hadees

He said I feel lonely and hollow from the inside. I said: "A true
Muslim can't feel lonely when he has Allah in his life. Who was it
with Adam, peace be upon him when he sinned and was made to descend to
earth? Had Allah not forgiven him, he would've been depressed to
death. Who was it with Noah, peace be upon him when the sky and earth
were gushing with water and everyone including his son was drowning?
Who was itwith Ibraheem, peace be upon him when he –alone-destroyed
the idols and thepagans threw him in the blazing fire? Who was it with
Yusuf, peace be upon him when he was abandoned in the well by his own
flesh and blood; toend up in jail for a crime hedidn't commit and a
sin he refused to do? Who was it with Moses, peace be upon him when
Pharos and his men followed him and his people across the sea? Who was
it with our Prophet salla Allahu alaihi wa sallam when he was followed
by hundreds of pagans with a bounty on his head? All they wanted was
blood.
If what's between you and Allah is fine, what is between you and the
rest of the world doesn't matter because you have Allah with you.

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At what point should one stand up when hearing the iqaamah?

When to stand in Iqamah?
Is it immediately after"Allahu Akbar"(of Iqamah),in between of Iqamah
or after "la illaha illah"(of Iqamah).
Praise be to Allah.
Firstly:
The scholars (may Allah have mercy on them) differed concerning the
point at which one should stand up to pray. There are several opinions
that were mentioned by an-Nawawi in al-Majmoo' (3/233), and they are
as follows:
(i) That he should stand up when the muezzin starts to
recite the iqaamah. This is the view of 'Ata' and az-Zuhri
(ii) That he should stand up when the muezzin says "hayya
'ala as-salaah (come to prayer)". This is the view of Abu Haneefah.
(iii) That he should stand up when the muezzin has
completed the iqaamah. This is the view of ash-Shaafa'i.
(iv) That there is no specific point at which oneshould
stand up; rather it is permissible for the worshipper to stand up at
the beginning of the iqaamah, during it or at the end of it. This is
the view of the Maalikis.
(v) That it is Sunnah to stand up when the muezzin says
"Qad qaamat is-salaah (prayer isabout to begin)" if the worshipper can
see the imam; if he cannot see him, then he should stand up when he
does see the imam. This is the view of Imam Ahmad.
There is no clear evidence from the Sunnah to support any of these
opinions; rather this is the ijtihaad worked out by theimams according
to what each of them thought wascorrect.
Based on that, the matter is broad in scope, so the worshipper may
stand up whenever he wants, at thebeginning of the iqaamah or during
it. But the Sunnah indicates that if the muezzin gives the iqaamah for
prayer when the imam has not yet entered the mosque, then the
worshippers may not stand up until they see him.
It was narrated that Abu Qataadah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "When the iqaamah for prayer is given, do not stand up
until you see me.". Narrated by al-Bukhaari (637) and Muslim (604).
According toa version narrated by Muslim: "Until you see thatI have
come out."

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4a. When are the words of ascholar – whether he was a Sahaabi or otherwise – regarded as binding evidence?

4a.
Reference should be madeto people of knowledge and we should be
content with their opinions on issues that are difficult or ambiguous,
because the one who does not have the proper background in knowledge
and specialist experience has no right to express a view on these
matters. Hence the Messenger (blessings and peace of Allah be upon
him) instructed us to refer questions about anything that is unclear
to us in the Book of Allah or the Sunnah of His Messenger to those who
have knowledge thereof:
It was narrated from 'Amr ibn Shu'ayb, from his father, that his
grandfather said: The Prophet (blessings and peace of Allah be upon
him) heard some people disputing and said: "Thosewho came before you
were only destroyed because of this; they used one part of the Book of
Allaah against another. But the Book of Allah was revealed so that one
part of it would confirm another, so do not use onepart to oppose
another. Whatever you learn from it, speak of it, and whatever you do
not understand of it, refer it toone who does know it."
Narrated by Ahmad (6702)and Ibn Maajah (85); classed as hasan by
al-Albaani in Mishkaat al-Masaabeeh, 237
Shyakh Mulla 'Ali al-Qaari (may Allah have mercy on him) said:
"refer it" means take your questions about the matter
"to one who does know it", namely Allah, may He be exalted, or one who
is more knowledgeable thanyou among the scholars, and do not try to
work outits meaning by yourselves.
End quote from Mirqaat al-Mafaateeh, 1/313
To conclude, if the scholarsare unanimously agreed on the meaning of a
verse or hadeeth, or on confirmation of the validity or otherwise of a
shar'i ruling, this is bindingshar'i proof, because the ummah cannot
agree on misguidance.
But if they differ, then the criterion for judging between different
words, actions and circumstances is the Book of Allah and the Sunnah
of His Messenger (blessings and peace of Allah be upon him). Whatever
scholarly opinion is more in harmony with the Qur'an and Sunnah must
be followed, and whatever is contrary to the Qur'an andSunnah must be
rejected, whilst affirming that all the scholars possess knowledge,
virtue, dignity and religious commitment, and that they are the ones
whom Allah chose to protect His religion, take care of His laws and
rulings, and affirm them among the people.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
If the Muslims dispute concerning an issue, the matter concerning
which they dispute should be referred to Allah and the Messenger;
whichever of the two opinions is supported by the Qur'an and Sunnah
must be followed.
End quote from Majmoo' al-Fataawa, 20/12
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If evidence is established concerning some matter, itis obligatory to
follow the evidence that is established from the Book of Allah or the
Sunnah of His Messenger (blessings and peace of Allah be upon him)
even if that differs from a prominent imam and even if it differs from
some of the Sahaabah. Allah says (interpretation of the meaning):
"(And) if you differ in anything amongst yourselves, refer it to
Allahand His Messenger"
[an-Nisa' 4:59]
and He did not say: Refer it to So and so, or So and so.
But it is essential to affirm and respect the scholars, and to observe
proper etiquette with them. If an individual finds a weak opinion with
one of the prominent imams, scholars or muhaddiths (scholars of
hadeeth), that should not detract from their status, and he
shouldstill respect the scholars, observe proper etiquette with them
and speak well of them. He should not revile them or look down on
them; rather he should explain the truth with evidence whilst offering
supplication for the scholar, praying for mercy for him and asking
Allah to forgive him.
This is also how the attitude of scholars shouldbe to other scholars:
they should respect the scholars for their status and acknowledge
their position and virtue.
End quote from Majmoo' Fataawa Ibn Baaz, 26/305

And Allah knows best.

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4. When are the words of ascholar – whether he was a Sahaabi or otherwise – regarded as binding evidence?

4.
Sometimes we hear opinions that were narrated from the Sahaabah, or
sometimes other opinions that were narrated from the imams (leading
scholars) on various occasions, although the basic principle directs
us to follow the Qur'an and Sunnah. When does the Muslim have to
follow the opinion of the Sahaabi or imam? How can we reconcile
between this andthe obligation of followingthe Qur'an and Sunnah?
Praise be to Allah.
The obligation of following the Qur'an and Sunnah does not contradict
the idea of learning from the Companions of the Messenger of Allah
(blessings and peace of Allah be upon him) and from the imams who are
known to have been men of knowledge and virtue. In fact learning from
themin general comes under the heading of following the Qur'an and
Sunnah. Allah, may He be exalted, says (interpretation of the
meaning):
"so ask people who know the Scripture, if you do notknow"
[al-Anbiya' 21:7].
Abu Dawood (3641) narrated that Abu'd-Darda'said: I heard the
Messenger of Allah (blessings and peace of Allah be upon him) say:
"…The scholars are the heirs of the Prophets. The Prophets did not
leave behind dinars or dirhams, rather they left behind a heritage of
knowledge, and the one who acquires it acquires an abundant portion."
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The view of this scholar, – whether he was a Sahaabi or otherwise –
can only have been either in accordance with the Sunnah or at variance
withit. If it is in accordance with it, then it is obligatory to adopt
it and act upon it, because the scholars have more knowledge of Allah
and His Messenger than anyone else.
If it is at variance with the Sunnah then it should not be adopted;
rather one should follow the Sunnah, but this applies only whenit
becomes clear to one that this particular opinionis at variance with
the Sunnah.
The basic principle is that the opinion of anyone may be accepted or
rejected, except the Messenger of Allah (blessings and peace of Allah
be upon him).
At the same time the high status of the scholars – foremost among whom
are the Sahaabah (may Allah be pleased with them) – must be upheld.
If there is no text concerning the issue, then the opinion of the
knowledgeable Sahaabi, if no one else among the Sahaabah differed with
him, is regarded as binding evidence according to many scholars.
The basic principle concerning this matter is that the opinion of the
Sahaabi is regarded as binding evidence so long as it does not go
against any text and so long as noone else among the Sahaabah differed
with him.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If the Sahaabi was one of those who were well-known for deep
knowledge, then his opinion may be regarded as evidence, subject to
two conditions:
(i) that it should not contradict the words of Allah or
His Messenger; if it does contradict the words of Allah or His
Messenger then it must berejected, and the words of Allah or His
Messenger must be accepted;
(ii) that it should not contradict the view of another
Sahaabi; if it does contradict the view of another Sahaabi, then it is
essential to determine which is more correct, because the view of one
isnot regarded as more acceptable than the view of another.
End quote from Liqa' al-Baab al-Maftooh, 59'24
Similarly their opinions (may Allah be pleased with them) concerning
thereasons for revelation and commentary on the Qur'anand Sunnah are
regarded as binding evidence, because they are more knowledgeable
about the Revelation and the language of the Arabs; theQur'an was
revealed among them and they lived with the Prophet (blessings and
peace of Allah be upon him), so they are more knowledgeable about his
Sunnah.
With regard to scholars other than the Sahaabah, they are the most
knowledgeable of people about the Qur'an and Sunnah, and the most
skilled of the people in sound analogy, and the most capable of the
people of deriving rulings in a proper manner? Allah,may He be
exalted, says (interpretation of the meaning):
"if only they had referred it to the Messenger or to those charged
with authority among them, the proper investigators would have
understood it from them (directly)"
[an-Nisa' 4:83].
As-Sa'di (may Allah have mercy on him) said:
This verse establishes a guideline, which is that if research is to be
undertaken into some matter, it should be done by one who is qualified
to do it, and no one should take on this task except them, because
they are more likely to reach the right conclusion and to avoid
errors.
End quote from Tafseer as-Sa'di, p. 190
:->

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Ruling on Muslims congratulating one another on the occasion of the Gregorian New Year

Is it permissible for muslims to congratulate each other and give duaa
on the new year based on the Gregorian calendar without the intention
of celebrating it ?
Praise be to Allah.
It is not permissible for the Muslims to exchange greetings on the
occasion of the Gregorian New Year, and it is not permissible for them
to celebrate it, because both of these matters involve imitation of
the kuffaar, and we have been forbidden to do that.
The Prophet (blessings and peace of Allah be upon him) said: "Whoever
imitates a people is one ofthem." Narrated by Abu Dawood, 4031;
classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood
Moreover, offering greetings on this day that comes back each year
comes under the heading of celebrating it and taking it as a festival,
which is also forbidden.
And Allah knows best.

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Are gifts for weddings and other occasions like a debt that must be given to the giver on a subsequent special occasion?

One of the customs that are widespread in the region in which I live
is that on certain occasions –giving birth and weddingsand so on –
women give asmall amount of money – such as five dinars – when their
comes to congratulate a relative or neighbour, and the woman who
receives the money is expected, on a subsequent happy occasion, to
visit her (the giver) and either give her the same amount of money as
she received – which means that they do not want to raise the levelof
friendship with her – or they give more – which is what usually
happens. Andit sometimes happens thatthe woman who gave the money
criticises the other woman if she does not visit her and give back the
money, and she may say that she has consumed herwealth unlawfully –
there is no power and no strength except with Allah.What is the ruling
on this interaction? Is the extra amount that I spoke of considered to
be riba? For my part, I do not give this extra amount unless the woman
is in need or is of high character. Please advise us, may Allah have
mercy on you.
Praise be to Allaah.
Firstly:
There is nothing wrong with the custom followed by people in many
countries, whereby they give gifts of money on such happy occasions,
to one who is getting married or who has just had a baby, and so on,
on the basis that the recipientwill return the favour, giving the same
amount or more, on another similar occasion. In fact this is a good
thing, because it is helping with money and supporting others on such
occasions when there is usually a need for money because of the
expenses involved.
This money, which in many countries is known as nuqoot, is a kind of
loanthat must be repaid on similar occasions, as customarily happens.
In fact if the one who gave it needs it and asks for it, it is
obligatory to give it back to him when he asks for it. Hence the one
who gave it will always remember it and will keepa record of it in his
private papers, in a separate section in his notebook that has to do
with this type of loan.
More than one of the fuqaha' have stated that the nuqoot is a loan
that must be repaid to the one who gave it, according to custom.
The Shaafa'i faqeeh Ibn Hajar al-Haytami was asked about the ruling on
nuqoot, and replied:
With regard to nuqoot, al-Azraqi and an-Najm al-Baalisi issued fatwas
stating that it is a loan, so it must be returned to the one who gave
it. Al-Balqeeni disagreed withthem. The prevalent custom dictates that
no one gives anything of this nature except with the aim that
something similar should be given back to him, if he has a similar
happy occasion. And the fact that this custom is clear and well
established supports the first view. And Allah knows best. End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra, 3/265
Al-Mardaawi (a Hanbali scholar) said:
Note: al-Kamaal ad-Dameeri said in his commentary on
al-Minhaajconcerning the nuqoot which is customary at weddings:
an-Najm al-Baalisi said: It is like a debt and the one who gave it may
ask for it, and custom has nothing to do with that, because it is
notconsistent.
End quote. al-Insaaf, 8/315
The point of quoting this text is that it rules that thenuqoot is a
debt and it must be returned to the giver, even if custom is
notconsistent in this regard. But if custom is consistent and dictates
that it should be returned or may be asked for, then undoubtedly the
argument is stronger that it should be repaid and regarded as a debt.
This is the basis on which al-Haytami reached his conclusion, as
referred to above.
Shaykh 'Ulaysh al-Maaliki (may Allah have mercy on him) was asked
about a man who held a wedding, and another man gave him a sum of
money equivalent to the value of a sack of wheat, then two years later
the giver askedfor repayment. Should it be ruled that the recipient
has to give back the value of this sack of wheat to the giver?
He said in his response:
Yes, it should be ruled thatthe recipient should pay back the
equivalent of what was given to the giver, if it was stipulated or it
is customary to do so.What matters is the value on the day he gives it
back, not the day he askedfor it, as it says in al-Kharashi and
elsewhere.
Ibn al-'Attaar said: Whatever is given of a ram or similar gifts at
the time of the wedding party,it should be given back to the giver if
he asks to be rewarded later on, as is customary. It is an implicit
deal that everyone should do that on the basis that he will be given
something similar when he has a wedding …
It may be understood from the phrase "when he has a wedding" that the
giver is required to be patient until he has a wedding or similar
event. And it says something similar in al-Burzuli.

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Is faith in the heart sufficient for a person to be a Muslim?

Is faith in the heart sufficient for a person to be a Muslim, without
praying, fasting or paying zakaah?.
Praise be to Allaah.
Faith in the heart is not sufficient without prayer etc. Rather it is
obligatory to believe in one's heart that Allah is One, with no
partner or associate, and that He is one's Lord and Creator, and to
devote worship to Him alone, may He be glorified and exalted. And it
is obligatory to believe in the Messenger Muhammad(blessings and peace
of Allah be upon him) and that he is truly the Messenger of Allah to
all ofthe two races (mankind and the jinn). All of this is essential,
for it is the foundation of the faith. It is also obligatory for the
accountable individual to believe in everything that Allah and His
Messenger have told us about Paradise and Hell, the Siraat (bridge
over Hell), the Balance and other things referred to in the Holy
Qur'aan and saheeh Sunnah. In addition to that, it is essential to
utter the declaration of faith (shahaadah), testifying that there is
no God but Allah and that Muhammadis the Messenger of Allah, and it is
essential to pray and to do all the other things enjoined in Islam.
Ifthe individual prays, then he has done what he is obliged to do, but
if he does not pray then he has committed an act of kufr (disbelief),
because not praying is kufr.
With regard to zakaah, fasting, Hajj and all the other obligatory
matters, if he believes that they areobligatory but he is too lazy to
do them, then he isnot a kaafir because of that; rather he is
disobedient or sinning, and his faith is weak and lacking, because
faith may increase and decrease. Faith increases when one does acts of
worship and righteous deeds, and it decreases when one commits acts of
disobedience and sin, according to Ahl as-Sunnah wa'l-Jamaa'ah.
With regard to prayer in particular, not praying is kufr according to
many scholars, even if one does not deny that it is obligatory. This
is the more correct of the two scholarly opinions. This is in contrast
to other acts ofworship such as zakaah, fasting, Hajj and so on. If he
does not do them, that is not major kufr accordingto the correct
opinion, but it detracts from and weakens faith, and it is a serious
major sin. Not giving zakaah is a serious major sin; not fasting is a
serious major sin; not performing Hajj when one is able to do so is a
seriousmajor sin – but it is not major kufr if one believes that
zakaah is a duty, fasting is a duty, Hajj is a duty for the one who is
able to do it. So long as one does not deny that these duties are
obligatory, but he is negligent concerning them, then he is not a
kaafir according to the correct opinion.
With regard to prayer, if he does not do it, then according to the
more correct scholarly opinion he is a kaafir in the sense of major
kufr –Allah forbid– even if he does not denythat it is obligatory, as
stated above. That is because the Prophet (blessings and peace of
Allah be upon him) said: "Between a man and shirkand kufr there stands
his giving up prayer." Narrated by Muslim in his Saheeh. And he
(blessings and peace of Allah be upon him) said: "The covenant that
differentiates between us and them is prayer; whoever does not pray is
a kaafir." Narrated by Imam Ahmad and the authors of the four
Sunanswith a saheeh isnaad. This applies equally to both men and
women. We ask Allah to keep us safe and sound.

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Those who assert that they are Muslims but do not practice the real tenets of Islam are the bigots

Prophet Muhammad (saas)was a very modern, joyful person of broad
horizons who supported the arts and sciences.
Those who assert that they are Muslims but do not practice the real
tenetsof Islam are the bigots who are in the dark about the true
spirit of Islam andwho do not experience it!
Do not try to understand Islam by looking at the bigots . Learn Islam
from those true Muslims who live by Islam in compliance with the
spirit of the Qur'an.
A bigot is stark and sulky.
A Muslim is joyful, open and full of life!
A bigot hates women, children and animals.
A Muslim likes everything that is beautiful. He appreciates a woman's
value, watches over the children and loves animals, plants and all
living beings!
A bigot does not understand the arts, and dislikes arts and aesthetics.
A Muslim likes the arts andhas a very strong sense of aesthetics!
A bigot is against science.
A Muslim attaches great importance to science and contributes to
scientific progress!
A bigot can not speak graciously, he is aggressive.
A Muslim speaks the best of words, he is compassionate!
Both the life and spirit of abigot is dark.
A Muslim is full of life, he radiates light to his surroundings!
A bigot tends to fight. He is full of hate and rage.
A Muslim wants peace, love and friendship to reign!
A bigot is hostile towards Christians and Jews.
A Muslim approaches Christians and Jews with compassion.
He attaches importance to them and shows them respect!
A bigot does not like music, and takes no pleasure from music.
A Muslim loves music as a blessing created by Allah!
A bigot is unkempt and filthy!
A Muslim is very pure andbrilliant!
A bigot lives in nasty, dark places.
A Muslim loves the best quality and the most beautiful of everything!
A bigot devastates wherever he enters. He defiles and reduces the
quality of life overall.
A Muslim brings quality of life to wherever he enters. He takes
pleasure in beautifying the world!
A bigot does not know how to think; he acts in compliance with the
dogmas he has learned by heart.
A Muslim takes great pleasure from deep thinking. He acts by using his
wisdom and his conscience!
A bigot can not tolerate different thoughts.
A Muslim wants people of every school thought to express their opinion
as they wish!
A bigot finds the energy tolive by constantly inventing new enemies.
A Muslim makes an effort to befriend anyone who seems to harbor the
most negative opinion.
A bigot does not show courtesy.
A Muslim is excellent in hismanners and social conduct!
A bigot has an inferiority complex!
A Muslim has an extremelyconfident personality due to his trust in Allah!
And the most important ofall;
A bigot can not appreciate Allah's might as is due. He does not know
the love of Allah, he does not abide by the Qur'an and only follows
his idols.
A Muslim is in love with Allah. He lives for Allah, he is fully
attached to the Qur'an and he only seeks to earn Allah's good
pleasure!

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Allah is the Provider

Shaykh Sa'eed ibn Musfir narrates the following account:
I was walking out of the Haram (the Ka'bah in Makkah ) when I saw a
man begging from everyone that passed by him.
Just then a man who had parked his tinted Mercedes excessively close
to the Haram in a designated VIP parking walked passed the beggar on
his way to his car. As he pulled the keys out and the alarm did the
'whup whup', the beggar raised his finger to the sky and said,
"Please, for the sake of Allah !"
Trying to end the moment and avoid a dip into the pocket, the Mercedes
man said back, "Allah will provide!"
The beggar replied: "What!Did you at any moment think that I thought
YOU were my provider! I'm not asking for your provision, I KNOW Allah
will provide for me."
Shaykh Misfir continues. The two stood there staring at one another
for amoment and then the Mercedes tinted windows came up and the man
drove away.
A needy African sister who was sitting nearby on the street selling
textiles was moved by the incident. Shedid not have much, but from
what she did have, she pulled out 1 riyal and placed it in the hands
of that beggar.
He smiled and went on his way.
Meanwhile the Mercedes man could not drive on with the choke of guilt.
He turned the car around and made his way through the crowd to the
place where the incident had happened.
Shaykh Misfir says…I saw with my own eyes as he pulled out a 10 riyal
bill from his briefcase to give to the beggar. But he looked left and
right and could not find him. What was he to do? He had already pulled
out the bill to give for the sake of Allahand was not going to put
itback. So he found the nearest person he thought was worthy of the
bill, placed it in her lap and went on his way.
The 10 riyals sat in the lap of the sister that had given the beggar!
Hazrat Abu Hurairah reported that Rasulullah has said that Allah's
injunction is:
"O my servants ! Spend andyou will be given." [Bukhari, Muslim]
Hazrat Abdullah bin Abbas reported that Rasulullah has said that "
Charity does not diminish wealth ." [Tibrani]/

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> Health Travel health

Don't let ill-health spoil your holiday or travels. With a bit of
preparation before you go, and avoiding the common illnesses while
you're away, you'll have a safe, healthy holiday.
Planning a healthy holiday
Make yourself a check-list, whether it's the necessary vaccinations, a
repeat prescription or insect bite treatment, so you're well prepared.
Jet lag tips
In-flight health
Vaccinations for travel
Travellers with special needs
Essential items for travel
Illness and injury on holiday
A bad bout of diarrhoea or mosquito bites can wreck your holiday.
Discover how to avoid problems and what to do if the worst happens.
Bites
Diarrhoea
Skiing injuries
Illness post-holiday
Staying safe on holiday
From sunburn and sexually transmitted infections to personal safety,
always be prepared.
Road accidents abroad
Travel and sexual health
Sun safety
Staying safe in the snow
Drugs and alcohol abroad
Water safety on holiday
Needle hygiene on holiday
Fire safety on holiday
Personal safety while travelling
Travel health - useful contacts
Useful contacts
This page was last reviewed in May 2010.
Read our Full Disclaimer and see our Links Policy for moreinformation.
Always consult your own GP if you're in any way concerned about your
health.

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Health. Burns and scalds

What are they?
Burns are caused by dry heat and scalds are caused by wet heat.
Both burns and scalds damage the body by removing the layer of skin
that protects the body from infection.
Symptoms
*. Extreme pain
*. Swelling around site of burn
*. Redness and blistering
First aid aims
*. Halt the burning
*. Alleviate pain
*. Minimise risk of infection/

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Entering/ Leaving a House

2.1 HOW TO ENTER
Enter or leave your house with your right foot first, as it was the
tradition of the Prophet. Imaam Abul Ala Hasan ibn Ahmad al-Hamazani,
a great scholar of Hadith of his time, was so keen on applying this
Sunnah to the extent that if someone entered his house with their left
foot first, he would ask them to go out and re-enter with their right
foot first. He was so much respected that the Sultan of the day would
visit him at school and sit in front of him as a student. At one
occasion, he told the Sultan to exit with his right foot first andwalk
on the right side of the road.
When entering or leaving ahouse, do not push the door violently, or
slam it shut, or leave it to close by itself wildly. Such actions
stand in contrast to the gracefulness of Islam to which you are
honoured tobelong. Close the door quietly with your hand. You may have
heard a Hadith reported by Imam Muslim whereby 'Aisha (RA)quotes the
Prophet: 'Gentleness adorns every act. Its absence will tarnish it.'
2.2 ENTERING WHILE OTHERS ARE ASLEEP
If you enter a place where people are sleeping, whether during day or
night, be quiet and gentle. Be considerate. Do not cause any undue
noise when entering or exiting. You have heard the saying of the
Prophet (صلى الله عليهوسلم): 'Whoever is deprived of gentleness, is
deprived of all sorts of goodness.' Muslim and Al- Tirmidhi reported
that the honourable companion Al-Miqdad bin Al-Aswad (RA) said: 'We
used to preserve the Prophet's share of the milk, when he came back at
night he would greet us with a voice loud enough for those awake to
hear, without disturbing those who were asleep.' In addition, whenever
the Prophet used to pray at night, he would recite the Quran with a
voice that pleased those that were awake, without disturbing those
that were asleep.'
Princess Qatrul Nada (Dew point) was famous for her intelligence,
manners and beauty. She was the daughter of Khimarwaih bin Ahmad bin
Toulon, the King of Egypt. She married Al-Mu'taded Billah. Qatrul Nada
said: 'My father taught me an important manner – do not sleep among
sitting people and do not sit among sleeping people.'

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2a. Importance of Appearance

2a.
We are attractedor repulsed by what we see. If you look good in clean
clothes, smelling nice,you will be pleasant to look at and people will
be attracted to you and enjoy your presence. If you were the opposite,
people will look down on you even if you were a relative or friend. To
look good while visiting or being visited is an instinctive trait in
addition to being an Islamic manner. Do not ignore this aspect because
you consider yourself to beclose to your hosts or guests.
Imam Bukhari in his book, 'Al-Adab Al-Mufrad' reported that the great
follower Abi Al-�Alia Al-Riahi Al-Basri said, 'Muslims were at their
best when visiting each other.' Al-Hafez Al-Haithami in 'Majma
Al-Zawaed' (1:169) reported that Thabet Al-Banani, the student of Imam
Anas bin Malik said, 'When I used to visit Anas, he would call for a
perfume and run it along his cheeks.' Accordingly, if you were visited
at home while dressed very casually, as it sometimes happens, you
should change for your visitor. This will enhance his respect for you
and will complement your hospitality. It is, after all, the manners of
the early Muslims./

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2. Importance of Appearance

2.
1.1 Distinct Muslim Personality
Islam advocates this etiquette and stresses it so as to perfect the
Muslim personality and to bring about harmony among people. There is
no doubt that embodying such manners and virtues enhances personal
style and qualities, refines personality and brings us closer to the
hearts and minds of others. The forthcoming manners and etiquette are
central to Islam, its purposes and its aims. Calling it 'etiquette' by
no means implies that itis marginal to life and social behaviour. It
does not mean Muslims have the option of ignoring this code of
behaviour, or that it is merely preferable to adhere to it.
In pointing out that manners rank higher than deeds, Imam Al-Qar�fi in
his book Al-Furw'q said, 'Learn that a little etiquetteis better than
a lot of good actions.' Rw'aim, the righteous scholar, told his son,
'Oh my son, make yourdeeds salt, and your manners flour.' Many good
manners with few good deeds are better than many good
deeds with few good manners. Even if some of these rules appear to be
simple common courtesy, it is important to highlight their
significance. Many Muslims commit errors which blemish the Islamic
personality, whose purpose is meant to be unique in its beauty,
perfection and traits. Our master, the Messenger of Allah (صلى الله
عليه وسلم) directed the blessed companions by saying: 'You are on your
way to meet your brothers, put ona nice dress and fix your riding so
you appear distinct among people as a fleck [on a beautiful face].
Allah does not like roughness nor rough manners.'
When the Prophet, peace be upon him, said: 'No one will enter Paradise
if they have at heart a grain of arrogance.' A man asked: 'Aman may
like his dress to be nice and his shoes nice.' The Prophet answered
'Allah is beautiful and likes beauty. Arrogance is to deny rights and
look downat people.'
Shaikh Ibn Taimia said thatthe beauty that Allah likes include nice
clothes. Hence it could be said that Allah likes all nice things.
Therefore, a Muslim ought to be recognized by neat dress, cleanliness
and graceful appearance.
1.2 CLEANLINESS AND WASHING
The Sunna is to keep perfume and to use it regularly on oneself.
Al-Bukhari narrated that Salman Al-Farsi said: the Prophet, peace be
upon him, said 'Allah will forgive the sins of the past week for he
who on Friday will take a bath, cleanse himself, put on his [regular]
perfume or any perfume available in house. Then, he goes out [to
Jumu'ah prayer] and does not try to separate two friends. Then he
prays wherever he could and listens to the Imam.' If the body became
odorous a day or two before Friday, one should not wait till Friday to
cleanse the body. We should wash our bodies as soon as it
requirewashing to keep ourselves clean and fresh.
To take a bath on Friday is specifically required since alarge number
of people will be gathering at mosques. However, if our body became
dirty or we sweat on a particular day, then, we should take a bath at
the end of day or the next morning. This is indicated by a Hadith
narrated by Al-Bukhari andMuslim that Abu Huraira said, the Prophet,
peace be upon him, said: 'It is the duty of every Muslim to have a
bath once every week to wash his head andbody.' Another Hadith
1.3 ARRIVING FROM A JOURNEY
If you are traveling to visit someone or if you are about to receive
guests, whether those in question are your parents, relatives, peers,
or friends of a different age, make sure that your hands, feet, and
socks are clean, and your appearance and clothing is neat. Never
neglect or underestimate the importance of your look, for that would
certainly mar the pleasure of the meeting, while dulling the enjoyment
of those you meet. In this regard, the Prophet directed his companions
upon returning from a journey: 'You are returning to your brethren,
dress nicely, and sort out your rides so that you may become a beauty
mark among people, for Allah does not like sloppiness or acting in a
sloppy way.'
Try to bring some gifts to those receiving you, and likewise present
your guests with a present. Always be prepared to reciprocate with a
suitable gift. The subtle joy of seeing your beloved ones will be
vividly rememberedfor many years. A gift, however symbolic, will
greatly enhance the pleasure of such a meeting.The Prophet (صلى الله
عليه وسلم), as reported by Bukhary, said: 'Exchange gifts; exchange
love.' Our Muslim predecessors used to leave their host with a present
which could be as symbolic as an Arak stick.
1.4 DRESS PROPERLY WITHFAMILY AND FRIENDS
Dress properly, even among friends and relatives. Dress properly when
visiting your parents,a pious person, an elder, oreven a relative or a
friend. Your attire should be clean and elegant, not ugly or
unsightly.
:->

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Fatimah tuz Zahrã (R.A.)

FATIMAH TUZ ZAHRAH (r.a) – DUAGHTER OF MUHAMMAD (صلى الله عليه وسلم)
Fatimah (R.A.) was youngest in age of all her sisters but highest in
grades. She was dearest to her father of all his daughters. He once
said, " Fatimah is like soul and heart to me." once, he said,"Fatimah
will be the leaderof the women in Paradise."he further said, "What
troubles Fatimah troubles me as well."
It was the sixth year of Prophethood and Rasulullah (Sallallahu
AlaihiWasallam) had launched his preaching mission but his own clan
were impeding in his way. The people of the Quraysh were trying every
trick to trouble him. One day whilehe was performing Salãh inthe
Haram, on the instigation of the pagans of Makkak, Aqabah ibn Moeet
brought the entrails of a camel and placed it on his neck whilst he
was prostrating. Someone told Fatimah (R.A.) who was then just six
years old. She came running and removed the stuff and cursed the
non-believers. She, at such an early age beheld the tribulations
andtorments Rasulullah (Sallallahu Alaihi Wasallam)was being subject
to.
Rasulullah (Sallallahu AlaihiWasallam) awarded her the title of 'lady
of Paradise'.
It has been reported that Rasulullah (Sallallahu AlaihiWasallam) once
said, "On the Day of Resurrection a voice will be heard saying 'lower
you heads, Fatimah bint Muhammad is being escorted along,' then
Fatimah will cross the pathway to Paradise in a flash leading seventy
thousand Hoors (heavenly women)."
Rasulullah (Sallallahu AlaihiWasallam) confided only toFatimah (R.A.)
during his last days that he would dieof his illness. She wept to hear
that but Rasulullah (Sallallahu Alaihi Wasallam)whispered to her that
she would follow him which brought delight on her faceand she smiled.
Rasulullah's (Sallallahu Alaihi Wasallam) beloved wives pressed her
much to disclose that secret, but shedidn't. She revealed it, however
after his demise.

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1a. Salat-ul-Istikhara

1a.
(The explanation of the Imam that is given is very lengthy and takes a
great effort to explain. Alhumdulillah I am in theprocess of
completing the translation of this article which I will post in the
near future, Insha Allah.)
In brief, the scholar mentions that if one is tobelieve that this
prayer isthat of guidance that it deems necessary to believe that
Allah's guidance is always correct as He has complete knowledge.
However, we see many atimes that the confusion still remains after the
prayer and therefore it means that the promise from Allah was not
fulfilled and through Istikhara one did not achieve what one was
promised; and it is impossible for Allah to command of something and
then not have that order achieve its results.
Maulana Ashraf Ali Thanvi recalls one pious saint from the Shafi'ee
group (which the author cannot recall) who mentioned an amazing
insight about Salaat-ul-Istikhara. Maulana Ashraf Ali Thanvi, after
mentioning this scholar'samazing explanation, says himself that he is
more inclined towards the Shafi'ee explanation of Istikhara and that
this is the more correct opinion.
Explanation
With this view if we takeinto account the above issues and confusion
thatoften occurs, the confusions still remaining and facing
difficulties in the path the one took, we can say that Istikhara is a
Du'aa and all Dua'aas are accepted by Allah but it is not necessary
that it be in this world or immediately. Therefore, not receiving
clarificationwould mean that Allah has accepted our Dua'aas(as He has
promised to do so) but He has not answered it immediately,or that He
will give us a greater reward for this supplication in the Hereafter.
Similarly, if we face difficulties in a chosen path it could have the
same explanation as above or that Allah will shortly give us goodness
in the matter we have chosen.
Benefits of this Second View
If one takes this second view into account then one will be able to
make use of worldly means in able to make his decisionand remove his
confusion regarding the matter. Istikhara will be a supplication from
Allah Ta'ala to help him in his decision and to give him goodness it
whatever he chooses to do, whilst taking aid from the mediums will
help resolve his confusion andassist him in making a decision.
Conclusion
We have been instructed by the Prophet SallallahuAlayhi Wa Sallam to
perform the Istikhara prayer whenever we make decisions in our life,
especially when we make some major decisions in life. Therefore, we
should always make an effort toperform this prayer of Istikhara,
whether we see it as a way in receiving guidance or whether we perform
it as a supplication.
Furthermore, we should always use the mediums that Allah has placed in
this world to aid us with removing our confusions.The world has been
referred to as "Darul Asbaab" (the place of mediums) and it is the
wisdom of Allah that in order to acquire anything or even receive
anything from Him we need to use the means and mediums that Allah has
placed within this world.
Finally, we should alwaystrust in the decisions thatwe take through
the guidance of Allah and those that we take after supplicating to
Him; His mercy is infinite and though Allah may shower His mercy with
delay upon us, through His own wisdom, but He will surely guide us and
aid us through those matters that we have taken with hope of His help
and guidance. As the Prophet Sallallahu Alayhi Wa Sallam advisedus in
the final words of the Du'aa, "and make mecontent with it", we should
remain content with the decision we took with trust in Allah.
May Allah bless us with divine guidance from Himself and may He give
us the understanding to make the correct decisions and may He put
goodness in whatever He chooses for us to do. Aameen./

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1. Salat-ul-Istikhara

1.
The Prophet Muhammad Sallallahu Alayhi Wa Sallam has said:
"If one of you is concerned about some practical undertaking, or about
making plans for ajourney, he should perform two Raka'aats (cycles) of
voluntary prayer." Then he should say the following Du'aa:
اللَّهمَّ إنِّي أستَخيرك بعلمكَ، و أستقدرك بقُدرتك، و أسْألك مِن فضلك العظيم،
فإنّك تَقْدر و لا أقْدِر، و تعلم و لا أعلم، و أنت علاَّمُالغُيوب.
اللَّهمَّ إنْ كنتَ تعلم أنَّهذا الأمْرِ خيرٌ لي في ديْني و معَاشي و عاقِبة أمري
– او قال عاجِل أمري و آجِله –
فاقْدِرْهُ لي و يسِّرْه لي ثمَّ بارِك لي فِيه،
و إن كنتَ تعلم أنَّ هذا الأمرِ شرٌّ لي في دِيني و معآشِي و عاقبةِ أمْرِي
– او قال في عاجِل أمرِي و آجِله –
فاصْرِفْه عَنِّي، و اصْرفْنِي عَنه، و اقْدِر لِيَ الخيْرَ حَيْثُ كان
ثُمَّ ارْضِنِي بِه.
Oh Allah! I seek Your guidance by virtue of Your knowledge, and I seek
ability by virtue of Your power, and I ask You of Your great bounty.
You have power;I have none. And You know; I know not. You are the
Knower of hiddenthings.
Oh Allah! If in Your knowledge this matter isgood for my religion, my
livelihood and my affairs,immediate and in the future, then ordain it
for me, make it easy for me, and bless it for me. And ifin Your
knowledge this matter is bad for my religion, my livelihood and my
affairs, immediate and in the future, then turn it away from me, and
turn me away from it. And ordain for me the good wherever it may be,
and make me content with it.
Salatul Istikhara
We all turn to Allah during times when we are in need, and one of the
most common methods and reasons for turning to Him is to seek His
guidance through theSalaah of Istikhara.
Istikhara, in reality, means "to seek goodnessfrom Allah" according to
some Ulamaa and according to some it is "to seek guidance from Allah".
Whichever meaning we take, it is a prayer and supplication which is
made by a believer to His Lord to help him in the time of need and
confusion.
However, it is also a known fact that many people experience confusion
about this particular prayer. The main reason for the occurrence of
confusion is because the person who is offering this prayer is
expecting divine guidance from Allah Ta'ala and therefore has this
belief in this heart that whatever result and pathhe is shown to take
will be the correct path and the most beneficial path for him chosen
by Allah Himself.
However, when people offer this prayer, it is witnessed that the
confusion of a person is not removed. Furthermore, the path that one
appears to havebeen told to take is sometimes not a smoothand clear
path; instead, the person apparently faces more difficulty in taking
that path.
It is for this reason that itis vital to clear a few misconceptions
and furthermore present a wonderful insight of a great scholar from
the followers of Imaam Shafi'ee Rahimahullah.
First View
The first and most common view of Istikhara is that it is a prayer
through which one seeks the guidance from Allah Ta'ala. It is a prayer
that removes the confusion a person is experiencing in a matter he
wishes to undertake; be that matter should you marry this certain
person? Should you attend this graduate school? Should you take this
job offer or that one?
Therefore, the person who performs this prayerdoes so in order to seek
guidance from Allah Ta'ala and hopes that his heart will be inclined
towards one of the two matters thus enlightening him as to what
decision to make.
However, as mentioned before, we sometimes see that we do not receive
any sort of inclination after the Istikhara, or that once the decision
is made we go through difficulties in the option we followed due to
the Istikhara.
Explanation
Primarily, it should be understood that, according to this view, we
are seeking Allah's complete knowledge to guide us and therefore we
should understand that whatever path we take is the right path for us
and no matter what apparent difficulties we go through there is
somebenefit for us within this path that Allah has inclined our hearts
towards.
Furthermore, if we feel that there is no inclination towards a certain
matter then the scholars have mentionedthat we should perform the
prayer several times until we do receive an answer from Allah Ta'ala.
Second View
Istikhara rather than being a prayer for guidance it is a supplication
(Du'aa) to Allah Ta'ala and a prayer to seek goodness from Him. It is
through this prayer that a person asksAllah Ta'ala to put goodness in
whatever hedecides to do and a supplication to Allah asking Him to
guide him towards that in which there is goodness for himand keep him
away fromthat which has no goodness for him.
:->

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The Best of days

Rasulullah ( Allah bless him& give him peace) said:
"Friday is the best of days. It was on this day that Hadrat Aadam
alayhis salaam was created, it was on this day that he was granted
entry into jannah, it was on this day that he was removed from jannah
(which became the cause for man's existence in this universe, and
which is a great blessing), and the day of resurrection will also take
place on this day."
(Sahih Muslim )

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Spiritual Advice for Hajj

M. NajimudeeN. Bsc:-:INDIA|:*+*:|: Spiritual Advice for Hajj: Allah سبحانه وتعالى says in the Holy Qur'an:
الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ فَمَن فَرَضَ فِيهِنَّ الْحَجَّفَلاَ
رَفَثَ وَلاَ فُسُوقَ وَلا...

Allah is the Provider

M. NajimudeeN. Bsc:-:INDIA|:*+*:|: Allah is the Provider: Shaykh Sa'eed ibn Musfir narrates the following account:
I was walking out of the Haram (the Ka'bah in Makkah ) when I saw a
man begging f...

Allaahumma bika 'asbahnaa, wa bika 'amsaynaa, wa bika nahyaa, wa bika namootu wa 'ilaykan-nushoo r. "O Allah, by You we enter the morning and by You we enter the evening, and by You we live and and by You we die, and to You is the Final Return." ( Sahih At-Tirmidhi 3/142) / - - - :-> 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

Allaahumma bika 'asbahnaa, wa bika 'amsaynaa, wa bika nahyaa, wa bika namootu wa 'ilaykan-nushoo r. "O Allah, by You we enter the morning and by You we enter the evening, and by You we live and and by You we die, and to You is the Final Return." ( Sahih At-Tirmidhi 3/142) / - - - :-> 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