Praising Allah: the Power of “SubhanAllah wa bihamdihi”

There are many hadith of the Prophet Muhammad (peace be upon him)
aboutthe power of this phrase, " SubhanAllah wa bihamdihi " , which
means, "Glory to Allah and praise Him."
1. Whoever says "SubhanAllah wa bihamdihi" a hundred times during the
day, his sins are wiped away, even if they are like the foam of the
sea. [Sahih al-Bukhari;#7:168, Sahih Muslim;#4:2071]
2. Abu Dharr reported that the Prophet (sws) said, "Shall I tell you
the words that Allah loves the most?"I said: "Yes, tell me, O
Messenger of Allah." He said: "The words dearest to Allah are:
subhanAllah wa bihamdihi.
3. A palm tree is planted for the reciter [of the above] in Paradise.
[at-Tirmidhi; 5:511, al-Hakim]
4. The Prophet Muhammad(sws) said: "Two words (subhanAllah wa
bihamdihi) are light on thetongue, weigh heavily in the balance, and
are loved by the Most Merciful One."
Allah is so forgiving and gives us countless avenuesto earn our
forgiveness. Today, let's have this phrase – subhanAllah wa bihamdihi
– on our tongues, and let's earn ourforgiveness, and have entire
groves of palm treesplanted for us in Jannah, Insha'Allah.
Praise going up, blessings coming down
Of course there are many types of dhikr . Dhikr means praising Allah,
remembering Allah. SubhanAllah wa bihamdihi is a good one, but even
something as simple as saying, "Thank you, Allah" when you finish a
meal is a type of dhikr.
When we have dhikr always on our tongues, wehave this constant
connection with God, even as we go about our daily routines. When
things are going well, or when thingsare hard, we have this lifeline
to Allah, this constant stream of praise going up, and blessings
coming down. Our spirits are lighter, our hearts happier. We are
grateful for everything we have, because we remember that every single
little blessing – good health, thecomfortable beds we sleepin, the
orange juice we hadfor breakfast, even our beating hearts and the
breath in our lungs – comes from Allah.
Dhikr is a guide to excellent character, and a light that keeps us on
the path to Paradise.
We covet what we think about
Here's another important point. I am the editor of IslamicAnswers.com
, which is a common-sense advice website for marriage and family
issues. One type of common question I get is from a young person who
is madly in love with someone who is unavailable. Maybe the
unavailable person is already married, or is not interested, or the
parents do not approve, but it's clear that the match is impossible.
One thing I tell such a young person is, stop thinking about the
object of your desire. When the thoughts come, push themaway.
Absolutely do not spend your time gazing at photographs of him/her,
reading old emails, dwelling on what-ifs, and fantasizing, because
that will only reinforce your obsession, and keep the unavailable
person in yourmind.
What we think about, we come to desire.
With dhikr, we are using this principle for good. By constantly
praising Allah, we keep Him in our minds and hearts. The more we do
so, the more we come to desire His love, His forgiveness, and His
presence. The more we think about Allah, the more we want to please
Him. It becomes a beautiful cycle of remembrance and blessings,
reinforcing each other.
That's why Allah described the believers as,
"Who remember Allaah while standing or sitting or [lying] on their
sides." [3:191]
"…and the men who remember Allaah often and the women who do so – for
them Allaah has prepared forgiveness and a great reward." [33:35]
"O you who have believed, remember Allaah with much remembrance. And
exalt Him morning and afternoon." [33:41-42]
The living and the dead
There is a very powerful hadith of the Prophet Muhammad (pbuh) in which he said,
"The example of the one who remembers his Lord(God) in comparison with
the one who does not remember his Lord isthat of the living and
thedead." [Sahih al-Bukhari; 11:208, Muslim; 1:539]
I could write an entire essay about that one hadith, but I'll just say
thatthe essence of life is our need for Allah. Without Him, our hearts
would not beat, the rain would not fall, there would be no food on our
tables, and no joy in our hearts. When weremember Allah we prove that
we are spiritually alive. We acknowledge ourneed for the One God, and
we acknowledge His favors upon us.
Conversely, if we do not remember Him, it's as if we are spiritually
dead. That's why the famous classical scholar Shaykhul Islam ibn
Taymiyyah said, "The example of dhikr to the heart is that of fish to
water."

Our Beautiful Earth’s True Colors! IncredibleNew Images of the Earth from Space

"And it is He who created the night and the day and the sun and the
moon; all [heavenly bodies] in an orbit are swimming." – Quran,
Al-Anbiyaa, 21:33
These spectacular images of the Earth are the most true-colour images
of the entire world released to date, according to Nasa scientists.
The images of the Indian Ocean and North America were produced by
researchers at Nasa's Goddard Space Flight Center using images from
the Terra satellite more than 700km (435 miles) above the Earth's
surface.
The Blue Marble series waspieced together from thousands of images
takenover many months by the satellite's remote-sensing device Modis,
of every square kilometre of the Earth's surface.
Allah's signs are all around us, and modern technology reveals more
signs to us every day. Some of Allah's miracles are so small that we
can only see them with modern microscopes; while others are so great
that we can only see them from the distance of space, Subhan Allahu wa
bihamdihi , glory to Allah and all praise to Him.
Click on the thumbnails to see the amazing full-size photos.
Earth from space, in true color. See India at center and Arabia and
Africa to the left.
Earth from space, in true color. See the North American continent in the center.

Reaching for the light

Click on the image above and allow yourself a few minutes to do
nothing but gaze at it. Really think about what you are seeing. Isn't
it beautiful and astounding? SubhanAllah.
To me, the amazing thing is that it's a simple image of a small (some
might sayinsignificant) creature in Allah's universe. It's not a
big-budget film popping with special effects and designed to elicit a
cannedemotional response, or a classic novel, or a grand symphony, or
a skilled musician playing a soul-stirring solo on a guitar.
It's just a capture of the light shining on a little flower that most
of us would probably pay no attention to if we walked past it.
Rather than insert my thoughts here, I would liketo ask you:
What does this image do for you? What does it make you think? How does
it make you feel?

Beginnings from endings

Amidst the rush
of worldly comings and goings,
observe how endings
become beginnings.

Beauty All Around Us

Every Saturday I drive from Fresno, in the geographical center of
California, across the western side of the San Joaquin Valley and up
into the mountains, to Casa de Fruta. It is such beautiful country,
SubhanAllah. The San Joaquin Valley is a partof California's great
CentralValley, a vast agricultural breadbasket that runs 450 miles
(720 km) from north to south.
Right now in March, the fields are on fire with orange poppies and
yellow mustard flowers. The almond trees have been blossoming for a
month, and the white petals fall to the ground like rain. On my way
home, I sometimes pull over and park under the almond trees. I have a
snack, listen to the radio, then get out and practice martial arts
moves beneath the trees. When the irrigation pumps are running I use
the water to wash my face or perform wudu'.
The grapes are just comingup – the slender stems are like the idea of
a grape vine. Corn, cotton and lettuce are newly planted, and birds
with long white necks flock to the fields. The fields are full of huge
herds of white sheep and black cows, and our unique local cows with a
large white stripe down the middle.
The green grass sweeps upinto the mountains, whereit becomes forest
and finally snow.
The years-long drought is over. The San Luis Reservoir is setting a
new high water mark. It is normally full of islands, but now they have
all disappeared as the water is a solid sheet of deep blue from one
side to the other, with fingers of water stretching into surrounding
valleys. I've never seen it so high. The Eastside Bypass, which is a
flood control channel and is normally dry as dust, is running with
water.
The San Joaquin River is running to the Pacific Ocean for the first
time in decades. In coming years the Chinook salmon may return to the
river, Insha'Allah. This is a type of fish that swims upriver from the
sea. There has not been a Chinook run on the San Joaquin River
sincethe 1940′s.
The skies in this part of theValley are huge, with vast expanses of
clouds sweeping the sky like ships. Late in the day, the sky is a
giant palette of blue, yellow, orange and red.
The world is amazing. Never think that beauty is gone from the world.
Openyour eyes and look at the majesty around you. All this was not
created in vain. It is a miracle, a blessing, and a sign pointing to
the Most Merciful God.
SubhanAllah, glory to AllahThe Provider, The Creator, The One.

See the Beauty AroundYou

We tend to think of beautiful places as being far away. We imagine
exotic lands like the Caribbean islands, the Mediterranean coast, the
Alps or the Himalayas, or anywhere in New Zealand, ha ha.
There is glory everywhere. Right now, in this moment, there is
something beautiful within the boundaries of your vision, or very
near.
From where I am sitting, through the kitchen window I can see a rose
bush. The pink roses are blooming and reaching forthe sky, and it's
quite lovely ma-sha-Allah. I hearbirds singing outside, and through
the front window I see a birds of paradise bush, with it's angular
orange flowers.
Closer at hand, on my deskis a lovely ornate metal vase from Egypt. It
is covered in intricate Islamicpatterns with verses of theQuran
twining around the sides. There are other beautiful works of art in
the house if I take the timeto glance around – including a simple
artworkthat my daughter Salma made by sticking different kinds of
leaves to a sheet of paper.
Beauty can be found in ordinary things as well. Onthe kitchen counter
I see two lemons cut in half, and beside them a boiled egg. It reminds
me of an artist's tableau and makes me wish I were a painter. My
daughter is playing on the floor with her train set,and she is the
jewel of my eye, ma-sha-Allah.
One of the reasons we fall into depression is that we focus on what we
don't have, or what we have lost; and we fail to see the blessings and
beauty that surround us.
Right now, look around you. Quiet your mind, and focus on beauty.
Remember that life is a gift, and a miracle, and a sign.
And the grazing livestockHe has created for you; in them is warmth and
[numerous] benefits, and from them you eat.
And for you in them is beauty when you bring them in [for the
evening], and when you send them out.
And they carry your loadsto a land you could not have reached except
with difficulty to yourselves. Indeed, your Lord is Kind and Merciful.
And [He created] the horses, mules and donkeys for you to ride, and
[as] adornment. AndHe creates that which you do not know.
And upon Allah is the direction of the way, andamong the various
pathsare those deviating. And if He willed, He could have guided you
all.
It is He who sends down rain from the sky; from it is drink and from
it is foliage in which you pasture.
He causes to grow for you thereby the crops, olives, palm trees,
grapevines, and from all the fruits. Indeed in that is a sign for a
people who give thought.
And He has subjected foryou the night and day and the sun and moon,
and the stars are subjected by His command. Indeed in that are signs
for a people who reason.
And [He has subjected] whatever He multiplied for you on the earth of
varying colors. Indeed in that is a sign for a people who remember.
And it is He who subjected the sea for youto eat from it tender meat,
and to extract from it ornaments whichyou wear. And you see the ships
plowing through it, that you may seek of His bounty; and perhaps you
will be grateful.
And He has cast into the earth firmly set mountains, lest it shift
with you, and [made] rivers and roads, that you may be guided, And
landmarks. And by the stars they are [also] guided.
Then is He who creates like one who does not create? So will you not
be reminded?
And if you should count the favors of Allah, you could not enumerate
them. Indeed, Allah is Forgiving and Merciful.
Quran, Surat an-Nahl (The Bee), 16:5-18

Allah Prepared the Earth for Us

"As the pregnant mother excitedly prepares the cradle for the arrival
of hernew baby, Allah also prepared the earth for us before He sent
Adam and Hawaa. He set all in place for us: the earth as a soft bed,
the heavens as a canopy, the rain, the fruits,the stars, even
companions and love. He (SWT) gave us everything we need to live and
fulfill our needs. It's truly amazing."

There is nothing wrong with treating non-Muslims kindly if they are not fighting us

I am a woman who works and I want to know whether it is permissible for me to give water or food to non-Muslims? There is a Jewish boy at my workplace and when I go out or go to get water, he asks me to bring him some water too. Is it permissible for me to do that?
Praise be to Allah.
There is nothing wrong with showing kindness to non-Muslims, so long as they are not known to be hostile towards Muslims or to be helping our enemies against us. Allah, may Hebe exalted, says (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who dealwith equity.
It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped todrive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimoon (wrong-doers those who disobey Allah).”
[al-Mumtahanah 60:8-9].
Ibn Katheer (may Allah have mercy on him) said:
That is, He does not forbid you totreat kindly those disbelievers who are not fighting you because of your religion, such as the women and the weak amongthem.
“deal justly” means to treat them kindly
“and kindly” means fairly.
“Verily, Allah loves those who deal with equity”. End quote.
Tafseer Ibn Katheer, 4/446
Shaykh Ibn ‘Uthaymeen said in his commentary on Soorat al-Baqarah (2/294):
With regard to non-Muslims, there is nothing wrong with treating them kindly on conditionthat they are not among those who are fighting us because of our religion or seeking to drive us from our homes, because Allah, may He be exalted, says (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who dealwith equity.”
[al-Mumtahanah 60:8].
The Muslim will be rewarded for treating these people kindly. Allah, may He be exalted, stated that one of the attributes of the righteous, who are the people of Paradise, is (interpretation of the meaning):
“And they give food, in spite of their love for it (or for the love ofHim), to Miskin (poor), the orphan, and the captive”
[al-Insaan 76:8]
– and the captive cannot be anything other than a non-Muslim.
Qataadah (may Allah have mercy on him) said:
“And they give food, in spite of their love for it (or for the love ofHim), to Miskin (poor), the orphan, and the captive”
[al-Insaan 76:8]
– Allah has enjoined kind treatment of captives, and the captives at that time would have been mushrikeen (polytheists).
See: Tafseer at-Tabari, 10/8364
An-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (6/237):
If you give charity to an evildoeror to a non-Muslim such as a Jew,a Christian or a Magian, that is permissible and there will be reward for that in general terms. The author of al-Bayaan said: as-Saymari said: The same applies with regard to a non-Muslim who is in a state of war with the Muslims. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning): “And they give food, in spite of their love for it (or for the love of Him), to Miskin (poor),the orphan, and the captive” [al-Insaan 76:8], and it is well known that the captive would bea non-Muslim who was in a state of war with the Muslims. End quote.
And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

She left her husband’s house during the mourning period and went and stayed at her daughter’s house for two weeks

I am a woman who is observing the mourning period (following the husband’s death) and I have been staying in the house of my daughter, who has just had a baby, for more than two weeks now. What should I do?.
Praise be to Allaah.
You have to go back to your husband’s house straightaway and stay there. This is a duty thatyou owe to your husband.
Al-Tirmidhi narrated from al-Furay’ah bint Maalik ibn Sinaan,who is the sister of Abu Sa’eed al-Khudri, that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him about going back to her people of Banu Khudrah, because her husband had gone out in pursuit of some slaves of his who had run away, and when they were at the edge of al-Qadoom he caught up with them and they killed him. She asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to let her go back to her family, because her husband had not left her with a house thathe owned or with any provision. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Yes.” She said: So I left, and when I was still in the mosque, he called me back or ordered that I be called back, andsaid: “What did you say?” I repeated what I had told him about my husband and he said: “Stay in your house until the appointed time.” She said: So I observed my ‘iddah there for four months and ten days. When ‘Uthmaan ibn ‘Affaan was the caliph, he sent for me and asked me about that, and I told him andhe followed what I said and ruledaccordingly.
Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
You also have to repent and prayfor forgiveness for your shortcoming./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

A] Her mother-in-law mistreats her and her family

A]
the Prophet (blessings and peace of Allah be upon him)warned us, which is being too lenient with regard to mixing with and talking to the husband’s brother, let alone seeing one another and living inthe same house. All of that may lead to many evil consequences;it is sufficient for us to know that our Prophet (blessings and peace of Allah be upon him) described the husband’s brotheror relative – the “in-law” – as death! See the answer to question no. 13261 .
We ask Allah to guide your family to that which He loves and that which pleases Him, and to set things straight among you.
And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Her mother-in-law mistreats her and her family

We stay separately from my husband's parents but they come to visit us often. My mother in law speaks to my parents very rudely and she verbally abuses me as well with all the choicest of abuses. I as well as my parents have never spoken against her. She makes up things on her own and tells them to my husband and her other kids as well. My elder sister in law believes whatever she says and she abuses me andmy parents as well. My bother inlaw, who stays with us, supports me as he knows what his mother has been doing. My husband also knows about it but he cannot speak against his parents and does not speak for me. I do not speak against them for fear of Allah. Please advise.
Praise be to Allah.
1.
One of the most difficult problems a wife may face in herlife is if her husband mistreats by listening to what his mother says about what she did not sayor do. One of the good things in your case is that your husband knows that you are innocent of what his mother is fabricating about you, hence your mother-in-law’s attitude does not have any negative impact on your marriage. Rather what appears to be the case is that he seems to be sympathetic towards you, but it seems that he is not able to say anything to his mother. Itseems that this is either becauseof the forcefulness of her character or because he is too weak to confront her.
2.
As your mother-in-law’s attitudetowards your parents is bad, as you describe, our advice is not to bring them together in the same place until Allah sets them straight. That is because no one knows what may happen as a result of her reviling and insulting them. Your family may often keep quiet but who can guarantee that they will keep quiet in the long term?? There is no doubt that this reviling and insults in front of members of both families will have a far-reaching effect on them and will create resentment and grudges in their hearts, hence the safest option is to strive to avoid bringing the two parties together in the same place.
3.
Remember that whatever befallsyou is a test with which Allah tests whomever he wills of His slaves, so respond to that with patience as is the way of the believer when faced with trials and calamities, and respond to itwith that which is best of words, actions and attitudes. Allah, may He be exalted, says (interpretation of the meaning):
“The good deed and the evil deed cannot be equal. Repel (theevil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend.
But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)”
[Fussilat 41:34, 35].
Remember that the consequences of being patient and responding with that whichis best will be better for you in this world and in the Hereafter, in sha Allah. Allah, may He be exalted, says (interpretation of the meaning):
“But if you remain patient and become pious, not the least harm will their cunning do to you”
[Aal ‘Imraan 3:120].
4.
It is extremely important to maintain a strong relationship with your husband and to growcloser to him and strengthen your relationship with him by treating him kindly. We know that some sons are unable to confront their fathers or mothers with the truth with regard to their wives, so they remain neutral, so accept that from him because it is better than him taking sides. Perhaps that will all be resolved soon andit will become history, or that resentment and dislike may turninto love and affection.
5.
If there is anyone who is wise in your mother-in-law’s family, such as her brother or her uncle,let him intervene to advise and exhort her. Perhaps Allah will guide her and set her straight with a word from one of them. Do not despair of her being guided, for Allah has guided those who were worse than her.
6.
With regard to your husband’s sister, we advise her to fear Allah, her Lord, and to rememberthat the consequences of wrongdoing are serious; it is a sin for which Allah hastens the punishment in this world. So support the wrongdoer by advising him, exhorting him andtrying to stop him, and support the one who is wronged by speaking up for his rights and warding off harm from him. And let her beware of Allah punishing her in a manner that befits her crime.
7.
We noticed your saying that your husband’s brother, who is the one who is supporting you, “lives with you”; we do not know how old he is or the nature of your living arrangements, but we should warn you against that against which the Prophet (blessings and peace of Allah be upon him)warned us, +...
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1d] Why did the Imâms Differ?

1d]
the Messenger of Allâh say:
‘The wind is form the spirit(rûh) of Allâh. It comes with mercy and it comes with punishment. So if yousee it, then do not revile it.But (instead) ask Allâh for the good of it and seek refuge in Allâh from the evil of it.’
And it is a hasan sahîh hadîth as has been stated by Al-Hâfidh Ibn Hajr (ra).”
13. Reported by Al-Bukhari, Abu Dawûd, Ibn Mâjah and An-Nasâ’î from Ibn ‘Abbâs (ra)
14. An agreed upon hadîth(i.e. reported by Al-Bukhârîand Muslim).
15. Al-Albânî said:
“Ahmad and Muslim reported it from the hadîthof ‘Alî. And Ahmad, Abu Dawûd and At-Tirmidhî reported it form the hadîthof Khuzaimah Ibn Thâbit. And it has been reported from the hadîth of Safwân Ibn ‘Assâl(ra)by An-Nasâ’î, At-Tirmidhî and Ibn Khuzaimah, and the last two authenticated it. Ad-Dâraqutnî reported it and authenticated it, as did Ibn Khuzaimah from the hadîth of Abu Bakrah. These ahâdîth provide evidence for the time period of wiping over the footwear, which is one dayand one night for the resident and three days and three nights for the traveler.
At-Tirmidhî said: ‘This is the opinion of the scholarsfrom the Companions of the Prophet (saw) as well as those that came after them from the Fuqahâ.’”
16.The compilers of the Sunans reported this and At-Tirmidhî, Ibn Hibbân, Al-Hâkim and others authenticated it. It is from the hadîth of Furai’ah Bint Mâlik. See Al-Musnad (6/370).
17. Reported by Ahmad in Al-Musnad (1/100 & 104)
18. Al-Albânî said:
“Ahmad, Abu Dawûd, At-Tirmidhî and Ibn Mâjah reported that Abu Bakr heard the Messenger of Allâh(swt)say:
‘There is no person that commits a sin, then performs ablution and perfects his ablution. Then he prays two raka’ahs and thereafter asks Allâh for forgiveness, except that Allâh will forgive him.’
Then he(saw) recited this ayah:
'And those who when they commit evil acts or they wrong themselves, remember Allâh and ask forgiveness for their sins.And who forgives sins, except Allâh. And they donot persist on what they do, while knowingly. These are the ones whose reward will be forgiveness from their Lord and gardens under which rivers flow, to abide therein forever. And how great is the reward of those who do (good) deeds.'’ [Surah آli‘Imrân 135-136]
Al-Hâfidh Ibn Hajr said thatthis hadîth has a good chain of narration.”
19. Reported by Al-Bukhârî, Muslim, Abu Dawûd and Ibn Mâjah withclose and similar wordings.
20. Reported by Imâm Ahmad and the compilers of the Sunans. At-Tirmidhî authenticated it. And her husband was Hilâl Ibn Murrah Al-Ashja’î./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1c] Why did the Imâms Differ?

1c]
is authentic, then he is mistaken. And that is a vile and detestable mistake.
And no one should say:"Indeed (all) the hadîth were transcribed in books and collected, so how could it be hidden from anyone?" This statement isfar from correct for indeed these transcription of ahâdîth, which are well-known in the books of Sunnah, were only collected after the death and disappearance of these Imâms whom are followed by the people, may Allâh have mercy on them. In spite of this, it is not permissible for it to beclaimed that all of the hadîth of the Messenger ofAllâh(swt) are limited to certain specified books.
And even if one were to limit all of the hadîth of the Messenger of Allâh(swt) to such, then still, everything that was in these books was not known to a scholar, nor can this be attained by anyone. Rather there would be with one man, many records of transcribed ahâdîth and hewould not be able to graspall that was in them. Rather, the ones who existed before these booksof transcribed ahâdîth were collected, were muchmore knowledgeable of the Sunnah than those who came after them. Thisis because a lot of what was conveyed to them andconsidered authentic in their opinion, did not reach us except with a narrator that was unknown or with a cut chain of narration or it wasnot conveyed to us in its complete form. Thus the place where they would transcribe the ahâdîth wasin their hearts – and there would be vast amounts of these recorded transcriptions held within them. This is one matter from the knowledge of legal rulings, of which there is no doubt.
And no one should say:"Anyone that doesn’t know all of the ahâdîth cannot be a mujtahid." This is because if it were a condition for a mujtahid tohave knowledge of everything that the Prophet(saws) said and didconcerning matters relatedto rulings, then this ummah would never see this type of mujtahid. Indeed, the extent of a scholar is only: that he knows a majority or a great part of the ahâdîth, such that there does not remain anything unknownto him except for a few cases from the general whole. It is only then that these few cases from the general whole (that are unknown to him), can oppose what has reached and been conveyed to himfrom knowledge.
1. This is a saying that can be attributed to the Salaf, among them Imâm Mâlik (ra).
2. Translators note: This term refers to the deducing of a verdict based on the lack of there being any evidence to forbid it. This applies to only matters outside the field of belief and worship,such as business, family and social affairs. And Allâhknows best.
3. Al-Albânî said in Irwâ-ul-Ghalîl (no. 1680): “It is reported by Abu Dawûd and At-Tirmidhî from the hadîth of Qabîsah Ibn Dhu’aib in mursal form. It has different paths of narration that are all mursal, including the hadîth of ‘Imrân Ibn Husain.”
5.Reported by Al-Bukhârî in his Sahîh from Abu Sa’îd Al-Khudrî. See Fath-ul-Bârî (11/43).
6. Translators Note: A group of people that saw to it that the blood moneywas properly dispersed and Allâh knows best.
7.Reported by Ahmad, AbuDawûd and At-Tirmidhî, who said it was a hasan sahîh hadîth. See Irwâ-ul-Ghalîl (no. 2649)
8.Ash-Shâfi’î reported it in his Musnad in mursal form and it has other paths of narration in mursal form with this same wording. Ahmad, Al-Bukhârî, Abu Dawûd and At-Tirmidhî reported from ‘Umar(ra) that: “He would not collectthe jizyah (money tribute) from the Majûs until ‘Abd-ur-Rahmân Ibn ‘Awf(ra)bore witness that the Messenger of Allâh took it from the Majûs of Hajr.”
9.This is an area of land located in the last parts of Shâm and the first parts of Hijâz, between Al-Mughîtha and Tabûk.
10.Reported by Ahmad, Al-Bukhârî and Muslim from ‘Abd-ur-Rahmân Ibn ‘Awf
11. Al-Albânî said: “Ahmad,Muslim, Abu Dawûd and At-Tirmidhî reported it, however it is from Abu Sa’îd Al-Khudrî. As for the report of ‘Abd-ur-Rahmân Ibn ‘Awf, then Ahmad, At-Tirmidhî and Ibn Mâjah reported it with the wording:
‘If one of you should get doubt in his prayer, such that he does not know if he has prayed one or two (raka’ahs), then he should make it one...’
And there is no mention of‘casting away the doubts’ and ‘building upon what one is certain of’ as has been stated by the author, may Allâh have mercy on him.”
12. Al-Albânî said:
“It is that which Muslim has reported in his Sahîh from ‘Aa’ishah(ra)that she said: ‘When the wind would blow violently, the Prophet (saw) would say:
‘O Allâh, I ask You for the good of it, the good of what is found in it and the good of what You send with it. And I seek refuge in You from the evil of it, the evil of what is found init and the evil of what Yousend with it.’
And it is what Abu Dawûd and Ibn Mâjah have reported on Abu Hurairah(ra) that he heard the Messenger of Allâh say: :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1b] Why did the Imâms Differ?

1b]
at the timewhen the wind is blowing." [12]
In these instances, 'Umar did not have knowledge ofthese matters, until those who were not equal to him in terms of knowledge, conveyed it to him. In other instances, theaspect of the Sunnah (which he did not know of)was not conveyed to him and so he ruled or gave a verdict in opposition to it. This is such as when he gave a ruling concerning the blood tribute to be paid for the (loss of one’s) fingers; that they vary according to their uses. In spite of this, Abu Mûsâ andIbn 'Abbâs, who were much lower than him in knowledge, knew that the Prophet(saw) said:
"This and this are equal"
– meaning the thumb and the little finger. [13]
This aspect of the Sunnah was also conveyed to Mu'awiyah during his leadership and so he judged according to it, andthe Muslims found no other alternative but to follow that. So this hadîth was not a sign of deficiency in 'Umar, for thehadîth did not reach him.
Also, he as well as his son 'Abdullâh Ibn 'Umar and other righteous people used to forbid the muhrim (one in state of Ihrâm) from putting on perfume, before going into the stateof Ihrâm and before the Ifâdah to Makkah, after thecasting of the pebbles at 'Aqabah. And the hadîth of 'آ'ishah did not reach themin which she said:
"I perfumed the Messengerof Allâh(swt) for the occasion of his Ihrâm before he performed it andfor his hill (disembarking from the state of Ihrâm), before he did tawâf (circumambulating)." [14]
Likewise, he used to command the one who was wearing khuffs to wipe over them (during ablution), even if he had sandals on, without restricting a fixed period oftime for doing it. Many of the Salaf followed him in that matter and they werenot conveyed the ahâdîth in which the time period (for its validity) is mentioned. And these ahâdîth are authentically transmitted by some of the companions who were not of equivalent status to him in knowledge. Furthermore, information on this matter has been reported on the Messengerof Allâh(swt) through numerous authentic narrations. [15]
The same goes for 'Uthmân for he did not possess knowledge that the woman whose husband passed away wasto complete her 'iddah (waiting period) in her (deceased) husband's home. This was until he heard the hadîth of Furai'ah Bint Mâlik, the sister of Abu Sa'îd Al-Khudrî, in regards to hersituation when her husband died. And it was that the Prophet(saw) toldher:
"Remain in your (husband's) home until thefixed period of time has been completed."
So 'Uthmân based his opinion on this (hadîth). [16]
And one time he was given some hunting game,which was caught just for his purpose, as a gift. So hewas about to eat it, when 'Alî Ibn Abî Tâlib informed him that:
"The Prophet(saw) returned some meat that was presented to him as a gift." [17]
Similarly, 'Alî said:
"Whenever I heard a statement (hadîth) come from Allâh's Messenger, Allâh benefited me with what He willed for me to benefit from it. However, when I heard a statement come from anyone else, I would make him take an oath on it, so if he would swear on it to me, I would then believe him. And onceAbu Bakr related a hadîth to me, and he spoke truthfully…"
Then he mentioned the famous hadîth of the prayer of repentance. [18) ]
Also he, 'Ibn 'Abbâs and others declared the ruling that the woman whose husband dies while she was pregnant, had to complete the longer of thetwo waiting periods. And the Sunnah of the Messenger of Allâh(swt) concerning this matter in the case of Subai'ah Al-Aslamiyyah did not reach them. For when her husband, Sa'ad Ibn Khaulah, died, the Prophet(saw) ruled that
"her waiting period is to endure until she gives birth." [19]
Also, he along with Zaid, Ibn 'Umar and others ruledthat a women that is married to a man while being in another land, if her husband dies, that she receives no dowry. In this example, the Sunnah of the Messenger of Allâh(swt) concerning the case of Barwa' Bint Wâshiqdid not reach them. [20]
Discussion on this topic is extremely vast, such that the reports on the companions of the Messenger of Allâh(swt) concerning it are numerous and many. As for the reports concerning its occurrence with other than them, from those who came after them, then taking account of all of them is impossible, for verily they reach the level of thousands. And it must be kept in mind that these four companions were the most knowledgeable, the most understanding, the most submissive and fearing, as well as the most virtuous from the entire ummah. And those who came after them are much lower than them in this regard, thus, it is morelikely that some aspects of the Sunnah would be unknown to them. And this needs no explanation.
So whoever believes that every hadîth that was conveyed to one of the Imâms or to one specific Imâm, is authentic, :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1a] Why did the Imâms Differ?

1a]
issue religious verdicts, pass judgements or conduct other matters. And some of the people that were absent from the first gathering would witness it. They would then convey it to whomsoever they were able to convey it to. So these individuals would possess some knowledge that those people did not and those people would possess some knowledge that these individuals did not. And verily, the scholars among the Sahâbah and those after them were only distinguished from one another due to who possessed more knowledge or who bore itsexcellence. As for whether one single person can encompass all of the hadîth of the Messenger ofAllâh, then this claim is impossible.
An example of this is seen in the rightly guided khalîfahs, who were the most knowledgeable of the ummah concerning theaffairs of the Messenger of Allâh, his Sunnah and his states of being. This is especially so with Abu Bakr As-Siddîq who never separated from the Prophet(saw), whether he was present or on a journey. Rather, he was with him the majority of the time, even to the pointthat he used to spend nights talking to him about the affairs of the Muslims. This goes the same for 'Umar Ibn Al-Khattâb, for the Prophet(saw) would say many times:
"Abu Bakr, 'Umar and I entered…" and "Abu Bakr, 'Umar and I left…"
In spite of this, when Abu Bakr was asked on the inheritance of the grandmother, he said:
"There is nothing for you in the Book of Allâh nor have I learned of anything from the Sunnah of the Messenger of Allâh that is for you. However, I will askthe people."
So he asked them and Al Mughîrah Ibn Shu'bah and Muhammad Ibn Maslamah stood up and testified
"that the Prophet has given her a sixth (of the inheritance)." [3]
This aspect of the Sunnah was conveyed to 'Imrân Ibn Husain, also. These three individuals were not equal to Abu Bakr nor to any of the other (four rightly guided) khalîfahs interms of knowledge. However, they were specifically characterized with knowledge of this Sunnah – of which its acting upon has been agreed on by the ummah.
Likewise, 'Umar did not know the Sunnah for asking permission to entera household, until he was informed of it by Abu MûsâAl-Ash’arî, who called on the Ansâr as witnesses. [5] This was even though 'Umar possessed more knowledge than the one who told him of this aspect of the Sunnah.
Also, 'Umar did not know that a woman was supposed to inherit from her (deceased) husband's blood money, but instead he held the opinion that the blood money belonged to the 'آqilah [6] . This was until Ad-DahhâkIbn Sufyân Al-Kulâbî, who was a leader of some Bedouin Arabs (Al-Bawâdî) for the Messenger of Allâh, wrote to him and informed him that:
"The Messenger of Allâh(swt) gave the wife ofAshyam Ad-Dabâbî, inheritance from the bloodmoney of her (deceased) husband." [7]
So he abandoned his opinion in favor of that (hadîth) and said:
"Had we not heard of this, we would have ruled in opposition to it."
Also, he did not know the regulations of the Majûs in regards to their payment of the jizyah (money tribute). This was until 'Abd-ur-Rahmân Ibn 'Awf informed him that the Messenger of Allâh(swt) said:
"Treat them like the people of the House (Ka'bah)." [8]
And when 'Umar arrived atSargh [9] and news reached him that there was a plague in Shâm, he first sought counsel from the Muhâjirîn that were with him, then from the Ansâr, then from the Muslims that were present at the Conquest (of Makkah). Everyone of themadvised him according to his own personal opinion and not one of them informed him of the Sunnah (in regards to this situation). This was until 'Abd-ur-Rahmân Ibn 'Awf arrived and informed him of the Sunnah of the Messenger of Allâh(swt) concerning plagues and that he(saw) said:
"If it breaks out in a land while you are in it, then donot leave from it by fleeing. And if you hear news that it has broken out in a land, then do not go near it." [10]
And he and Ibn 'Abbâs were reminded of what should be done when one has doubt in his prayer as to whether or not he has broken his ablution. And the Sunnah for that affair was not conveyed to him, until 'Abd-ur-Rahmân Ibn 'Awf informed him that the Prophet(saw) would
"Cast away all doubts and work upon that which he was certain of." [11]
And one time 'Umar was on a journey when a wind began to blow violently, so he began to say:
"Who will narrate to us a hadîth concerning the wind?"
Abu Hurairah said:
"News of this reached me while I was in the last rows of people (on the journey), so I hurried my riding animal until I reached him. Then I narrated to him, what the Prophet(saw) commanded should be done at the timewhen the wind is blowing." :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

1] Why did the Imâms Differ?

1]
This article is taken from the beginning of Shaikh ul-Islam's (r) treatise
Raf'-ul-Malâm 'an-il-A'immat-il-A'lâm (Removing the Harms fromthe Noble Imâms).
In this treatise, the Shaikh (ra) discusses the reasons why the famous and righteous Imâms, that are followed by the masses of Muslims, differed in some issues and contradicted the established ahâdîth of the Messenger of Allâh(swt) in some cases. He lists over ten reasons inthe introduction of this treatise. However this article only contains the first one. However, it is themost important one, as stated by Ibn Taimiyyah (ra). And it is for this reason, as the Shaikh says, that many of the Imâm's opinions, that contradict the Sunnah, can be explained and acknowledged. Thus, thereis no deficiency on the partof our scholars. Rather, they were rewarded in their correctness as well asin their errors. May Allâh have mercy on them. This article was translated by Isma'îl ibn al-arkân. The notes where taken from Zuhair Ash-Shâwîsh's comments and footnotes to this treatise, unless otherwise specified.
~~**~~
All praise is due to Allâh for His countless blessings. I bear witness that none has the right to be worshipped except Allâh, He stands alone and with no partners, whether on His earth or in His heavens.And I bear witness that Muhammad(saw) is His slave, Messenger and the last of His prophets. May Allâh send His eternal peace and continuous blessings upon him, his family and his companionsuntil the Day when we shall all meet Him.
To proceed:
It is binding upon the Muslims, after declaring loyalty to Allâh and his Messenger, to declare loyalty to the believers as is stated by the Qur'ân. This especially includes thescholars, for they are the inheritors of the prophets. And they are the ones whom Allâh has given the status of bearing the similitude of stars, throughwhich guidance is achieved in times of darkness, on land and on sea. The Muslims of this nation have agreed upon their guidance and their knowledge.
Before the advent of our Prophet, the scholars of every nation were the worst of its people. But this is not the case with the Muslims, for indeed their scholars are the best from among them. They are the delegated successors of the Messenger (saw) in regardsto his nation and they are the ones who revive what has been caused to die from his (saw) Sunnah. It isthrough them that the Qur'ân is established and through it, they are established. Through themthe Qur'ân is articulated and through it, they are articulated.
It must be known that there is not one scholar, who is accepted widely and willfully by the ummah, that purposely intends to oppose the Messenger of Allâh(swt) in any aspect of his (saw) Sunnah, whether small or large. For indeed, they all agree on the obligation of following the Messenger(saw) upon a firm and certain understanding. They also agree that one can accept or reject the statement of any individual from mankind, except that of the Messenger of Allâh. [1]
Therefore when it is found that an opinion, held by one of them, contradicts an authentic hadîth, there is no doubt that excuses must be made for him, in explanation to his abandoning of it. These excuses can be divided into three categories:
1. The lack of his believing that the Prophet s said it
2. The lack of his believing that particular issue was affected by that statement
3. His belief that that rulingwas abrogated
These three categories can be subdivided into numerous reasons:
The first Reason: TheHadîth did not reach him Anyone that does not havea hadîth that reaches him is not responsible for being knowledgeable about its obligation. Thus, if a hadîth was not conveyed to him, and he formulated an opinion for that issue based on either the apparentness of an obligating ayah, another hadîth, the necessity of Qiyâs or the need for Istishâb [2] , then sometimes he may be in agreement with that hadîth and at other times he may contradict it.
For the most part, it is due to this reason that many of the statements of the Salaf have gone in contradiction to the reports mentioned in some ahâdîth. For certainly, it is not possible for anyone in this ummah to completely grasp (all) ofthe hadîth of the Messenger of Allâh .
The Prophets would narrate hadîth, issue religious verdicts, pass judgements or conduct other matters, and whosoever was present there would hear him or see him. These people would then convey that (information) to other groups or to just some individuals whom they would reach. So knowledge of that affair would end up with whomsoever Allâh(swt) willed, from the scholars among the Sahâbah, the Tâbi'în and those who came after them.
Then in another gathering,he would again narrate hadîth, issue religious verdicts, pass judgements or conduct other matters.
:->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

5a] The difference of scholarly opinion as to whether the Basmalah counts as a verse of al-Faatihah does not come under the heading of distortions of the Qur’aan

5a]
The scholars differed concerning the Basmalah: is it a verse at the beginning of each soorah, or only at the beginning of al-Faatihah, or is it not a verse at all? As for the words of Allah in Soorat an-Naml, “Verily! It is from Sulaiman (Solomon),and verily! It (reads): In the Name of Allah, the Most Beneficent, the Most Merciful” [an-Naml 27:30],this is a verse of the Qur’aan according to scholarly consensus.
With regard to Soorah Baraa’ah (at-Tawbah), the Basmalah is not a verse thereof, according to scholarly consensus. But there is a difference of scholarly opinion concerning other cases. Some of these scholars of Usool stated that the Basmalah is not part of the Qur’aan, and some said that it is part of it in al-Faatihah only. And it was said that it is a verse at the beginning of every soorah. This is the view ofash-Shaafa‘i (may Allah have mercy on him).
One of the best things that have been said concerning this matter, to reconcile between all the opinions, is that in some recitations, such as the recitation of Ibn Katheer, the Basmalah is a verse ofthe Qur’aan, and in some other recitations it is not averse, and there is nothing strange about that.
In the verse in Soorat al-Hadeed, “Fa inna Allahahuwa al-Ghaniy ul-Hameed (then Allah is Rich (Free of all wants), Worthy of all praise)” [al-Hadeed 57:24], the word “huwa” is part of the Qur’aan according to the recitations of Ibn Katheer, Abu ‘Amr, ‘Aasim, Hamzah, and al-Kasaa’i, and it is not part of the Qur’aan according to the recitations of Naafi‘ and Ibn ‘Aamir, because they recited it “Fa inna Allaha al-Ghaniy al-Hameed”. And in some Mushafs the word “huwa” is present and in others it is not present.
In the passage “so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures needs, All-Knowing. And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring)” [al-Baqarah 2:115-116], the waw (in the phrase wa qaalu attakhadha Allahu waladan/and they say: Allah has begotten a son) is present in the recitationof the seven, except for Ibn ‘Aamir; according to the recitation of Ibn ‘Aamir it is not part of the Qur’aan, because he recited it as “Qaalu attakhadha Allahu waladan (They say Allah has begotten a son)”, without the waw. So it is omitted in the Mushaf of the people of ash-Shaam (greater Syria), and there are other exaples.
Thus it is known that it does not matter whether the Basmalah is regarded as a verse in some recitations and not others.The scholars are agreed on this point.
End quote from al-Madhkarah fi Usool al-Fiqh, p. 66, 67.
And Allah knows best.

:-* key word:- The Quraan and its Sciences/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

5] The difference of scholarly opinion as to whether the Basmalah counts as a verse of al-Faatihah does not come under the heading of distortions of the Qur’aan

5]
The Holy Qur’aan was transmitted to us by mutawaatir reports (in which it was narrated by so many from so many that it is inconceivable that they could all have agreed upon a lie), with nothing added or taken away, and no doubt concerning it, and Falsehood cannot come toit from before it or behindit (cf. 41:42). This is what we have learnt and grown up with.
My question is: how comethere was a difference of opinion among the scholars of the early generations as to whetherthe Basmalah (the phrase “Bismillah ir-Rahmaan ir-Raheem”) is a verse of Soorat al-Faatihah or whether it is a verse at all? Does this difference ofopinion matter? I am not looking for the evidence of one group or the other,and I am not looking for additional information about this issue from a fiqhi point of view. I have read a great deal of information and research. Rather my question here is: how can we justify differences of opinion concerning a verse of the Holy Qur’aan that was transmitted to us via mutawaatir reports, by large numbers (of narrators) from large numbers, and so on, as to whether it is a verse or not? Is it not the case thatthere should be no difference of opinion concerning this matter?.
Praise be to Allaah.
The Muslims did not disagree that Allah, may He be exalted, has preserved His Book from additions and subtractions, in fulfilment of His words (interpretation of the meaning):
“Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely,We will guard it (from corruption)”
[al-Hijr 15:9].
The Muslims are unanimously agreed that anyone who disagrees with this and claims that there is something in the Book of Allah that is not part of it, or that something that Allah revealed has been taken away from it, is a disbeliever.
Al-Qaadi ‘Iyaad (may Allahhave mercy on him) said:
The Muslims are unanimously agreed that the Qur’aan which is recited in all parts of the world and is written in the Mushaf that the Muslims have, that is contained between the two covers, from the first soorah “All the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns and all that exists)” to the last soorah, “Say: "I seek refuge with (Allah) the Lord of mankind”, is the Book of Allah and His Revelation that He sent down to His Prophet Muhammad (blessings and peace of Allah be upon him), and that everything in it is true, and that anyone who deliberately takes away a single letter from it or changes one letter for another or adds a letter toit, that is not included in the Mushaf on which there is consensus, and there is consensus that it is not part of the Qur’aan – the one who does any of these things deliberately is a disbeliever. End quote.
ash-Shifa bi Ta‘reef Huqooq al-Mustafa, 2/304,305
With regard to the difference of opinion among the scholars as to whether the Basmalah is counted as a verse of the Qur’aan or not, this does not come under this heading, because the scholars of Qur’aan recitation did not differ with regard to reciting it at the beginning of the soorahs. And the Sahaabah (may Allah be pleased with them) were unanimously agreed that it must be written at the beginning of all soorahs apart from Soorat at-Tawbah, and that is in the Mushaf that was written by ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) and sent to all regions.
Ash-Shawkaani (may Allahhave mercy on him) said, when discussing the Basmalah:
It should be noted that the ummah is unanimously agreed that neither the one who affirms it nor the one whodenies it is to be described as a disbeliever,because of the difference of scholarly opinion concerning it. This is different from the case of a person who denies a letter on which there is consensus or who affirms something that no one said; he is to be regarded as a disbeliever according to scholarly consensus.
There is no difference of opinion concerning the fact that it is a verse in Soorat an-Naml, or that it is a line to be written at the beginning of the soorahs in the Mushaf, apart from the beginning of Soorat at-Tawbah.
Nayl al-Awtar, 2/215
Some of the scholars regard the difference of opinion as to whether theBasmalah is a verse of theQur’aan as being like the difference of opinion among the leading scholars of recitation about some words and letters that may be proven in some recitations and not in others.
Shaykh Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy onhim) said: :->
:-* key word:- The Quraan and its Sciences

What is the ruling on voice-acting on the radio?

What is the ruling on voice-acting on the radio?I have searched a great deal on all the websites ofthe senior shaykhs such asShaykh Ibn ‘Uthaymeen, Shaykh Ibn Baaz, and others, and I could not find any clear answer.
Praise be to Allaah.
There are previous answers dealing with acting and what is connected to it. Please seethe answers to questions no. 10836 and 22442 .
In the answer to question no. 14488 there is a fatwaof the Standing Committee which states that it is haraam to act the part of any of the Companions of the Prophet (blessings and peace of Allah be upon him) in movies, plays and so on.
In those answers it also says:
1.
There is no difference between voice acting and acting that is seen.
2.
There is no difference of opinion among the scholars that acting whichinvolves indecency, free mixing or any haraam content or actions is haraam.
3.
None of the scholars permit acting in general terms; rather they have stipulated conditions and guidelines.
4.
It is not appropriate to doa great deal of permissible acting -- according to those who say that it is permissible --even if that is for the sakeof calling people to Allah.
After searching a great deal, we did not find any fatwa by any of our seniorscholars that speaks specifically of voice acting.What seems to be the case is that there is no difference between voice acting on the radio and acting that is seen, as it is all acting, whether the view is that it is permissible or that it is forbidden. But there is no doubt that acting that is seen is more serious in terms of fitnah and causesmore corruption, because temptation caused by a living, visible image is notthe same as temptation caused by a voice that is merely heard. But we are speaking of acting in and of itself, regardless of what other things may accompany it.
And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Prohibition on anticipating Ramadan by fasting one or two days before it begins

I heard that it is not permissible for us to fast before Ramadaan. Is that true?.
Praise be to Allaah.
There are ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which forbid fasting in the second half of Sha’baan, except in twocases:
1 – Those who have a habitual pattern of fasting, such as a man who usually fasts on Mondays and Thursdays – he may continue to do so even in the second half of Sha’baan.
2 – If he joins fasts in the second half of Ramadaan to the first half, i.e., if he started to fast in the first half and continues to fast until Ramadaan begins, this is permissible. See question no. 13726 .
These ahaadeeth include the following:
Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, thenlet him fast.”
Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.
Al-Nawawi said:
The words of the Prophet (peace and blessings of Allaah be upon him), “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast,” clearly indicate that it is not allowed to anticipate Ramadaan by fasting one or two days before it begins, for those who do not have a habitual pattern of fasting or who are not continuing to fast after starting to fast before (in the first half of Sha’baan). If one is not continuing to fast or does not have a regular patternof fasting, then it is haraam.
Al-Tirmidhi (686) and al-Nasaa’i (2188) narratedthat ‘Ammaar ibn Yaasir (may Allaah be pleased with him) said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” See Question no. 13711 .
Al-Haafiz said in Fath al-Baari:
It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion.
The day of doubt is the thirtieth of Sha’baan if thenew moon cannot be seen because of clouds etc. It is called the day of doubt because it could be the thirtieth of Sha’baan, or it could be the first day of Ramadaan. It is haraamto fast on this day, unless it coincides with a day on which a person habitually fasts.
Al-Nawawi said in al-Majmoo’ (6/400) concerning the ruling on fasting the day of doubt:
If a person observes a voluntary fast on this day,and he has a reason for doing so, such as having the habit of fasting every day, or of fasting alternate days, or fasting on particular days such as Mondays, and it happens to coincide with that day, then it is permissible for him to fast on this day; there is no difference of opinion among our companions regarding that. The evidence for thatis the hadeeth of Abu Hurayrah: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, thenlet him fast.” If he does not have a reason, then it is haraam for him to fast on this day.
Shaykh Ibn ‘Uthaymeen said in his commentary onthe hadeeth “Do not anticipate Ramadaan by fasting one or two days before it begins…”:
The scholars (may Allaah have mercy on them) differed concerning this prohibition and whether it meant that this is haraam or makrooh. The correct view is that it means it is haraam, especially on the day of doubt.
Sharh Riyaadh al-Saaliheen, 3/394.
Based on this, fasting in the second half of Sha’baan falls into two categories:
1- Fasting from the sixteenth until the twenty-eighth. This is makrooh, except for thosewho have a habitual pattern of fasting.
2- Fasting on the day ofdoubt, or one or two daysbefore Ramadaan begins. This is haraam, except for one who has a habitual pattern of fasting.
And Allaah knows best.
:-* key word:- Days on which it is forbidden to fast

How is the fast of Dawood (peace be uponhim) observed, and howcan that be reconciled with the prohibition on fasting on Fridays?

I would like to know how to observe the fast of the Prophet of Allaah Dawood(peace be upon him). If hisfast – as is well known – means fasting one day and not the next, as the Messenger of Allaah (peace and blessings of Allaah be upon him) told us, but it is forbidden to single out Fridays for fasting, then how can we fast alternate days? Is it that singling out a Friday for fasting was not forbidden at the time of Dawood (peace be upon him)?.
Praise be to Allaah.
Firstly: It is narrated in al-Saheehayn from ‘Abd-Allaah ibn ‘Amr (mayAllaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The best fasting is the fast of Dawood: he used to fast one day and not the next.” This statement does not contradict the fact that it is not allowed to fast on Fridays, becausethe prohibition on fasting on Fridays applies to one who singles out a Friday rather than any other day.But the one who observesthe fast of Dawood – fasting alternate days – is not singling out a Friday for fasting.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
The hadeeth of ‘Abd-Allaah ibn ‘Amr (mayAllaah be pleased with him) indicates that if fasting on a Friday or Saturday coincides with a day one usually fasts, without intending to single that day out for fasting, then there is nothing wrong with it, because if he fasts alternate days, then that will coincide with some Fridays and Saturdays. Thus it becomes clear thatfasting on these days is not haraam. Otherwise the Prophet (peace and blessings of Allaah be upon him) would have said: Fast one day and notthe next, so long as that (fasting) does not coincidewith a Friday or Saturday.
Al-Sharh al-Mumti’, 6/476.
Secondly: With regard to your question about the ruling on singling out Friday for fasting in the law of Dawood (peace be upon him):
We do not know anythingabout the practical rulingsof the law of Dawood (peace be upon him) with regard to whether it was forbidden to fast on Fridays or other days. What we do know is that every Prophet has a law and a way, but their beliefwas one and the same, although their laws differed.
Allaah says (interpretationof the meaning):
“To each among you, We have prescribed a law anda clear way”
[al-Maa'idah 5:48]
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The Prophets are paternal brothers; their mothers are different, but their religion is the same.” Narrated by al-Bukhaari, 3259; Muslim, 2365.
What this hadeeth means is that the religion of the Prophets is one, which is Tawheed or belief in the Oneness of Allaah and that He alone is entitled to worship, even though their laws may differ. This is like brothers who have the same father but different mothers (which is what is meant by paternal brothers).
:-* key word:- Days on which it is forbidden to fast

Fasting on the day of doubt

On the night of the thirtieth of Sha’ban we went out to sight the crescent, but the weather was cloudy so we could not see it. Should we fast the thirtieth day of Sha’baan, because it is a day concerning which there is some doubt?.
Praise be to Allaah.
This is what is called the “day of doubt”, because there is doubt concerning it – is it the last day of Sha’baan or the first day of Ramadaan? Fasting on this day is haraam because the Prophet (peace and blessings of Allaah be upon him) said, “Fast when you see the new moon and break your fast when you see the new moon, and if you are not sure, then complete the number of Sha’baan as thirty days.” (Narrated by al-Bukhaari, 1909).
‘Ammaar ibn Yaasir said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” Thiswas narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.
Al-Haafiz ibn Hajar said: “It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion, so a report such as this has the same status as a marfoo’ hadeeth.
The scholars of the Standing Committee said concerning the day of doubt, “The Sunnah indicates that it is haraamto fast this day.” (Fataawaal-Lajnah, 10/117)
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said, after mentioning the difference of opinion concerning the ruling on fasting the day of doubt: “The most correct of theseviews is that it is haraam, but if it is proven to the ruler that it is obligatory to fast this day and he commands the people to fast, then no one should go against his opinion, and that means that no one should show that he is not fasting on that day, rather a person (who has a different opinion) may not fast, but he should do so secretly.”

:-* key word:- Days on which it is forbidden to fast

4a] He wants to continue fasting so that he can give up smoking

4a]
So look at what you are able to do and strive to do it; seek to do naafil acts of worship that are proven in reports from the Prophet (blessings and peace of Allah be upon him), with regard tofasting and other deeds.
With regard to giving up smoking, that is a good thing and we encourage you to go ahead with it; be determined and be firm with yourself concerning it. There is no doubt that fasting will help you to a great extentwith that. Try to keep yourself busy with acts of worship and find a good environment so that you will not be tempted to go back to this bad habit.

And Allah knows best.

:-* key word:- Days on which it is forbidden to fast

4] He wants to continue fasting so that he can give up smoking

4]
Is it permissible for me to carry on fasting so that Allah might help me to give up smoking, even though the Sunnah of the beloved Prophet is to fast on Mondays and Thursdays? I only want torepent from this sin and not to go against the wayof the Prophet (blessings and peace of Allah be upon him)
Praise be to Allah.
If what is meant is fastingevery day, so that you continue fasting continuously without breaking the fast except on days when fasting is forbidden, such as the two Eids and the days of at-tashreeq (the three days following Eid al-Adha), then the more correct scholarly view is that it is makrooh and is not allowed.
For more information please see the answer to question no. 144592
But if what you meant is continuing to fast for part of the year, there is nothing wrong with that, as it is confirmed by the Sunnah. Al-Bukhaari (1806) and Muslim (1890) narrated from ‘Aa’ishah (may Allah be pleased with her) that Hamzah ibn‘Amr al-Aslami asked the Messenger of Allah (blessings and peace of Allah be upon him): O Messenger of Allah, I am aman who fasts continuallyfor periods of time; can I fast when travelling? He said: “Fast if you wish anddo not fast if you wish.”
An-Nasaa’i (2319) narrated from Usaamah ibn Zayd that the Messenger of Allah (blessings and peace of Allah be upon him) used to fast continuously until it was said that he would not break the fast, and then he refrain from fasting until it was said that he would not fast.
Classed as saheeh by al-Albaani in Saheeh an-Nasaa’i.
Al-Bukhaari (1833) and Muslim (1956) narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) used to fast until we said that he would not break the fast, and he used to refrain from fasting until we said that he would notfast. And I never saw the Messenger of Allah (blessings and peace of Allah be upon him) fast any month in full except Ramadan, and I never sawhim fast more than he didin Sha‘baan.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
With regard to fasting continuously for part of the year, this is somethingthat the Prophet (blessings and peace of Allah be upon him) used to do. He would fast until one would think that he would not break the fast, and he would refrain fromfasting until one would think that he would not fast. Similarly, he would spend some entire nights in prayer (qiyaam), such as the last ten nights of Ramadan, and he would spend other nights in prayer occasionally. This iswhat is mentioned in as-Sunan.
End quote from Majmoo‘ al-Fataawa, 22/304
Better than that is the fastof the Prophet of Allah Dawood (peace be upon him). He used to fast one day and not the next. Al-Bukhaari (1841) and Muslim (1962) narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him): News reached the Prophet (blessings and peace of Allah be upon him) that I was fasting continually and spending every night in prayer. Either he sent for me or I met him and he said: “Have I not been informed that you fast and do not break the fast, and that you pray? Fast (some days) and do not fast (some other days), pray (qiyaam) for part of the night and sleep. For your eyes have a right over you and your soul has a right over you and your family has a right over you.” He said: I have the strength to do that. He said: “Then observe the fast of Dawood, peacebe upon him. He said: How (did he fast)? He said: “He used to fast one day and not fast one day, and he did not flee if he met (the enemy in battle).”
According to another report, “It is the proper way of fasting.” Narrated by al-Bukhaari (3165) andMuslim (1962)
According to another report, “There is nothing better than that.” Narrated by al-Bukhaari (1840) and Muslim (1962)
Ibn al-Qayyim (may Allah have mercy on him) said:
It is proven in as-Saheehayn that the Prophet (blessings and peace of Allah be upon him) said: “The best kind of fast is the fast of Dawood.” According to another version: “There is nothing better than the fast of Dawood; he used to fast one day and not the next.” This clear saheeh text that dispels all doubt shows that fasting one day and not the next (i.e., fasting alternate days) is better than fasting continually.
End quote from Tahdheebas-Sunan, 7/71
But the best advice for each individual is that he should choose for himself the naafil acts of worship that he is able to do and persist in, and he should not take upon himself that which will prevent him from doing other kinds of good deeds.

:-* key word:- Days on which it is forbidden to fast
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Senior Citizens of India

Even before you are aware of it, retirement is around the corner and
with it comes a sense of apprehension, trepidation and maybe a sense
of anticipation. The first few days when you acquire the status of a
senior citizen are full and the consequences of retirement have yet to
sink in. A month passes and time hangs heavily and in a sense you feel
lost, but a change in attitude can alter all that. The Indian
government hasgiven many concessions to senior citizens and it would
do good if you focused on the advantages rather than the
disadvantages. Even at a personal level you can think of it as a new
beginning rather than an end of a phase. Look around you, wake up to
the things around you, have a new perspective and find time for all
those things that you wanted to do but could never get done.
Books and reading are all time favorite hobbies to indulge in.
InIndia, subjects like astrology, tarot reading and palm reading have
attracted many. So serious do these senior citizens become that you
would never guess theywere novices. Heated discussions, debatable
debates on politics and religion have alsoengrossed quite a few. Then
there is this small segment, which focuses on economy and finance.
Many Indians who have never taken investment seriouslystart reading
business magazines, and catch up on bullish and bearish trends in the
market. Surprisingly many of them become prudent about investment and
offer a lot of advice to the so-called tyros. Listening to music,
attending music festivals, participating in musical activities help to
turn thefocus from retirement to aesthetics. Many philanthropic
Indians have been known to devote their attention to social causes and
have been known to form clubs, which volunteer to help people. The
sense of deep satisfaction that one gets from this is absolutely
incomparable. Developing a passion for sports, evoking an interest in
everythingaround you keeps you mentally healthy and emotionally fit.
There is a decline in mental abilities as one ages and this is mostly
an offshoot of certain pathological changes in the human brain. While
senior citizens become more mature in judgment , the ability to recall
things declines. Doing crossword puzzles, solving things mentally and
a conscious effort to relate and recall can greatly alleviate this
decline. Aging is only in the mind, you are as old as you want to be.
Reading spiritual books, committing the Saint Kabir's shlokas to
memory is a wonderful exercise for the human brain, for it emphasizes
the fact that nothing, no matter however difficult is unconquerable. A
positive attitude and a desire to learn as many new things as possible
is the key to a full and happy life. Many computer institutes in India
conduct computer coursesfor senior citizens and they are able to use
the Internet, send e-mails all over the world, store information
relating to investments and handle their bank accounts. There are
limited job openings for senior citizens but ideally they should take
a job only if they have to.
Exercise, yoga and meditation keep senior citizens in good physical
condition, as they are less prone to ailments, which tend to dog their
footsteps oncethey have crossed 60. Physical conditioning augurs
emotional and mental well being. Exercise tones muscles, improves
circulation of blood, reduces stress and wards off depression.Joints
remain flexible, the risk of arteriosclerosis is reduced, muscle and
bone loss is drastically reduced. In India, many old people have taken
to doing pranayama on a regular basis.
For Senior citizens, this is a period of growth and the proper time to
attain the riches that life has to offer. This is the time in their
lives when they can live their lives they way they actually want to.
The concessions they are entitled to makes it actually worth being a
senior citizen. Airlines offer discounted fares and the Indian
railways offer a discount on all tickets . There are separate queues
for senior citizens at the post office , railway counters and some
buses even have seatsreserved for them. It all boils down to one
thing---It can actually be quite appealing to be senior citizen once
you look at yourself with esteem and have confidence in your
abilities. Eat healthily, exercise, sleep well andextract every ounce
of elixir that life has to offer.

: Wait For The Brick

God whispers in our souls and speaks to our hearts. Sometimes when we
don't have time to listen, He has to throw a brick at us.
It's our choice: Listen to the whisper ... or wait for the brick!
~
A young and successful executive was traveling down a neighborhood
street, going a bittoo fast in his new Jaguar. He was watching for
kids darting out from between parked cars and slowed down when he
thought he saw something. As his car passed, no children appeared.
Instead, a brick smashed into the Jag's side door! He slammed on the
brakesand drove the Jag back to the spot where the brick had been
thrown. The angry driver then jumped out of the car, grabbed the
nearest kid and pushed him up against a parked car, shouting, "What
was that all about and who are you?
Just what the heck are you doing?
That's a new car and that brick you threw is going to cost a lot of money.
Why did you do it?"
The young boy was apologetic."Please mister ... please, I'm sorry... I
didn't know what else to do," he pleaded.
"I threw the brick because no one else would stop..."
With tears dripping down his face and off his chin, the youth pointed
to a spot just around a parked car.
"It's my brother," he said.
"He rolled off the curb and fell out of his wheelchair and I can't lift him up."
Now sobbing, the boy asked the stunned executive, "Would you please
help me get him back intohis wheelchair? He's hurt and he's too heavy
for me."
Moved beyond words, the driver tried to swallow the rapidly swelling
lump in his throat. He hurriedly lifted the handicapped boy back into
the wheelchair, then took out his fancy handkerchief and dabbed at the
fresh scrapes and cuts. A quick look told him everything was going to
be okay.
"Thank you and may God bless you," the grateful child told the stranger.
Too shook up for words, the man simply watched the little boy push his
wheelchair-bound brother down the sidewalk toward their home. It was a
long, slow walk back to the Jaguar. The damage was very noticeable,
but the driver never bothered to repair the dented side door. He kept
the dent thereto remind him of this message: Don't go through life so
fast thatsomeone has to throw a brick atyou to get your attention!

Benefits of Mangoes

Mangoes taste so good that people forget they arealso healthy!
Discover howthe "king of fruits" can help you, plus fascinating trivia
and a few mango cautions and concerns.
1. Prevents Cancer:
Research has shown antioxidant compounds in mango fruit have been
found to protect against colon, breast, leukemia and prostate cancers.
These compounds include quercetin, isoq
uercitrin, astragalin, fisetin,gallic acid and methylgallat, as well
as the abundant enzymes.
2. Lowers Cholesterol:
The high levels of fiber, pectin and vitamin C help to lower serum
cholesterollevels, specifically Low-Density Lipoprotein (the bad
stuff)
3. Clears the Skin:
Can be used both internally and externally for the skin. Mangos clear
clogged pores and eliminate pimples. (Read more on page 5.)
4. Eye Health:
One cup of sliced mangoes supplies 25 percent of the needed daily
value of vitamin A, which promotesgood eyesight and prevents night
blindness and dry eyes.
5. Alkalizes the Whole Body:
The tartaric acid, malic acid, and a trace of citric acid found in the
fruit helpto maintain the alkali reserve of the body.

What is narrated in saheeh ahaadeeth about the description ofMunkar and Nakeer?

What is narrated about the questioning of the two angels Munakr and Nakeer in the grave, and about their appearance? Is the hadeeth about them, in which the Prophet (peace and blessings of Allaah be upon him) told ‘Umar ibn al-Khattaab (may Allaah be pleased with him) about them, saheeh? Is it true that they drag their hair behind them and their eyes are like lightening and their voices like thunder and they strike the grave withtheir eyeteeth and say: “Who is your Lord? What is your religion? And who is the Prophet who was sent amongst you?”.
Praise be to Allaah.
Firstly:
It is narrated in saheeh reports that the two angels whose task it is to question the deceased areblack and blue, and one is called al-Munkar and the other is called al-Nakeer.
Al-Tirmidhi (1071) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the deceased – or one of you – is buried, there come to him two black and blue angels, oneof whom is called al-Munkar and the other al-Nakeer. They say: ‘What did you say about this man?’ and he says what he used to say: ‘He is the slave of Allaah and His Messenger. I bear witness that there is no god but Allaah and that Muhammad is His slave and Messenger.’ They say: ‘We knew that you wouldsay that.’ Then his grave ismade spacious for him, seventy cubits by seventy,and it is illuminated for him. Then it is said to him:‘Sleep,’ and he says: ‘May Igo back to my family and tell them?’ They say: ‘Sleep like the bridegroomwho will be woken by none but the dearest of his family to him,’ until Allaah raises him from that resting-place of his.”
But if he is a hypocrite he says: ‘I heard the people saying something so I said something like what they said. I do not know.’ They say: ‘We knew that you would say that.’ Then it is said to the earth: ‘Squeeze him.’ So it squeezes him until his ribsinterlock, and he will continue to be tormented therein until Allaah raises him from that resting-place of his.”
This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
With regard to the hadeeth of ‘Umar to which you refer, it was narrated via da’eef (weak)isnaads, such as the mursal report narrated by‘Abd al-Razzaaq in his Musannaaf (6738) from ‘Amr ibn Dinar, according to which the Prophet (peace and blessings of Allaah be upon him) said to ‘Umar: “How will you deal, O ‘Umar, with the two testers in the grave, when they come to you digging the earth with their eyeteeth, stepping on their hair (because it is so long), their eyes like dazzling lightning and their voices like deafeningthunder, with a whip so heavy that if the whole world were to gather together to lift it, they would not be able?” ‘Umar said: I will be as I am today. He said: As you are today? He said: Then I shall take care of them foryou, in sha Allaah.”
Al-‘Iraaqi said in Takhreej al-Ihya’ (4/223): This was narrated like this, as a mursal report, by Ibn Abi’l-Dunya in Kitaab al-Quboor, and its men are thiqaat (trustworthy). Al-Bayhaqi said in al-I’tiqaad: We have narrated it via a saheeh isnaad in a mursal report from ‘Ata’ ibn Yasaar.
I say: Ibn Battah narrated it in a mawsool report in al-Ibaanah, from the hadeeth of Ibn ‘Abbaas, and it was narrated by al-Bayhaqi in al-I’tiqaad from the hadeeth of ‘Umar, but he said it is ghareeb with this isnaad, which was narrated only by Mufaddal. Ahmad and Ibn Hibbaan also narratedfrom the hadeeth of ‘Abd-Allaah ibn ‘Umar that‘Umar said: “Will our awareness be restored to us?” He said: “Yes, just as you are today.” ‘Umar said: “Then I will throw a stone in his mouth.” end quote.
Professor Fareej ibn Saalihal-Bahlaal said in his commentary on al-I’tiqaad by al-Bayhaqi (p. 254), after referring to the da’eef isnaad: Perhapsby virtue of these isnaads and corroborating reportsits isnaad may be hasan. End quote.
Secondly:
The questions which the angels put to the deceased in his grave are: Who is your Lord? What isyour religion? Who is this man who was sent among you?
See also question no. 10403 and 22203
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Is it permissible for a zaani (fornicator) to marry a believing woman?

please tell me can i marry a beliver if i`ve had sex with a non muslim
please answer?
Praise be to Allaah.
If a fornicator repents sincerely, Allaah accepts his repentance.
Allaah says (interpretation of themeaning):
"And those who invoke not any other ilaah (god) along with Allaah, nor
kill such person as Allaah has forbidden, except for just cause, nor
commit illegal sexual intercourse and whoever does this shall receive
the punishment.
The torment will be doubled to him on the Day of Resurrection, and he
will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do
righteous deeds; for those, Allaah will change their sins into good
deeds,and Allaah is Oft-Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds; then verily, he
repents towards Allaah with true repentance" [al-Furqaan 25:68-71]
See also question no. 728.
If he repents, then he maymarry a believing woman.If a fornicator
repents, he should conceal his past and not spread word of it.And
Allaah knows best.

He is afraid to return the money to the bank in case he is questionedand put in prison; should he give it in charity?

I took a loan from a bank six years ago, without knowing anything about what in sharia we call Riba, and I paid some instalments. After few months, I left my job and took my savings, including the loan money,abroad to get married and buy a property and have not paid anything tobank ever since. Now, I realised that this is haraam, and I am willing to return the loan money that I have taken, in orderto clean myself from sins, but I am concerned about going directly to the bank,as that will complicate things in term of legal liabilities and debt repayment penalties, and may involve prison term. So, is it possible to give the money to very poor families instead of giving it to the bank?.
Praise be to Allaah.
Firstly:
It is haraam to take a loanon the basis of riba; the one who does that has to repent to Allah, may He be exalted, but he does not have to return anything except the capital. As for the interest (riba), he does not have topay it and he can use a trick to avoid paying it so long as that will not resultin harm for him.
Secondly:
You have to return the loan to the bank by any possible means, and it is not acceptable for you to give the money in charity,because giving the moneyin charity is only an option when the owner or the one to whom it rightfully belongs is not known, or it is not possible to send it to him, in which case you may give it in charity on the basis that if you find the rightful owner, you will give him the choice between approving of thecharity or taking his due.
The bank is the rightful owner in this case, and is known. So you have to return the money to it and you have to look for ameans that will let you avoid questioning and punishment.

3a] He wants to commit haraam actions then repent

3a]
Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:70].
Sincere repentance, according to the scholars, is that which fulfils the following conditions:
(a) Sincerity in repentance
(b) Giving up the sin
(c) Regretting the sin
(d) Resolving not to go back to the sin
(e) Repenting in time, forAllah does not accept repentance when the death rattle sounds before the soul is taken, or after the sun rises fromits place of setting
(f) Restoring people’s rights if the sin had to do with the rights of other people
We give our brother the glad tidings that if he has not done what he intended and spoke of, and he refrained from that out of fear of Allah and respect for His sacred limits, then Allah, may He be exalted, will record one good deed in his record, instead of the bad deed that he was thinkingof doing.
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah says: ‘If My slave thinks of doing a bad deed then do not write it down for him unless he does it, then if he does it write it down as one bad deed. And if he refrains from it for My sake, write down one good deed for him. If he wants to do a good deed then he does not do it, write it down asone good deed and if he does it, write it down tenfold up to seven hundred fold.”
Narrated by al-Bukhaari, 7026; Muslim, 129.
And Allah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

3] He wants to commit haraam actions then repent

3]
I was just wondering if some says he will drink and do zinna and do haram stuff and then he will repent will his repentence be accepted.
Praise be to Allaah.
Firstly:
This questioner – may Allah guide him – does not realise that he has already disobeyed Allah, may He be exalted, by saying this even if he has not committed the sins that he stated clearly he would commit.
(a)
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allaah, may He be glorified and exalted, will forgive my ummah for whatever crosses their minds so long as they do not act upon it or speak of it.”
Narrated by al-Bukhaari, 4968; Muslim, 127.
Shaykh al-Islam Ibn Taymiyah said:
(The Prophet (blessings and peace of Allah be upon him)) has told us that Allah forgives whatever crosses a person’s mind so long as he does not speak of it. Soa distinction is made between thoughts that cross the mind and words that are spoken. And he told us that he will not beblamed for a passing thought unless he speaks of it. What is meant is unless his tongue utters it,according to scholarly consensus.
End quote from Majmoo‘ al-Fataawa, 7/133
(b)
It was narrated from Abu Kabshah al-Anmaari that he heard the Messenger ofAllah (blessings and peaceof Allah be upon him) say:People of this world are four types: a man to whom Allaah gives wealth and knowledge, sohe fears his Lord concerning it, upholds tiesof kinship with it and realizes that something is due to Allah for that. This man will attain the highest status. (The second is) a man to whomAllaah gives knowledge but He does not give him wealth, but he is sincere in intention and says: If I had wealth, I would have done what (the first man) did. He will be judged according to his intention and their reward will be the same. (The third one is) a man to whom Allah gives wealth but does notgive knowledge, so he squanders his wealth without knowledge and does not fear Allah concerning it or uphold ties of kinship with it, andhe does not realize that something is due to Allah for that. His will be the lowest status. (Then thereis) a man to whom Allah gave neither wealth nor knowledge, but he says: IfI had wealth I would do what (the third man) did. He will be judged according to his intention,and their burden of sin will be the same.
Narrated by at-Tirmidhi, 2325; he said: this is a saheeh hasan hadeeth. Also narrated by Ibn Maajah, 4228
This questioner also has to pay attention to the fact that he may not be able to repent because of being overwhelmed by his whims and desires, hisregarding sin as permissible and his persisting in it. He may not be able to do that because his time has come and his soul is taken. Let him listen to the words of Allah, may He be glorified and exalted (interpretation of the meaning):
“And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly”
[al-An‘aam 6:110].
Ibn al-Qayyim (may Allah have mercy on him) said:
This is part of greater understanding: that a man fears that his sins may cause him misfortune at the time of death and keep him from a good end. Imam Ahmadnarrated from Abu’d-Darda’ that when he was dying, he would lose consciousness then he would come to and recite:“And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly”
[al-An‘aam 6:110].
Because of that, the early generation feared sins, lest they kept them from a good end.
End quote from al-Jawaabal-Kaafi by Ibn al-Qayyim, 167
Secondly:
This questioner has to askhis Lord for forgiveness and repent to Him for having said this and having resolved to commit sin and persist in it. Allah, may He be glorified and exalted, has enjoined repentance uponHis slaves. He says (interpretation of the meaning):
“O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise)”
[at-Tahreem 66:8].
Allah, may He be exalted, has told us that He accepts repentance from His slaves and that He willpardon them; indeed He will turn their bad deeds into good deeds. Allah says (interpretation of themeaning):
“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do”
[ash-Shoora 42:25]
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds,and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:70]. :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en