full of dates for their
rations. They had been hardly out for fifteen days when theyran short
of rations. In order to provide the contingent with food, Qais(ra)
began buying three camels daily from his own men, to feed the
Mujahideen, with a promise to pay on return to Madinah. The Amir
seeing that the slaugther of camels would deprive the party of their
only means of transport, prohibited him to do so. He collected the
dates thathad been left with each person and stored them ina bag. He
would issue one date to each man as his daily ration. When Jabir (ra)
later on narrated this story to the people, one ofhis audience
inquired:
"How did you manage to live upon one date only for the whole day?" He
replied: "We longed even for that one date, when the whole stock was
exhausted. We were on the verge of starvation. We moistened the dry
tree-leaves with water and ate them."
When they reached this stage, Allah had mercy on them for He always
brings ease after every hardship, provided it is endured patiently. A
big fish knownas "Ambar" was thrown out of the sea for them. The fish
was so big that they lived on it for eighteen days altogether. They
also filled their satchels with the remaining portion, which lasted
them right up to Madinah. When the episode was narrated to the Prophet
(peace be upon him), he said: "The fish was a provision arranged for
you by Allah."
Source: From the book"Stories of the Sahabah" by Shaikh Muhammad
Zakariyya Kandhalvi.
We are Muslims today because of such sacrifices by the companions of
Prophet Muhammad (peace be upon him). We should remember these events
as a source of comfort whenever we too are faced with difficulties
regarding practising Islam.

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He cannot recite al-Faatihah behind the imam; should he stop praying behind him?

A mosque 900 meters away from my house i dont hear the adhan at all.i
sometimes go there and they folllow abu hanifa ra and they recite
fatiha too fast. Most of the time i am in 4 or 5th verse of fatiha
they go to rukoo. So is it still obligatory for me to attend the
prayer there since i dont hear the adhan and i cant finish reciting
fatiha, and the tranquility is also not there because of the quick
recition of the imam.
Praise be to Allaah.
If the imam does not recite at a moderate pace in his prayer, and he
recites al-Faatihah very quickly, and the person praying behind him is
not able to recite it behind him, then it is not valid forhim to pray
behind him and the congregation has to look for another imam who will
recite at a moderate pace in his prayer, or they should go to another
mosque in which the people pray at amoderate pace, because reciting
and moving at a moderate pace in prayer isone of its essential parts.
Ibn 'Uthaymeen (may Allah have mercy on him) said: If it is known that
theimam does not recite at a moderate pace in his prayer, and that he
does not stand long enough to allow the people praying behind him to
complete al-Faatihah, then you should not pray with him at all,
because it is not permissible to pray with him, as you are caught
between two things: either you will follow him and miss out on the
essential part of the prayer, or you will do the essential part of the
prayer and miss out on following the imam. We warn these imams about
such things. The scholars (may Allah have mercy on them) have stated
that it is haraam for the imam to rush so much that it prevents the
person praying behind him from doing what is obligatory, and reciting
and moving at a moderate pace are obligatory. It is not acceptable for
such imamsto be imams of the Muslims, and they should be dismissed
from the post of imam if they are employed as such. Those who are in
charge of imams should go around the mosques and if they find anyone
who is like this, and who is not doing what is required of an imam,
they should dismisshim, because this is a bad custom.
I say: if it is the habit of this imam to recite so quickly that the
person praying behind him cannot recite al-Faatihah, then the people
of the mosque have to ask for him to be dismissed, and ifit is known
that a person is like that, he should not start to pray with him at
all and he should go to another mosque. End quote.
Liqa' al-Baab al-Maftooh, 146/9
See also the answer to question no. 6551
It is obligatory for you to pray in congregation in the mosque so long
as youare able to do so; try to find a different mosque. For more
information on the evidence that it is obligatory to pray in
congregation, please see the answer to question no. 40113
For more information on the distance between the mosque and one's home
that makes it obligatory topray in the mosque, pleasesee the answer to
question no. 36674 .
And Allah knows best.

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Verses in the Qur’an about justice

upholders of justice, bearing witness for Allahalone , even against
yourselves or your parentsand relatives. Whether they are rich or
poor, Allahis well able to look after them. Do not follow your own
desires and deviatefrom the truth . If you twist or turn away, Allah
isaware of what you do. (Surat an-Nisa', 135)
Among those We have created there is a community who guide bythe Truth
and act justly according to it . (Surat al-A'raf, 181)
… if you do judge, judge between them justly. Allahloves the just .
(Surat al-Maida, 42)
You who believe! show integrity for the sake of Allah, bearing witness
with justice. Do not let hatred for a people incite you into not
beingjust. Be just. That is closer to taqwa . Fear [and respect]
Allah. Allah isaware of what you do. (Surat al-Maida, 8)
Every nation has a Messenger and when theirMessenger comes everything
is decided between them justly . They are not wronged. (Surah Yunus,
47)
We sent Our Messengers with the Clear Signs and sent down the Book and
the Balance with them so that mankind might establish justice . (Surat
al-Hadid, 25)
Say: " My Lord has commanded justice …" (Surat al-A 'raf, 29)
So call and go straight as you have been ordered to.Do not follow
their whims and desires but say, 'I haveiman in a Book sent down by
Allah and I am orderedto be just between you . Allah is our Lord and
your Lord. We have our actions and you have your actions.There is no
debate between us and you. Allahwill gather us all together.He is our
final destination.'(Surat ash-Shura, 15)
Among those We have created there is a community who guide bythe Truth
and act justly according to it . (Surat al-A 'raf, 181)
Those with faith, those who are Jews, and the Christians and
Sabaeans,all who believe in Allah and the Last Day and act rightly,
will have their reward with their Lord . They will feel no fear and
will know no sorrow. (Surat al-Baqara, 62)
Call to the way of your Lord with wisdom and fairadmonition, and argue
with them in the kindest way. (Surat an-Nahl, 125)
Is it not likely that, if you did turn away, you would cause
corruption in the earth and sever your ties of kinship? Such are the
people Allah has cursed, making them deaf and blinding their eyes.
(Surah Muhammad, 22-23)
Allah does not forbid you from being good to those who have not fought
you in the deen or driven you from your homes,or from being just
towards them. Allah loves those who are just . Allah merely forbids
you from taking as friends those who have fought you in the religion
and driven you from your homes and who supported your expulsion. Any
who take them as friends are wrongdoers. (Surat al-Mumtahana, 8-9)
As for those who reject Allah's Signs, and kill the Prophets without
any right to do so, and kill those who command justice, give them news
of a painful punishment. (Surah Al 'Imran, 21)

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Verses of the Qur’an about forgiveness

Whether you reveal a goodact or keep it hidden, or pardon an evil act,
Allah is Ever-Pardoning, All-Powerful . (Surat An-Nisa, 149)
Make allowances for people , command what is right, and turn away from
the ignorant. (Surat Al-A'raf,199)
That is so. And if anyone inflicts an injury the same as the one done
to him andthen is again oppressed, Allah will come to his aid. Allah
is All-Pardoning, Ever-Forgiving . (Surat Al-Hajj, 60)
Those of you possessing affluence and ample wealth should not make
oaths that they will not give to their relatives and the very poor and
those who have made hijra in theway of Allah.* They shouldrather
pardon and overlook. Would you not love Allah to forgive you? Allah is
Ever-Forgiving, Most Merciful . (Surat An-Nur, 22)
The repayment of a bad action is one equivalent to it. But if someone
pardons and puts things right, his reward is with Allah .
Certainly He does not love wrongdoers. (Surat Ash-Shura, 40)
Allah does not impose on any self any more than it can stand. For it
is what it has earned; against it, what it has merited. Our Lord, do
not take us to taskif we forget or make a mistake! Our Lord, do not
place on us a load like the one You placed on those before us! Our
Lord, do not place on us a load we have not the strength to bear! And
pardon us; and forgive us ; and have mercy on us. You are our Master ,
so help us against the people of the kafirun. (Surat Al-Baqara, 286)
Those of you who turned their backs on the day the two armies clashed
– it was Shaytan who made them slip for what they had done. But Allah
has pardoned them. Allah is Ever-Forgiving, All-Forbearing . (Surat Al
'Imran, 155)
It may well be that Allah will pardon them. Allah isEver-Pardoning,
Ever-Forgiving. (Surat An-Nisa, 99)
The People of the Book willask you to bring down a Book from heaven to
them.They asked Musa for even more than that. They said, 'Let us see
Allah with our own eyes.' So the lightning-bolt struck them down for
their wrongdoing. Then they adopted the Calf after the Clear Signs had
come to them, but We pardoned them for that and gave Musa clear
authority. (SuratAn-Nisa, 153)
But because of their breaking of their covenant, We have cursed them
and made their hearts hard. They distort the true meaning of words and
have forgotten a good portion of what they were reminded of. You will
never cease to come upon some act of treachery on their part, except
for a few of them. Yet pardon them , and overlook. Allah loves
good-doers. (Surat Al-Ma'ida, 13)
You who believe! do not ask about matters which, ifthey were made
known to you, would make things difficult for you. If you do ask about
them when the Qur'an is being sent down, they will be made known to
you. Allah has ignored them. Allah is Ever-Forgiving, All-Forbearing .
(Surat Al-Ma'ida, 101)
Allah pardon you ! Why did you excuse them until it was clear to you
which ofthem were telling the truthand until you knew the liars?
(Surat At-Tawba, 43)
It is He Who accepts repentence from His servants and pardons evilacts
and knows what they do. (Surat Ash-Shura, 25)
Any disaster that strikes you is through what your own hands have
earned and He pardons much . (Surat Ash-Shura, 30)
Or He wrecks them for what they have earned though He pardons much .
(Surat Ash-Shura, 34)
Those of you who divorce your wives by equating them with your
mothers, they are not your mothers.Your mothers are only those who
gave birth to you. What you are saying is wrong and a slanderous
lie.But Allah is Ever-Pardoning, Ever-Forgiving . (Surat Al-Mujadala,
2)
You who believe! some of your wives and children are an enemy to you,
so bewary of them.But if you pardon and exonerate and forgive,Allah is
Ever-Forgiving, Most Merciful . (Surat At-Taghabun, 14)
FORGIVING
Those are the people who will have blessings and mercy from their
Lord; they are the ones who are guided. (Surat Al-Baqara, 157)
Your God is One God. There is no god but Him, the All-Merciful, the
Most Merciful . (Surat Al-Baqara, 163)
He has only forbidden you carrion, blood and pork and what has been
consecrated to other than Allah. But anyone who is forced to eat it –
without desiring it or going to excess in it – commits no crime. Allah
is Ever-Forgiving, Most Merciful . (Surat Al-Baqara, 173)
Those are the ones who have sold guidance for misguidance and
forgiveness for punishment. How steadfastly they will endure the Fire!
(Surat Al-Baqara, 175)
You who believe! retaliation is prescribed for you in the case of
people killed: free man for free man, slave for slave, femalefor
female. But if someone is absolved by his brother, blood-money should
be claimed with correctness and paid with good will. That is an
easement and a mercy from your Lord .

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Enemy Becomes a Friend

In the sixth year after the hijrah, the Prophet, peace be upon him,
decided to expand the scope of his mission. He sent eight letters to
rulers in the Arabian peninsula and surrounding areas invitingthem to
Islam. One of these rulers was Thumamah ibn Uthal.
Thumamah was one of themost powerful Arab rulers in pre-Qur'anic
times. This is not surprising since he was a chieftain of the Banu
Hanifah and one of the rulers of al- Yamamah whose word no one daredto
challenge or disobey.
When Thumamah receivedthe Prophet's letter, he was consumed by anger
and rejected it. He refused to listen to the invitation of Truth and
goodness. More than that, he felt a strong desire to go and killthe
Prophet and bury his mission with him.
Thumamah waited and waited for a convenient time to carry out his
design against the Prophet until eventually forgetfulness caused him
to lose interest. One of his uncles, however, remindedhim of his plan,
praising what he intended to do.
In the pursuit of his evil design against the Prophet, Thumamah met
and killed a group of the Prophet's companions. TheProphet thereupon
declared him a wanted man who could lawfully be killed on sight.
Not long afterwards, Thumamah decided to perform umrah. He wanted to
perform tawaf around the Ka'bah and sacrifice to the idols there (The
people of Makkah, before becoming Muslims, placed hundreds of idols
inthe Holy Ka'bah. These idols were later destroyed by the Prophet).
So he left al-Yamamah for Makkah. As he was passing near Madinah, an
incident took place which he had not anticipated.
Groups of Muslims were patrolling the districts of Madinah and
outlying areas on the lookout for any strangers or anyone intent on
causing trouble. One of these groups came upon Thumamah and
apprehended him but theydid not know who he was.They took him to
Madinah and tied him to one of the columns in the mosque. They waited
for the Prophet himself to question the man and decide what should be
done with him.
When the Prophet was about to enter the mosque, he saw Thumamah and
asked his companions, "Do you know whom you have taken?"
"No, messenger of God," they replied.
"This is Thumamah ibn Uthal al-Hanafi," he said."You have done well in
capturing him."
The Prophet then returnedhome to his family and said, "Get what food
you can and send it to Thumamah ibn Uthal." He then ordered his camel
to be milked for him. All this was done before he met Thumamah or had
spoken to him.
The Prophet then approached Thumamah hoping to encourage him to become
a Muslim."What do you have to say for yourself" he asked.
"If you want to kill in reprisal," Thumamah replied, "you can have
someone of noble blood to kill. If, out of your bounty, you want to
forgive, I shall be grateful. If you want money in compensation, I
shall give you whatever amount youask."
The Prophet then left him for two days, but still personally sent him
food and drink and milk from his camel. The Prophet went back to him
and asked, "What do you have to say for yourself" Thumamah repeated
whathe had said the day before. The Prophet then left and came back to
him the following day. "What do you have to say for yourself?" he
asked again and Thumamah repeated what he had said once more. Then the
Prophet turned to his companions and said, "Set him free."
Thumamah left the mosque of the Prophet and rode until he came to a
palm grove on the outskirts of Madinah near al-Baqi' (a place of
luxuriant vegetation which later became a cemetery for many of the
Prophet's companions). Hewatered his camel and washed himself well.
Thenhe turned back and made his way to the Prophet's mosque. There, he
stood before a congregation of Muslims and said:
"I bear witness that there is no god but Allah and I bear witness that
Muhammad is His servant and His messenger." He then went to the
Prophet, upon whom be peace, andsaid:
"O Muhammad, by God, there was never on this earth a face more
detestable than yours. Now, yours is the dearest face of all to me."
"I have killed some of yourmen," he continued, "I am at your mercy.
What will you have done to me?"
"There is now no blame on you, Thumamah," replied the
Prophet."Becoming a Muslim obliterates past actions and marks a new
beginning."

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Qur'anic names of Paradise

Firdaws — The Highest Gardens of the Paradise (al-Kahf,[11] Al-Mu'minoon[12 ])
Dār al-maqāmah — The Home (Fāṭir[13])
Dār as-salām — Home of Peace (Yūnus[14])
Dār al-ʾĀḫirah — The Homein the Hereafter (al-ʿAnkabūt[15 ])
al-Ǧannah — This is the most commonly used term in the Qur'an and
Hadith. (al-Baqarah,[16 ] Al-i-Imran,[17] [10] al-Maʾidah[18])
Ǧannat al-ʿadn — Gardens of Everlasting Bliss (at-Tawbah[19]: 72, ar-Raʾd[20])
Ǧannat al-Ḫuld — The Eternal Gardens (al-Furqān[21])
Ǧannat al-Maʾwā — Gardenof Abode (an-Naǧm[22])
Ǧannat an-Naʿīm — The Gardens of Delight (al-Māʾidah,[23 ]
Yūnus,[24]al-Ḥaǧǧ[25])
Maqʿad aṣ-Ṣidq — Assembly of Truth (al-Qamar[26])
al-Maqām al-ʾAmīn — The House of Security (ad-Duḫḫān[27])

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