Dua Qunut

Allah hum mahdinee feeman hadayta,
Wa 'afinee feeman 'afayta,
wata wal-lane feeman twal-layta
wa barik lee feema a'taita,
waqinee shar-ra ma qadayta,
fa-innaka taqdee wala yuqda 'alayk,
innahu laa Yazil-lu man walayt,
wala ya'iz-zu man 'adaita,
tabarakta rabbana wata 'alaita,
nastaghfiruka wanatubu ilayka,
Wa sal-lal lahu alan-nabee.
Translation:
Oh Allah, make me among those whom You have guided,
and make me among those whom You have saved, and make
me among those whom You have chosen, and bless whatever
you have given me, and protect me from the evil which you havedecreed;
verily, You decide the things and nobody can decide against You; and
none whom You have committed to Your care shall be humiliated and none
whom You have taken as an enemy shall taste glory. You are blessed,
our Lord, and Exalted, we ask for Your forgiveness and turn to You.
Peace and mercy of Allah be upon the Prophet.

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The history of 'Aashooraa'

Muslims must fear Allaah and take lessons from what He has told us in
the Noble Quran regarding the Prophets and Messengers of Allaah and
the previous nations.
Allaah Says (what means): "There was certainly in their stories a
lesson for those of understanding. Never was the Quran a narration
invented, but a confirmation of what was before it and a detailed
explanation of all things and guidance and mercy for a people who
believe." [Quran 12: 111]
And among the stories that Allaah has narrated to us in His Book is
what happened in Allaah's month, the sacred month of Muharram, and
that is the story of Prophet Moosa (Moses ) and Pharaoh, the tyrant of
Egypt. Allaah Almighty Says (what means): "We recite to you from the
news of Moosa and Pharaoh in truth for a people who believe. Indeed,
Pharaoh exalted himself in the land and made its people into factions,
oppressing a sector among them,slaughtering their [newborn] sons and
keeping their females alive. Indeed, he was of the corrupters. And We
wanted to confer favor upon those who were oppressed in the land and
make them leaders and make them inheritors. And establish them in the
land and show Pharaoh and (his minister) Haman and their soldiers
throughthem that which they had feared." [Quran 28: 3-6]
Pharaoh dominated the nation ofIsrael and enslaved them, killing their
newborn sons but letting their females live. The reason he committed
this criminal act was the fear of the truth coming out from one of
those newborn males. The nation of Israel used to know, according to
what cameto them from Prophet Ibraaheem(Abraham ), that someone from
his lineage would destroy the king of Egypt. These glad tidings were
famous among them; and the news of it was made known to Pharaoh.
Pharaoh ordered his soldiers to kill all newborn boys of the nation of
Israel; in order to secure himself from destruction.
However, all of the precautions that he made were not enough to
protect him from what Allaah wanted, which was for this newborn boy to
be raised in the house of Pharaoh himself. The Will of Allaah cannot
be stopped by any precautions and His Abilityconquers anything. So,
Allaah chose for the Prophet Moosa to be born safely, to be saved from
being killed, and also to be raisedin Pharaoh's own home under the
protection of Allaah until he was an adult.
Later, Moosa accidentally killed a person from Pharaoh's people by
mistake. Moosa was afraid that he would be captured and be killed for
this, sohe fled to the land of Madyan and abided there for some time.
He married there and then returned to Egypt. On the way back, Allaah
talked to him (by revelation) and told him he was aProphet and the
Messenger to Pharaoh. Allaah told him many signs by which he will be
known as the prophet of Allaah and they would show that he was a true
prophet.
Moosa went to Pharaoh and showed him the signs of Allaah but Pharaoh
was arrogant and stubborn. Allaah Says (what means): "Has there
reached you the story of Moosa? - When his Lord called to him in the
sacred valley of Tuwa, (Saying): "Go to Pharaoh. Indeed, he has
transgressed. And say to him, 'Would you [be willing to] purify
yourself And let me guide you to your Lord so you would fear [Him]?'"
And he showed him the greatest sign. But Pharaoh denied and disobeyed.
Then he turned his back, striving. And he gathered [his people] and
called out. And said, "I am your most exalted lord." [Quran 79: 15-24]
Pharaoh claimed that the signs Moosa brought were only magic and that
he had magic that would overtake the magic ofMoosa. So Pharaoh
gathered magicians from his kingdom and they presented their magic.
Moosa presented what he had from the signs, which Allaah had given
him.
Allaah Says (what means): "So thetruth was established, and abolished
was what they were doing. And Pharaoh and his people were overcome
right there and became debased. And the magicians fell down in
prostration (to Allaah). They said,"We have believed in the Lord of
the worlds, The Lord of Moosa and Haaroon (Aaron)." [Quran 7: 118-122]
At that time, Pharaoh decided to try a different plan - fear, force
and retaliation. Allaah told Moosa to get every believer out of Egypt
and direct them to where Allaah would tell him. Pharaoh gathered his
army and forces, which were around one million soldiers, according to
some references, and he chased Moosa and his people, hoping to destroy
them completely. Moosa ended up at the sea, with Pharaoh and his army
behind him. The believers were afraid because the sea was in front of
them and the enemy was behind them.
Allaah Says (what means): "And when the two companies saw one another,
the companions of Moses said, "Indeed, we are to beovertaken!" [Moses]
said, "No! Indeed, with me is my Lord; He will guide me." [Quran 26:
61-62]
Whoever is close to Allaah, Allaah will never let him down or leave
him on his own. Allaah ordered Moosa to strike the sea with his staff.
Moosa did so and the sea opened up for them to cross. Allaah Says
(what means): "And We had inspired to Moosa,"Travel by night with My
servants and strike for them a dry path through the sea; you will not
fearbeing overtaken [by Pharaoh] norbe afraid [of drowning]." [Quran
20: 77]
Moosa walked across the path that opened in the sea and the last of
his people left the sea and every soldier of Pharaoh's army was inside
the path. At this time Allaah ordered the sea to collapse upon them,
drowning Pharaoh and his army.
That was the victory of the truth over falsehood. The Promise of
Allaah was true – He made the people of Moosa victorious over Pharaoh
and his army. From this story we see how the truth isvictorious,
regardless of the size or seeming power of falsehood. Falsehood has
its own limited time, but the truth is always victorious.
This story should enrich the hearts of the believers and make them
steadfast in the face of their enemies, regardless of size or seeming
power of their enemies. The believer should alsobenefit from this
story by understanding that the people offalsehood claim that they are
on the right path and are calling people to the truth. In fact, the
opposite is true - they rely on lies and deception.
This great event – the victory Allaah gave Moosa and the believers
over Pharaoh and his army - occurred on the 10th of the sacred month
of Muharram and the day is called 'Aashooraa'. It is a day that has a
great merit. Prophet Moosa fasted on that day, and ordered his people
to fast that day.
We also benefit from the story of Prophet Moosa by learning that the
Sunnah of the Prophets is to thank and praise Allaah in times of peace
and when they gain victory over their enemies. Prophet Moosa fasted on
the10th, the day on which Allaah made his followers victorious over
Pharaoh; and this is another sign that the truth will always defeat
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The virtues of Muharram and fasting on ‘Aashooraa’ - I

Allaah's sacred month of Muharram is a blessed and important month. It
is the first month of the Hijri calendar (Islamic calendar which
started with the Prophet's migration from Makkah to Madeenah) and is
one of the four sacred months concerning which Allaah Says (what
means): "Verily, the number of months with Allaah is twelve months (in
a year) so was it ordained by Allaah on the day when he created the
Heaven and the Earth; of them four are Sacred- that is the right
religion, so wrong not yourselves therein…." [Quran 9:36]
Abu Bakrah reported that the Prophet said: "The year is twelve months
of which four are sacred, the three consecutive months
ofThul-Qa'dah,Thul-Hijjah and Muharram,and Rajab which comes between
Jumaada and Sha'baan." [Al-Bukhaari]
Muharram is so called because it is a sacred (Muharram) month and to
confirm its sanctity.
Allaah's Words (which mean) " so wrong not yourselves therein…." mean:
do not wrong yourselves in these sacred months, because sin in these
months is worse than in other months.
Ibn 'Abbaas said that this phrase " so wrong not yourselves therein…."
referred to all the months, then these four were singled out and made
sacred, so that sin in these months is more serious and good deeds
bring a greater reward.
Qutaadah said concerning the same phrase that wrongdoing during the
sacred monthsis more serious and moresinful than wrongdoing at any
other time. Wrongdoing at any time is a serious matter, but Allaah
gives more weightto whichever of His commands He wills. Allaah has
chosen certain ones of His creation. He has chosen from among the
angels Messengers and from among mankind Messengers. He chose from
within speechthe remembrance of Him.He chose from upon the earth the
mosques, from among the months Ramadhaan and the sacred months, from
among the days Friday and from among the nights Laylat Al-Qadr, so
venerate that which Allaah has told us to venerate. People of
understanding and wisdom venerate the things that Allaah has told us
to venerate. [Tafseer of Ibn Katheer]
The Virtue of observing more voluntary fasts during Muharram
Abu Hurayrah said: "The Messenger of Allaah said: 'The best of fasting
after Ramadhaan is fasting Allaah's month of Muharram.' " [Muslim]
The phrase "Allaah's month", connecting the name of the month to
thename of Allaah in a genitive grammatical structure signifies the
importance of the month.Al-Qaari may Allaah have mercy on him said:
"The apparent meaning is all of the month of Muharram." But it was
proven that the Prophet never fasted any whole month apart from
Ramadhaan, so this Hadeeth (Prophetic narration) is probably meant to
encourage increasing one's fasting during Muharram, without meaning
that one should fast the entiremonth.
It was reported that the Prophet used to fast more in Sha'baan. It is
likely that the virtue of Muharram was not revealed to him until the
end of his life, before he was able to fast during this month.
Allaah chooses whatever times and places He wills
Al-'Izz Ibn 'Abd As-Salaam said: "Times and places may be given
preferred status in two ways, either temporal or religious/spiritual.
With regard to the latter, this is because Allaah bestowsHis
generosity on His slaves at those times or inthose places by giving a
greater reward for deedsdone, such as giving a greater reward for
fasting in Ramadhaan than for fasting at all other times, and also on
the day of 'Aashooraa', the virtue of which is dueto Allaah's
generosity andkindness towards His slaves on that day…"
'Aashooraa' in history
Ibn 'Abbaas said: "The Prophet came to Madeenah and found theJews
fasting on the day of 'Aashooraa'. He said: 'What is this?' They
(Jews) said: 'This is a righteous day, it is the day when Allaah saved
the Children of Israel from their enemies, so Moosa (Moses ) fasted on
this day.' He said: 'We have more right to Moosa than you,' so he
fasted on that day and commanded [the Muslims] to fast on that day."
[Al-Bukhaari]
The practice of fasting on'Aashooraa' was known even in the days of
Jaahiliyyah (pre-Islamic period), before the Prophet's mission. It was
reported that 'Aa'ishah said: "The people of Jaahiliyyah used to fast
on that day…"
Al-Qurtubi may Allaah have mercy on him said: "Perhaps Quraysh used
tofast on that day on the basis of some past law, such as that of
Ibraaheem (Abraham )."
It was also reported that the Prophet used to fast on 'Aashooraa' in
Makkah, before he migrated to Madeenah. When he migrated to Madeenah,
he found the Jews celebrating this day,so he asked them why, and they
replied as described in the Hadeeth quoted above. He commanded the
Muslims to be different from the Jews, who took it as a festival.
Apparently the motive forcommanding the Muslimsto fast on this day was
the desire to be different from the Jews, so that theMuslims would
fast when the Jews did not, becausepeople do not fast on a day of
celebration.
Fasting on 'Aashooraa' was a gradual step in the process of
introducing fasting as a prescribed obligation in Islam. Fasting
appeared in three forms. When the Messenger of Allaah came to
Madeenah, he told the Muslims to fast on three days of every month and
on the day of 'Aashooraa', then Allaah made fasting obligatory in the
verse (which means): " O you who havebelieved, decreed upon you is
fasting …" [Quran 2:183]
The obligation was transferred from the fast of 'Aashooraa' to the
fast of Ramadhaan, and this isone of the proofs in the field of Usool
Al-Fiqh (Judicial fundamentals) that it is possible to abrogate a
lighter duty in favour of a heavier duty.
The virtues of fasting 'Aashooraa'
Ibn 'Abbaas, , said: "I never saw the Messenger of Allaah so keen to
fast any day and give it priority over any other than this day, the
day of 'Aashooraa', and this month, meaning Ramadhaan." [Al-Bukhaari]
The meaning of his beingkeen was that he intended to fast on that day
in the hope of earning the reward for doing so.
The Prophet said: "For fasting the day of 'Aashooraa', I hope that
Allaah will accept it as expiation for the year that went before."
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The Relationship between the Jinns and Humans - II

5- Causing diseases (especially theplague) to the humans: Abu Moosa
Al-Ash'ari reported that the Prophet said, "The end of my Ummah would
come through stabbing and Taa'oon." They said, "O messenger of Allaah!
We know stabbing, but what is the Taa'oon?" He said, "Taa'oon is the
piercing of your enemies from among the Jinn, and, for you, both of
them are martyrdom." [Ahmad]
Ibn Al-Atheer said:
Piercing is like stabbing that is not deep . As for the Taa'oon
(pestilence), Avicenna described itas a poisonous substance that
causes lethal tumors that infect the soft areas of the body,
mostlyunder the armpits, behind the ear or near the tip of the nose.
It is caused by bad blood that is rotten and corrupt. Its
symptomsinclude vomiting, nausea, fainting and palpitation. You maysay
that the Prophet said thatTaa'oon is caused by the piercing of the
Jinn, and this apparently contradicts the explanation of doctors.
However, I would confirm that the Prophet has told the truth, and
doctors spokeabout Taa'oon according to their rules and within the
limits of their knowledge. They did not mention the piercing of the
Jinns,because this is a supernatural phenomenon. Nevertheless, the
symptoms that the doctors have mentioned may happen to those who
become infected with Taa'oon as a result of the piercing of the Jinns.
This opinionis supported by the fact that plague usually occurs in the
best seasons and in the areas that have the best weather, air, and
water. If Taa'oon were caused by bad air, then it would have infected
most people and animals as well. ['Umdat Al-Qaari Sharh Saheeh
Al-Bukhaari by Al-'Ayni]
6- Seeing the 'Awrah of the humans:
'Ali ibn Abi Taalib reported that the Prophet said, "The screen
between the eyes of Jinn and the 'Awrahs of the members of my Ummah if
one of them enters the bathroom is to say: Bismillaah (In the Name of
Allaah)." [At-Tirmithi]
Anas reported that the Prophet said, "Whenever the Prophet entered the
lavatory, he used to say, "Allaahumma innia'uthu bika min al-khubuthi
wal khaba'ith i.e. O Allaah, I seek Refuge with You from male and
female devils)." [Al-Bukhaari and Muslim]
Al-Munaawi said in Faydh Al-Qadeer:
This shield protects the believer from this enemy, which means that
one must never forget it, because the Jinns mix with the humans all
the time. So, if the human wanted to deprive the Jinn from sharing
anything with him, then he should say "Bismillaah (In the Name of
Allaah)". That is because the Name of Allaah The Almighty seals all
the provisions of the son of Adam, and it is impossible for the Jinns
to remove this seal.
These were some forms of harmsthat the Jinns can inflict upon
thehumans to hurt or mislead them.However, these prohibited acts are
committed only by the deviant Jinns and the devils, because the
believing Jinns are asrighteous and pious as the human believers are.
Allaah The Almighty Says (what means): {Andamong us are the righteous,
and among us are [others] not so; wewere [of] divided ways.} [Quran
72:11]
The Muslim must know that the only protection that he has against the
evils of the devils is the remembrance of Allaah The Almighty (Thikr),
which is the stronghold of all believers.
Prophet Yahya (John) said to his people, "…I command you to always
remember Allaah The Exalted. The example of this deedis that of a man
whom the enemy is tirelessly pursuing. He takes refuge in a fortified
fort. When the servant remembers Allaah The Almighty, he will be
resorting to the most fortified refuge from the devil." [Ahmad]
Ibn Abu Ad-Dunya reported that Qays ibn Al-Hajjaaj said, "My devil
said to me 'I entered your body while I was as strong as a camel, but
today I am as weak as a sparrow.' I asked him about thereason and he
said, 'You melted me through reading the Book of Allaah The
Almighty.'"
Abu Al-Ahwas reported that 'Abdullaah said, "The devil of the believer
is skinny." - - ▓███▓ Translator:->
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The Relationship between the Jinns and Humans - I

The world of Jinns and devils and the world of humans are two
different worlds. The world of the humans is visible to the
Jinns,while the world of Jinns is a matter of the unseen for humans.
The connection between the two worlds exists - in its worst form - in
the form of subjection, sorcery, jugglery and mutual exploitation.
If we contemplated the relationship between the two worlds since the
old times, we would find that it witnessed no change. Allaah The
Almighty Says (what means):
• {And there were men from mankind who sought refuge in men from the
Jinns, so they [only] increased them in burden.} [Quran 72:6]
• {And [mention, O Muhammad], the Day when He will gather them
together [and say], "O company of Jinns, you have [misled] many of
mankind." And their allies among mankind will say,
"Our Lord, some of us made use of others, and we have [now] reached
our term, which you appointed for us." He will say,"The Fire is your
residence, wherein you will abide eternally, except for what Allaah
wills. Indeed, your Lord is Wise and Knowing."} [Quran 6:128]
This verse summarizes the basis of the relationship between the humans
and the Jinns stating that it is based on the exchange of – what the
two parties perceive as - interests, which are in fact no more than
absolute harms. The benefits that the humans can get from the Jinns
are represented in seeking refugewith them and the feeling that they
are under their protection. That is why when the people of Jaahiliyyah
would settle in a valley or any place in the wilderness, they used to
say, `I seek refuge with the master of this valley…" As for the
benefits that the Jinns get from the humans, it is the feeling of
pride and arrogance. That is because when the humans seek refuge with
them, they would then boast and say, "We have become masters of
mankind and Jinns.''
This is the opinion of the scholarsof Tafseer, but it is obvious that
this is a mini picture of the relationship of the mutual utilization
between the Jinns and the humans, because the relationship is wider
than mere seeking refuge with the Jinn and the latter considering this
as a source of pride. However, the relationship remains within this
framework, as some humans obey and even worship the Jinn in return for
getting services related to sorcery and jugglery. Hence, there is a
real relationship between the humans and the Jinns but in the worst
and meanest forms.
In this article, we will try to shed light on some aspects of this
relationship between the two parties (the humans and the Jinns)
depending on Quranic textsand authentic Hadeeths to form acorrect
perception about it:
1- Misleading humans and corrupting them:
This is the ultimate wish of the devils and their life mission. Satan
only honors the devils who excel in misleading and corrupting people.
Allaah The Almighty Says (what means): {Indeed, Satan is an enemy to
you; so take him as an enemy. He only invites his party to be among
the companions of the Blaze.} [Quran 35:6]
Jaabir ibn 'Abdullaah reported that the Prophet said, "Satan erects
his throne on water and sends his emissaries among the people. The
closest tohim is the one who causes the most Fitnah. One of them (a
devil)would come to him and would say, 'I kept inciting so-and-so,
until he said such and such words.' Satan says, 'You have not done
much.' Another devil would come to him and would say, 'I kept inciting
so-and-so, until I separated between him and his wife.' Satan would
draw him closer, saying, 'Yes, you are the (best) one." [Muslim]
2- Humans worshipping Jinns:
This is the worst aspect of the relationship between the Jinns and the
humans. Allaah The Almighty Says (what means): {Butthey have
attributed to Allaah partners - the Jinn...} [Quran 6:100]
Al-Qurtubi commented on this verse saying:
This refers to another ignorant belief of the Arab polytheists whoused
to attribute partners from the Jinns to Allaah The Almighty.
Attributing partners from the Jinns to Allaah means obeying them just
as they obey Allaah TheAlmighty.
3- Devils teach people sorcery:
Some people believe that magic or sorcery confers a supernatural power
that allows them to control the other humans. Othersbelieve that the
Jinns and devils possess the power of sorcery andthe knowledge of
teaching it; hence, they obey them in return for getting this power or
learningits principles. The devils exploitedthis belief and made it
contingent upon Disbelief in Allaah The Almighty. Thus, this achieved
two benefits for them; they deceived people into disbelief and they
spread corruption among them. Allaah The Almighty Says (what means):
{And they followed [instead] what the devils had recited during the
reign of Solomon. It was not Solomon, who disbelieved, but the devils
disbelieved, teaching people magic and that which was revealed to the
two angels at Babylon, Harut, and Marut. But the two angels do not
teach anyone unless they say, "We are atrial, so do not disbelieve [by
practicing magic]." And [yet] theylearn from them that by which they
cause separation between a man and his wife. But they do not harm
anyone through it except by permission of Allaah. And the people learn
what harmsthem and does not benefit them. But the Children of Israel
certainlyknew that whoever purchased the magic would not have in the
Hereafter any share. And wretched is that for which they sold
themselves, if they only knew.} [Quran 2:102]
There is no doubt that sorcery is the widest window through which the
devils of the Jinns contact the devils of the humans,and because of it
many people have been misled.
4- Harming the humans:
The Jinns have the ability to harmthe humans by the Permission of
Allaah The Almighty. The Prophet said, "The devil circulates in a
person like blood (in the blood streams)." [Al-Bukhaari and Muslim]
Shaykh Al-Islam Ibn Taymiyyah said, "The Jinns may harm the humans
either in ways that are prohibited for both humans and the Jinns or
through coercionand oppression."
The harm that the Jinns may inflict upon the humans has many forms such as:
A. Entering the human body and causing epilepsy:
Allaah The Almighty Says (what means): {Those who consume interest
cannot stand [on the Dayof Resurrection] except as one stands that is
being beaten by Satan into insanity.} [Quran 2:275]
Shaykh Al-Islam Ibn Taymiyyah said:
The fact that jinn can enter human bodies is proven by the consensus
of Ahlus-Sunnah wal-Jamaa'ah…
…. 'Abdullaah son of Imaam Ahmad ibn Hanbal said; "I said to my
father, 'There are some people who say that the jinn do not enter the
body of the epileptic.' He said: 'O my son, theyare lying; the jinn
could speak through this person's tongue.'"
What he said is well-known, because a person may suffer an epileptic
seizure and speak in a language that no one understands, and his body
may be beaten with blows that wouldfell a camel, but the epileptic
does not feel them at all, and he is also unaware of the words he is
saying. The epileptic and othersmay be dragged about, or the carpet on
which he is sitting may be pulled, and utensils may be moved about
from place to place,and other things may happen. Anyone who witnesses
such a thing will know for sure that the one who is speaking through
the person and moving these things is not human." And he said : "There
is no one among the Imaams of the Muslims who denies that jinn may
enter the body of the epileptic and others. Anyone who denies that and
claims that Islam denies it is lyingabout Islam. There is nothing in
the proofs of Sharee'ah to show that it does not happen.
As regards the causes of enteringthe human body by the Jinns and
causing epilepsy, Ibn Taymiyyah said:
When the jinn touches a person with epilepsy, it may be because of
desire or love, just as happens between one human and another… or it
may – as is usually the case – be because of hatred and punishment,
such as when a person has harmed them or they think that he has harmed
them deliberately, either by urinating on them or pouring hot water
onthem or killing them, even if the person did that unknowingly. There
are ignorant and wrongdoing ones among the jinnwho may punish a person
more than he deserves, or they may be playing with him and
mistreatinghim, like foolish people among mankind.
B. Striking humans by the evil eyes of the Jinns:
Umm Salamah reported that the Prophet saw in her house a young girl
whose face had a discolored spot. He said: "Seek Ruqyah for her,
because she is struck with an evil eye." [Al-Bukhaari and Muslim]
Al-Haafith commented on this Hadeeth saying:
The scholars held different opinions regarding what is meant by the
"evil eye" in this Hadeeth. Some scholars said that this evil eye is
from the Jinns, while others said that it is from the humans, and Abu
'Ubayd Al-Harawi confirmed the latter opinion. However, it is more
acceptable to consider that the indication here is general andthat the
girl was struck by an evil eye. Hence, the Prophet allowed her to seek
Ruqyah. Of course, this Hadeeth proves the permissibility of seeking
Ruqyah to treat those who are struck by the evil eye.
C. Sharing with the humans their food, drink, and all affairs:
Jaabir reported that the Prophet said, "The devil attends everything
done by you; he attends even one's dinner. When a morsel falls from
any of you, he should pick it up and remove any dirt on it, and then
eat it. He should not leave it for the devil, and when he is done
heshould lick his fingers, for he does not know in what portion of the
food the blessing lies." [Muslim]
D. Harming the human newborns by the Jinn:
Abu Hurayrah reported that the Prophet said, "No child is born but the
devil touches it when it is born whereupon it screams, except Mary and
her son." Abu Hurayrah then said,"Recite, if you wish: {and I seek
refuge for her in You and [for] herdescendants from Satan, the
expelled [from the mercy of Allaah]."} [Quran 3:36] Al-Qurtubi said,
"That poke from the devil is the beginning of empowerment; so Allaah
protected Maryam and her son bythe blessing of the supplication of her
mother, who had said: {I seek refuge for her in You and forher
descendants from Satan, the expelled from the mercy of Allaah}."
To be continued…

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Follow their Footprints

There have been people who insisted on leaving their imprints on life,
andthis is why history has immortalized their mention. They formed the
civilization of their Ummah (nation); their renaissance became a
source of goodness and light for the entire world,and they were the
lanterns which lit the way for the West during their age of darkness.
Al-Hasan and his beneficial knowledge
He is Al-Hasan ibn Al-Haytham (often known as Alhazen,the Latinized
version of his first name "al-Hasan") . He was born in Basra, Iraq,
and studied medicine, astronomy, geometry, mathematics and physics.
Among his important books of optics, a mention may be made of
Al-Manaathir (Latinized Opticae = Book of Optics ( in which he studied
the theory of refraction and reflection of light in transparent media
like water and air. It continued to be the mainreference for that
sciencein Europe until the end ofthe seventeenth century CE. In this
book, he laid the foundation of the discovery of the physical
principle on which both the microscope and telescope are based.
The National Library of Paris contains many of his books and
manuscripts in which he deals with some branches of geometry. Others
are at the Bodleian library at Oxford. He compiled 43 books on
philosophy andphysics, 25 books on mathematics, 21 books on geometry,
and 20 books on astronomy and arithmetic. It is mentioned that the
total number of his books handed down to us is approximately 200, all
of which he prefaced with the following wonderful words : "As long as
I live, I am going to devote my effort, mindand energy to knowledge
for three reasons:
1- To benefit the one who seeks knowledge during my lifetime and after my death.
2- To be a treasure for me in my grave and on the Day of my reckoning.
3- To make superior the power of Muslims."
The determination ofAl-Bukhaari :
He said, "Once, I wasin the house of Is-haaq ibn Raahawayh when one of
our companions suggested the compilation of an abridged book of the
Sunnah (acts, deeds and sayings) of the Messengerof Allaah . I was
impressed by the suggestion, and started to compile this book." ]
Siyar A'laam An-Nubalaa' [
Serving the Sunnah of the Prophet, was the mission for which
Al-Bukhaari pledged his life since he was ten years old. Allaah The
Almighty endowed him with his vision in this blessed gathering (in the
house of Ibn Raahawayh), which he realized by traversing thelands from
his native Bukhara on long journeys, collecting the Hadeeths
(narrations) of the Prophet, sallallaahu 'alayhi wa salam , passingby
Balkh, Marw and Naysaaboor, before he entered Iraq and travelled
between its different cities. Thereafter, he went to Makkah and then
Madeenah and completed his journey byvisiting Egypt and Ash-Shaam.
Al-Bukhaari said, "I composed the Saheeh (Book of Authentic Hadeeths)
in sixteen years." ] Siyar A'laam An-Nubalaa' ] He further said, "I
have produced this book out of approximately six hundred thousand
Hadeeths." ] Sifat As-Safwah : Ibn Al-Jawzi]
He was a miracle in the power of memorization and intelligence. He
said about himself, "I have memorized about one hundred thousand
authentic Hadeeths, and two hundred thousand unauthentic Hadeeths." ]
Fat-h Al-Baari : Ibn Hajar]
When will you leave your trace?
O you, upon whom Allaah The Almighty has bestowed Islam, and
sufficient it is for a favor! O you, whose forefathers lit up the
darkness of the world and established anastonishing civilization! Are
you not alarmed by the present state of your Ummah (nation)? Are you
not discomfited by the fact that the world exists for others, rather
than you, with which they play, and make weapons that they direct
towards the chests of your Ummah ? Are you not worthier ofprecedence
in the task ofbuilding?
Wake up and release yourself from the chains of inertia. Recognize
your identity and look at the golden past of your Ummah , to draw a
torch to light up the way for you. Hasten to work, and make your mark
on life which is but a limited number of breaths, and you do not know
at which point it would end. At that time, you willhave nothing to
leave in this world except your imprint upon it. If there is none,
then, history would irretrievably fold your page. However, if you
blaze a trail, people would stand by it and say: "He has passed
away,and this is his legacy." - - ▓███▓ Translator:->
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Doubting Leads to Disbelief

Doubt is the opposite of certainty and is a serious disease of the
heart. Onceit becomes deep-rooted, it destroys the Muslim's soul
through hesitation, suspicion and obsessive diffidence. It also
prevents the Muslim fromachieving his aims because it makes him unable
to make a decision or adopt an opinion; rather it rendershim
constantly bewildered and reluctant.
Doubts Drove Them to Disbelief
When Allaah The Almighty sent Messengersto their peoples, some of
these people were overwhelmed by doubts, and they even acknowledged
this. Allaah The Almighty Says (what means): } Has there not reached
you the news of those before you- the people of Nooh [Noah] and 'Aad
and Thamood and those afterthem? No one knows them but Allaah. Their
messengers brought them clear proofs, but they returned their hands to
their mouths and said, "Indeed, we disbelieve in that with which you
have been sent, and indeed we are, about that to which you invite us,
in disquieting doubt." Their messengerssaid, "Can there be doubtabout
Allaah?" { [Quran 14:9-10]
Their doubt and hesitation caused them to disbelieve in Allaah The
Almighty and in His message; hence, He, the Exalted commanded the
Prophet, , to declare tosuch doubting people that he was following
thetruth and was certain of what Allaah The Almightyhad sent him with.
AllaahThe Almighty Says (what means): } Say, [O Muhammad], "O people,
if you are in doubt as to my religion - then I do not worship those
which you worship besides Allaah; but I worship Allaah, who causes
your death. And I have been commanded to be of the believers. { [Quran
10:104]
Doubts About Resurrection
Muslims are certain that death is not the end of man's existence;
rather they believe that there are many hardships that follow. They
are certain that Allaah The Almighty will resurrect the dead from
their graves to be taken to account on the Day of Judgment. However,
many non-Muslims do not believe in the Resurrection; instead they are
filled with skepticism. Allaah The Almighty Says (what means): }
Rather, their knowledge is arrested concerning the Hereafter.Rather,
they are in doubt about it. Rather, they are,concerning it, blind. And
those who disbelieve say,"When we have become dust as well as our
forefathers, will we indeed be brought out [of the graves]? We have
been promised this, we and our forefathers, before. This is not but
legends of the former peoples." { [Quran 27:66-68]
The Noble Quran tells us about one of the most obstinate disbelievers
who came to the Prophet, , raising doubts about the issue ofthe
Resurrection. Allaah The Almighty Says (what means): } And he presents
for Us an example and forgets his [own] creation. He says, "Who will
give life to bones when they are disintegrated?" Say, "He will give
them life who produced them the first time; and He is, of all
creation, Knowing." [It is]He who made for you from the green tree,
fire, and then from it you ignite. Is not He who created the heavens
and the earth able to create the likes of them? Yes, [it is so]; and
He is the Knowing Creator. His command is only when He intends a thing
that He says to it, "Be," and it is. { [Quran 36:78-82]
Hence, when Allaah The Almighty resurrects such disbelievers from
their graves, they will be certain that what they were doubtful about
is indeed a fact. Allaah The Almighty Says (what means): } And if you
couldsee when they are terrified but there is no escape and they will
be seized from a place nearby. And they will [then] say, "We believe
init!" But how for them willbe the taking [of faith] from a place far
away? And they had already disbelieved in it before and would assault
the unseen from a place far away. And prevention will be placed
between them and what they desire, as was done with their kind before.
Indeed, they were in disquieting denial. { [Quran 34:51-54]
On the other hand, in thislife the believers are certain that they
will be resurrected on the Day ofJudgment. Hence, they supplicate to
Allaah The Exalted to protect them from the evils of this Day and to
be Merciful to them. Allaah The Almighty Says (what means):
· } "Our Lord, surely You will gather the people fora Day about which
there is no doubt. Indeed, Allaah does not fail in His promise." {
[Quran 3:9]
· } "Our Lord, and grant uswhat You promised us through Your
messengersand do not disgrace us on the Day of Resurrection. Indeed,
Youdo not fail in [Your] promise." { [Quran 3:194]
Conditions of the Doubtful in their Graves
When such people are placed in their graves, they will see some of the
matters about which theyhad been doubtful. This will happen when the
two angels come to ask each of them, as the Prophet described: "'What
was your creed in life?' He would reply, 'I do not know.' Then he will
be asked, 'Who is thisman [i.e., the Prophet ]?' Therefore, he would
say, 'I heard people saying something so I said it too.' A place will
then be opened for him so that he can see Paradise and its bliss. Then
it will be said to him, 'Look at the bliss which Allaah The Almighty
has deprived you of.' Another place will be opened for him sothat he
can see Hell whileit is crushing itself. Then, it will be said to him,
'This is your place. You have lived in doubt, you died in it and will
also be resurrected doubtful.'" [Ibn Maajah]
Doubts During Prayer
One may have doubts while performing prayer concerning the number of
Rak'ahs (units) that he has performed. The Prophet, , taught us what
to do when this happens; he said: "If any one of you is in doubt about
his prayer and does not know how many he has prayed, one or two
Rak'ahs, then let him consider it one, and if he doubts whether he
offered two or three Rak'ahs, let him consider it two, and if he
doubts whether he offered threeor four Rak'ahs, let him consider them
three. Then he should perform two prostrations before making Tasleem."
[Ahmadand At-Tirmithi]
The Prohibition of Searching for Faults in One's Family
One may have unfoundeddoubts about his wife, but the Sharee'ah forbids
us from giving in to such doubts. In a Hadeeth on the authority of
Jaabir ibn 'Abdullaah he said, "The Prophet forbade surprising one's
family at night out of distrust or seeking to discover their faults."
[Muslim]
Doubts About People's Intentions and Deeds
When some people speakwith others, they remain doubtful and skeptical
about their intentions and deeds, giving precedence to evil
assumptions and interpretations. Such people always live in a state of
anxiety and the solution to this is to resistdoubts about people's
intentions. Such people are in urgent need of theblessed advice,
"Interpretyour brother's words as well as possible unless otherwise is
proved."
They also should follow the advice of 'Umar ibn Al-Khattaab who said,
"Never think ill of a wordsaid by your Muslim brother as long as you
can find a single good interpretation for it."
We ask Allaah The Exaltedto provide us with certainty as He is the
onlyOne who can do this. - - ▓███▓ Translator:->
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Causes and Effects of Diseases of the Heart

Indeed, all sins poison the heart and lead to its illness and
destruction. They sicken it and define its will as other than what
Allaah The Almighty wants [of Hisservant], in effect being as harmful
to the heart as actual poisons are to the body. Imaam Ibn Al-Mubaarak
said, "I haveseen that sins cause the death of the heart and addiction
to them breeds humiliation. On the other hand, quitting sins gives
life to the heart and it is better for one to disobey his own self
[than to disobey Allaah The Almighty]."
The extent of harm that sins cause to the heart and body in this life
and in the Hereafter, are known to Allaah The Almighty alone. However,
every evil and every single disease in this life and the Hereafter,
can be attributed to sins and acts of disobedience. Ibn Al-Qayyim
said:
"Then why [else] were our parents (Aadam and Eve, may Allaah exalt
their mention) expelled from Paradise – the abode of joy, pleasure,
bliss and happiness – to the dwelling of suffering, sorrows and
disasters? Why was Satan cast out from the kingdom of Heaven? Why was
he cursed and deformed externally and internally, until he had the
most heinous appearance, with his insides even uglier and more
abominable than his exterior? Why was he under a curse instead of
mercy, and given ugliness in place of beauty, and Hell instead of
Paradise? He became worthless in the sight of Allaah The Almighty,
deprived of His compassion and inflicted withHis anger. Allaah The
Almighty deluded and detested him so much that He led him to
destruction, until he became a leader for every immoral and criminal
person; and Satan accepted this position although he had [earlier]
worshipped [Allaah]. We seek refuge with You, O Allaah from breaching
Your command or doing what You prohibited!"
He continued:
"Why did all the people on earth drown [at the time of Noah ]and the
water submerge the peaks of mountains? Why were the people of 'Aad
afflicted with an intense wind that left their lifeless bodies on
earth like they were hollow trunks of palm trees? Why was the tribe of
Thamood afflicted with a loud shriek that literally tore their hearts
on the inside and all of them died [as a result]? Why were the
villages of the people ofLoote lifted so high up to thesky that the
angels heard the barking of their dogs, and then were turned upside
down, leading to their deaths; and why were they cast with stones of
layered, hard clay? In this way, they were punished twice, which was
something that did not happen to any other nation. Theircounterparts
today may also havethe same punishment, and this isnever far from the
wrongdoers. As for the people of Shu'ayb why were they afflicted with
clouds of torment that appeared as canopies, but when they approached
over their heads, they rained flames of blazing fire over them? Why
were Pharaoh and his soldiers drowned in the sea and transported by
soul to Hell? Why was Qaaroon, along with his house, property and
family, swallowed by the earth? Why were the generations after Nooh
(Noah) destroyed by different kinds of punishment? What about the
Children of Israel;why were they tried by militarily superior people,
who ransacked their homes, killing men and taking children and women
captive, in the process? Why did those enemies later again come to
them and destroy everything they could to the point of annihilation?
Why were they afflicted with different types of torturous punishments:
death, imprisonment, destruction of their houses, subjugation to the
tyranny of kings and transformation into apes and pigs? The last of
these hardships is mentioned in the verse where Allaah The Almighty
Says (what means): {He Would surely [continue to] send upon them until
the Day of Resurrection those who would afflict them with the worst
torment.} [Quran 7:167]"
Some of the effects of acts of disobedience and sins:
• They are ammunition that a sinner provides his enemy with,
supporting his rival with an army against his very own self.
• They embolden others to defy the sinner, in ways they would never
have previously dared.
• They gradually seal one's heart; if sins accumulate, their doer
becomes heedless. Some of the righteous predecessors said that the
verse where Allaah The Almighty Said (what means): {Nay! But on their
hearts is the Raan which they used to earn.} [Quran 83:14], refers to
the sins that pile up until the heart is blinded. That is because the
heartrusts from sins, an increase of which steps up corrosion until it
constitutes Raan (rust). This, then, in turn, develops until it
becomes a seal and bolt which enlarges, until it completely wraps
around the heart.
• The enormity of sins is removedfrom the heart to the extent that it
then considers them as mere habits.
• Sins breed sins and help sustainthe [habit of committing] evil.
• Ill actions render darkness in one's heart, which is as tangible as
the shadows of the night. It was narrated on the authority of Ibn
'Abbaas that he said, "A good deed brings about light in [its doer's]
face and heart, blessing in provisions and love in the hearts of
people. Conversely, a sin brings about darkness in the face and the
heart, lack in sustenance and hatred in the hearts of people."
• Sins weaken the heart and body. As for the former, it is evident in
its continuous pattern which ends only when its life does. The body,
too, becomes weakened because a believer's power lies in his heart,
and the stronger that is, the stronger his body is.
• They render man's affairs difficult; whenever he wants to do
something, he finds it tough or unattainable. One of the righteous
predecessors said, "When I disobey Allaah The Almighty, I find that
reflected in the behavior of my wife and [even my] domesticated
animal."
• Sins create alienation between its doer and others, especially
thegood among them. Abu Ad-Dardaa' advised, "Beware of being cursed by
the hearts of the believers while you do not know! You secretly commit
sins and that is why Allaah The Almighty casts hatred of you in their
hearts."
• Sins dismiss a man's honor and dignity in the sight of Allaah The
Almighty and His creatures, as He Says (what means): {And whomsoever
Allaah abases, thereis none who can make him honorable} [Quran 22:18].
• Evil deeds not only extinguish the fire of zeal in one's heart, but
also removes bashfulness from it,which is the source of life to the
heart.
• Sins diminish the heart's zeal toplease Allaah The Almighty and win
in the Hereafter.
• A person continues to commit vices until he or she belittles them
and considers them as trivial. Ibn Mas'ood said: "The believing man
sees his sin as if it were a mountain that he fears will fall down on
him; whereas the immoral person thinks of his sin as a fly that sat on
his nose and he easily waved it off." [At-Tirmithi] Also, Anas once
remarked: "Indeed, you commit actions that you consider as trivial,
but we used to consider them at the time of the Prophet to be major
sins." [Al-Bukhaari]
Bilaal ibn Sa'd advised, "Do not look at the smallness of a sin but
look at the magnificence of the One Whom you disobeyed."
As for the foremost five evil acts that afflict the heart and are most
widespread, they are an excess of: talking, prying gaze, socializing,
eating and sleeping.

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Who are those are present at al-Masjid al-Haraam?. - (Ahkaam al-Haramayn (Rulings on the Two Sanctuaries)

Allaah says (interpretation of the meaning):
"This is for him whose family is not present at Al-Masjid Al-Haraam"
[al-Baqarah 2:196].
Who are those who are present at al-Masjid al-Haraam? Are they the
people of Makkah or the people of the Haram? What is your opinion of
those who say that the Makki (resident of Makkah) can never do
Tamattu' or Qiraan without his family?.
Praise be to Allaah.
What the questioner has quoted is part of a verse in which Allaah
mentions those who do tamattu'. He says (interpretation of the
meaning):
"whosoever performs the 'Umrah in the months of Hajj, before
(performing) the Hajj, (i.e. Hajj-at-Tamattu' andAl-Qiraan), he must
slaughter a Hady such as he can afford, but if he cannot afford it, he
should observe Sawm (fasts) three days during the Hajj and seven days
after his return (to his home), making ten days in all. This is for
him whose family is not present at Al-Masjid Al-Haraam (i.e.
non-resident of Makkah)"
[al-Baqarah 2:196].
The scholars (may Allaah have mercy on them) differed as to what is
meant by those who are not present at al-Masjid al-Haraam.
It was said that they are those who are within the boundaries of the
Haram; whoever is outside the boundaries of the Haram is not among
those who are present at al-Masjid al-Haraam.
And it was said that they are the people who live at the Meeqaats and
within those limits.
And it was said that they are the people of Makkah and those who live
closer to it than the distance at which the traveller may shorten
hisprayers.
The most likely to be correct is the view that those who are present
atal-Masjid al-Haraam are the people of the Haram.
If the person who is one of those who are present at al-Masjid
al-Haraam does tamattu' for 'Umrah and Hajj, he does not have to offer
a hadiy. For example, if a man from Makkah travels to Madeenah,
say,during the months of Hajj, then comes back from Madeenah and
enters ihraam from Dhu'l-Hulayfah for 'Umrah, but he intended to do
Hajj this year, then he does not have to offer a hadiy, because he is
one of those who are present at al-Masjid al-Haraam. The people
ofMakkah may also do Qiraan but they do not have to offer the hadiy,
such as if one of the people of Makkah is in Madeenah, then he enters
ihraam from Dhu'l-Hulayfah during the days of Hajj for 'Umrah and Hajj
together (Qiraan). This pilgrim who does Qiraandoes not have to offer
a hadiy either, because he is one of those who are present at
al-Masjid al-Haraam. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen (22/70, 71)
It says in Fataawa al-Lajnah al-Daa'imah (11/389):
The scholars differed concerning the meaningof "those who are present
at al-Masjid al-Haraam." The most correct view is that they are the
people of the Haram.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions. End
quote.
Standing Committee for Academic Research and Issuing Fatwas. - -
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Small lost items do not need to be announced, even in Makkah. - (Ahkaam al-Haramayn (Rulings on the Two Sanctuaries)

I found fifty riyals whilst stoning the jamaraat during Hajj. What
shouldI do with it? Should I give it in charity?.
Praise be to Allaah.
This amount is small and need not be announced; it is not worth the
bother of announcing it.But if you give it to those who are in charge
of lost items, there is nothing wrong with it. Ifyou announce it as
muchas is possible for you, and say, "Who lost some money at the
jamaraat?"among groups of people, perhaps someone will come to you and
describe it, thenyou can give it to him if his description matches it,
and there is nothing wrong with that. If you give it in charity there
is nothing wrong with thateither, because this is a small amount, so
if you give it in charity on behalf of its owner thereis nothing wrong
with that in sha Allaah, and you will be rewarded. - - ▓███▓
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Dought & clear, - It is permissible to take lost property in the Haram if it is small. - (Ahkaam al-Haramayn (Rulings on the Two Sanctuaries)

I found some lost property in the Haram inMakkah, approximately ten to
fifteen riyals. What is the ruling on that?.
Praise be to Allaah.
Insignificant lost property has no value; if one announces it, there
is nothing wrong with that, and if one consumes it, there is nothing
wrong with that, and if one gives it in charity, there is nothing
wrong with that, because it is insignificant and may not be worth
announcing it. Ten, twenty or thirty riyals and so on, nowadays such
lost property is not important, so if you give it in charity on behalf
of its owner, there is nothing wrong with it, and if you use it there
is nothing wrong with it, and if you leave it there is nothing wrong
with it.End quote.
Majmoo' Fataawa Ibn Baaz (19/411) - - ▓███▓ Translator:->
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What are the boundaries of the Makkah Haram?. - (Ahkaam al-Haramayn (Rulings on the Two Sanctuaries)

Please advise what includes the Haram boundries for Mecca. Is the
entire Mecca provice a Haram?
Praise be to Allah.
Firstly:
The boundaries of the Makkah Haram are well known and have clear
markers that have been set up in all directions with the name of the
location written on themso that people can see them.
An-Nawawi (may Allah have mercy on him) said:
The boundary of the Haram in the direction of Madinah is before
at-Tan'eem, by the houses of Banu Nifaar, three miles from Makkah. On
the road to Yemen, the boundary is Adaat Libn, seven miles from
Makkah. On the road to at-Taa'if it is at 'Arafaat, at the bottom of
Namirah, seven miles away. On the road to Iraq it is the mountain pass
of al-Muqatta', seven miles away. On theroad to al-Ji'raanah it is in
the mountain pass of Aal 'Abdillah ibn Khaalid,nine miles away. On the
road to Jeddah it is Munqati'al-A'shaash, ten miles from Makkah.
End quote from al-Majmoo', 7/463
It says in al-Mawsoo'ah al-Fiqhiyyah (17/185-186):
The boundary of the Haram in the direction of al-Madinah al-Munawwarah
is at at-Tan'eem, which is three miles away. In the Maaliki books it
says it is four or five miles. Coming from Makkah, at-Tan'eem begins
at Buyoot as-Suqya, which are called Buyoot Nifaar;nowadays it is
known as Masjid 'Aa'ishah (the mosque of 'Aa'ishah). The area between
the Ka'bah and at-Tan'eem isHaram (part of the sanctuary), and at-Tan
'eem is outside the Haram boundary. In the direction of Yemen, it is
seven miles, at Adaat Libn.
In the direction of Jeddah it is ten miles, at Munqata' al-A'shaash,
at the end of al-Hudaybiyah; which is part of the Haram.
In the direction of al-Ji'raanah it is nine miles, in the mountain
pass of 'Abdullah ibn Khaalid.
In the direction of Iraq itis seven miles, at a mountain pass on one
side of Jabal al-Muqatta'.In the books of the Maalikis it says that it
is eight miles.
In the direction of at-Taa'if it is at 'Arafaat, in the bottom of
Namirah, seven miles, at the edge of 'Uranah.
Perhaps the differences in stating the number of miles is because of
differences in defining what is meant by a mile. The measurement by
miles starts from the Black Stone.
The boundaries of the Makkah Haram are currently marked in different
directions withclear markers that have been set up at its edges like
minarets, on which is written in the name ofthe location in Arabic and
other languages. End quote.
A mile is equivalent to 1848 meters.
Whatever is within the markers mentioned is part of the Makkah Haram,
and comes underall the shar'i rulings concerning it, regardlessof
whatever administrative name is given to the place.
Whatever is outside of these markers is not partof the Makkah Haram
and none of the rulings on the Haram apply to it,even if it is called
"Makkah" or the people at some time regard it asbeing one of its
neighbourhoods.
And Allaah knows best.
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A 3 Bedroom House

To live in a 3 bedroom house in North America, a person has to work
atleast 8 hours a day to pay for the rent. Sometimes, that is not
enough. Some people without a high paying job have to work 12 hours to
16 hours a day to live in such a house. So much work is required just
to live in a tiny little house of this world!
On the other hand, the houses of Jannah (Paradise) are not made of 3
bedrooms. Rather, they are gigantic palacesmade of the most precious
jewels from thetreasures of Allah. In this world, we are spending so
much time and energy for the 3 bedroom house, however, what are we
doing for attaining Jannah? - - ▓███▓ Translator:->
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Asking Again and Again

Many times in my life, I came across people who would keep asking me
for favours. For the first and second time, I happily gave them what
they wanted. However, if they kept on asking, I tried to hide from
them so that they don't ask meagain. I believe, all humans do the
same. Even a mother gets irritated at the child if he/she keeps on
asking her for things again and again.
On the other hand, the more we ask Allah, the more pleased He gets.
Such is Allah, the most Merciful. We should all learn the ways to ask
Allah for anything we need.

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