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Thursday, September 26, 2013

Dua' - Curing Ailments - Curing ailments from Dua 'Joshn Kabir

In the name of Allah,
The Beneficent, The Merciful
1- TO OVERCOME DIFFICULTIES
O Allah, verily I beseech Thee in Thy name:
O Allah,O Most Merciful,
O Most Compassionate, O Most Generous,
O Self-Subsisting, O Greatest,
O Eternal, O All-Knowing,
O Forbearing,O Wise.
Praise be to Thee, there is no god but Thee, The Granter of all
Succour, Protect us from the Fire, O Lord.
2- TO SEEK HELP
O Master of Masters,O Acceptor of prayers,
O Elevator of rank, O Guardian of good deeds,
O Forgiver of evil deeds,O Granter of requests,
O Acceptor of repentance,O Hearer of voices,
O Knower of attributes, O Repeller of calamities.
Praise be to Thee, there is no god but Thee, The Granter of all
Succour, Protect us from the Fire, O Lord.
3- TO ATTAIN HONOR, DIGNITY
O Best of forgivers,O Best of deciders,
O Best of helpers, O Best of rulers,
O Best of providers,O Best of inheritors,
O Best of praisers, O Best of rememberers,
O Best of Dischargers,O Best of benefactors.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
4- TO ACQUIRE NOBILITY
O He, to Whom is all glory and virtue,
O He, to Whom is all might and perfection,
O He, to Whom is all dominion and sublimity,
O He, Who is great above all,
O He, Who creates heavy clouds,
O He, Who is the most powerful,
O He, Who metes out the severest punishment,
O He, Who is quick to reckon,
O He, with Whom is the excellent reward,
O He, with Whom is the Original Book.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
5- TO ACHIEVE RENOWN, SUCCESS
O Allah, verily I beseech Thee in Thy name:
O Charitable One,O Benefactor,
O Judge, O Proof,
O Sovereign,O Approver,
O Forgiver, O Elevated One,
O Helper, O Holder of blessings and manifestation.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
6- TO OBTAIN BLESSINGS, RANKS
O He before Whose greatness everything bows,
O He before Whose power everything submits,
O He before Whose might overshadows everything,
O He before Whose awesomeness everything is humbled,
O He before Whose fearsomeness everything yields,
O He before Whose terribleness mountains shake,
O He before Whose command the heavens are raised,
O He through Whose permission the earths are secured,
O He Whose glory the thunder proclaims,
O He Who is never cruel to his subjects.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, protect us from the Fire, O Lord.
7- TO DISPERSE CALAMITIES
O Forgiver of sins,O Dispeller of tribulations,
O Aim of hopes, O Giver of abundant gifts,
O Bestower of bounties,O Provider of creatures,
O Judge of destinies, O Hearer of complaints,
O Resurrector of creatures,O Freer of captives.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
8- TO ASK PARDON
O He, to Whom is due all praise and adoration,
O He, Who holds all pride and eminence,
O He, Who holds all honour and rank,
O He, Who makes promises and honours them,
O He, Who pardons and is content,
O He, Who holds all abundance and provides,
O He, Who is glorious and eternal,
O He, Who is liberal and munificent,
O He, Who holds all blessings and bounties,
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
9- TO CLEAR AWAY FEAR, DISEASE
O Allah, verily I beseech Thee in Thy name:
O Preventer of misfortune,O Repeller of calamities,
O Elevator of rank, O Fashioner,
O Benefiter, O Hearer,
O Aggregator,O Intercessor,
O Magnanimous,O Increaser.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour,Protect us from the Fire, O Lord.
10- TO GET CONDUCT APPROVED
O Fashioner of every fashioned thing, O Creator of every created thing,
O Provider for every needy thing,
O Sovereign over all subjects,
O Dispeller of every hardship,
O Comforter of every griever,
O Merciful to every sufferer,
O Helper of everything forsaken,
O Concealer of every blemished thing,
O Shelter for every exile.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, protect us from the Fire, O Lord.

Dua' - Curing Ailments - Dua when ill- by Imam e Sajjad (a.s.)

1O God, to Thee belongs praise for the good health of my body which
lets me move about,أللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا لَمْ أَزَلْ
أَتَصَرَّفُ فِيهِ مِنْ سَلاَمَةِ بَدَنِي،1
2and to Thee belongs praise, for the ailments which Thou causest to
arise in my flesh!وَلَكَ الْحَمْدُ عَلَى مَا أَحْدَثْتَ بِيْ مِنْ
عِلَّة فِي جَسَـدِي.2
3For I know not, my God, which of the two states deserves more my
thanking Theeفَمَا أَدْرِي يَـا إلهِي، أَيُّ الْحَالَيْنِ أَحَقُّ
بِالشُّكْرِ لَكَ،3
4and which of the two times is more worthy for my praise of
Thee:وَأَيُّ الْوَقْتَيْنِ أوْلَى بِالْحَمْدِ لَكَ،4
5the time of health, within which Thou makest me delight in the
agreeable things of Thy provision,أَوَقْتُ الصِّحَةِ الَّتِي
هَنَّـأْتَنِي فِيهَا طَيِّبَاتِ رِزْقِكَ،5
6through which Thou givest me the joy to seek the means to Thy good
pleasure and bounty,وَنَشَّطْتَنِي بِهَا لابْتِغاءِ مَرْضَاتِكَ
وَفَضْلِكَ،6
7and by which Thou strengthenest me for the acts of obedience which
Thou hast given me success to accomplish;وَقَوَّيْتَنِي مَعَهَا عَلَى
مَـا وَفَّقْتَنِي لَهُ مِنْ طَـاعَتِـكَ7
8or the time of illness through which Thou puttest me to the testأَمْ
وَقْتُ الْعِلَّةِ الَّتِي مَحَّصْتَنِي بِهَا،8
9and bestowest upon me favours:وَالنِّعَمِ الَّتِي أَتْحَفْتَنِي بِهَا9
10lightening of the offenses that weigh down my back,تَخْفِيفاً لِمَا
ثَقُلَ بِهِ عَلَى ظَهري مِنَ الْخَطِيئاتِ10
11purification of the evil deeds into which I have plunged,وَتَطْهيراً
لِمَا انْغَمَسْتُ فيهِ مِنَ السَّيِّئاتِ ،11
12incitement to reach for repentance, reminder of the erasure of
misdeeds through ancient favour;وَتَنْبِيهاً لِتَنَاوُلِ التَّوْبَةِ،
وَتَذْكِيراً لِمَحْوِ الْحَوْبَةِ بِقَدِيمِ النِّعْمَةِ،12
13and, through all that, what the two writers write for me:وَفِي
خِلاَلِ ذَلِكَ مَا كَتَبَ لِيَ الْكَاتِبَانِ13
14blameless acts, which no heart had thought,مِنْ زَكِيِّ الأعْمَالِ،
مَا لا قَلْبٌ فَكَّرَ فِيهِ،14
15no tongue had uttered, and no limb had undertaken, rather, as Thy
bestowal of bounty upon meوَلا لِسَانٌ نَطَقَ بِهِ وَلاَ جَارِحَةٌ
تَكَلَّفَتْهُ بَلْ إفْضَالاً مِنْكَ عَلَيَّ،15
16and the beneficence of Thy benefaction toward me.وَإحْسَاناً مِنْ
صَنِيعِـكَ إلَيَّ.16
17O God, bless Muhammad and his Household,أللَّهُمَّ فَصَلِّ عَلَى
مُحَمَّـد وَآلِـهِ17
18make me love what Thou hast approved for me,وَحَبِّبْ إلَيّ مَـا
رَضِيتَ لِي ،18
19make easy for me what Thou hast sent down upon me,وَيَسِّرْ لِي مَا
أَحْلَلْتَ بِيْ،19
20purify me of the defilement of what I have sent ahead,وَطَهِّرْنِي
مِنْ دَنَسِ مَا أَسْلَفْتُ ،20
21erase the evil of what I have done beforehand,وَامْحُ عَنِّي شَرَّ
مَا قَـدَّمْتُ،21
22let me find the sweetness of well-being, let me taste the coolness
of safety,وَأَوْجِدْنِي حَلاَوَةَ الْعَافِيَةِ ، وَأَذِقْنِي بَرْدَ
السَّلاَمَةِ22
23and appoint for me a way out from my illness to Thy pardon,وَاجْعَلْ
مَخْرَجِي عَنْ عِلَّتِي إلَى عَفْوِكَ،23
24transformation of my infirmity into Thy forbearance,وَمُتَحَوَّلِي
عَنْ صَرْعَتِي إلَى تَجَاوُزِكَ،24
25escape from my distress to Thy refreshment,وَخَلاصِي مِنْ كَرْبِي
إلَى رَوْحِكَ،25
26and safety from this hardship in Thy relief!وَسَلاَمَتِي مِنْ هَذِهِ
الشِّدَّةِ إلَى فَرَجِكَ،26
27Thou art gratuitously bountiful in beneficence,إنَّكَ الْمُتَفَضِّلُ
بِالإِحْسَانِ،27
28ever gracious in kindness, the Generous, the Giver,الْمُتَطَوِّلُ
بِالامْتِنَانِ، الْوَهَّابُ الْكَرِيمُ،28
29Possessor of majesty and munificence!ذُو الْجَلاَلِ وَالإكْرَامِ29
GIF FORMAT
O God, to Thee belongs praise
for the good health of my body
which lets me move about,
and to Thee belongs praise,
for the ailments
which Thou causest to arise in my flesh!
For I know not, my God,
which of the two states deserves more my thanking Thee
and which of the two times is more worthy for my praise of Thee:
the time of health,
within which Thou makest me delight
in the agreeable things of Thy provision,
through which Thou givest me the joy to seek
the means to Thy good pleasure and bounty,
and by which Thou strengthenest me
for the acts of obedience
which Thou hast given me success to accomplish;
or the time of illness
through which Thou puttest me to the test
and bestowest upon me favors:
lightening of the offenses
that weigh down my back,
purification of the evil deeds
into which I have plunged,
incitement to reach
for repentance,
reminder of the erasure of misdeeds
through ancient favor;
and, through all that, what the two writers write for me:
blameless acts,
which no heart had thought,
no tongue had uttered,
and no limb had undertaken,
rather, as Thy bestowal of bounty upon me
and the beneficence of Thy benefaction toward me
O God,
bless Muhammad and his Household,
make me love
what Thou hast approved for me,
make easy for me
what Thou hast sent down upon me,
purify me of the defilement
of what I have sent ahead,
erase the evil
of what I have done beforehand,
let me find the sweetness
of well-being,
let me taste the coolness
of safety,
and appoint for me
a way out from my illness to Thy pardon,
transformation of my infirmity into Thy forbearance,
escape from my distress to Thy refreshment,
and safety from this hardship in Thy relief!
Thou art gratuitously bountiful in beneficence,
ever gracious in kindness,
the Generous, the Giver,
Possessor of majesty and munificence!
Transliteration
WA KAANA MIN DUA'AA-IHEE A'LAY-HIS-SALAAMU ID'AA MARIZ''A AW NAZALA
BIHEE KAR-BUN AW BALEE-YAH
AL-LAAHUM-MA LAKAL-H'AM-DU A'LAA MAA LAM AZAL ATAS'AR-RAFU FEEHEE MIN
SALAAMATI BADANEE
WA LAKAL-H'AM-DU A'LAA MAAA AH'-DATH-TA BEE MIN I'L-LATIN FEE JASADEE
FAMAAA AD-REE YAAA ILAAHEE
AY-YUL-H'AALAY-NI AH'AQ-QU BISH-SHUK-RI LAKA?
WA AY-YUL-WAQ-TAY-NI AW-LAA BIL-H'AM-DI LAKA?
AWAQ-TUS'-S'IH'-H'ATIL-LATEE
HAN-NAA-TANEE FEEHAA T'AY-YIBAATI RIZ-QIK
WA NASH-SHAT'-TANEE BIHAA LIAB-TIGHAAA-I MAR-Z''AATIKA WAFAZ''-LIK
WA QAW-WAY-TANEE MAA'HAA A'LAA MAA WAF-FAQ-TANEE LAHOO MIN T'AAA'TIKA?
AM WAQ-TUL-I'L-LATIL-LATEE MAH'-H'AS'-TANEE BIHAA
WAN-NIA'MI AL-LATEEE AT-H'AF-TANEE BIHAA?
TAKH-FEEFAL-LIMAA THAQULA A'LAA Z'AH-REE MINAL-KHAT'EE-AAT
WA TAT'-HEERAL-LIMAN-GHAMAS-TU FEEHEE MINAS-SAY-YI-AAT
WA TAMBEEHAL-LITANAAWLIT-TAW-BAH
WA TAD'-KEERAL-LIMAH'-WIL-H'AW-BATI BIQADEEMIN-NIA'-MAH
WA FEE KHILAALI D'ALIKA MAA KATABA LEEAL-KAATIBAANI MIN ZAKY-YIL-AA'-MAAL
MAA LAA QAL-BUN FAK-KARA FEEH
WA LAA LISAANUN-NAT'AQA BIH
WA LAA JAARIH'ATUN TAKAL-LAFAT-H
BAL IF-Z''AALAM-MINKA A'LAY
WA IH'-SAANAM-MIN S'ANEEI'KA ILAY
AL-LAAHUM-MA FAS'AL-LI A'LAA MUH'AM-MADIW-WA AAALIH
WA H'AB-BIB ILAY-YA MAA RAZ''EETA LEE
WA YAS-SIR LEE MAAA AH'-LAL-TA BEE
WA T'AH-HIR-NEE MIN DANASI MAAA AS-LAF-T
WAM-HOO A'N-NEE SHAR-RA MAA QAD-DAM-T
WA AW-JID-NEE H'ALAAWATAL-A'AFEEAH
WA AD'IQ-NEE BAR-DAS-SALAAMAH
WAJ-A'L
MAKH-RAJEE A'N I'L-LATEEE ILAA A'F-WIK
WA MUTAH'AW-WALEE A'N S'AR-A'TEEE ILAA TAJAAWUZIK
WA KHALAAS'EE MIN KAR-BEEE ILAA RAW-H'IK
WA SALAAMATEE MIN HD'IHISH-SHID-DATI ILAA FARAJIK
IN-NAKAL-MUTAFAZ''-Z''ILU BIL-IH'-SAAN
AL-MUTAT'AW-WILU BIIAM-TINAAN
AL-WAH-HAABUL-KAREEM
D'OOL-JALAALI WAL-IK-RAAM

Story, - Must be fate

Induction day, the start of my new job I was ushered In to a tiny
office with three other people, when in popped this good looking but
short guy called Stephen he is the office manager of my new retail
position. We all filled out the necessary paperwork and talked about
ourselves, talked about music and activities we like to do. Straight
away me and Stephen had things in common all the time me thinking he's
kinda cute :) we all headed towards the warehouse where he put on a
high vis jacket 4 sizes too big for him it looked like a dress I
couldn't stop smiling and he kept looking at me whilst going through
safety training he realised what I was smiling about. After that day I
didn't see him or talk to him much for a few weeks as I'm pretty shy,
but one weekend there was a leaving do for a guy on my department, I
got to the pub pretty early that day for abit of liquid confidence as
I still didn't know my colegues that well. Then there he was Stephen
walking towards to our table and sat right next to me I was feeling
rather nervous as I didn't know how to act with my manager out of work
but turns out he was very chatty and we had some funny conversations
he brought his twin brother along who at the time was trying to make a
pass at me but I wasn't interested. As the night progressed me and ste
had a few drinks had a dance and a laugh then he kissed me on the
dance floor in a small rock club, by this point I was quite drunk and
a friend had to call me a taxi. The next day all the rumours were
flying about and other managers heard of what happened and warned me
off " stay away from management it's not professional" to be honest
what I do in my spare time has nothing to do with them but I did what
I was told. Months went by when we would chat at work but it was
harmless, then it came to another famous work night out where I
unfortunately got way too drunk and broke my foot falling off a 3ft
stage which I didn't know till morning. My parents came into work with
me the next day with my cast on to proove I broke it, every one
gathered round laughing recalling the night out then Stephen came down
from the office really concerned about me and told my dad "I'll have
to take care of her next time" which I thought was sweet. I was off
work for 6 weeks. When I returned me and Stephen would always have our
in jokes and just have a laugh in general. By this point I had
developed strong feelings for him but I was too afraid to tell him so
I didn't, I confessed to a work mate on halloween that I really liked
him but that was a mistake as this person would tease and embarrass me
every time Stephen walked past.
2 months later came our works Christmas do in a working mans club,
where everyone was taking turns on the karioke, it was Stephens turn
and I ran up behind him and we both started singing, after that he
came up to me asking if I would sing another song then another then
another. When it got to 12pm the whole group made it's way to a night
club. I didn't realise at the time that there was some trouble between
Stephen and another member of staff that night which i thought would
end up in a fight luckily enough they just argued it out and I clocked
Stephen standing by himself so I approached and asked if he was ok
then out of the blue he said " i really like you, I have since we
first met but didn't know how to tell you" I was so happy inside and a
little shocked I just said " me too".
We have been together for 2 years and 2 months and I can't be any happier.
Heres the unbelievable part about 6 months ago we decided our parents
should finally meet, so we went to a carvery for lunch my parents were
already waiting there for us when me Stephen and his mother arrived,
to our shock that they had known each other there entire life and that
my grandma and Stephens grandma were best friends whilst they were
pregnant. They had lost contact when my mom got married. Fate has
brought our families back together.
I had never met Stephen before I started working with him.
Thanks for reading sorry it's long ;)

Story, - My boyfriends bestfriend

Sooo my boyfriend had a party at his house. The music was so loud and
the house was crowded. I decided to go to my boyfriends room but I
found his best friend in there. We started talking and before I knew
it we were kissing. Afterwards I felt really bad so I locked myself in
my bedroom for the whole of Spring break. Josh (my boyfriends
bestfriend) came to visit me. We talked and decided to just forget
about the party. After he left I realised I loved him so I broke up
with my boyfriend. I went to josh's house. We went on a walk together
but david my ex saw us together kissing. He called me words I didn't
know even existed. Everyone in school thought I was a slut. I was so
angry. I spent every break in the school shed with josh doing "it". A
year later we broke up and I moved schools.

Fathwa, - Living with an Elderly Lady - Khalwa?

Question:
I am in a situation where it may be possible for my family and I to
live with my friend�s grandmother who is over 75, and like my mother.
The issue is that there may be long periods of time (though not
overnight) where my young son and I would be alone in the house with
this elderly lady when my wife is out.
Answer:
In the name of Allah, Most Gracious and Merciful
Asslamu alaikum,
There would be nothing wrong with living with your friend�s mother,
given that she is elderly, in the Hanafi school. Rather, if the
intention is also to help take care of an elderly lady, there would be
reward in this.
In the Hanafi school, it is permitted for a man to be alone with an
elderly woman who is no longer attractive (`ajuz shawha'), as long as
there is no fear of the untoward from either side. [Ibn Nujaym,
al-Ashbah wa'l Nadha`ir; Haskafi, al-Durr al-Mukhtar; Ibn Abidin, Radd
al-Muhtar] It is reasonable to consider a lady who is in her 70s to be
'an elderly woman who is no longer attractive'.
As an aside:
It is also not a prohibited seclusion (khalwa muharrama) if the woman
is not elderly but each person remains in a different room of a house,
as long as the abovementioned fear does not exist. [ibid.] However, in
this situation, care and caution must be exercised, and it is a
situation which is not generally considered 'dignified'. A child does
not lift the state of prohibited seclusion.
And Allah alone gives success.

Fathwa, - Sisters Seeing Male Doctors

Question:
If necessity dictates that a Muslimah be examined by a male physician
should or can her husband be present in the examining room? Also I
take from the Maliki madhhab, however since your site limits itself to
Hanafi and Shafii rulings please recount to me the view of both of
these respected madhhab.
Answer:
In the name of Allah, The Most All-Knowing, The Wise
When one genuinely cannot see a doctor of the same sex, then one may
see one of the opposite sex. However, one cannot be alone with them in
a closed room: there needs to be a third person (such as one�s spouse)
present.

Fathwa, - Can I Be Alone With Men To Test Their Eyes?

Question:
I am a sister, who is studying to become an optometrist (i.e. to see
if people need glasses and the health of their eyes), am I allowed to
test men's eyes and be alone in the room with them as I test them?
Answer:
There are, Alhamdulillah, many practicing Muslim women in your
intended field. They find ways around being in unlawful
seclusion--which remains unlawful, such as keeping the door open
enough for people outside to see. If you talk to other practicing
Muslim optometrists serious about the Shariah, you'll see that there
are many ways around these concerns.
And Allah alone gives success.

Fiqh, - Hajj at home

Every day when I go to pick up my kids at our local Islamic school, I
walk past a large photo image of the Ka'bah, surrounded by swarming
white-clothed pilgrims desperate to have their hearts cleansed and
prayers answered by the All-Mighty Allah. I remember when my oldest
daughter was two, she used to point to the picture and say "Ka'bah" in
cute baby language.
She knew what it was, and I felt some pride as a parent that I was off
to the right start raising a good little Muslimah. Year after year,
our children could tell us, yes, Hajj is one of the five pillars of
Islam. But, what does it mean to them? Can it mean anything more than
just a word? As millions of devoted Muslims take to the air, sea and
land, heading to the Holiest sites, what can we as parents do to make
the beauty and purity of Hajj come to life in our homes? Is it
possible for our children to make a connection with this miraculous
annual planetary event?
Living Hajj character at home
If this sounds like something you would like to do, here are some
ideas. Just before Hajj begins, rent or buy one of those videos on
Hajj and sit down as a family and watch it. Watching Hajj will awaken
an emotional response inside everyone, seeing all of those Muslims
together, praying in unison. Your hearts will yearn to be there,
sharing in this incredible pillar of Islam.
Allah Says )what means(:"…And take provisions, but indeed, the best
provision is fear of Allah. And fear Me, O you of
understanding."]Quran 2:197[
Isn't it amazing that the best provision Allah asks pilgrims to take
on Hajj is right conduct? He Almighty didn't' Say "sincere prayer" or
"give the most charity" or "read the entire Quran" or "perform it
perfectly". He Almighty said "right conduct" to those that are wise.
This verse reaffirms many other Prophetic narrations and Quranic
verses that emphasize the importance of character in the life of a
Muslim. For it is within our characters that the sincerity of our
words and intentions comes to life. If we can sit and memorize Quran
for hours and then fail to smile at our neighbor, where is Islam in
our lives? We know our character ultimately defines our faith. So, why
not, during the Hajj, together as a family sit down and pledge to try
to have the character of a pilgrim? Agree not to argue, raise voices
or lose patience. Each day, sit together and discuss character. Let
each person try to identify in him or herself in what way their
character needs improvement )because of course we all have room to
improve(.
For example, the oldest sibling might recognize she is kind of bossy
and unkind to her younger sister. A mother might admit she shouts too
much when her children aren't listening. A father might realize that
he more easily criticizes than compliments. Then, talk about the
character of the Prophet, sallAllahu alayhi wa sallam, especially how
he, sallAllahu alayhi wa sallam, responded in difficult situations.
The Hajj environment truly tests one's patience, with hours of waiting
in the heat, unimaginable crowds of people pressing each other on in a
sea of human bodies. As you discuss, keep in mind this bottom line on
character:
Each person chooses his/her character. No one "makes" a person do or
say anything; like, "Hamza made me angry!" when in fact, a person has
a choice to become angry or not when faced with antagonizing behavior.
Or, "if you didn't fail that test I wouldn't have to shout at you".
Again the logic is lacking. We cannot put the blame of our poor
character choices onto the actions or words of others. This is what
Muslim character is all about. This is why Allah called such people
wise. The Prophet's, sallAllahu alayhi wa sallam, wisdom in these
manners is unparalleled. When people spat on him, he, sallAllahu
alayhi wa sallam, prayed for their salvation. When people insulted
him, he, sallAllahu alayhi wa sallam, kept quiet. It is these actions
that have enabled his, sallAllahu alayhi wa sallam, message to ring
true in the ears of humanity 1400 years after Islam came to be.
Beautiful, shining, humble character. Nothing on Earth can compare. A
Muslim with such character is like a beacon of hope in a world
infected with hate, killing, greed and materialism. The opportunity
Hajj gives us as parents is to focus on our character, and to work
together as a family to improve ourselves.
Forgiveness
Another hope of all pilgrims is to leave Hajj purified and without
sin. Yet, asking Allah's forgiveness is something we can't live
without every day of our lives. Consciously or not, we as humans are
fallible, and require Allah's mercy to have even the slightest hope to
enter Paradise. Like pilgrims, spend a part of each day during Hajj
sitting together as a family and asking for Allah's forgiveness. Ask
aloud for specific things, for your children to hear your faults, so
they realize you are also a slave of Allah. They will learn from this
humility, and turn it on themselves, Allah willing.
Keep up with the pilgrims
Another way to stay connected to the pilgrims is to do a day-by-day
commentary. Each day, follow along on the Hajj journey and discuss the
significance of each part of the pilgrimage. Tracing through the steps
can be meaningful to children, and certainly helps them to have a
better understanding about Hajj and what goes on there. For younger
ones, you can actually set up a make believe Hajj landscape in your
home, and go through the movements together. Take a large men's work
shirt, and dress yourself and children as pilgrims and go on "Hajj".
For older children, deeper discussions about the underlying
significance of Hajj and each act of it are more appropriate. For the
teenagers, have a Hajj gathering for their friends. Prepare an entire
evening about the Hajj, which can include asking them to act it out.
Use Hajj to breakdown divisions within our own communities
Arabs, Converts, Africans, Americans ...how many ways do we group and
segregate our communities? I can honestly say I sadly have witnessed
real anger and bitter, burning emotions fueled by cultural divisions
between Muslims. I heard them straight from the mouths of my students
and witnessed in my classroom the ugly head of racism veer up and
roar. At first I thought the kids were joking, but it was serious
business—the Arabs vs. the Desis. Without encouragement from parents
and peers, these children would not have yet had the life experience
to feel such deep and dividing emotion. Hajj represents one of the
most precious facets of Islam—humans are equal in the eyes of Allah
except for ways only seen by Him. Use this unifying theme of Hajj to
build a sense of brotherhood )and sisterhood( in the hearts of your
children. Talk about skin color, nationalities, and languages as mere
signs of creation. Teach them the beauty of diversity and the rainbow
of humanity that shines brilliantly nowhere else on Earth as it does
on Hajj.

Fiqh, - The principles of Ghusl)taking bath(

A brief summary of the principles of Ghuslis as follows:
First,A Muslim should make his/her intention for purification, then
wash the privateparts. Then make Wudhoo' )ablution( like the Wudhoo'
done for prayer, then pour water on hisright side, then the left side.
Then water should be poured on his head,covering the entire body with
water. It is also reported in the Sunnah )narrations of the Prophet
Muhammad( that washing the feet should be delayed until the end of the
Ghusl.
It is reported onthe authority of Aa'ishahwho said that theMessenger
of Allaahwhen performingGhusl from Janaabah )ritual impurity(, used to
wash his hands, then wash his private parts with hisleft hand. After
that he performed Wudhoo' like that for prayer. Next, he took
somewater and ran his fingers in the roots of his hair until he used
three handfulsof water on his head. He would then go on pouring water
on the rest of his bodyand wash his legs. ]Muslim[
1. The person taking a bath should first of all wash both hands up to
the wrists, and then wash the private parts. The hands and private
parts should be washed irrespective of whether there is any impurity
on them or not. Both these have to be washed under all conditions.
Thereafter, any impurity found on the rest of the body should be
washed. Then make Wudhoo'. If one is sitting on a stool or stone while
bathing, then the feet should also be washed when making Wudhoo'. But
if one is sitting in a place where the water accumulates and he will
have to wash the feet again after completing the Ghusl, then the
entire Wudhoo' should be made but the feet should not be washed.
After performing Wudhoo', pour water on the head three times.
Thereafter pour water over the right and left shoulders three times
each in such a way that water reaches the entire body. Thereafter move
from this place and go to a clean spot and wash the feet. If the feet
were washed when making Wudhoo' there will be no need to wash them
again.
2. Whilst pouring water over the body the first time, rub the body
well so that water reaches everywhere properly and no place remains
dry.
3. The above method of Ghusl is according to the Sunnah. Some of the
items explained above are Fardh )obligatory( without which Ghusl will
not be complete and the person will remain impure. Some other items
are Sunnah )recommended but not obligatory(. Observing them entails
reward, and by not carrying them out, Ghusl will still be complete.
The Fardh acts are only three:
)a( To gargle the mouth in such a way that water reaches everywhere.
)b( To wash the nose up to the soft bone.
)c( To pour water over the entire body.
4. While bathing, one should not face the Qiblah )direction of the
Ka'bah(. Too much water should not be used, nor should so little be
used that one is unable to wash thoroughly. The bath should be taken
at such a place that no one can see the bather. One should not talk
while bathing; he should cover himself up first and then wash the
feet.
5. If the bathing place is secluded where no one can see, then it is
permissible to bathe naked, irrespective of whether one is standing or
sitting and irrespective of whether the roof is covered or not.
However, it is better to sit and bathe because there is more modesty
in this. To expose the body from the navel to the knees before anyone
is a sin. Many women bath completely naked in the presence of other
women. This is a very evil and shameful act.
6. Even if an area equal to a hair's breadth is left dry, Ghusl will
not be complete. In the same way, if one forgets to gargle the mouth
or wash the nose, Ghusl will not be complete.
7. If a woman pours water on her head three times, that will be
sufficient and she does not need to undo the braids. This is based on
the Hadeeth )narration( ofUmm Salamah. It is narrated that she asked
the Prophet: "I am a woman with braided hair; should I undo it when
doing Ghusl for Janaabah?" Heanswered:"No, rather it will be
sufficient for you to pour three handfuls of water on your head, then
pour water over yourself and you will be purified."]Muslim[.Unless the
Ghusl is after the menses, then she has to undo the braids and wash
her hair thoroughly.

Fiqh, - Giving gifts in Islam

Gift-giving is one of the good manners that maintains and strengthens
relations between the giver and the recipient. It is one of the acts
that Prophet Muhammadrecommended us-Muslims- to do.
Al-Bukhaarinarrated that 'Aa'ishahsaid: "The Messenger of Allaahused
to accept gifts and reward people for giving them."
The phrase: "Reward people for giving them," means giving the giver
)at a later time( something of equal value at least in return.
This Hadeeth )narration( indicates that accepting gifts and giving
something of equal value )or more( to the giver is the way of the
Prophet.
The Prophetenjoined responding in kind to favours, as he said in an
authentic narration:"Whoever does you a favour, respond in kind, and
if you cannot find the means of doing so, then keep praying for him
until you think that you have responded in kind."]Abu Daawood[
"Whoever does you a favour," means, whoever treats you kindly in word
or deed or by gifting you.
"Respond in kind," means to treat him kindly just as he has treated you kindly.
"If you cannot find the means of doing so" means if you do not have the money.
"Until you think that you have responded in kind" means, repeatedly
supplicate for him until you think that you have rewarded him his due.
One of the Du'aa' forms that one can say is 'Jazaaka Allaahu khayran'
)may Allaah reward you with good(. At-Tirmithinarrated that Usaamah
Ibn Zaydsaid: The Messenger of Allaahsaid: "Whoever has a favour done
for him and says 'Jazaak Allaahu khayran' has done his utmost to thank
him." ]At-Tirmithi[
"Done his utmost to thank him," means that he has done his utmost to
express his gratitude, because he has acknowledged his shortcomings
and that he is unable to reward and thank him enough, so he refers the
matter to Allaah, to reward him in the best manner. It is said that:
"If you are unable to give him back in kind, then speak at length
thanking him and supplicating for him." ]Tuhfat Al-Ahwathi[
The Permanent Committee )a supreme Islamic judicial authority inSaudi
Arabia, was asked a similar question( and replied as follows:
"There is nothing wrong with accepting it )an amount of money as a
gift(, without you )the recipient( longing for that, and you can
respond in kind if you are able to with an appropriate gift, or you
can supplicate for him, because the Prophetsaid: "Whoever does you a
favour, respond in kind … )the above-mentioned Hadeeth(." ]Fataawa
Al-Lajnah Al-Daa'imah[
Difference between charity and gift-giving
Charity is given to the poor and the needy to meet their needs, and is
done with the intention of seeking the Pleasure of Allaah. Its
intention is not limited to a specific person; rather it is given to
any poor or needy one.
On the other hand, a gift is not necessarily given to a poor person,
rather it may be given to rich or poor; the intention is to show
friendship and to honour the recipient.
Both of them – charity and gift-giving – are righteous deeds for which
a person will be rewarded )and please his Lord(, but which is better?
Ibn Taymiyahstated that Sadaqah )charity( is that which is given for
the sake of Allaah as an act of worship, without intending to give it
to a specific person and without seeking anything in return, rather it
is given for charitable causes, such as to the needy. A gift is given
with the intention of honouring a specific person, either because the
recipient is your friend whom you love, or because you want something
in return.
Hence, the Prophetused to accept gifts and reward people for them, so
that no one could remind him of their favours, but he did not accept
the "refuse" of people that they gave to purify themselves of sins,
namely charity. He did not accept charity for this and other reasons.
Once this is understood, then charity is better, but there is a sense
in which a gift is better than charity, such as giving a gift to the
Messenger of Allaahduring his lifetime out of love for him. Also,
gifts which a person gives to a relative in order to uphold the ties
of kinship or to a brother in Islam may be better than charity.
Based on this, giving to one of your relatives may be better than
giving charity, because it is more befitting to uphold the ties of
kinship. The same may apply if you give a gift to a friend of yours,
because that will strengthen the bonds of love between you. The
Prophetsaid:"Exchange gifts, as that will lead to increasing your love
to one another."]Al-Bukhaari[
What the Hadeeth means is that giving gifts may generate and increase love.
To sum up, gifting vs. giving charity is dependent on the situation
but, in principle, spending in charity takes precedence.

Dought & clear, - He forgot and said Allaahu akbar instead of Sami’aAllaahu liman hamidah.

A man said Allaahu akbar instead of Sami'a Allaahu liman hamidah when
standing up after bowing. What should he do?.
Praise be to Allaah.
Saying Sami'a Allaahu liman hamidah, for both the imam and the one who
is praying alone, is one of the obligatory parts of prayer, according
to the correct opinion, as was stated in the answer to question no.
43574.
The one who forgets to say that and does not say anything, or says
Allaahu akbar instead of that, and remembers whilst he is still
praying, should do the two prostrations of forgetfulness before saying
the salaam.
The basic principle is that the one who forgets an obligatory part of
prayer or says a prescribed phrase – such as Allaahu akbar – in the
wrong place, should do the prostration of forgetfulness.
It says inDaleel al-Taalib: The prostration of forgetfulness is
required if one adds a bow or prostration or standing or sitting, even
if it is as long as the sitting between the two prostrations, or he
says the salaam before completing the prayer, or he makes a mistake in
recitation that alters the meaning, or he omits an obligatory part.
And Allaah knows best.

Dought & clear, - Reasons for doing the prostration of forgetfulness.

When is it prescribed for a worshipper to do the prostration of forgetfulness?.
Praise be to Allaah.
By the mercy of Allaah to His slaves, as one of the beauties of this
perfect religion, Allaah has prescribed that His slaves may make up
for shortcomings and mistakes that they make in their worship and
cannot avoid completely, by performing supererogatory (naafil) acts of
worship, praying for forgiveness and so on.
One of the things that Allaah has prescribed for His slaves to make up
for shortcomings that may occur in their prayer is the prostration of
forgetfulness, but it is only prescribed to make up for certain
things; it does not make up for everything nor is it prescribed for
everything.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
the reasons for doing the prostration of forgetfulness, and he replied
as follows:
The prostration of forgetfulness in prayer is generally prescribed for
three reasons:
1-Doing something extra
2-Omitting something
3-Being uncertain
Doing something extra: for example, doing an extra bow (rukoo'),
prostration (sujood), standing or sitting.
Omitting something: such as omitting an essential part of the prayer,
or omitting one of the obligatory parts of the prayer.
Being uncertain: such as when a person is not sure how many rak'ahs he
has prayed, whether it was three or four, for example.
In the case of doing something extra, if a person adds something to
his prayer – bowing, prostrating, standing or sitting – deliberately,
then his prayer becomes invalid, because when he added it, that means
that he did not do the prayer in the manner ordained by Allaah and His
Messenger(peace and blessings of Allaah be upon him). The
Prophet(peace and blessings of Allaah be upon him) said: "Whoever does
an action that is not part of this matter of ours (i.e., Islam), will
have it rejected." Narrated by Muslim, 1718.
But if he did that extra thing by mistake, then his prayer is not
invalidated, but he should do the prostration of forgetfulness after
saying the salaam. The evidence for that is the hadeeth of Abu
Hurayrah (may Allaah be pleased with him) who said that when the
Prophet(peace and blessings of Allaah be upon him) said the salaam
after two rak'ahs in one of the two afternoon prayers, either Zuhr or
'Asr, and they told him about that, he(peace and blessings of Allaah
be upon him) did the rest of the prayer, then he said the salaam, then
he prostrated twice (the prostration of forgetfulness) after saying
the salaam. Narrated by al-Bukhaari, 482; Muslim, 573.
And Ibn Mas'ood (may Allaah be pleased with him) narrated that the
Prophet(peace and blessings of Allaah be upon him) led them in praying
Zuhr and he prayed five rak'ahs. When he had finished it was said to
him: "Has something been added to the prayer?"
He said: "Why are you asking that?"
They said: "You prayed five (rak'ahs)."
So he turned towards the qiblah and prostrated twice. Narrated by
al-Bukhaari, 4040; Muslim, 572.
In the case of omitting something, if a person omits one of the
essential parts of the prayer, one of the following two scenarios must
apply:
Either he remembers it before he reaches the same point in the
following rak'ah, so he has to go back and do that essential part of
the prayer and whatever came after it,
Or he does not remember it until he reaches the same point in the
following rak'ah, in which case the following rak'ah takes the place
of the one in which he omitted that essential part, and he should make
up the invalid rak'ah.
In either of these two cases, he should do the prostration of
forgetfulness after saying the salaam.
For example: a man stood up after doing the first prostration of the
first rak'ah and did not sit or do the second prostration. When he
started to recite Qur'aan he remembers that he had not done the second
prostration or sat between the two prostrations. In that case he
should go back and sit as between the two prostrations, then
prostrate, then stand up and do whatever is left of his prayer, and do
the prostration of forgetfulness after saying the salaam.
An example of one who did not remember until after he reached the same
point in the following rak'ah is a man who stood up following the
first prostration in the first rak'ah and did not do the second
prostration or sit between the two prostrations, but he did not
remember that until he sat between the two prostrations in the second
rak'ah. In this case he should make the second rak'ah the first
rak'ah, and add another rak'ah to his prayer, then say the salaam then
do the prostration of forgetfulness.
Omitting an obligatory part of the prayer – such as if he omits an
obligatory part and moves on to the next part of the prayer. For
example, he forgets to say Subhaan Rabbiy al-A'la (Glory be to my Lord
Most High) and he does not remember until he has got up from
prostrating. In this case he has omitted an obligatory part of the
prayer by mistake, so he should carry on with his prayer then do the
prostration of forgetfulness before saying the salaam, because when
the Prophet(peace and blessings of Allaah be upon him) omitted the
first tashahhud he carried on with his prayer and did not go back and
repeat anything, then he did the prostration of forgetfulness before
saying the salaam.
In the case of being uncertain, such as if a person is not sure if he
has done something extra or omitted something, e.g., he is not sure
whether he has prayed three rak'ahs or four, one of the following two
scenarios must apply:
Either he thinks that one or the other is more likely to be case,
whether it is doing more or omitting something, in which case he
should proceed on the basis of what he thinks is more likely to be the
case, complete his prayer accordingly, then do the prostration of
forgetfulness after saying the salaam;
Or neither appears more likely to be the case, so he should proceed on
the basis of what is certain, namely the lesser amount, and complete
his prayer accordingly, then do the prostration of forgetfulness
before saying the salaam.
For example: a man prays Zuhr then he is not sure whether he is
praying the third or fourth rak'ah, but he thinks it more likely that
it is the third. So he should pray another rak'ah, then say the
salaam, then do the prostration of forgetfulness.
An example of when neither seems to him more likely to be the case is
when a man is praying Zuhr and is not sure whether he is in the third
rak'ah or the fourth, and neither seems to him more likely to be the
case. In that case he should proceed on the basis of what is certain,
which is the lesser amount. So he should regard it as the third
rak'ah, then do another rak'ah and do the prostration of forgetfulness
before saying the salaam. Thus it becomes clear that this should be
done before the salaam if you have omitted one of the obligatory parts
of the prayer or if you are not sure how many rak'ahs you have done,
and neither of the two choices seems more likely to be the case. And
it should be done after the salaam if you have added something extra
to the prayer or you are not certain but one of the two choices seems
more likely to be the case.
And Allaah is the Source of strength.

Dought & clear, - If he does the prostration of forgetfulness after the salaam, should he recite the tashahhud and say salaam again?.

If I do the prostration of forgetfulness after saying the salaam at
the end of the prayer, do I have to recite the tashahhud and say
salaam again?.
Praise be to Allaah.
If a person does the prostration of forgetfulness after the salaam,
then he has to say the salaam again, but he does not have to recite
the tashahhud again.
al-Bukhaari (482) and Muslim (573) narrated that Muhammad ibn Sireen
said: Abu Hurayrah (May Allaah be pleased with him) said: The
Messenger of Allaah(peace and blessings of Allaah be upon him) led us
in one of the afternoon prayers, either Zuhr or 'Asr, and he said the
tasleem after two rak'ahs. Then he went to a plank in the qiblah of
the mosque and leaned against it, looking angry. Among the people were
Abu Bakr and 'Umar, but they were too afraid to speak. The people left
quickly, saying that the prayer had been shortened. Then Dhu'l-Yadayn
stood up and said: O Messenger of Allaah, has the prayer been
shortened or did you forget? The Prophet(peace and blessings of Allaah
be upon him) looked to his right and his left, then he said: "What did
Dhu'l-Yadayn say?" They said: He is right, you only prayed two
rak'ahs. So he prayed two more rak'ahs and said the tasleem, then he
said takbeer and prostrated, then he said takbeer and sat up, then he
said takbeer and prostrated, then he said takbeer and sat up. It was
narrated that 'Imraan ibn Husayn said: Then he said the tasleem.
Muslim (574) narrated from 'Imraan ibn Husayn (may Allaah be pleased
with him) that the Messenger of Allaah(peace and blessings of Allaah
be upon him) prayed 'Asr and said the tasleem after three rak'ahs,
then he went into his house. A man called al-Khirbaaq, who had long
arms, stood up and said: O Messenger of Allaah! And he told him what
he had done. He came out looking angry, dragging his cloak, and when
he reached the people he said: "Is this one telling the truth?" They
said: Yes. So he prayed one rak'ah, then he said the tasleem, then he
prostrated twice, then he said the tasleem.
Shaykh Muhammad ibn Saalih ibn 'Uthaymeen (may Allaah have mercy on him) said:
If the prostration comes after the salaam, then he has to say the
salaam, then prostrate twice, then say the salaam.
But does he have to recite the tashahhud?
There is a difference of opinion among the scholars concerning this,
but the correct view is that he does not have to say the tashahhud.
End quote.
Fataawa Ibn 'Uthaymeen(14/74).
The Standing Committee was asked: Should tashahhud be recited after
the prostration of forgetfulness or not, whether one does the
prostration of forgetfulness before the salaam or after?
They replied:
It is not prescribed to recite the tashahhud after the prostration of
forgetfulness if it is done before the salaam, without a doubt. If it
is done after the salaam then there is a difference of opinion among
the scholars, but the more correct view is that it is not prescribed
because it is not mentioned in the saheeh ahaadeeth.

Imam Hassan Askari (as) and helping poor:

The Abbasids court poet Abu Yousef says: "My hard life, coupled with
the birth of a son in this state of poverty, made me write a plea to
the Abbasid government for financial help, but I was spurned.
When I got disappointed I remembered the Holy Prophet Muhammad's
(peace be upon him and his pure progeny) descendant Imam Hassan Askari
(as). I went to him. I hesitated in informing him of my problem, for I
feared that he might not help me because of my reputation as the court
poet of the Abbasids.
I wandered around the Imam Hassan Askari's (as) house for sometime,
before knocking at his door. The door opened and to my surprise a
companion of Imam Hassan Askari (as) came out and put in my hand a
purse, saying: 'Take these 400 dirhams. My master says cover the
expenses of your newborn child with this amount. May God bless you and
the child.'"
Abu Yousef said: "I was astounded. I had neither met him as yet nor
disclosed the request I entertained at heart, and here I was given the
money. I thanked Allah (SWT) for blessing the earth with the presence
of such great and generous person.

Imam Hassan Askari (as) and the wild animals:

Mu'tamid, the Abbasid Caliph is just like his forefathers he too was
an open enemy of the Ahlul Bayt (as). He declared that Imam Hassan
Askari (as) should be imprisoned and that no mercy should be shown to
Him. And hence Mu'tamid, the Abbasid Caliph went to Salih bin Wasif
and told him to treat Imam Hassan Askari (as) harshly. Salih bin Wasif
sent for two of the evilest men he could find to take charge of the
Imam, but the men changed into men of worship, prayer and fasting to
an amazing extent. When Salih bin Wasif interrogated them about their
change in character, they said: "What can we say about a man who fasts
through the day and stands (in prayer) through the night, who does not
speak and occupies himself with nothing except worship? When he looks
at us, our limbs shake and within us is (a feeling) which we have
never had."
Then Imam Hassan Askari (as) was handed over to a man named Nahrir,
the Jailer who was a very cruel man was once advised by his wife who
said to him: "Fear Allah (SWT), have you no idea of who is imprisoned
in your prison? He is a pious man and a great worshipper of Allah
(SWT). I am afraid that Allah (SWT) will curse you." Her husband said:
"O' really. Just watch me; I am going to send him inside the cage of
the wild animals."
Nahrir, the Jailer got the permission from his Abbasid Caliph and
carried out his plan.
Imam Hassan Askari (as) was sent to this cage and the people thought
that this was the end of Imam Hassan Askari's (as) life. But when they
returned to look what had happened instead they all witnessed that
Imam Hassan Askari (as) was praying surrounded by the wild animals
which all were prostrating before Him. Now the order was given to take
Imam Hassan Askari (as) out from there.