Mistakes are part of destiny

No one wants to make a mistake and do himself or others mischief.
However, making mistakes is an important part of our trial in the
life of this world. Allah created our trial in the life of this
world in this way. Anyone can make a mistake but what is important
is that he repents after his mistake and strive not to repeat this
mistake.
Allah reveals in the verses of the Qur'an that human beings are weak
creatures who can forget and be mistaken. A person can make a
mistake when he does not think something through, ignores
something, does not take the necessary precautions, is overwhelmed
by his weak points, forgets or is mistaken. This is very natural.
However the important thing is how the person reacts after this,
rather than the mistake itself. However big the mistake is, as soon
as the person decides to resign himself and begins to show the
attitude hoped to please Allah, that mistake disappears -by Allah's
leave. Almighty Allah reveals as such in Surah Al- Imran:
" Those who, when they act indecently or wrong themselves, remember
Allah and ask forgiveness for their bad actions (and who can forgive
bad actions except Allah?) and do not knowingly persist in what
they were doing." (Surah Al 'Imran, 135)
Allah Creates Everything We Do
Everything a person lives throughout his or her life, everything they
do, every situation they face, all of them are created by Allah
with all of the pros and cons. In the verses it is revealed that
not even a single leaf falls without the knowledge of Allah.
(Surah al-An'am, 59). In Surat al-Qalam, it is revealed "Everything
they did is in the Books. Everything is recorded, big or small."
(Surat al-Qamar, 52-53). This means that the person makes that
mistake because Allah wills him to do so; it is in his destiny to
make that mistake. When he acts according to the Qur'an, something
good will happen after that mistake.
For example, a person may break a vase when walking by it because he
is not careful enough or does not look ahead. Or he can bump into a
dinner plate prepared with great effort and knock it off a table. He
may cause the people waiting for him to delay their jobs because he
fell asleep. Now in all these there is a variety of reasons created
by Allah. Allah is the One Who breaks that object. Maybe that object
would have caused a conflict between its owners or broken in a
dangerous way that would harm someone. Maybe Allah will make a much
more beautiful one to be purchased instead. In the same way, Allah
is the One Who makes the food spill on the floor. Maybe there is an
bad ingredient inside that food and it would have made someone ill.
Maybe that food would have prevented that person from eating
something healthier. Also Allah is the One Who does not wake a person
who is late for a job because he fell asleep because maybe his
friends waiting for him need to be late as well. Maybe this will
protect them from some danger or maybe bring the means to carry out
a more important job.
If one does not realize these facts, when he makes a mistake he
would panic and feel anxiety and sorrow. He would feet unease and
dismay. His sadness would increase even because of the effect of
this situation on other people and his troubles increase day by day.
However, it is not in line with the moral values of the Qur'an to
feel sad, dismay and troubled because of a mistake, which took
place in his destiny by Allah's will. Muslims overthrow their
discomort and anxieties as a result of their mistakes again by
turning to Allah and acting according to the moral values of the
Qur'an. They do not fall into depression like people who do not live
by the morality of religion. They do not feel sadness, sorrow or
hopelessness by evaluating their mistakes with an emotional state
of mind. They only experinece a very deep and strong sense of
regret. However this is not an evil kind of regret; it is a Muslim
kind of regret because this feeling of regret helps them hold onto
the Qur'an even more strongly. They pray to Allah even more deeply.
Their religious enthusiasm, determination to live by the moral
values of the Qur'an, submission to Allah, faith in the hereafter
and fear of Allah increase tremendaously. They take very sincere
decisions to become better in every way and become more
enthusiastic and energetic by striving more in this way. They know
that even if they could take the time back, they would still make
the same mistakes. When they criticize themselves and feel regret
for their actions, they do not forget that all things have occured
according to destiny. Therefore they do not "live in a sense of
guilt" as irreligious people do. Allah revealed in the Qur'an as
such:
"Everything they did is in the Books. Everything is recorded, big
or small. (Surat al-Qamar, 52-53)
It is impossible to claim that a person will never make any mistakes
throughout his life and is complete and flawless because human
beings are created as weak creatures who can make mistakes. Our
Almighty Lord is the One Who is forgiving and accepts repentance.
Therefore, a believer needs to take lessons from the mistakes he
made knowingly or unknowingly or because he followed his inner
self. What he needs to do is to regret it and follow the truth and
submit to our Lord and strive not to repeat that mistake. Of course
he needs to be very careful about not making any mistakes and
commit any further sins and protecting the boundaries of our Lord.
But even if he makes a mistake it is a very good quality of faith to
ask for forgiveness from Allah. The names of Allah as "The Acceptor
of Repentance" (At-Tawwab), "The All-Forgiving" (Al-Ghaffar), "The
All-Merciful" (Ar-Rahman) are manifested on the believers who
regret their mistakes, ask for forgiveness and turn to Allah.
Believers Take Lessons From Their Mistakes
As a result of their faith and fear of Allah, mistakes help
believers become more clean morally. Maybe they make a mistake on
one thing, but they remember that mistake all their lives and avoid
making a similar mistake by taking lessons from it.
However, Allah created human beings especially in a character so
that they can use their conscience, feel regret and repent, turn to
Him and ask for His forgiveness and take decisions not to repeat
that mistake.
A person must do all he can not to make a mistake; and strive to act
in a very moral way by using his mind, will and conscience to the
end. But when there is a mistake, he needs to act in the way as
described in the Qur'an.
If that mistake has helped the person to better understand his
weakness in the face of Allah's infinite power and his need for
Allah, then this shows that person's sincere faith and fear of
Allah. If he regrets his mistake and fears to be held responsible
in the Day of Judgment, and if he submits to Allah's mercy and
forgiveness, then he is abiding by the moral values of the Qur'an by
Allah's leave. Such a person prays sincerely so Allah accepts his
repentance and forgives him. He promises to Allah with a true heart
not to repeat that mistake. In one verse, our Lord heralds that He
will accept the repentance of his sincere servants:
"But if anyone makes repentance after his wrongdoing and puts
things right, Allah will turn towards him. Allah is Ever-Forgiving,
Most Merciful." (Surat al-Ma'ida, 39)
The Qur'an is the only measure for believers, so their approach to a
person who makes a mistake is always in line with the moral values
of the Qur'an. A believer knows that every person is a human being
who is weak and who can make a mistake easily. He does not forget
that Allah is the One Who creates everything –by Allah's leave- and
he can distinguish a sincere mistake from a deliberate one. When a
person is sincere, his love or respect would not change because of a
single mistake - by Allah's leave.

Enthusiasm to talk about Islam gives people liveliness

Why do believers feel the need to tell others about Islam enthusiastically?
Why is the reason believers are constantly enthusiastic?
Allah commanded that there is a group among believers who call
people to the good and right:
"Let there be a community among you who call to the good, and
enjoin the right, and forbid the wrong. They are the ones who have
success." (Surah Al 'Imran, 104)
In the direction of this verse of Allah, sincere Muslims seek to
tell people about the beauty of the morality of the Qur'an and the
wrongness of living in a disagreeable way with this morality and
channel them towards Allah's religion. Since they live the beautiful
morality of religion, and know that this brings a very comfortable
life to people, they want others to experience the same peace and
beauty. What is more important, since they are aware how real hell
is, they want all people to live a life that would please Allah and
so avoid eternal torment in hell.
It is very important for even a single person to see the truth,
because for this person there is the eternal life of either the
garden or the hell as a return for his deeds in this world.
Therefore they face all sorts of sacrifices, even it means that a
single person will be saved from hell and reach Allah's grace. When
needed they can spend their months and years day and night in order
to familiarize this person to the morality of religion and embrace
this superior morality. In the same way, they can put forth all of
their financial means for a single person's hereafter with
enthusiasm and desire. Their enthusiasm gives them great physical
and spiritual strength. They continue to speak about Allah's
religion in the best way until the end of their lives. However it
needs to be clarified that believers continue their preaching with
the same enthusiasm even if not a single person finds faith as a
result of their efforts. This is because their responsibility is
only to speak about the religion. Allah is the One Who will give
people guidance. However in the Qur'an it is revealed that in spite
of the sincere and profound effort shown by our Prophet (saas),
many polytheists in Mecca did not believe and Allah reminded this
situation to the Prophet (saas) with the verse, " You cannot guide
those you would like to but Allah guides those He wills. He has
best knowledge of the guided." (Surat al-Qasas, 56) .
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Believers' Enthusiasm and Excitement Is Very Different From An
Understanding of "Enthusiasm Based On Self-Interest"
The enthusiasm of believers is due to their love of and committment
to Allah. They have directed their love passionately not to this
world, but to Allah Who created them from nothing, grants them
their livelihood, gives them life and is all-merciful and
all-compassionate.
The most important reason for this is that believers evaluate things
with an open mind. They are aware that Allah is the One Who gives
them life, protects all living and non-living things on earth and
that all beings other than Him are dependent on Him.
As a result of their love of and committment to Allah, they strive
to please Allah throughout their lives. The desire to earn the good
pleasure of Allah is the most important source of believers'
enthusiasm and joy. The desire to earn the good pleasure of Allah
and go to the Garden Allah prepared for believers gives them an
endless strength, enthusiasm and joy.
People who do not live according to the moral values of religion
seem to be very ethusiastic when their own interests are concerned.
However, when there is a situation conflicting with their
interests, they lose all of their enthusiasm and excitement. Because
they do not have sincere faith in Allah and the hereafter, they
forget many commandments of the religion at such a moment. They do
not think that the life of this world is created as a trial, that
He will test people with many good and evil-looking incidents and
that He will reward those who show good patience. Because of the
sickness in their hearts they fall into suspicion and (Allah is
beyond that) they doubt Allah's help. Instead of trusting in Allah,
they fall into despair and begin to make assumptions about Allah. So
the sickness, which they attempt to hide in their hearts, begin to
reflect in their speech. In the Qur'an, it is revealed that such
people will suddenly lose their enthusiasm in such situations and
begin to susppect Allah's promise as such:
"When the hypocrites and people with sickness in their hearts said,
'What Allah and His Messenger promised us was mere delusion.'"
(Surat al-Ahzab, 12)
Of course, they behave like this because they do not have strong
faith in their hearts. These people cannot comprehend that every
thing they face is created as a trial and they are distinguished
from those with sickness in their hearts by their reactions to the
trial. Believers who have sincere faith experience the peace and
enthusiasm of being submitted to Allah with a solid trust and of
knowing that Allah's help is close.
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What Is the Source of Believers' Enthusiasm?
"The believers are only those who have had faith in Allah and His
Messenger and then have had no doubt and have struggled with their
wealth and themselves in the Way of Allah. They are the ones who are
true to their word. (Surat al-Hujurat, 15)
As it is revealed in the verse above, in the Qur'an Allah defines
believers as, "Those who had faith and had no doubt and have
struggled in the way of Allah". This attribute of believers no doubt
explains the enthusiasm in their hearts very explicitly. Likewise,
believers strive for the values they believe in doubtlessly,
regardless of what happens, only with the strength given by the
enthusiam of their faith.
Another reason that keeps believers' enthusiasm alive is that they
live in between fear and hope as revealed in the verse, "... And
invoke Him in fear and aspiration. Indeed, the mercy of Allah is
near to the doers of good." (Surah Ar-Araf , 56) "Living in between
fear and hope" means:
Believers could never be completely sure whether Allah is pleased
with them or not, and whether they showed morals that could be
rewarded with His Garden. Therefore, they are aware Allah's
torment on the Day of Judgment and constantly strive to make their
morals better. At the same time they know in their conscience that
they strived as much as they possibly could in order to earn Allah's
good pleasure, contentment and love. Thus they have great hope
that they could reach the grace and Garden of Allah Who is
infinitely merciful. Since they experience these two feelings, hope
and fear, at the same time, they never find their efforts
sufficient and never consider themselves exempted from mistakes and
deficiencies. As it is revealed in the verse, "... And those
who...fear their Lord and are afraid of the evil of [their] account
." (Surat Ar-Rad, 21) , they are aware of Allah's torment every
moment. They embrace Allah's religion with enthusiasm and show
great effort. Their fear of Allah withholds them from being
intimidated or slacking off and keeps their enthusiasm alive
constantly. Knowing that Allah heralds those who believe and do good
deeds with His Garden sparks and revives them. In return for this
continuous enthusiasm, Allah promises believers this good tiding:
"Give good news to the believers that they will receive immense
favor from Allah." (Surat al-Ahzab, 47)
Believers Are Enthusiastic and Determined in Their Prayers
A faithful person comes through with meticulousness and enthusiasm
in his prayers. He performs his prayers five times a day as well as
ablution and fasting as commanded by our Almighty Lord throughout
his life with enthusiasm. As it is narrated from Bin Omar (ra), the
Messenger of Allah (saas) said:
"Islam is based on five cornerstones. Witnessing that there is no god
but Allah and Mohammad (saas) is the Messenger of Allah. Performing
the prayer, giving alms, going on a pilgrimage to Allah's house Kaba
and fasting in Ramadan." (Bukhari, Faith 1, 2, Interpretation of
verse (2) 30; Muslim, Faith 19-22. Moreover look at. Tirmidhi, Iman
3; Nesaî, Faith 13)
The enthusiasm of believers is completely different from the
enthusiasm of those who do not live the moral values of religion.
Next to their temporary excitement, believers' is a continuous
enthusiasm based on faith in Allah.
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In the Qur'an It is Pointed Out That All Prophets Strove With Great
Enthusiasm and Excitement For Telling Others the Word
Even though every prophet has been faced with a number of
difficulties while telling the word to people, they have never been
intimidated. On the contrary, they have tried every way to show their
communities the right path. In the Qur'an, the Prophet Noah
(pbuh)'s sincere efforts in this regard are pointed out as such:
" He said, 'My Lord, I have called my people night and day but my
calling has only made them more evasive. Indeed, every time I
called them to Your forgiveness, they put their fingers in their
ears, wrapped themselves up in their clothes and were overweeningly
arrogant. Then I called them openly. Then I addressed them publicly
and addressed them privately. I said, "Ask forgiveness of your
Lord. Truly He is Endlessly Forgiving. " (Surah Nuh, 5-10)
As it is revealed in the verses, the Prophet Noah (pbuh) preached the
moral values of the religion with enthusiasm in order to familiarize
the people's hearts to faith where he lived. He told about the
greatness of Allah day and night. Whenever they heard about the
right, they turned away from this call obstinately. Thanks to the
Prophet Noah (pbuh)'s enthusiasm and excitement to preach the moral
values of religion and carry out Allah's command, he was not
affected by their actions and continued his mission with a solid
determination. Despite their arrogance, he searched for different
ways to make them like the faith. He wanted to save them from the
irreligious system in which they live by telling them about the
existence of Allah; sometimes openly and sometimes secretively.
However, it is important not to forget that the Prophet Noah (pbuh)
and those who preach Allah's religion with great enthusiasm and
sincerity will be rewarded for every word they speak and effort
they show on this path –by Allah's leave- because as it is revealed
in the verse, " Those who make repentance, those who worship, those
who praise, those who fast, those who bow, those who prostrate,
those who command the right, those who forbid the wrong, those who
preserve the limits of Allah: give good news to the believers. "
(Surat at-Tawba, 112) , Allah heralds those who command the good
and forbid the wrong.

Prayer for restoration of Health

QuotingMi¥b¡¦ al-Mutahajjid, al-Kaf`am¢ has reported that whoever is
ailed, may say the following prayer in the second prostration of the
first two units of the Night Prayer:
يَا عَلِيُّ يَا عَظِيمُ
y¡ `aliyyu y¡ `¨¢mu
O Most High! O All-great!
يَا رَحْمٰنُ يَا رَحِيمُ
y¡ra¦m¡nu y¡ra¦¢mu
O All-beneficent! O All-merciful!
يَا سَمِيعَ ٱلدَّعَوَاتِ
y¡sam¢`a aldda`aw¡ti
O Hearer of all prayers!
يَا مُعْطِيَ ٱلْخَيْرَاتِ
y¡mu`§iya alkhayr¡ti
O Giver of the good things!
صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ
¥alli `al¡mu¦ammadin wa ¡lih¢
(Please) bless Mu¦ammad and his Household,
وَاعْطِنِي مِنْ خَيْرِ ٱلدُّنْيَا وَٱلآخِرَةِ مَا انْتَ اهْلُهُ
wa a`§in¢ min khayri aldduny¡wal-¡khirati m¡anta ahluh£
give me from the good of this world and the Next World in the amount
that fits You,
وَٱصْرِفْ عَنِّي مِنْ شَرِّ ٱلدُّنْيَا وَٱلآخِرَةِ مَا انْتَ اهْلُهُ
wa¥rif `ann¢ min sharri aldduny¡wal-¡khirati m¡anta ahluh£
dispel from me the evils of this world and the Next World in the way
that fits You,
وَاذْهِبْ عَنِّي هٰذَا ٱلْوَجَعَ…
wa adhhib `ann¢ h¡dh¡alwaja`a…
and remove from me this ailment…
The disease or ailment may be now mentioned…
فَإِنَّهُ قَدْ غَاظَنِي وَاحْزَنَنِي
fa'innah£ qad gh¡¨an¢ wa a¦zanan¢
for it has enraged and depressed me.
It is recommended to supplicate earnestly, because the more earnest
the sooner in response.
Quoted from`Uddat al-D¡`¢, Imam al-¯¡diq (`a) is reported to have said:
When you are ailed, go outdoors, raise your hands towards the sky, and
say the following prayer:
اللَّهُمَّ إِنَّكَ عَيَّرْتَ اقْوَاماً فِي كِتَابِكَ
all¡humma innaka `ayyarta aqw¡man f¢ kit¡bika
O Allah! Having rebuked some people in Your Book,
فَقُلْتَ: ﴿قُلِ ٱدْعُوٱ ٱلَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ
faqulta qul id`£ alladh¢na za`amtum min d£nih¢
You said, "Say, 'Call on those whom you assert besides Him.
فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَلاَ تَحْوِيلاًَ﴾
fal¡yamlik£na kashfa al¤¤urri `ankum wa l¡ta¦w¢lan
They shall not control the removal of distress from you nor its transference.'"
فَيَا مَنْ لاَ يَمْلِكُ كَشْفَ ضُرِّي وَلاَ تَحْوِيلَهُ عَنِّي احَدٌ غَيْرُهُ
fay¡man l¡yamliku kashfa ¤urr¢ wa l¡ta¦w¢lah£ `ann¢ a¦adun ghayruh£
O He save Whom no one controls the removal of distress nor its transference,
صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ
¥alli `al¡mu¦ammadin wa ¡lih¢
(please) bless Mu¦ammad and his Household,
وَٱكْشِفْ ضُرِّي
wakshif ¤urr¢
remove my distress,
وَحَوِّلْهُ إِلَىٰ مَنْ يَدْعُو مَعَكَ إِلٰهاً آخَرَ
wa ¦awwilhu il¡man yad`£ ma`aka il¡han ¡khara
and transfer it to one who calls on another deity besides You,
فَإِنِّي اشْهَدُ انْ لاَ إِلٰهَ غَيْرُكَ
fa'inn¢ ashhadu an l¡il¡ha ghayruka
for I bear witness that there is no god save You.
It is also reported that any believer who is diseased or ailed, should
rub the ailed organ with his hand and repeat the following (holy
verse) with sincerity:
وَنُنَزِّلُ مِنَ ٱلْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ
wa nunazzilu min alqur'¡ni m¡huwa shif¡'un wa ra¦matun lilmu'min¢na
"[And] We reveal of the Qur'¡n that which is a healing and a mercy for believers
وَلاَ يَزِيدُ ٱلظَّالِمِينَ إِلاََّ خَسَاراً.
wa l¡yaz¢du al¨¨¡lim¢na ill¡khas¡ran
though it increase the evil-doers in naught save ruin."
If he does, he will be restored to health no matter what his disease
would be. Confirming this, the holy verse corroborates that it carries
healing and mercy to the believers.
An ailed person is recommended to purchase one ¥¡`( [1])of wheat, lie
on his back, disperse the wheat grains on his chest, and say the
following prayer:
اللَّهُمَّ إِنِّي اسْالُكَ بِٱسْمِكَ
all¡humma inn¢ as'aluka bismika
O Allah, I beseech You in the name of Your Name—
ٱلَّذِي إِذَا سَالَكَ بِهِ ٱلْمُضْطَرُّ كَشَفْتَ مَا بِهِ مِنْ ضُرٍّ
alladh¢ idh¡sa'alaka bih¢ almu¤§arra kashafta m¡bih¢ min ¤urrin
if the distressed asks You by Your Name, You shall remove whatever
harm he suffers,
وَمَكَّنْتَ لَهُ فِي ٱلارْضِ
wa makkanta lah£ f¢ al-ar¤i
give him power in the land,
وَجَعَلْتَهُ خَلِيفَتَكَ عَلَىٰ خَلْقِكَ
wa ja`altah£ khal¢fataka `al¡khalqika
and make him Your representative among Your creatures
انْ تُصَلِّيَ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ اهْلِ بَيْتِهِ
an tu¥alliya `al¡mu¦ammadin wa `al¡ahli baytih¢
to bless Mu¦ammad and his Household
وَانْ تُعَافِيَنِي مِنْ عِلَّتِي
wa an tu`¡fiyan¢ min `illat¢
and to cure me of my ailment.
He may then sit, gather the wheat grains around him, repeat the same
prayer, divide the wheat grains into four shares, give each share to a
poor man, and repeat the same prayer. Once an ailed person does all
that, he will be restored to health, Allah willing.
Imam `Al¢ (`a) is reported to have said: Put your hand on the ailed
organ and repeat the following prayer three times:
اللَّهُ اللَّهُ اللَّهُ رَبِّي حَقّاً
all¡hu all¡hu all¡hu rabb¢ ¦aqqan
Allah, Allah, Allah is my Lord indeed.
لاَ اشْرِكُ بِهِ شَيْئاً
l¡ushriku bih¢ shay'an
I do not associate with Him anything.
اللَّهُمَّ انْتَ لَهَا وَلِكُلِّ عَظِيمَةٍ فَفَرِّجْهَا
all¡humma anta lah¡wa likulli `a¨¢matin fafarrijh¡
O Allah, You are the only besought for this and for every terrible
thing; so (please) relieve it.
Imam al-¯¡diq (`a) is reported to have said in this regard: You may
put your hand on the ailed organ and say:
بِسْمِ ٱللَّهِ
bismill¡hi
In the Name of Allah.
You may then rub the ailed organ with your hand and repeat the
following evil-repelling prayer (`£dhah) seven times:
اعُوذُ بِعِزَّةِ ٱللَّهِ
a`£dhu bi`izzati all¡hi
I pray for the protection of Allah's almightiness,
وَاعُوذُ بِقُدْرَةِ ٱللَّهِ
wa a`£dhu biqudrati all¡hi
I pray for the protection of Allah's omnipotence,
وَاعُوذُ بِجَلاَلِ ٱللَّهِ
wa a`£dhu bijal¡li all¡hi
I pray for the protection of Allah's majesty,
وَاعُوذُ بِعَظَمَةِ ٱللَّهِ
wa a`£dhu bi`a¨amati all¡h
I pray for the protection of Allah's greatness,
وَاعُوذُ بِجَمْعِ ٱللَّهِ
wa a`£dhu bijam`i all¡hi
I pray for the protection of Allah's wholeness,
وَاعُوذُ بِرَسُولِ ٱللَّهِ صَلَّىٰ ٱللَّهُ عَلَيْهِ وَآلِهِ
wa a`£dhu biras£li all¡hi ¥all¡all¡hu `alayhi wa ¡lih¢
I pray for the protection of Allah's Messenger, may Allah's blessings
be upon him and his Household,
وَاعُوذُ بِاسْمَاءِ ٱللَّهِ
wa a`£dhu bi-asm¡'i all¡hi
and I pray for the protection of Allah's Names
مِنْ شَرِّ مَا احْذَرُ
min sharri m¡a¦dharu
against the evil of what I concern
وَمِنْ شَرِّ مَا اخَافُ عَلَىٰ نَفْسِي
wa min sharri m¡akh¡fu `al¡nafs¢
and the evil of what I fear for myself.
It is reported that when a child is ailed, the mother may ascend to a
roof, throw the head cover away, expose the hair of her head under the
sky, prostrate herself, and say the following supplication:
اللَّهُمَّ رَبِّ انْتَ اعْطَيْتَنِيهِ
all¡humma rabbi anta a`§aytan¢hi
O Allah, O my Lord! It is You Who have given him to me
وَانْتَ وَهَبْتَهُ لِي
wa anta wahabtah£ l¢
and it is You Who have endued me with Him.
اللَّهُمَّ فَٱجْعَلْ هِبَتَكَ ٱلْيَوْمَ جَدِيدَةً
all¡humma faj`al hibataka alyawma jad¢datan
O Allah, so (please) renew Your donation to me on this day.
إِنَّكَ قَادِرٌ مُقْتَدِرٌ
innaka q¡dirun muqtadirun
You are verily all-powerful and omnipotent.
The mother will not raise her head from the prostration but that her
child is restored to health.
Al-Shah¢d, may Allah have mercy upon him, has reported that whoever is
tensely ailed may recite S£rah al-F¡ti¦ah forty times on a glass of
water. He may then pour the water on his body. He may have a measure
of wheat near him and hand over each beggar a measure and ask him to
pray Almighty Allah to cure him. If he does so, he will be restored to
health, Allah willing.
"Medicate your patients with alms." This saying is reported through
considerable chains of authority.
With reference to removal of diseases, al-Shah¢d has also reported
that the right arm of a patient may be held while reciting S£rah
al-F¡ti¦ah seven times. After that, the following prayer may be said:
اللَّهُمَّ ازِلْ عَنْهُ ٱلْعِلَلَ وَٱلدَّاءَ
all¡humma azil `anhu al`ilala waldd¡'a
O Allah, (please) remove ailments and maladies from him,
وَاعِدْهُ إِلَىٰ ٱلصِّحَّةِ وَٱلشِّفَاءِ
wa a`id-hu il¡al¥¥i¦¦ati walshshif¡'i
restore him to health and cure,
وَامِدَّهُ بِحُسْنِ ٱلْوِقَايَةِ
wa amiddah£ bi¦usni alwiq¡yati
supply him with excellent protection,
وَرُدَّهُ إِلَىٰ حُسْنِ ٱلْعَافِيَةِ
wa ruddah£ il¡¦usni al`¡fiyati
return him to excellent wellbeing,
وَٱجْعَلْ مَا نَالَهُ فِي مَرَضِهِ هٰذَا مَادَّةً لِحَيَاتِهِ
waj`al m¡n¡lah£ f¢ mara¤ih¢ h¡dh¡m¡ddatan li¦ay¡tih¢
and cause what has afflicted him in this ailment of him to be material
of his life
وَكَفَّارَةً لِسَيِّئَاتِهِ
wa kaff¡ratan lisayyi'¡tih¢
and remission of his evildoings.
اللَّهُمَّ وَصَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
all¡humma wa ¥alli `al¡mu¦ammadin wa ¡li mu¦ammadin
O Allah, (please) bless Mu¦ammad and the Household of Mu¦ammad.
If this does not work, S£rah al-F¡ti¦ah may be repeated seventy times,
and it will be effective, Allah willing.
Imam al-B¡qir (`a) is reported to have said, "Whoever is not healed by
S£rah al-F¡ti¦ah and S£rah al-Taw¦¢d, nothing else will heal him.
Verily, these two S£rahs cure of all ailments."
Imam al-¯¡diq (`a) is reported to have said: Allah will certainly cure
any ailed believer who says the following verse sincerely while
rubbing his ailed organ with his hand:
وَنُنَزِّلُ مِنَ ٱلْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ
wa nunazzilu min alqur'¡ni m¡huwa shif¡'un wa ra¦matun lilmu'min¢na
"[And] We reveal of the Qur'¡n that which is a healing and a mercy for
believers."
Imam al-Ri¤¡ (`a) is reported to have said: For all ailments, you may
say the following prayer:
يَا مُنْزِلَ ٱلشِّفَاءِ وَمُذْهِبَ ٱلدَّاءِ
y¡munzila alshshif¡'i
O revealer of cure and remover of remedy,
صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ
wa mudhhiba aldd¡'i
(please) bless Mu¦ammad and his Household
وَانْزِلْ عَلَىٰ وَجَعِي ٱلشِّفَاءَ
¥alli `al¡mu¦ammadin wa ¡lih¢
and reveal cure upon my ailment.

Ailments duas- Mafatih Baqiyatus salehat

Imam al-¯¡diq (`a) is reported to have said: Any diseased person who
repeats these statements forty times immediately after the Dawn Prayer
and then rubs the painful part with his hand, Almighty Allah will free
him from the disease and restore him to health:
بِسْمِ ٱللَّهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ
bismill¡hi alrra¦m¡ni alrra¦¢mi
In the Name of Allah, the All-beneficent, the All-merciful.
الْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ
al¦amdu lill¡hi rabbi al`¡lam¢na
All praise be to Allah, the Lord of the Worlds.
حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ
¦asbun¡all¡hu wa ni`ma alwak¢lu
Sufficient to us is Allah, and most excellent is the Protector.
تَبَارَكَ ٱللَّهُ احْسَنُ ٱلْخَالِقِينَ
tab¡raka all¡hu a¦sanu alkh¡liq¢na
Blessed be Allah, the Best of all creators.
وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاََّ بِٱللَّهِ ٱلْعَلِيِّ ٱلْعَظِيمِ
wa l¡¦awla wa l¡quwwata ill¡bill¡hi al`aliyyi al`a¨¢mi
There is neither might nor power save with Allah, the Most High and All-great.
I, the patient, waited for dawn, performed the obligatory prayer, and
sat in my place repeating these words while I was fearful lest the
pains would return to me. Keeping on this state for three days, the
disease was gone. My father, after I had told him about this, thanked
Almighty Allah. When he informed one of the physicians about the
restoration of my health, the physician, who was non-Muslim, visited
and examined me. When he was sure that my disease had gone, he
converted to Islam, bore witness that Mu¦ammad is the messenger of
God, and committed himself to the teachings of Islam.
Al-Kaf`am¢, in his book entitledal-Mi¥b¡¦, has mentioned that whoever
is diseased, may rub over the place of his prostration (in prayers)
with his hand and then rub the ailed organ after each obligatory
prayer seven times. He may then say the following prayer:
يَا مَنْ كَبَسَ ٱلارْضَ عَلَىٰ ٱلْمَاءِ
y¡man kabasa al-ar¤a `al¡alm¡'i
O He Who has pressed the earth on water,
وَسَدَّ ٱلْهَوَاءَ بِٱلسَّمَاءِ
wa sadda alhaw¡'a bilssam¡'i
blocked the air with the sky,
وَٱخْتَارَ لِنَفْسِهِ احْسَنَ ٱلاسْمَاءِ
wakht¡ra linafsih¢ a¦sana al-asm¡'i
and chose for Himself the most excellent of all names,
صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
¥alli `al¡mu¦ammadin wa ¡li mu¦ammadin
(please) send blessings upon Mu¦ammad and the Household of Mu¦ammad,
وَٱفْعَلْ بِي…
waf`al b¢…
do to me…
وَٱرْزُقْنِي وَعَافِنِي مِنْ…
warzuqn¢ wa `¡fin¢ min…
grant me sustenance, and cure me of…
[Instead of the three dots, you may submit your requests and mention
your ailed organ.

Exam Duas, -

Dua from the Qur'an #10 Expand
رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً
مِّن لِّسَانِي يَفْقَهُوا قَوْلِي
Translation
"O my Lord! Widen for me my bossom (grant me self-confidence,
contentment, and boldness); And ease my task for me; And make loose
the knot (i.e. the defect restricting speech) from my tongue; So they
may understand what I say"
Note: Prayer made by Musa (Moses) (may the peace and blessings of
Allah be upon him) when he was commanded to go to Pharaoh in Egypt.
Transliteration
rabbish-raḥ lee ṣadree wa yassir lee amree waḥlul ‛uqdatan min
lisaanee yafqahoo qawlee
Sources: Surah TaHa (20:25-28)
Dua from the Qur'an #18 Expand
رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدً
Translation
"Our Lord! Bestow on us mercy from Yourself, and facilitate for us our
affair in the right way!"
Note: This dua was made by the 'dwellers of the cave' whose story is
mentioned in Surah Al-Kahf (18:9-22)
Transliteration
rabbanaa aatinaa min ladunka raḥmatan wa hayyi' lanaa min amrinaa rashadaa
Sources: Surah Al-Kahf (18:10)
Dua for anxiety and sorrow #1 Expand
اللَّهُمَّ إِنِّي عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ نَاصِيَتِي
بِيَدِكَ ، مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاءُكَ
أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ
أَنْزَلْتَهُ فِي كِتَابِكَ ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ
أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ ، أَنْ تَجْعَلَ
الْقُرْآنَ رَبِيعَ قَلْبِي ، وَنُورَ صَدْرِي ، وَجَلاءَ حُزْنِي ،
وذَهَابَ هَمِّي
Translation
"O Allah, I am Your slave, son of Your slave, son of Your handmaid, my
forelock is in Your hand (i.e. You have total mastery over me), Your
command over me is forever executed and Your decree over me is just."
I ask You by every name belonging to You which You named Yourself
with, or revealed in Your Book, or You taught to any of Your creation,
or You have preserved in the knowledge of the unseen with You, that
You make the Qur'an the life of my heart and the light of my bosom,
and a departure for my sorrow and a release for my anxiety.
Note: Allah will take away the anxiety and sorrow out of the heart of
him who recites this supplication, as mentioned in this hadith by our
prophet (may the peace and blessings of Allah be upon him).
Transliteration
allaahumma innee ‛abduk-abnu-‛abdik-abnu-amatik, naaṣiyatee biyadika,
maaḍin fiyya ḥukmuka, ‛adlun fiyya qaḍaa'uk
as'aluka bi kull-ismin huwa lak, sammayta bihi nafsaka, aw anzaltahu
fee kitaabika, aw ‛allamtahu aḥadan min khalqika, awis-ta'tharta bihi
fee ‛ilmil-ghaybi ‛indaka, an taj‛al-al-quraana rabee‛a qalbee, wa
noora ṣadree, wa jalaa'a ḥuznee, wa dhahaaba hammee
Sources: Ahmad No# 3712, Ibn Hibban in his Sahih # 972
Dua for anxiety and sorrow #2 Expand
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَ الْحَزَنِ ، والْعَجْزِ
، والْكَسَلِ ، والْبُخْلِ ، والْجُبْنِ ، وضَلَعِ الدَّيْنِ ، وغَلَبَةِ
الرِّجَالِ
Translation
O Allah, I seek refuge with You from anxiety, and sorrow, and
weakness, and laziness, and miserliness, and cowardice, and the burden
of debts and from being overpowered by men.
Transliteration
allaa-humma innee a‛oodhu bika mi-nal-ham-mi wal-ḥazan, wal-‛ajzi
wal-kasal, wal-bukhli wal-jubn, wa ḍa-la‛id-dai-ni, wa
ghalaba-tir-rijaal
Sources: Bukhari No# 2893, 5425, 6363, 6369; Abu Dawud No# 1541;
At-Tirmidhi No# 3484; An-Nasa'i No# 5449, 5450, 5453, 5476
Dua for one in distress #1 Expand
لَا إِلَهَ إِلَّا اللهُ الْعَظِيمُ الْحَلِيمُ ، لَا إِلَهَ إِلَّا
اللهُ رَبُّ الْعَرْشِ الْعَظِيمِ ، لَا إِلَهَ إِلَّا اللهُ رَبُّ
السَّمَوَاتِ وَرَبُّ الأَرْضِ ورَبُّ الْعَرْشِ الْكَرِيمِ
Translation
None has the right to be worshipped except Allah, The Magnificent, The
Most Clement. None has the right to be worshipped except Allah, Lord
of the magnificent throne. None has the right to be worshipped except
Allah, Lord of the heavens, Lord of the Earth and Lord of the noble
throne.
Transliteration
laa ilaaha ill-allaahul-‛aẓeemul-ḥaleem, laa ilaaha ill-allaahu
rabbul-‛arshil-‛aẓeem, laa ilaaha ill-allaahu rabbus-samawaati wa
rabbul-arḍi wa rabbul-‛arshil-kareem
Sources: Bukhari No 6346, 7431; Muslim No# 2730
Dua for one in distress #2 Expand
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ
عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
Translation
O Allah, it is Your mercy that I hope for, so do not leave me in
charge of my affairs even for a blink of an eye and rectify for me all
of my affairs. None has the right to be worshipped except You.
Transliteration
allaahumma raḥmataka arjoo, fa laa takilnee ilaa nafsee ṭarfata
‛aynin, wa aṣliḥ lee sha'nee kullahu, laa ilaaha illaa ant
Sources: Abu Dawud No# 5090; Sahih Ibn Hibban No# 970
Dua for one in distress #3 Expand
لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ
Translation
The Dua of Yunos (may the peace and blessings of Allah be upon him)
when he was in the belly of the whale:
"None has the right to be worshipped except You. How far from
imperfections You are, verily I was among the wrong-doers."
*The prophet of Allah (may the peace and blessings of Allah be upon
him) said: "Any Muslim who recite this du'a, his request will be
granted by Allah."
Transliteration
laa ilaaha illaa anta subḥaanaka innee kuntu minaẓ-ẓaalimeen
Sources: At-Tirmidhi No# 3505
Dua for one in distress #4 Expand
اللهُ اللهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا
Translation
Allah, Allah is my Lord, I do not associate anything with Him.
Transliteration
allaah-ullaahu rabbee laa ushriku bihi shay'aa
Sources: Abu Dawud No# 1525; Ibn Majah No# 3882.
Dua and remembrance to be said at any time #10 Expand
اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ، وَالْكَسَلِ، وَالْجُبْنِ،
وَالْبُخْلِ، وَالْهَرَمِ، وَعَذَابِ، الْقَبْرِ
اللهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ
زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا،
اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ
لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا
يُسْتَجَابُ لَهَا
Translation
O Allah, I seek refuge with You from weakness, and laziness, cowardice
and miserliness, old and infirm age, and the torment of the grave.
O Allah, give my soul piety and purify it, for indeed You are the best
of those who can purify it, You are it's Guardian and Master.
O Allah, I seek refuge with You from knowledge that does not benefit,
from a heart that does not get humbled [to Allah], from a soul which
is never satisfied and from a supplication which does not get
answered.
Transliteration
allaahumma innee a‛oodhu bika mi-nal-‛ajzi wal-kasal, wal-jubn
wal-bukhl, wal haram wa ‛adhaabil-qabr
Allaahumma aati nafsee taq-waaha wa zak-kiha anta khairu man zak-kaaha
anta wali-yuha wa maw-laaha
Allaahumma in-ni a‛oodhu bika min ‛ilmin laa yanfa‛, wa min qalbin laa
yakh-sha‛, wa min naf-sin laa tashba‛, wa min du‛wat-in laa yustajaabu
laha
Sources: Muslim No# 2722 An-Nasa'i No# 5458, 5538
Dua and remembrance to be said at any time #11 Expand
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفَقْرِ، وَالْقِلَّةِ،
وَالذِّلَّةِ، وَأَعُوذُ بِكَ مِنْ أَنْ أَظْلِمَ أَوْ أُظْلَمَ
Translation
O Allah, I seek refuge in You from absolute poverty, paucity,
humiliation, and I seek refuge in You from oppressing or being
oppressed.
Transliteration
Allaahumma inni a‛oodhu bi-ka minal-faqr, wal-qil-lah, wal-dhil-lah,
wa a‛oodhu bi-ka min an aẓlima aw au uẓlam
Sources: Abu Dawud No# 1544 ِAn-Nasa'i No# 5460 Ibn Majah No# 3842
Dua to be protected from all types of evil #2 Expand
اللهمَّ إنِّي أعُوذُ بِكَ مِنْ جَهْدِ البَلاَءِ، وَدَرَكِ الشَّقَاءِ،
وَسُوءِ القَضَاءِ، وَشَمَاتَةِ الأَعْدَاءِ
Translation
O Allah I seek refuge with You from severe calamity, and from misery
to fall upon me, and from a bad fate and from the gloating of [my]
enemies.
Transliteration
Allaahum-ma inni a‛oodhu bika min jah-dil-balaa', wa
darak-ish-shaqaa', wa soo'il-qaḍaa', wa shamaata-til a'daa'
Sources: Bukhari No# 6616; Muslim No# 2707; An-Nasa'i No# 5491

Fathwa, - Is it permissible for a male massage therapist to treat female patients?

Question:
Is it permissible for a male massage therapist or physiotherapist
to massage or treat a female?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Praise be to Allah.
May Allah's peace and blessings shower upon our beloved Messenger.
Dear Brother,
I pray this message finds you in good iman and health.
The general principle regarding medical treatment of the opposite sex
is that treatment is only allowed out of necessity, for example, a
doctor who is required to treat everyone regardless of gender, and
that contact with the opposite sex is only to the extent that is
necessary.
For these reasons, male patients are required to seek out the
treatment of male doctors, while female patients are required to seek
out the help of female doctors. In the event of an emergency, or the
unavailability of a doctor of the same sex, then it is permitted to go
to a doctor of the opposite sex.
I do not know the details of your job situation, but I strongly urge
you to avoid massaging female patients. Generally speaking, massage is
not considered as urgent medical treatment. Hence, your female
patients could conceivably go to a female therapist without
exacerbating their conditions. In particular, massage is a very
sensual therapy. As you know, it requires skin-to- skin contact and
some degree of disrobing. Obviously it is advisable to avoid such
situations.
On the other hand, physical therapy is far less sensual than massage
and could conceivably fall under the rubric of urgent medical care,
particularly for people who can't function normally without such
therapy.
I advise you to apprise a local scholar of your situation.
Please read Shaykh Muhammad ibn Adam al-Kawthari's related article,
"Treating a Female Patient's Genital Areas," at
http://www.sunnipath.c om/resources/Questions /qa00005355.aspx.
And Allah Most High knows best.

Fathwa, - Confusion on Limits to talking to the opposite sex

Question:
I have read up on talking to the opposite sex but have experienced
very different views on this matter. I wanted to know the exact rules
to conversing with a member of the oppposite sex, preferably supported
with quotes from the hadith/quran.
As it stands the situation is; i have met a brother and speak to him
on the intention of inshallah marriage, we regularly chat on msn in
order to get to know one another better. Could you please confirm if
this is allowed as we have heard that it is not allowed unless i have
asked permission from my Wali.
I also wanted to clarify whether it is permissable to talk on the
phone with one another (once again without permission from Wali) and
whether meeting up publicly is allowed (where ther would be many other
muslims present but not a mahram).
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you well.
The Islamic paradigm for gender relations comes from the Qur''anic
verse, "The Believers, men and women, are protectors one of another:
they enjoin what is just, and forbid what is evil: they observe
regular prayers, practise regular charity, and obey God and His
Apostle. On them will God pour His mercy: for God is Exalted in power,
Wise." (Al-Tauba, 9:71).
Here, the word used for protectors is awliya''. This word connotes
friendship and cooperation on the basis of faith in Allah and His
Messenger, piety, and righteousness.
The Qur''an also gives us details on how to interact with each other.
For example,
"Say to the believing men that they should lower their gaze and guard
their modesty: that will make for greater purity for them: And Allah
is well acquainted with all that they do. And say to the believing
women that they should lower their gaze and guard their modesty; that
they should not display their beauty and ornaments except what (must
ordinarily) appear thereof; that they should draw their veils over
their bosoms and not display their beauty except to their husbands,
their fathers..." [Al-Nour, 24: 30-31]
Finally, here is an example of a pious young woman:
"Afterwards one of the (damsels) came (back) to him, walking
bashfully. She said: "My father invites thee that he may reward thee
for having watered (our flocks) for us..." [Al-Qasas, 28: 25]
Qur''an commentaries note that the young woman approaches Prophet
Musa, peace be upon him, to make her request. However, she does so
shyly. She speaks directly and courteously.
There are also hadiths on gender interaction, one of the most serious
of which is:
"When a man and woman are alone together, Satan is the third." [Tirmidhi]
Ibn ''Abbas (Allah be pleased with them) reported: I heard Allah''s
Messenger (may peace be upon him) delivering a sermon and making this
observation: "No person should be alone with a woman except when there
is a Mahram with her, and the woman should not undertake journey
except with a Mahram..." [Sahih Muslim, Book 7, Number 3110]
"Tirmidhi reports from al-Mughira that when he got engaged to a woman,
the Prophet (Allah bless him and give him peace) said, ''Look at her,
for it is likelier to last between you.''" [Reliance of the Traveller,
m2.2]
Please keep in mind that these are individual verses and hadiths.
There are many more texts that relate to gender interaction.
The best way to understand how to implement these texts is to look to
the example of the Prophet, peace be upon him, who was very respectful
and cautious in his interactions with the opposite sex. Consult
reliable scholars about the limits of gender interaction. There are a
lot of relevant articles available here at SunniPath. Additionally, I
recommend reading Reliance of the Traveller, a classical manual of
Sacred Law, particularly the chapter on marriage.
Here are some general guidelines to be aware of:
1.It is unlawful for you and the brother to be alone with each other.
You should always meet in the presence of your mahram, unmarriageable
male relative, such as your father, brother, grandfather, or uncle. If
you do not have a mahram, then he should meet you in the presence of
your mother. If none of these people are available, then you should
appoint a wali: an upright male member of the community.
2.Instant messaging is highly problematic and I would advise you to
leave it alone. Essentially, it is cyber khalwa, or seclusion. What
may start out as an innocent enough chat can turn into something else
if you are not extremely cautious. If you have a romantic interest in
one another, online chats should definitely be left alone. The
temptation for prospective couples to engage in romantic conversations
is heightened by the mere fact that there is no supervision.
3.It is crucial to get to know one another. However, this must be done
within certain limits. For example, it is fine for you to get to know
each other in the presence of family members. However, be cautious
about online chatting, as mentioned before. Also, be cautious about
unsupervised telephone conversations. In principle, there is nothing
wrong with talking on occasion, particularly if you have something
important to discuss. However, the limits of propriety must be
observed. If you talk on the phone, it should be with the permission
of your wali. Furthermore, you should avoid talking to him when you
are alone.
4.As far as meeting up in public places is concerned, once again be
cautious. It''s fine to give salaams and inquire about each other''s
health. What you do want to avoid is hanging out or anything that
gives the appearance of dating. On the other hand, if you are
accompanied by a mahram, then seeing the brother outside of the house
should not be an issue.
To sum up, just remember that getting to know the brother is
permissible. What is not permissible is being alone together,
flirting, or any type of physical contact.
Here are some relevant posts from SunniPath''s Fiqh section:
"Instant messaging with the opposite sex"
http://qa.sunnipath.com /issue_view.asp?HD=7& ID=7940&CATE=3600
"Interaction limits for engaged couples..."
http://qa.sunnipath.com /issue_view.asp?HD=1& ID=2423&CATE=146
May Allah bless you and your marriage.
And Allah knows best.

Fathwa, - The Islamic Social system and implications on gender interaction.

Question:
Aslamalaikum
I am struggling to understand the social system of Islam that governs
the relationship between the two sexes. To my understanding there are
certain shariah factors that define the permissibility of interaction.
1. Purpose of interaction (e.g. Trade, education, employment, dawah,
celebrations etc)
2. Where the interaction takes place (Shariah definitions of Public or Private)
Please could you provide information/opinions (Hanafi) on the following?
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite in a shopping mall would you be
able to greet them and have a conversation within the limits of Islam.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
In a recent charity event the environment was "mixed". I was told this
was permissible on the following basis.
The event was public and open to anybody
The purpose of the event/interaction was for charity and not for social purposes
Seating arrangements were based on family tables.
The actual environment seems similar to certain cultural marriage
ceremonies (free mixing) which are prohibited due to the private
nature of the event.
Does the observation of Hijab by all females have any consequences to
the permissibility of the events, i.e. If all women are covered
appropriately then can there be interaction between the sexes.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
I pray that you are in good health and spirits.
I believe that there is a certain amount of confusion about what
constitutes free mixing and what is simply required in the way of
social graces.
Yes, free mixing of the genders is prohibited. However, and I pray one
of our scholars can elaborate further, in today's contemporary Western
societies, it is unrealistic to try to avoid any and all interaction
with members of the opposite sex.
Even when there's a purpose to the interaction, such as business or
work for example, it is inevitable that there will be a social aspect
to this contact.
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite sex in a shopping mall would you
be able to greet them and have a conversation within the limits of
Islam?
Khalwa takes place when one man, or more than one man, and one woman
are alone in a place that no one else can enter. Seeing someone in a
shopping mall is not khalwa. If you see a co-worker in a public place,
why would you ignore them? From the Muslim perspective, not talking to
the person may be interpreted as modesty and politeness. However, from
the non-Muslim's perspective, such behavior may be interpreted as
coldness or rudeness. It is important to look at the consequences of
our actions. Certainly a courteous greeting and an polite inquiry
after the person's health goes a long way in giving a good impression
of Islam. Remember that our actions are often interpreted as
representing the religion itself.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
Certainly, the limits on gender interaction have to be more
scrupulously observed in private. By private, I assume you mean a
private function, such as a wedding. In that type of setting, which is
more conducive to free mixing, it is definitely better to be cautious.
However, I can't comment unless it's on a case-by-case basis. Every
wedding is different. Some weddings are strictly separated. Some are
mixed. Some wedding parties are very observant of hijab and gender
rules and others aren't. If you're in a situation where you're invited
to a wedding and you simply can't get out of it, then you can minimize
your contact with members of the opposite sex or simply not stay long.
As far as public functions are concerned, once again, that depends on
the community and their dynamics. Some public events are strictly
separated with the women sitting behind screens. Other events allow
guests to sit where they want. However, I have noticed that families
usually sit together, while other tables are reserved for single
brothers. This arrangement can work if people keep their interaction
modest and respectful.
However, if you are truly uncomfortable being in a mixed setting, even
if the women are covered, then you can choose not to attend. If it's a
fundraiser, why not drop off your check and keep on going?
Keep in mind that at some point in time you will have to interact with
Muslim sisters who do not observe hijab. As long as you guard your
gaze and observe the same decorum you would with any Muslim sister,
then insha'Allah, things should work out just fine.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
I'm not sure what you mean by purely social purposes. When there is a
need, there is no problem with brothers and sisters interacting. The
important thing is to strike a balance. For example, you might be
working with sisters in organizing a dawah program. Obviously, you
will have to talk to them. However, you might see the sisters in a
different setting, like someone's house for example. From what I've
observed, people can maintain a good working relationship, but in more
private settings they observe a pleasant and modest distance. So if
you were to see the sisters at a dinner party, for example, you might
just give salaams and give them their space.
I hope this has been helpful.
And Allah knows best.

Errors and Innovations in Hajj - I

·Some men uncover their right shoulders as soon as they
assumeIhraam)the sacral state(.This is incorrect and should only be
done during theTawaaf)circumambulation( of arrival for'Umrah.
·Some people think thatIhraamis initiated by donning the clothes
ofIhraam, when in fact it is initiated by the intention in one's
heart. Therefore, wearing the clothes ofIhraamis actually the physical
preparation forIhraam.
·Some women mistakenly think that theirIhraamclothes should be of a
certain color, such as white or green, and this is incorrect. A woman
can wear her regular clothes, as long as they are within defined
Islamic limits, and she must avoid adornment or clothes that are tight
or transparent. This kind of garment is prohibited anyway at all
times.
·Men praying wearing the lower garment ofIhraamonly, which is wrong
because the Prophet,, said:"Let not any of you pray with a garment
which does not cover his shoulders."]Al-Bukhaari, Muslim[
·Shaving the beard when assumingIhraamis an act that is prohibited at all times.
·Some people believe that once they wear the clothes ofIhraamthey are
prohibited from removing them, even if they become dirty; when in fact
they can change or wash it.
·CollectiveTalbiyah.
·Combining the prayers in Mina when they are only permitted to shorten them.
·Not exerting extra effort in reciting the Quran and worshipping
Allaah The Almighty, when this is the place where they are supposed to
exert these extra efforts.
·Not spending the night in Mina on the night of the eighth
ofThul-Hijjahwithout a legitimate excuse.
·Some pilgrims choose a place to stay in without first finding out
whether they are inside or outside the boundary of 'Arafaatalthough
there are signs clearly indicating the boundaries of 'Arafaat.Standing
within the boundaries of 'Arafaat is a pillar without whichHajjis
incomplete; and the area calledWaadi 'Arunahis not within the
boundaries.
·Some people leave 'Arafaat before sunset, which is not permitted.
·Some people struggle to climb the mount, believing that it holds
certain virtues, which, according to them, makes it mandatory to climb
it - this has not been reported as being a practice of the Prophet,.
·Some people face the direction of the mountain of'Arafaatduring their
supplications, which is a mistake; theSunnah)Prophetic tradition( is
that they must face theQiblah.
·Some pilgrims waste time on that day in joking and idle chatter, and
abandoning supplications and the remembrance of Allaah The Almighty on
this great day.
·Many pilgrims take cameras and use them to shoot pictures of the
rituals, which is not what a pilgrim should be doing.
·Not making sure that the direction of the prayer is towards
theQiblahbefore prayingMaghrib, 'Ishaa'orFajr: it is compulsory to ask
anyone who knows the direction and to face it while praying.
·Some people collect their stones for stoning theJamaraatas soon as
they arrive in Muzdalifah and before offering
theirMaghriband'Ishaa'prayers, thinking that this is permitted. In
fact theSunnahis to collect them after leaving Muzdalifah as one heads
towards Mina, although it is permissible to collect the pebbles from
anywhere.
·Some people do not make sure that they are spending the night within
the boundaries of Muzdalifah.
·Delaying theMaghriband'Ishaa'prayer until after midnight: this is prohibited.
·Some people leave Muzdalifah before midnight without spending the
night there and without having a legitimate excuse; although this is a
compulsory rite ofHajj.
·Some people leaveMuzdalifah and head towards Mina even before
theFajrprayer, although they are strong and healthy and have no excuse
to leave early, as the weak or sick might.
·Staying up all night praying and remembering Allaah The Almighty, or
reciting the Qur'aan, which contradicts theSunnah.
·Delaying theFajrprayer close to sunset or later.
·Sleeping after prayingFajr.
·People rushing out with their cars harming others and perhaps even
causing accidents.
·Some people do not make sure whether their stones fall into the
stoning plate or not.
·Some people authorise others to stone on their behalf, which is only
permissible for people totally incapable of stoning due to sickness or
other valid reasons )such as for the elderly, women and children(.
·Some people use slippers or huge rocks to stone with.
·Some people say,"O Allaah! I stone to enrage Satan and please You."
To be continued …

Errors and Innovations in Hajj – II

… Continued
·Supplicating after stoning the bigJamarah.
·Some people think that they are actually stoning Satan and that he is
there physically, and start giving Satanic names to each of the
threeJamaraat. This is incorrect and is not permitted.
·Wasting the meat of the sacrificial animal after slaughtering it,
even though it is possible to distribute it amongst the poor.
·Running and uncovering the right shoulder )for men( duringTawaaf
Al-Ifaadhah, while this should only be done during the firstTawaaf.
·Some people push, shove and harm others in order to kiss the Black
Stone, they may even abuse others or hit them. This is not suitable
behavior for such a place, and Allaah The Almighty Says )what
means(:}Hajj is )during( well known months, so whoever has made hajj
obligatory upon himself therein )by entering the state of ihram(,
there is )to be for him( no sexual relations and no disobedience and
no disputing during Hajj{]Quran, 2: 197[
·Some people believe that the Black Stone benefits on its own and they
touch it with their hands then rub their bodies with them. This is
ignorance, because Allaah The Almighty alone is the One who benefits,
and 'Umar,said while he was touching it,"I know that you are merely a
stone which neither harms nor benefits, and had it not been that I saw
the Prophet,kissing you I would not have kissed you."
·Some people touch all corners of theKa'bah,and all four of its
walls.This is incorrect; theSunnah)Prophetic tradition( is to only
touch the corner which contains the Black Stone and Yemeni Corner.
·Kissing the Yemeni Corner when one is only supposed to touch it with
the hand if possible or else pass it without uttering"Allaahu Akbar"or
doing anything else.
·Some people commit to certain supplications duringTawaaf.
·Some people recite supplications aloud so that others can
collectively repeat after them. This is incorrect, because it disturbs
others around them and contradicts theSunnah.
·Some people push others in order to pray behind the station of
Ibraaheem.It is permissible to pray the twoRak'ahsafterTawaafanywhere
in the mosque.
·Some people recite the Quran for a long time during the
twoRak'ahsafterTawaaf, then raise their hands and supplicate.
·Some people performTawaafas a group while holding each other's hands,
thus make things extremely difficult for others trying to
performTawaaf.
·It is not permissible to go inside the semi-circular wall that begins
at the corner after the black stone, because this area is considered
as being inside theKa'bah. If this is done then one must repeat the
current circuit.
·Combining prayers in Mina.
·Not spending the night in Mina.
·Abandoning supplications after stoning the first twoJamaraat.
·Some people stone during times other than those designated for
stoning, which starts when the sun reaches its zenith.
·Some people think that they are actually stoning Satan and that he is
there physically, so they shout and scream. We must remember that this
rite was legislated so as to establish the remembrance of Allaah The
Almighty, and this is why the Prophet,, used to utter"Allaahu
Akbar"after each pebble.
·Supplicating after stoning the last one of the threeJamaraat.
·Some people do not stone the threeJamaraatin the correct sequence.
·Some people throw all pebbles at once, which is a serious mistake
that necessitates that they must re-throw, as the scholars have
said,"If someone throws all pebbles in one go, it will count as one
pebble only. One should throw only one pebble at a time."
·Some people authorise others to throw on their behalf whilst being
capable of doing it themselves, and this contradicts the command of
Allaah The Almighty for fulfilling the rites ofHajj.
·Some people authorise others to stone on their behalf and then return
to their countries without spending the nights in Mina during the days
ofTashreeq, and without stoning.
·Some people go from Minaon the day they are returning to their
countries of residence and perform the farewellTawaaf,they then return
to Mina and stone the last day's threeJamaraat.By doing so, they have
not made the farewellTawaafthe last act that they have performed.

Hijrah: Resilience and resolve

It was 1430 years ago when Prophet Muhammadand his faithful
Companionsembarked on a journey that changed not only their future,
but the face of history as well. Finally, the Muslims found a place
where they can be free from the arrogance, discrimination and torture
of the Pagan Arabs of Makkah and safely worship Allaah, the God of
Abraham, Moses, Jesus and Muhammad, may Allaah exalt their mention,
without fear of persecution.
This incident of Hijrah )Hegira(, as it came to be known, marks one of
the most significant milestones in human history, the beginning of a
great religion and civilization. In just a few decades after Hijrah,
Muslims were able to establish an Ummah )state( that had more races
and ethnicities and larger geographical areas than any previous
civilization. In this state, those who had become Muslims, as well as
those who kept their Christian or Jewish beliefs, enjoyed a justice
and peace unmatched under any other nation. The great purpose those
Muslims espoused and the astounding results they achieved, testify to
the divinity and truthfulness of the teaching of Islam. So significant
the Hijrah was for the Muslims they made it the starting point for
their Lunar Calendar, which begins with the current month, the month
of Muharram.
The word Hijrah is a Quranic term that has a set of active meanings,
all of which are important for us to remember and think about,
especially since our Ummah is clearly lacking in leadership as well as
its connection to the true teachings of the Quran and Sunnah. Hijrah
means to emigrate, to depart, to turn away from, and to quit, both in
the abstract and physical sense of the words. Hijrah is to change and
reform. These meanings were unambiguous in the main Hijrah incident.
Not only did the early Muslims leave their homes and towns, they also
gave up many of their beliefs and habits and replaced them with the
way of Islam.
To the early Muslims making the Hijrah meant giving up:
1.All forms of paganism and polytheism and believing in the One Allaah Alone.
2.Enslaving one another, and fully submitting to the Will of Allaah,
the Almighty, in servitude, and respecting one another, thus achieving
peace and happiness.
3.The superstition and the confusing ways of ignorance, and seeking
knowledge and guidance in the teachings that free the spirit and
respect the mind.
4.Fighting over resources and living in endless state of division and
discord, to abiding by the law, working for the common good and
achieving unity and harmony.
Hijrah replaced their fear with hope, their aimlessness with purpose,
and their statelessness with freedom and confidence in the future.
They rose to the challenges of life. They built Mosques for worship
and schools for education. And to insure freedom, peace and justice
for all people living in the Madeenah )Muslims, Jews and Christians as
well as others( the Prophetput together a constitution to establish
the intercommunity and interfaith relations, which was accepted by all
parties.
There are many aspects to the Hijrah that deserve discussion, but the
greatest lessons we should learn from it are that Muslims must do
their best to bring security and goodness to whatever land they live
in, and that they should not give up trying to achieve this goal. Our
history is full of examples showing that our Ummah managed to rise
every time it fell.

Dought & clear, - Who is obliged to offer the udhiyah (sacrifice)? Is being male one of the conditions?

Who is obliged to offer the udhiyah (sacrifice)? Is it permissible for
a housewife who has an income to offer the udhiyah?
Praise be to Allah.
The scholars differed concerning the ruling on offering the udhiyah:
is it obligatory, such that the one who does not do it is sinning, or
is it a confirmed Sunnah, such that it is makrooh (disliked) not to do
it? The correct view is that it is a confirmed Sunnah (sunnah
mu'akkadah). This has been discussed previously in the answer to
question no. 36432
In order for it to be obligatory or Sunnah to offer the udhiyah, it is
stipulated that the one who offers it should be independent of means,
in that the price of the udhiyah is surplus to his needs and the needs
of those on whom he spends. If a Muslim has a salary that comes to him
every month, and this salary is sufficient for him and he has surplus
money which which he can afford the price of the udhiyah, then in his
case it is prescribed for him to offer the udhiyah.
The fact that it is stipulated that he should be independent of means
is indicated by the words of the Prophet (blessings and peace of Allah
be upon him):"Whoever can afford it but does not offer a sacrifice,
let him not come near our prayer-place."Narrated by Ibn Maajah, 3123;
classed as hasan by al-Albaani inSaheeh Ibn Maajah. What is meant by
being able to afford it is being independent of means.
The udhiyah is prescribed for the members of the household, because
the Prophet (blessings and peace of Allah be upon him) said: "The
people of each household should offer an udhiyah every year." Narrated
by Ahmad, 20207. Al-Haafiz Ibn Hajar said inFath al-Baari: Its isnaad
is qawiy. It was classed as hasan by al-Albaani inSaheeh Sunan Abi
Dawood, 2788.
There is no difference between men and women in this regard. If a
woman is living on her own or with her children, then they should
offer the udhiyah.
It says inal-Mawsoo'ah al-Fiqhiyyah(5/81):
Being male is not a condition of it being obligatory or sunnah to
offer the udhiyah; as it is required of males it is also required of
females, because the evidence for it being obligatory or Sunnah
applies to everyone.
End quote. See:al-Majmoo'ah al-Fiqhiyyah, 5/79-81
And Allah knows best.

Dought & clear, - Why has the civilisation of the Muslims fallen behind others?

In these times we notice that the West has advanced far ahead of us in
many things but Allah, may He be exalted, says (interpretation of the
meaning): "O Children of Israel! Remember My Favour which I bestowed
upon you and that I preferred you to the Alameen (mankind and jinns)"
[al-Baqarah 2:47]. Have these many blessings that Allah bestowed upon
the descendants of Ya'qoob ceased in our time, or will they continue
until the Day of Resurrection? If they have ceased, then why are they
advanced so far ahead of us in this world and at this time in so many
things? What are we Arabs lacking or what is hindering us from being
better than them in our thinking, inventions and manufacturing?
Praise be to Allah.
It is not fair for anyone who wants to examine the causes of any
nation's decline to focus only on some outward aspects of its decline
that everyone can see, because achieving cultural advancement is a
huge process in which innumerable interrelated factors play a role;
these factors are accumulated throughout the years and penetrate
deeply in all aspects of life, which leads to raising the level of
communities little by little. Humans can hardly feel this progress
because it is like the light of dawn; it keeps coming out until its
light spreads over the horizon.
The Holy Qur'an tells us some of the aspects of material advancement
that were – and still are – a means of trials and tests, of which no
one understands the great wisdom behind it and the great impact it has
on historical dynamics except Allah, may He be glorified and exalted.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
"On the Day when those who disbelieve (in the Oneness of Allah Islamic
Monotheism) will be exposed to the Fire (it will be said): "You
received your good things in the life of the world, and you took your
pleasure therein. Now this Day you shall be recompensed with a torment
of humiliation, because you were arrogant in the land without a right,
and because you used to rebel and disobey (Allah)"
[al-Ahqaaf 46:20]
"Do they not travel in the land, and see what was the end of those
before them? They were superior to them in strength, and they tilled
the earth and populated it in greater numbers than these (pagans) have
done, and there came to them their Messengers with clear proofs.
Surely, Allah wronged them not, but they used to wrong themselves.
Then evil was the end of those who did evil, because they belied the
Ayat (proofs, evidences, verses, lessons, signs, revelations,
Messengers, etc.) of Allah and made mock of them."
[ar-Room 30:9-10].
Al-'Allaamah Muhammad Rasheed Rida (may Allah have mercy on him) said:
The first Muslims' belief in the Oneness of Allah (Tawheed), their
knowledge of Him, their love for Him and their reliance on Him are
what purified their souls, honed their ambitions and gave them a sense
of pride and power; that enabled them to establish truth and justice,
and motivated them to conquer lands, rule nations, ransom them from
spiritual and intellectual slavery to soothsayers, rabbis, monks and
clergy, liberate them from the injustice and tyranny of kings,
establish the foundations of civilisation, and revive and develop
different branches of science and technology. They were able to
achieve all of that in an unprecedented manner that no other nation on
earth had ever achieved or even come close. Gustave le Bon, the famous
sociologist, said: Mastery of different branches of science and
technology was not possible for any rising nation in less than three
generations: the first generation clings to the past; the second
generation started the process of freeing themselves from blind
following; and the third generation is the generation of independence
and hard work. (He said that this applies to all nations) except the
Arabs; they are the only ones who were able to lay the foundation of
science and technology in the first generation.
I say: The cause of that was the teachings of the Qur'an, which taught
them to be independent in thinking and to avoid blind imitation. It
taught them to be prepared to lead mankind in spiritual and worldly
matters alike. But all of that disappeared for subsequent generations,
after the demise of the Islamic caliphate and after Arabic
civilisation ceased to flourish, when power shifted to the non-Arabs
who had nothing of Islam except superficial traditions and were not
strongly connected to the guidance of the Qur'an.
Tafseer al-Manaar, 11/173
We cannot ignore the impact of conspiracies, both internal and
external, against our ummah throughout the ages, which led to its
enemies getting ahead of it in material matters. But our thought and
the thought of our ummah is far above feelings of defeatism, relying
on others in order to achieve revival, and feeling overwhelmed in the
face of great responsibility, the responsibility of being in a leading
position in relation to other nations. As for our enemies among the
Israelites, they excelled at making the most of every opportunity and
they strove hard in engineering events that had a global impact. They
strove persistently for decades until they achieved what they wanted
and reached a position of power in our times. But that has nothing to
do with the verse (interpretation of the meaning):"O Children of
Israel! Remember My Favour which I bestowed upon you and that I
preferred you to the Alameen (mankind and jinns)" [al-Baqarah 2:47],
because this verse speaks of previous blessings that Allah had granted
to the Children of Israel throughout history, and is meant to remind
them of that. Among these blessings are what is mentioned in the Holy
Qur'an, where Allah, may He be glorified and exalted, says
(interpretation of the meaning):"And (remember) when Moosa (Moses)
said to his people: 'O my people! Remember the Favour of Allah to you,
when He made Prophets among you, made you kings, and gave you what He
had not given to any other among the Alameen (mankind and jinns, in
the past)'" [al-Maa'idah 5:20].
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, reminds them of previous blessings that
He bestowed upon their fathers and forebears, and the favour He
bestowed upon them by sending the Messengers from among them,
revealing the Books to them and favouring them above all other nations
at that time. End quote.
Tafseer al-Qur'an al-'Azeem, 1/255
However, we regard our current situation with optimism that motivates
us to advance further and succeed by striving harder to use all
possible means, both spiritual and worldly. The foundation of that is
the righteous individual who always remembers that Allah, may He be
glorified and exalted, is watching him in all situations. Such
individuals are a constructive factor in the reform of communities and
families; they do not wait for the revival to be presented to them on
a golden platter or hope that programs will be set up for them to
achieve that. Rather they hasten to take the initiative and strive
hard to do all that is good and beneficial, putting their trust in
Allah in the hope that He will bless their deeds, no matter how small,
and reward those who do good for their good deeds. Allah, may He be
exalted, knows who is trying to spread mischief and who is striving to
do good, and the followers of His Messengers will prevail and be
victorious if they take the measures that lead to victory and
advancement. Allah, may He be glorified and exalted, says
(interpretation of the meaning):
"Indeed, they planned their plot, and their plot was with Allah,
though their plot was a great (one, still) it would never be able to
remove the mountains (real mountains or the Islamic law) from their
places (as it is of no importance).
So think not that Allah will fail to keep His Promise to His
Messengers. Certainly, Allah is All-Mighty, - All-Able of Retribution"
[Ibraaheem 14:46-47].
And Allah knows best.

Dought & clear, - Sending Blessings on the Angels in the Prayer.

Is it permissible to send blessings on the angels in the tashahhud
(sitting position in prayer) as I send blessings on the Prophet (peace
and blessings of Allah be upon him)?
Praise be to Allah.
In the answer to question no. 105330we stated that it is prescribed to
send blessings on the angels.
But in the tashahhud doing that is not prescribed, because what must
be done is to recite only that which was proven from the Prophet
(peace and blessings of Allah be upon him), without adding anything to
it.
Shaykh Salih al-Fawzan was asked: Should blessings be sent on the
angels in the tashahhud as they are sent on the Prophet (peace and
blessings of Allah be upon him)?
He replied:
No, the blessings that are mentioned in the tashahhud should be
limited only to that which is narrated, but when we say al-salamu
'alayna wa 'ala 'ibaad-Allah al-saliheen (may peace be upon us and
upon all the righteous slaves of Allah), this includes every righteous
slave in heaven and on earth, which includes the angels.
Majmoo' Fatawa al-Shaykh Salih al-Fawzaan.
And Allah knows best.

Moral stories, - Butterfly and Cocoon

A man found a Cocoon of a Butterfly. One day a small opening appeared;
he sat and watched the Butterfly for several hours as it struggled to
force its body through that little hole. Then it seemed to stop making
any progress. It appeared as if it had gotten as far as it could and
it could go no farther.
Then the man decided to help the Butterfly, so he took a pair of
scissors and snipped off the remaining bit of the Cocoon. The
Butterfly then emerged easily. But it had a swollen body and small,
shriveled wings.
The man continued to watch the Butterfly because he expected that, at
any moment, the wings would enlarge and expand to be able to support
the body, which would contract in time.
Neither happened! In fact, the Butterfly spent the rest of its life
crawling around with a swollen body and shriveled wings. It never was
able to fly.
What this man in his kindness and haste did not understand was that
the restricting Cocoon and the struggle required for the Butterfly to
get through the tiny opening were nature's way of forcing fluid from
the body of the Butterfly into its wings so that it would be ready for
flight once it achieved its freedom from the Cocoon.
Moral:Sometimes struggles are exactly what we need in our life. If
nature allowed us to go through our life without any obstacles, it
would cripple us. We would not be as strong as what we could have
been. And we could never fly. Freedom and flight would only come after
the struggle (Jihad)
Be sure we shall test you with something of fear and hunger, some loss
in goods or lives or the fruits (of your toil), but give glad tidings
to those who patiently persevere. Noble Qur'an (2:155)

Moral stories, - Story of Trust in Allah (SWT): Trader who placed his Tawakkul

During the time of Noble Prophet Muhammad (saws)there lived a trader
who, in all affairs, always placed his trust in Allah (SWT). Trader
used to travel from Syria to Madinah for trade and during one of his
trips, he was confronted by a bandit who drew his sword and intended
to kill him.
"If it is my wealth that you desire, come and take it and leave me
alone," pleaded the trader. "Killing you is a must, for if I let you
go free, you will identify me to the authorities," said the bandit.
"In that case give me respite till I have offered a two Rak'at
prayer," requested the trader.
The bandit agreed and the trader engaged himself in prayers. Having
completed the prayers, he raised his hands and beseeched: 'O' Lord! I
have heard from Your Noble Prophet Muhammad (saws) that whoever places
his trust in You shall remain protected. I have no helper in this
desert and Your grace is my only hope.
Having placed all his trust in Allah (SWT), trader had hardly
completed his supplication when a rider on a white horse loomed in the
distance. When he came close, the rider confronted the bandit and
killed him with one stroke of his sword. Then, turning to the trader,
he said: "O' You, who places your trust in Allah (SWT)! I have killed
the enemy of Allah (SWT) and He has delivered you from him."
"Who are you that you have come to my assistance in this desert?" the
trader asked. "I am your Tawakkul." Allah (SWT) brought me out in the
form of an Angel and I was in the heavens when Angel Jibril (Jibreel,
Gabriel) called out to me and said: "Hasten to the assistance of your
master and exterminate his enemy", and here I have come and eliminated
your enemy." Having said thus, he disappeared out of sight.
The trader fell down in prostration of thanksgiving to Allah (SWT) and
acquired a stronger conviction with respect to the instructions of
Noble Prophet Muhammad (saws) regarding Tawakkul.
On arrival in Madinah, trader approached Noble Prophet Muhammad (saws)
and narrated what had transpired. "Indeed! Tawakkul raises a person to
the pinnacle of success and the rank of a person who possesses it, is
equivalent to the ranks of the Prophets, the friends of Allah (SWT),
the righteous ones and the martyrs," said Noble Prophet Muhammad
(saws).
"... Put your trust in Allah, certainly, Allah loves those who put
their trust (in Him). If Allah helps you, none can overcome you; and
if He forsakes you, who is there after Him that can help you? And in
Allah (Alone) let believers put their trust." Noble Qur'an (3:159-160)