We are extremly rich, yet we don't know it! - detail at :- http://aydnajimudeen.blogspot.com/

Once a person came to a Shaikh (Islamic scholar) and complained to him
about his own poverty, saying that he was in great distress and would
prefer death to such a life.The Shaikh said to him,"Are you willing to
have your eyes taken out in exchange for ten thousand Dirhams (silver
coins)." He replied"Certainly not." The Shaikh said "Would you like to
have your tongue plucked out and get ten thousand Dirhams in return?"
The man said, "Ofcourse not." The Shaikh said, "Would you agree
tohaving both your hands and feet cut off in return for twenty
thousand Dirhams." The man said that he would not. The Shaikh asked
"Are you willing to be made a mad man and get ten thousand Dirhams in
return?" The man said that he was not willing. Atthis, the Shaikh said
to him, "Are you not ashamed of yourself? You admit that Allah Ta'ala
has granted you so many precious gifts, the value whereof, in your own
estimation, exceeds fifty thousand Dirhams (counting only a few
gifts,by way of illustration) andyet you complain of poverty!"
Source: "Fadhail-e-Sadaqaa Part II", translated by Prof. Abdul Karim.
The value of the above mentioned gifts can be fully understood when
welose them. Let us be more thankful to our Lord.

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The amazing feet - detail at :->http://aydnajimudeen.blogspot.com/

I have heard the following story from an Islamic Scholar. Hopefully,
it will be beneficial for all of us.
When a child is born, he or she usually gets some characteristics and
features from his or her parents or from other family members from the
past. For example, our eyes, ears, nose or some other organs of the
body may resemble that of our parents or forefathers. There was a
group of people in Arabia who had the knowledge of this particular
science, that is they could tell who the baby resembles. When Prophet
Muhammad (peace and blessing be upon him) was still a baby, his
grandfather, Abdul Muttalib, took him to his lap and was greeting
those who came for Pilgrimage (Hajj). That specific group of people
was also present and while going around the Kabah they would stare
atthe feet of young ProphetMuhammad (SAW). After going around few
times, they came to Abdul Muttalib and said that they have never seen
any other baby whose feet resemble the feet of Prophet Ibrahim (AS).
Onlythe feet of young ProphetMuhammad (SAW) resemble them. The
footprint of Prophet Ibrahim (AS) is preserved and placed beside
Kabah.

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Why does the Qur'an agree with the Bible in some things and disagree in other things?

The Bible is an important means by which people had access to God's
message for thousands of years. It contains many truths from God.
Throughout history many prophets were sent by God to guide humankind.
The Qur'an teaches that prophets were sent to every people to call
them to shun false gods and worship only the one trueGod. Some of the
truths which those prophets taught are recorded in theBible. A seeker
of truth cannot deny those truths.
The Bible has had more impact on western civilization than any
otherbook. The Bible's emphasis on the belief in the one and only God
has helped millions of people to turn away from worshipping idols and
other false gods. Famous commandments like 'you shall not murder' have
become universal principles. Many of the Bible's moral principles have
helped to convert some of the worst people into compassionate, good
citizens.
Obviously, if the Qur'an were to disagree with these moral and
theological truths the Qur'an would have to teach the opposite of
truth. This the Qur'an doesnot do. Where the Bible is true the Qur'an
is also true, since they agree on many fundamental truths.This
agreement, however,does not mean that one book copied out of another
as some individuals are quick to conclude. This we have already
demonstrated in our answer to Question 6. The reason the Qur'an agrees
with the truths in the Bible is that those truths and the Qur'anic
passages all come from the same source, namely God. Since He alone
revealed the Qur'an and all the truths of the Bible, it is only
logical that the truth will be one, regardless in which book it is
found.
When the Qur'an disagrees with the Bible itis also for a reason. The
Qur'an was revealed at a time when people knew the art of writing, and
so designated scribes were able to write down the revelation
immediately toensure its preservation in written form. At the time
people were also accustomed to memorizing eloquent compositions. With
God's help they began a practiceof memorizing the Qur'an,thus ensuring
its preservation also in the hearts of millions of believers
throughout history. Due to these two preservation methods, theQur'an
available all over the world today is the same in its original
language whether you buy a copy in Canada, Australia, or China.
Therefore the Qur'an can be trusted in its entirety, and a believer
can confidently say, "All of it isfrom our Lord" as the Qur'an states
in 3:7. God has promised that He will safeguard the book (Qur'an
15:9). He further says that no falsehood can get into the Qur'an
(Qur'an 41:42). He tells us that He sent the Qur'an to confirm the
truth of what is in the previous scriptures and also to expose the
errors that crept into those scriptures(Qur'an 5:48). So one reason
the Qur'an differs from the Bible can be understood best in light of
the transmission history of the two books.
Another type of differencebetween the two books pertains to the
specific instructions that God gave. God always gives instructions
which are suitable for the varying conditions of human life. Some of
the instructions in the Bible, were meant for a particular historical
circumstance, and are therefore no longer applicable. Since the Qur'an
is newer, it contains God's latest instructions which are
stillapplicable to our present conditions, and which provide the best
solution for some of life's most pressing problems today.

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hadees

The Mother of the Believers, Juwairiyah bint Al-Harith reported that
theProphet (sallAllahu 'alyhi wasallam) came out from my apartment in
the morning as I was busy in performing Dhikr after Fajr(the dawn
prayer). He came back in the forenoonand found me sitting there. The
Prophet (sallAllahu 'alyhi wasallam)said," Are you still in the same
position as I left you?" I replied in the affirmative. Thereupon
theProphet (sallAllahu 'alyhi wasallam) said,
•►"I recited four phrases three times after I had left you. If these
are to be weighed against all you have recited since morning, these
will be heavier. These are:
Subhan-Allah Wa bihamdihi, 'adada khalqihi,wa rida-a nafsihi, wa
zinatah 'arshihi, wa midada kalimatihi
(Allah is free from imperfection and I begin with His praise, as many
times as the number of Hiscreatures, in accordance with His Good
Pleasure, equal to the ink that may be used in recording the words
(for His Praise)."
(Muslim 4/2090) —

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Breaking the Fast and Maghrib (Sunset) Prayer

Some Muslims have exaggerate about breaking their fast to the point
that they miss the Magrib prayer( after eatingdates comes the soup and
juice and so on).
What is your advice with regard to such behavior?
If the meal is put in front of a person without his own intention
being to miss the congregational prayer, then he can eat and drink,
even if he misses the congregational prayer, based on the statement of
the Prophet (peace and blessings of Allah be upon him), "If the meal
is served and the prayer starts, begin with the meal." (Bukhari
narrated it, #631.)
As for putting a large portion of food out purposely to miss the
congregational prayer, thisis the wrong approach andincorrect
behavior. The correct thing is for a Muslim to take a lot of food
unsuspectedly, thereby making him miss the congregational prayer, but
he still gets the bigger reward. Then what is the sunnah? The sunnah
is what is reported on the Prophet (peace and blessings of Allah be
upon him) "that he used to break the fast before he prayed with fresh
dates, if there were no fresh dates then with dry dates, and if there
were no dry dates, then he sipped from water." (At-Tirmidhi narrated
it and others. He stated it was hasan, gharibhadith. Also Al Albanni
declared it hasan in Sahih Al Jama #4995.)

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Buy a kingdom for aglass of water

Once Sheikh Ibne Sammak(may Allah have mercy onhim) paid a visit to a
king.It so chanced that, when the Sheikh greeted him, the king was
holding a glass of water in his hand.He said to the Sheikh,"Give me a
word of advice." The Sheikh said,"Suppose you could have this glass of
water only at the cost of your entire kingdom and you have to choose
between dying of thirst or giving your kingdom away, which onewould
you prefer?" The king replied, "I would naturally prefer a glass of
water and part with my entire kingdom." The Sheikh said, "Then, I do
not understand why anyone should take joy in a kingdom which is
worthonly a glass of water."
Source: "Fadhail-e-Sadaqaa Part II", translated by Prof. Abdul Karim.
These incidents show thateach one of us has been granted by Allah such
precious gifts, the value whereof cannot be determined in terms of
millions and billions of dollars.

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The Keepers of Hell

"Those in the Fire will say to the keepers of Hell, 'Pray to your Lord
to lighten for us the penalty for a day (at least).' They will say,
'Did there not come to you your messengers with clear signs?' They
will say, 'Yes.'They will reply, 'Then prayas you like. But the
prayerof those without faith is not but in error.'"
[Ghafir, 40: 49-50]
"O you who believe, save yourselves and your families from a fire
whosefuel is men and stones, over which are (appointed) angels, stern
and severe, and who do not disobey Allah in what He orders them and
who do precisely what they are commanded."
[at-Tahreem, 66: 6]
"Over it are nineteen. And We have not made the guardians of the Fire
except angels. And We have made their number only as a trial for the
unbelievers - in order thatthe People of the Book may be certain and
that the believers may increase in faith, and so that the People of
the Book and the believers would not doubt, and that those in whose
hearts is a disease and theunbelievers would say, 'What example does
Allahintend by this?' Thus doesAllah leave to stray whomhe pleases and
guides whom He pleases. And none can know the soldiers of your Lord
except He. And this is nothing other than a warning to mankind."
[Muddaththir, 74: 30-31]
"They will cry out, 'O Malik, let your Lord put anend to us.' He will
say,"Surely, you will stay (as you are).'"
[adh-Dhukhrub, 43: 77]
Samurah (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi
wasalam) said: "Last nightI saw [in a dream] two men coming to me. One
of them said, 'The one who lights the fire is Malik, the gatekeeper of
Hell; I am Jibreel, and this is Mika'eel.'"
[Sahih al-Bukhari]
Ibn Abbas (radiAllahu anhu) related: "The Prophet (salAllahu alayhi
wasalam) said, 'On the night of my ascent to Heaven. I saw Musa (who
was a tall, brown, curly-haired man) as if he was one of the men of
the Shan'awah tribe. Then I saw 'Isa, a man of medium height, of
moderate complexion inclined to the red and white colors, and of lank
hair. I also saw Malik, the gatekeeper of the Hellfire.'"
[Muslim]

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The Names of Hell-Fire

Jahannam:
"Truly Jahannam (the Hellfire) is lying in wait."
[an-Naba, 78: 21]
Latha:
"By no means! For it is Latha (the fire of Hell) burning away right to
theskull."
[Ma'arij, 70: 15-16]
Al-Hutamah:
(Crusher which Smashes or Breaks to Pieces):
"By no means! He will certainly be thrown into al-Hutamah. And what
will make you understandwhat al-Hutamah is? It is the fire of Allah,
kindled to a blaze, which mounts right to the hearts."
[al Humazah, 104: 4-7]
Sa'eer (the Burning Fire):
"�a group in Paradise and a group in Sa'eer."
[ash-Shura, 42: 7]
Saqar:
"Soon will I cast him into Saqar. And what will explain to you what
Saqaris? It permits nothing to endure and it leaves nothing alone,
darkening and changing the color of man."
[al Muddaththir, 74: 26-29]
Al-Jaheem (The Fierce Fire):
"And al-Jaheem will be brought out before those straying in evil."
[ash-Shu'ara, 26: 91]
Al-Hawiyah (The Pit)
"But he whose scales are light - his home will be a pit. And what will
make you understand what thatis? (It is) a fire, blazing fiercely."
[al Qar'iah, 101: 8-11]

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We are all invited tothe feast

The Prophet of Allah (Muhammad, peace be upon him) was shown a
heavenly visitant (in a dream) and it was said to him: Let your eyes
sleep and your ears hear and your heart perceive. He (the Prophet)
said: My eyes slept, my ears heard and my heart perceived. He (the
Prophet) said: It was said to me: The master built a house, arranged
feast and sent someone to issue invitations. He who responded to the
host entered the house, ate thefeast and the master was well-pleased
with him. Hewho did not respond to the host neither entered the house
nor ate the feast and the master was annoyed with him. He explained:
Allah is the Master; Muhammad is onewho extends invitation; the house
is al-Islam and the feast is Paradise.
Source: Al-Tirmidhi Hadith161. Narrated by Rabi'ah al-Jurashi,
transmitted by Darimi.
Let us strive hard to live and die with iman (faith). Remember to make
dua often for all the Muslims who are suffering all over the world.
Say ameen to the following: Ya Allah, forgive our sins, make us better
Muslims and destory or guide those who bring oppression to this world.
Remember, weshouldn't look only towards the sky to see the help of
Allah come down. It won't come down until we look into ourselves and
change ourselves to the way that Allah and His Messenger loves.

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The ideal president

Once Omar ibn al Khattab [ra] hired a work horse forsome business. On
the way to his destination, the cloth that was hanging on his shoulder
fell off while he was occupied in reciting the Qur'an. Omar [ra] did
not notice this until someone drew his attention to it after he had
left the place where the cloth had fallen. Omar [ra] dismounted the
horse andasked the man to guard it.He returned on foot to that place
and brought back his cloth. Upon returning to the work horse, the man
who brought this cloth to Omar's attention asked him two questions.
The first was why he returned on foot instead of riding the horse.
Omar'sreply was that because the horse was not his, andits lease
contract did not include that he would return on it if his dress
felloff in way; So, he feared itwould be dishonesty if he returned on
back of the mare. Then the man asked him the second question, "Why
didn't youorder me to bring it to you while you stay on horseback at
your place?" Omar replied, "Have I got any authority over you to order
you to perform any of my own business?" MashaAllah. These are the
actions of Omar ibn al Khattab [ra], the second khalifah of the Muslim
Ummah.

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What he paid for the shade he enjoyed

Ibnul Muqaffa (may Allah have mercy on him) used to sit frequently in
the shadow of his neighbour'swall. He came to know that the neighbour
was inheavy debt and was about to sell his house to pay the debt. He
said that he always enjoyed the shadow of the neighbour's wall and did
not pay anything for that;so, he presented to the neighbour the price
of his house and told him that, since he had received the price, he
should not sell it.Source: "Fadhail-e-Sadaqaa Part I" translated by
Prof. Abdul Karim.
Let us be good to our neighbours. The best way to treat them would be
tobring them closer to Allah in a humble manner.

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The ‘iddah of a divorcedwoman who is pregnant

A man had an argument with his wife and told her,"You are divorced."
She swore at him so he kickedher in the stomach and pushed her down
the stairs. She was five months pregnant and she lost the baby. Then
he regretted it and went to her family's house to take her back. Her
father askedme for advice and I asked him to wait until I consulted
one of the 'ulama' (scholars) because maybe her 'iddah ended when she
miscarried. What is the ruling on that?
Praise be to Allaah.
The scholars are agreed that the 'iddah of a divorced woman who is
pregnant ends when the pregnancy ends, because Allaah says
(interpretationof the meaning):
"And for those who are pregnant (whether they are divorced or their
husbands are dead), their 'Iddah (prescribed period) is until they lay
down their burden"
[al-Talaaq 65:4]
They are also agreed that if a woman miscarries a foetus in which
human features are apparent, her'iddah ends at that point. (al-Mughni
11/229). The human features start to appear after eighty days, and are
usually very clear by ninety days.
Based on this, if a womanmiscarries in the fifth month of pregnancy,
her 'iddah ends at that point, according to all the scholars, and her
husbandhas no right to take her back after her 'iddah has ended.
But he may make a new marriage contract with her if he wants to, but
that has to be with her approval and in the presence of her wali
(guardian) and two witnesses, and with a dowry (mahr).
There are two things which this man who caused this miscarriage has to do.
1 – He has to expiate for killing by mistake, which is by freeing a
believing slave; if he cannot do thatthen he must fast for two
consecutive months, because Allaah says (interpretation of the
meaning):
"and whosoever kills a believer by mistake, (it is ordained that) he
must set free a believing slave and a compensation (blood money, i.e.
Diya) be given to the deceased'sfamily unless they remit it…
And whoso finds this (the penance of freeing a slave) beyond his
means, he must fast for two consecutive months in order to seek
repentance from Allaah. And Allaah is Ever All-Knowing, All-Wise"
[al-Nisa' 4:92]
2 – He must also pay the diyah (blood money) for the foetus, which is
one-tenth of the diyah forthe mother. The diyah for a Muslim woman is
fifty camels, which is equivalent in modern terms to 60, 000 Saudi
Riyals. So the father must pay 6,000 riyals or its equivalent in
another currency to the heirs of the foetus, and it should be shared
out among them as if the foetus had died and left that behind, but the
father does not inherit anything, because the killer does not inherit
from the one whom he killed. Ibn Qudaamah said:"If the person who
causedthe miscarriage was the father of the foetus or oneof the other
heirs, then hemust give a slave and we have stated above that the
equivalent is to pay 6,000 Saudi riyals or an equal amount in another
currency and he does not inherit anything of that, and he should free
a slave. This is the view of al-Zuhri, al-Shaafa'i and others."
(al-Mughni, 12/81).
And Allaah knows best. May Allaah send blessings and peace upon our
Prophet Muhammad.

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Where does Waswaas( bad thoughts) come from in Ramadaan

If bad dreams are from the Shayateen, but the Shayateen are chained
during Ramadhan, then how is it that we have bad dreams during
Ramadhan?
Praise be to Allaah.
Not all shayateen are chained. Only the leaders or the strong ones are
chained, which means they could not do in Ramadan the things they used
to do throughout the year. Let it also be known to you that alqareen,
who is the resident shaytan, never leaves you no matter where you go.
Also there is the evil within every one of us. Therefor, all of these
factors promote theevil which we see during Ramadan, yet it is
certainly less than outsideRamadan.

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His grandmother is sick and is unconscious; does she have to offer expiation for not fasting?

My grandmother has beensick for nearly a year and a half; she is not
aware of her surroundings and does not speak and does not ask for
food, but when we give her food, she eats. Sometimes she knows who is
speaking toher (which is rare), but she does not tell us what she
wants from us (she does not say: "I want a bath, may Allaah bless
you"). She is sleeping on abed without moving, and her children help
her to move. I want to ask aboutfasting and prayer; shouldwe pay
fidyah on her behalf and do we have to do anything for the time that
is past?.
Praise be to Allaah.
If a person reaches a stage of senility and feeble-mindedness, loses
his or her mental capacity and is no longer aware, the obligations of
fasting and prayer are waived, and he does not have to offer
expiation, because one of the conditions of being accountable is that
one should be of sound mind.
The Prophet (peace and blessings of Allaah be upon him) said: "The Pen
has been lifted from three: from the sleeping person until he wakes
up, from the minor until he grows up, and from the insane person until
he comes to his senses." Narrated by Abu Dawood (4403), al-Tirmidhi
(1423),al-Nasaa'i (3432), Ibn Majaah (2041). Abu Dawood said: It was
narrated by Ibn Jurayj from al-Qaasim ibn Yazeed from 'Ali (may Allaah
be pleased with him) from the Prophet SAWS (peace and blessings of
Allaah be upon him). He added "andthe senile".
This hadeeth was classed as saheeh by al-Albaani inSaheeh Abi Dawood.
It says in 'Awn al-Ma'bood: Senility refers to when the mind becomes
no longer sound because of old age. What is meant here is the old man
has lost his mind because of old age. The elderly person may become
confused and losehis power of discernment,which means that he is
nolonger qualified to be regarded as accountable, but he cannot be
called insane. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: Fasting is
not obligatory unless certain conditions are met: (i) being of sound
mind; (ii) being an adult; (iii) being a Muslim; (iv) being able to do
it; (v) being resident (i.e., not travelling); (vi) being free of
menses or nifaas (post-partum bleeding), in the case of women.
With regard to the first, being of sound mind – theopposite is loss of
reason, whether it is due to insanity or senility, meaning old age, or
an accident which causes a person to lose consciousness and
feeling.Such a person does not have to do anything, because he is no
longer ofsound mind. Based on this, this elderly person who has
reached the stage of senility does not have to fast or feed the poor,
because he is not of sound mind. End quote from Liqa' al-Baab
al-Maftooh (4/220).
With regard to the past, if she was in this state, and was not aware
and could not understand anything, then she does not have tofast or
offer expiation.
If she was aware and could understand, but shedid not fast because she
was sick, then one of two scenarios must apply:
1. If at that time she was hoping to recover from her sickness,
but the sickness continued, then she does not have to do anything,
because what she had to do was make up the fasts when she recovered,
but she did notrecover.
2. If at that time there was no hope of recovery, then she should
offer expiation for each day, which is feeding one poorperson, half a
saa' of the local staple food. If she did not offer this expiation,
then you must offer it now from her wealth.
We ask Allaah to heal her and make her well, and toguide and help you.
And Allaah knows best.

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Muslims say they do not believe in the Bible. Yet, when it is convenient for them, they quote verses out of context to prove their claims. Isn't this a dishonest wayof going about It?

It is wrong and dishonest to quote anything or any book out of
context, whether it be the Bible or the Qur'an. No Muslim should
resort to such an approach. God wants us to spread the truth by honest
means only. Having said that, it shouldalso be said that Muslims,
Christians and Jews do notbelieve in every single thing that the Bible
says. No reasonable person can do that.
I Samuel chapter 17, verses 23 & 50 says that David killed Goliath. II
Samuel 21:19 says that Elhanan killed Goliath. I Chronicles 20:5 says
that Elhanan killed not Goliath but the brother of Goliath whose name
is given as Lahmi. Obviously, no reasonable person should believe all
three reports.
Knowing this, the editors of the King James Bible decided to fix this
problem by making a slight correction to the Bible. They inserted
three words in II Samuel 21:19 to make it say there also that Elhanan
killed the brother of Goliath. You will notice that the three words
the brother of appear there in italics to distinguish them from
therest of the Bible.
The Interpreter's One Volume Commentary on the Bible calls this
a"conflict of tradition about Goliath" (p.179; seealso p. 212). It
says further that the author of Chronicles changed the story where it
said that Elhanan killed Goliath to make it say that Elhanan killed
Lahmi the brother of Goliath. The same commentary says further that
the statement in I Chronicles is "incorrect" (p.180). So here we have
a Bible commentary writtenby Christians, published by Christians, and
sold in Christian bookstores - yet it openly disagrees with a
statement in the Bible. This was done not because Christians wantedto
disbelieve in the Bible, but because they had to choose, among
different statements in the Bible, which statement is more believable.
Now, this approach to theBible does not mean that Christians cannot
refer to the Bible or quote from it or write commentaries onit.
Likewise for Muslims. Although Muslims, like their Christian and
Jewish neighbors, do not believe in every single thing the Bible says,
students of comparative religion should be allowed to study both the
Qur'an andthe Bible. Every honest student, however, will pay close
attention to the context of what he or she reads, and apply scrupulous
exactitude when quoting from eitherbook.
May God help us and guide us all to understandHis true message
regardless in which book that truth is contained.

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1a] Fasting lasts until the sun sets and is not as some of the Shi’ah say

1a]
Al-Bukhaari (1955) and Muslim (1101) narrated that 'Abd-Allaah ibn Abi
Awfa (may Allah be pleased with him) said: We were with the Messenger
of Allah (blessings and peace of Allah be upon him) on a journey and
he was fasting. When the sun set, he said to one of the people: O So
and so, get up and make saweeq for us (mix it with water so that we
can drink it). He said O Messenger of Allah, why not wait till the
evening? He said: Dismount and make saweeq for us. He said: O
Messenger of Allah, why not wait till the evening? He said: Dismount
and make saweeq for us. He said: It is still day. He said:Dismount and
make saweeq for us. So he dismounted and made saweeq for them, and the
Prophet (blessings and peace of Allah be upon him) drank it, then he
said: When you see that night has come from here,then let the fasting
person break his fast.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This hadeeth indicates that it is mustahabb to hasten to break the
fast and that it is not permissible to refrain from eating and
drinking for any part of the night at all; rather as soon as it is
established that the sunhas set, it is permissible tobreak the fast.
End quote.
Fath al-Baari, 4/197.
Moreover, the fact that there is consensus among the Muslims regarding
breaking the fast and eating as soon as one hears the muezzin give the
call to Maghrib prayer when the sun disappears is evidence that this
is thetruth and the one who goes against that is following something
other than the way of the believers and has introduced something into
the religion for whichhe has no proof or reportsfrom the scholars.
Al-Nawawi (may Allah have mercy on him) said:
Maghrib comes immediately after the sunhas set, and this is something
on which thereis consensus. Something concerning this was narrated
from the Shi'ah to which no attention should be paid and which has no
basis. End quote.
Sharh Muslim, 5/136
In fact, in many of the books of the Shi'ah it mentions that on which
there is consensus among the Muslims concerning this matter. Some of
themnarrated from Ja'far al-Saadiq (may Allah have mercy on him) that
he said: "When the sun sets, it becomes permissible to break the fast
and it becomes obligatory to offer the prayer." End quote.
Al-Baroojardi narrated from the author of al-Da'aa'im that he said: We
narrated from Ahl al-Bayt -- may the blessings of Allah be uponthem
all -- that there was consensus concerning thatwhich we learned from
the reports from them, that the onset of night which makes it
permissible for the fastingperson to break the fast isthe
disappearance of the sun beneath the western horizon without any
barrier which would prevent seeing it such as amountain or wall and
the like. When the disk disappears beneath the horizon, then the night
has begun and it is permissible to break the fast. End quote.
Jaami' Ahaadeeth al-Shi'ah, 9/165
To sum up: what are some of the Shi'ah do now, of delaying Maghrib
prayer and the breaking of the fast until sometimeafter the sun has
set is contrary to what is indicated by the Holy Qur'aan, the saheeh
Sunnah of the Prophet and the consensus of the Muslims.
Moreover it is contrary to what they themselves narrated from their Imams!
And Allah knows best.

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1] Fasting lasts until the sun sets and is not as some of the Shi’ah say

1]
I am asking about the topic of fasting and breaking the fast. I was
speaking to my neighbours who follow the Shi'i madhhab, and they
recited to me a verseof Qur'aan which says thatfasting is from the
time ofthe white thread until night, and it is not until sunset only.
This is what they said to me. I hope that you can advise me, may Allah
reward you with the best of rewards.
Praise be to Allaah.
The time of fasting on which the Muslims are unanimously agreed and
which they have followedfrom the time of the Prophet (blessings and
peace of Allah be upon him) and his Companions until the present day
is from the break of the truedawn until when the disk of the sun
disappears completely beneath the horizon. This is indicated by the
Qur'aan and Sunnah and definitive consensus of the Muslims.
Allah says (interpretation of the meaning): "then complete your Sawm
(fast) till the nightfall [al-layl]" [al-Baqarah 2:187]. Al-layl
[translated here as nightfall] in the language of the Arabs starts
when the sun sets.
It says in al-Qamoos al-Muheet (1364): al-Layl: from the setting of
the sun until the break of the true dawn or sunrise. End quote.
It says in Lisaan al-'Arab (11/607): al-Layl: comes straight after the
end of al-Nahaar (day), and startswhen the sun sets. End quote.
Al-Haafiz Ibn Katheer (may Allah have mercy onhim) said in his
commentary on this verse:
The words of Allah "then complete your Sawm (fast) till the nightfall"
imply that breaking the fast at the moment of sunset is a shar'i rule.
End quote.
Tafseer al-Qur'aan al-'Azeem, 1/517
In fact some commentators have pointed out that the use of the
preposition ila (till) in this verse also implies hastening, because
that preposition indicates reaching the end and achieving the goal.
Al-'Allaamah al-Taahir ibn 'Ashoor (may Allah have mercy on him) said:
Ila al-layl (till the nightfall) means until one achieves that goal
and reaches the night, and thepreposition ila is chosen to indicate
that one should hasten to break the fast when the sun sets, because
the preposition ila means thatthe purpose is achieved then, unlike the
preposition hatta (until). What is meant here is to indicate that the
fast is completed when the night begins. End quote.
Al-Tahreer wa'l-Tanweer, 1/181
All of that is supported by what is narrated in al-Saheehayn from
Ameeral-Mu'mineen 'Umar ibn al-Khattaab (may Allah be pleased with
him) who said: The Messenger of Allah (blessings and peaceof Allah be
upon him) said: "When the night comes from here and the day departs
from here, and the sun sets, then it istime for the fasting person to
break his fast." Narrated by al-Bukhaari (1954) and Muslim (1100).
In this hadeeth the coming of night from the east and the
disappearance of the disk of the sun below the horizon are mentioned
together, which is something that is well known, because darkness
starts from the East as soon as the light of the sun disappears below
the horizon. Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The phrase "when night comes from here" means from the east, and what
ismeant is when darkness becomes discernible. In this hadeeth he
mentioned three things, because even though theyare interconnected in
fact,they may appear not to be connected, and it may be thought that
night is coming from the east when it has not yet come,because
something is covering the light of the sun; the same is also true of
the departure of day. Hence it is clarified by the words "and the sun
sets", as an indication that it is essential to confirm that night has
come and day has gone, and that these events occur because of the
setting of the sun and not for any other reason. End quote.
Fath al-Baari, 4/196
Al-Nawawi (may Allah have mercy on him) said:
The scholars said: each of these three things impliesthe other two and
is interconnected with them. Rather he mentioned them togetherbecause
a person may be in a valley and the like in such a way that he
cannotsee the setting of the sun, so he relies on the comingof
darkness and the disappearing of daylight. End quote.
Sharh Muslim, 7/209 ...

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1a] Ruling on taking the “Ramadan tablet”, which reduces the effectof hunger, at sahoor during the month of fasting

1a]
It is most likely that the blessing of sahoor comes from a number of
things: it is following the Sunnah,differing from the People of the
Book, it gives one strength for worship, increases energy, wards off
the bad attitude that may result from being hungry, makes one give
charity to the one who asks at that time or joins him to eat, it
reminds oneto remember Allah and call upon Him at times when a
response is most likely, and reminds one toform the intention of
fasting for the one who forgot to do so before he went to bed.
Fath al-Baari, 4/140
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy onhim)
said, discussing the blessings of sahoor:
One of its blessings is thatit supplies nourishment tothe body
throughout the day and helps one to be patient in refraining from food
and drink, even during the long, hot days of summer, whereas when a
person is not fasting you will find him drinking five or six times a
day, and eating twice. But Allah has instilled blessing in sahoor, so
it makes the body able to cope with fasting. End quote.
Liqa' al-Baab al-Maftooh (Introduction to no. 223).
To sum up: there is nothing wrong with taking these tablets.
For more information on the permissibility of taking hormones for
sports at sahoor,

And Allah knows best.

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Ruling on taking the “Ramadan tablet”, which reduces the effectof hunger, at sahoor during the month of fasting

There is a lot of talk among the people about some medicine that
controls and reduces the feelings of hunger and thirst in the body.
Some people use this medicine during the month of Ramadan. What is the
ruling on taking thismedicine?
For more information on this medicine please see the following site:
http://fasting.ramadantablet.com.
Praise be to Allaah.
The scholars have defined fasting as worshipping Allah by refraining
from things that break the fast such as food, drink and intercourse,
from the break of dawn until the sun sets. As Allah says
(interpretation of the meaning): "and eat and drink until the white
thread (light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall" [al-Baqarah 2:187]. And according to the hadeeth of Abu
Hurayrah (may Allah be pleased with him) the Messenger of Allah
(blessings and peaceof Allah be upon him) said: "Fasting is a shield,
so there should be no obscene or ignorant talk, and if someone tries
to fight him or insult him, lethim say, I am fasting, twice. By the
One in Whose hand is my soul, the smell of the mouth of the fasting
person is better with Allah, may He be exalted, then the fragrance of
musk. 'He gives up his food and drink and desire for My sake. Fasting
is for Me andI shall reward for it, a tenfold reward for each good
deed.'" Narrated by al-Bukhaari, 1795.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said:
The things that spoil the fast are called by the scholars al-muftiraat
(things that break the fast). The basic principles concerning that are
three, which were mentioned byAllah, may He be glorified and exalted,
in the verse (interpretation of the meaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall"
[al-Baqarah 2:187].
The scholars are unanimously agreed that these three things spoil the fast.
Al-Sharh al-Mumti', 6/235
With regard to the medicine referred to in the question, according
tothe website mentioned, it is a tablet that contains herbs and
substances thatit is permissible to use and consume, and it is called
the "Ramadan tablet." it contains different types of vitamins(B1, B2,
B6, B12) and other substances that are beneficial to the body andwhich
provide energy to the body during the day and reduce feelings of
hunger, because these substances are able to help the brain to issue
orders to the body to seeknutrition from excess fat in the body
instead of from the empty stomach.
There is no doubt that taking these tablets and medicine during the
day in Ramadan breaks the fast and no one would dispute that, because
it is the kind of food which reaches the stomach directly.
It seems that the questionis about the ruling on taking this tablet at
night,before dawn, because thismedicine has the ability to give the
body ongoing energy and it has the ability to prevent feelings of
hunger. So some may think that it is not permissible to take it at
night, because it has a lasting effect during the day. But this is
mistaken thinking. Rather it is permissible to use it, so long as it
is taken at a time when it is permissible to consume food and drink.
With regard to its ongoing effect during the day, that does not mean
that it cannot be taken. There is no difference between it and the
food eaten at sahoor. One of the important reasons for delaying eating
sahoor is that it gives the body more strength to be able to fast
during the day.
It was narrated that Anas ibn Maalik (may Allah be pleased with him)
said: The Prophet (blessings and peace of Allah be upon him) said:
"Eat sahoor, for in sahoor there is blessing." Narrated by al-Bukhaari
(1823) and Muslim (1095).
Al-Haafiz Ibn Hajar said:
In the hadeeth of Anas, "Eat sahoor, for in sahoor there is blessing",
what is meant by blessing is reward, or it is blessed because it gives
one strength and energy to fast, and makes it less difficult.
And it was said that the blessing coming from waking up and offering
du'aa' at the end of the night, before dawn....

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Is it permissible for one who is observing i‘tikaafto leave the mosque in order to wake his familyup for sahoor, then come back?

If the person who is observing i'tikaaf comes out of his place of
i'tikaaf to wake his family up for sahoor, and that is because there
is no one athome, is this regarded as contrary to the conditionsof
i'tikaaf?.
Praise be to Allaah.
The one who enters i'tikaaf should not leave his place of i'tikaaf
during his i'tikaaf, except for necessary, unavoidable reasons and to
tend to hisneeds, such as bringing food and drink if there is no one
who can bring them for him, and relieving himself if there are no
washrooms in the mosque. There is nothing wrong with him going out at
the time of sahoor to wake his family up so that they can eat sahoor
at the proper time, and towake them up to pray Fajr if they cannot
wake up by themselves and there is no one else who can wake them up,
because that comes underthe heading of encouraging one another to do
good and enjoining them to do what is right. If an obligatory duty
cannot be done without athing, then that thing becomes obligatory. But
he should not sit at home after waking his family up; he should go
back to his place of i'tikaaf in the mosque.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions. End
quote.
Fataawa al-Lajnah al-Daa'imah/

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1a] How can he maintain his fast in the face of these sins?

1a]
This is the primary aim of fasting. The Prophet (peace and blessings
of Allaah be upon him) affirmed that when he said: "Whoever does not
give up false speech and acting upon it and ignorant behaviour, Allaah
has no need of his giving up his food and drink." So if a person
refrains from disobeying Allaah, this is true fasting. As for outward
fasting, this is abstaining from things that invalidate the fast and
refraining from things that break the fast from dawn until sunset asan
act of worship towardsAllaah, because of the verse in which Allaah
says(interpretation of the meaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall"
[al-Baqarah 2:187].
We call this kind of fastingoutward fasting, which is the fasting of
the body only. As for the fasting of the heart, which is the primary
aim of fasting, this means refraining from disobedience towards
Allaah, may He be glorified and exalted.
Based on this, if a person observes the fast outwardly, in the
physical sense, but he does not fast in his heart, then his fast is
severely deficient, but we do not say that it is invalid, rather we
say that it is lacking. Similarly,we say concerning prayer that the
aim of prayer is humility before Allaah, may He be glorified and
exalted, and prayer of the heart comes before prayerof the limbs, but
if a person prays physically but not with his heart, notfocusing at
all, then his prayer is very deficient, but it is still valid as it
appears to be, but is very deficient. Similarly the fastis very
deficient if a person does not refrain from disobeying Allaah, but it
is valid, because acts of worship in this world are to be judged as
they appear to be. End quote.
Liqaa'aat al-Baab il-Maftoohah (116, p. 1).
Secondly:
The scholars divided patience into three categories: patience in
obeying Allaah, patience in refraining from disobeying Him, and
patience in accepting the Divine decree. Fasting combines all these
kinds of patience.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
The best kind of patience is fasting, for it combines all three types
of patience.It is patience in obeying Allaah, may He be glorified and
exalted, and it is patience in refraining from disobeying Him, because
a person gives uphis desires for the sake of Allaah even though his
self may be longing for them. Hence it says in the saheeh hadeeth that
Allaah, may He be glorified and exalted, says: "All the deeds of the
son of Adam are for him, except fasting. It is for Me and I shall
reward for it, because he gives up his desire and his food and drink
for My sake." Fastingalso involves patience in accepting the
consequences which may result in hunger and thirstfor the fasting
person. Endquote.
Jaami' al-'Uloom wa'l-Hikam (p. 219).
Whoever manages to fast as Allaah has prescribed will attain a great
reward from his Lord, may He be blessed and exalted. It is sufficient
for him to knowthat Allaah says (interpretation of the meaning):
"Only those who are patient shall receive their reward in full,
without reckoning"
[al-Zumar 39:10]
Thirdly:
In order for the Muslim to protect his fasting from being deficient
due to committing sins, he must achieve patience in refraining from
sin. One ofthe scholars said that patience in refraining from sin is
greater than the other two types of patience.
Ibn al-Qayyim (may Allaahhave mercy on him) said:
Here there is an issue which people debated about: which type of
patience is better – patience in refraining from sin or patience in
obeying Allaah? One group of people suggested that the formeris
better, and they said that patience in refrainingfrom sin is the
attitude of the siddeeqeen, as some of the salaf said: Good deeds are
done by righteous and immoral alike, but no one has the power to
refrain from sin except a Siddeeq, and because the motive to commit
sin is greater thanthe motive to stop being obedient, because the
motive to commit sin is pleasure, but the motive to stop being
obedient is laziness and sloth, and undoubtedly the motive to commit
sin is stronger. They said: Sin may be promoted by one's own self,
whims and desires, the shaytaan, worldly reasons, a man's companions,
a desire to imitate, and natural inclinations......

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How can he maintain his fast in the face of these sins?

1]
How can I maintain my fast in the face of these sins?.
Praise be to Allaah.
You have done very well to ask this question; it indicates that you
are keen to make sure that your acts of worship do not go to waste or
be reduced because of these widespread sins.
We should all remember that the real meaning of fasting is not only
giving up food and drink, rather Allaah, may He be exalted,has
enjoined fasting in order that we may attain piety (taqwa). Hence real
fasting means refraining from sin by refraining from it and giving it
up; this is the fasting of the heart, not just the fasting of the
body. The Sunnah points to what we have said, and it has been
discussed and explained by the scholars.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whoever does not give up false speech and actingupon it,
Allaah has no need of his giving up his food and drink." Narrated by
al-Bukhaari (1804). And it was narrated that Abu Hurayrah (may
Allaahbe pleased with him) said:The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "It may be that all a fasting
person gets from his fast is hunger and thirst, and it may be that all
a person who prays at night gets from his prayeris sleeplessness."
Narratedby Ahmad (8693); classed as saheeh by Ibn Hibbaan (8/257) and
by al-Albaani in Saheeh al-Targheeb (1/262).
The Sahaabah and the early generations of this ummah were keen for
their fasting to be a purification for their souls as well as their
bodies, free from disobedience and sin.
'Umar ibn al-Khattaab (may Allaah be pleased with him) said: Fasting
does not mean abstainingfrom food and drink only, rather it is also
abstainingfrom lying, falsehood and idle speech.
Jaabir ibn 'Abd-Allaah al-Ansaari said: When youfast, then let your
hearing,sight and tongue fast from lying and sin and stop abusing
servants. Be tranquil and dignified on the day of your fast, and do
not let the day you do not fast and the day you fast be the same.
It was narrated that Hafsah bint al-Sireen – who was a scholar of the
Taabi'een – said: Fasting isa shield, so long as one does not make
holes in it it, and making holes in it means gheebah (backbiting).
It was narrated from Maymoon ibn Mahraam that the least of fasting is
giving up food and drink.
These reports were quoted by Ibn Hazm in al-Muhalla (4/308).
So it is no wonder if we learn that some scholars regarded the fast as
invalid if a person falls into sin during his fast, even though the
correct view is that this does not invalidate the fast, but
undoubtedly it detracts from it and goes against the real meaning of
fasting.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Backbiting damages the fast. It was narrated from 'Aa'ishah, and
al-Awzaa'i also said this, that backbiting breaks the fast of the
fasting person and he has to make up that day. Ibn Hazm went further
and said: It is invalidated by every sin that a person commits
deliberately, when he is aware that he is fasting, whether it is an
action or a word, because of the general meaning of the words "he
should not utter obscene speech or behave in an ignorant manner" and
because the Prophet (peace and blessings of Allaah be upon him) said:
"Whoeverdoes not give up false speech and acting upon it,Allaah has no
need of his giving up his food and drink." End quote.
Fath al-Baari (4/104).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
As for the thing from one which must abstain when fasting, perhaps you
will be surprised if I tell you that the thing from one which must
abstain when fasting is sin. A person must abstain from sin when
fasting because thisis the primary aim of fasting, because Allaah, may
He be blessed and exalted, says (interpretation of the meaning):
"O you who believe! Observing As-Sawm (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious)"
[al-Baqarah 2:183].
It is not so that you may become hungry, or so thatyou may become
thirsty, or so that you may refrainfrom relations with your wife! No;
He says "that you may become Al-Muttaqoon (the pious)."This is the
primary aim of fasting.

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Uttering the intention to fast out loud is an innovation (bid’ah)

In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA
FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning,
but is it the right niyah?if yes please explain the meaning or please
give me the right niyah provedby Qu`ran and Hadith.
Praise be to Allaah.
The Ramadaan fast and other acts of worship are not valid unless
accompanied by the proper intention, because the Prophet (peace and
blessings of Allaah be upon him) said: "Actions are but by intentions,
and everyone shall have but that which he intended…"(Narrated by
al-Bukhaari, 1; Muslim, 1907)
The intention is subject tothe condition that it be made at night,
before the dawn comes, because the Prophet (peace and blessings of
Allaah be upon him) said: "Whoeverdoes not intend to fast before dawn,
there is no fast for him." Narrated by al-Tirmidhi, 730. According to
a version narrated by al-Nasaa'i (2334): "Whoever does not intend to
fast from the night before, there is no fast for him." Classed as
hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that
whoever does not intend to fast and resolve to do so from the night
before, his fast is not valid.
The intention (niyyah) is an action of the heart. TheMuslim should
resolve in his heart that he is going to fast tomorrow. It is
notprescribed for him to utter it out loud and say, "I intend to fast"
or "I will fast tomorrow" or other phrases that have been innovated by
some people. The correct intention is when a person resolves in his
heart that he is going to fast tomorrow.
Hence Shaykh al-Islam IbnTaymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person's mind that he is going to fast tomorrow, then
he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadaan?
They replied:
The intention is done by resolving to fast. It is essential that the
intention to fast Ramadaan be made everynight.
Fataawa al-Lajnah al-Daa'imah, 10/246
And Allaah knows best.

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The Intensity of its Fire

Abu Hurairah (radiAllahu anhu) narrated: "When Allah's Messenger
(salAllahu alayhi wasalam) said, 'Your ordinary fire is one of the 70
potions of the Hellfire,' someone commented, 'O Messenger of Allah,
wouldit (ordinary fire) not be sufficient (to burn the wrongdoers)?'
At that, Allah's Messenger (SAW) said, 'The Hellfire has 69 more
portions than ordinary (worldly) fire, and all of them are as hot as
this (worldly fire).'"
[Sahih al-Bukhari]
"Verily, Allah has cursed the disbelievers and prepared for them a
Blazing Fire. Dwelling therein forever, and they will find no
protector or helper."
[al-Ahzab, 33: 64-65]
"But he who is given his record behind his back will soon cry for
destruction, and he will enter a blazing Fire."
[al Inshiqaq, 84: 10-12]
"No, they deny the Hour (of the judgment to come), but We have
prepared a blazing fire forsuch as deny the Hour. When it sees them
from a far off place, they will hear its fury and its ragingsigh. And
when they are cast, bound, in chains, intoconstricted place therein,
they will plead therein fordestruction. Do not plead today for a
single destruction; plead for destruction oft-repeated."
[al-Furqan, 25: 11-14]
"The companions of the left hand - what are the companions of the left
hand? (They will be) in the midst of a fierce blast (of fire) and in
boiling water."
[al Waqi'ah, 56: 41-42]
"But, he whose scales are light his home will be a pit. And what will
make you understand what thatis? (It is ) a fire, blazing fiercely."
[al Qari'ah, 101: 8-11]
"Soon will I cast him into Saqar (the Hellfire). And what will explain
to you what Saqar is? It permits nothing to endure, and it leaves
nothing alone, darkening and changing the color of man."
[al Muddaththir, 74: 26-29]
"Their abode will be Hell. Every time it abates. We will increase for
them the blaze (the fierceness) of the fire."
[al Isra, 17: 97]
"Those are the ones, who have exchanged the Hereafter for the gains of
this worldly life. The punishment will not be lightened for them, and
they will not be aided."
[al Baqarah, 2: 86]
"So taste, (the result of your deeds), for We will not increase you
except inpunishment."
[an Naba, 78: 30]
Anas (radiAllahu anhu) reported that the Messenger of Allah (salAllahu
alayhi wasalam) said: "The most favored man among the dwellers of the
Earth will be brought from among the people of the Fire on the Day of
Resurrection. He will be dyed in the Firebut once, and then it will be
said to him, 'O son of Adam, have you ever seengood at all? Has any
pleasure ever come to you?' He will say, 'No, by Allah, O Lord.' Then
the most miserable people in the world will be brought from the people
of Paradise and will be dyed with the dye of Paradise. It will be said
to him, 'O son of Adam, have you ever seen any misery, andhas any
hardship ever come to you? ' He will say,'No, by Allah, O my Lord. No
misery ever came to me, nor did I see any hardship.'"
[Muslim]

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The Triple Filter test

During the golden Abbasid period, one of thescholars in Baghdad, the
capital of Muslim caliphate at that time, was reputed to hold
knowledge in high esteem. One day an acquaintance met the great
scholar and said,"Do you know what I just heard about your friend?"
"Hold on a minute," the scholar replied. "Before telling me anything
I'd like you to pass a little test. It's called the Triple Filter
Test."
"Triple filter?"
"That's right," the scholar continued. "Before you talk to me about my
friend it might be a good idea to take a moment and filter what you're
going to say. That's why I call it the triple filter test. The first
filter is Truth. Have you made absolutely sure that what you are about
to tell me istrue?"
"No," the man said,"actually I just heard about it and..."
"All right," said the scholar. "So you don't really know if it's true
or not. Now let's try the second filter, the filter of Goodness. Is
what you areabout to tell me about myfriend something good?""No, on
the contrary......"
"So," the scholar continued, "you want to tell me something bad about
him, but you're not certain it's true. You may still pass the test
though, because there's one filter left: the filter of Usefulness. Is
what you want to tell me about my friend going to be useful to me?"
"No, not really."
"Well," concluded the scholar, "if what you wantto tell me is neither
true nor good nor even useful, why tell it to me at all?"
"O ye who believe! Let not some men among you laugh at others: It may
be that the (latter) are better than the (former): Nor let some women
laugh at others: Itmay be that the (latter are better than the
(former): Nor defame nor be sarcastic to each other, nor call each
other by (offensive) nicknames: Ill-seeming is a name connoting
wickedness, (tobe used of one) after he has believed: And those who do
not desist are (indeed) doing wrong." [Surah al-Hujurat 49.012]

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Muhammad Ali's advice to his daughters

The following incident took place when Muhammad Ali's daughters
arrived at his home wearing clothes that were not modest. Here is the
story as told by one of his daughters:
When we finally arrived, the chauffeur escorted myyounger sister,
Laila, and me up to my father's suite. As usual, he was hiding behind
the door waiting to scare us. We exchanged many hugs and kisses as we
could possibly give in one day.
My father took a good look at us. Then he sat medown on his lap and
said something that I will never forget. He looked me straight in the
eyes and said, "Hana, everything that God madevaluable in the world is
covered and hard to get to. Where do you find diamonds? Deep down in
the ground, covered and protected. Where do you find pearls? Deep down
atthe bottom of the ocean, covered up and protected in a beautiful
shell. Wheredo you find gold? Way down in the mine, covered over with
layers and layers of rock. You've got to work hard to get tothem."
He looked at me with serious eyes. "Your body is sacred. You're far
more precious than diamonds and pearls, and you should be covered
too." Source: Taken from the book: More Than A Hero: Muhammad Ali's
Life Lessons Through His Daughter's Eyes.

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Love for the mother

Abu Hurayrah (may Allah be pleased with him) was single, without wife
or child when he became a Muslim. With him however was his mother who
was still a mushrik (idolator). He longed, and prayed, for her to
becomea Muslim but she adamantly refused. One day, he invited her to
have faith in God alone and follow His Prophet but she uttered some
words about the Prophet which saddened him greatly. With tears in his
eyes, he went to the noble Prophet who said to him: "What makes you
cry, O Abu Hurayrah?" "I have not let up in invitingmy mother to Islam
but she has always rebuffed me. Today, I invited her again and I heard
words from her which I do not like. Do make supplicationto God
Almighty to make the heart of Abu Hurayrah's mother incline to Islam."
The Prophet responded to Abu Hurayrah's request and prayed for his
mother. Abu Hurayrah said: "I went home and found thedoor closed. I
heard the splashing of water and when I tried to enter my mother said:
"Stay where you are, O Abu Hurayrah." And after putting on her
clothes, she said, "Enter!" Ientered and she said: "I testify that
there is no god but Allah and I testifythat Muhammad is His Servant
and His Messenger." "I returned tothe Prophet, peace be on him,
weeping with joy just as an hour before I had gone weeping from
sadness and said: "I have good news, O Messenger of Allah. God has
responded to your prayer and guided the mother of Abu Hurayrah to
Islam." Source: "Biographies of Companions" extracted from the Al-Alim
software.
Let us make strong effort and supplications so that our parents can be
guidedif they are not already.

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