Bad behaviour, - * Is it permissible tolie to kaafirs?

Is it permissable to lie to kaafirs?.
-
Praise be to Allaah.
Lying is a reprehensible and blameworthy characteristic and is not
appropriate whether in earnest or in jest. There is no concession
allowing it except in cases of necessity in order to achieve some
definite shar'i interest that cannot be attained by telling the truth,
or to ward off serious harm that cannot be warded off by telling the
truth. If it is possible to avoid lying and to tell the truth in order
to obtain interests or ward off harm, then there is no concession that
allows lying.
Ahmad (17) narrated that Abu Bakr (may Allah be pleased with him)
said: O people, beware of lying, for lying is contrary to faith.
Classed as saheeh by al-Albaani. Seead-Da'eefah, 5/414
It is narrated in a saheeh report from Sa'd ibn Abi Waqqaas (may Allah
be pleased with him) that he said: The Muslim could develop all sorts
of characteristics except treachery and lying.
And it is narrated in a saheeh report from Ibn Mas'ood (may Allah be
pleased with him) that he said: Lying is never appropriate in earnest
or in jest. Then he recited the words of Allah (interpretation of the
meaning):"Fear Allah, and be with those who are true (in words and
deeds)." [at-Tawbah 9:119].
Narrated by Ibn Abi Shaybah, 8/403
Muslim (2605) narrated from Umm Kalthoom bint 'Uqbah that she heard
the Messenger of Allah (blessings and peace of Allah be upon him)
said: "He is not a liar who reconciles between people, saying good
things and conveying good things."
Ibn Shihaab – one of the narrators of the hadeeth – said: I did not
hear of any concession being granted concerning anything that people
call lies except in three cases: War, reconciling among people, and
what a man says to his wife or a woman says to her husband.
Imam Ahmad (26731) narrated that Umm Kalthoom bint 'Uqbah said: I
never heard the Messenger of Allah grant a concession allowing any
kind of lying except in three cases: a man who says something
intending thereby to bring about reconciliation; a man who says
something at the time of war; and a man talking to his wife or a woman
talking to her husband.
Classed as saheeh by al-Albaani inas-Saheehah, 545
The concession is granted only in these three cases and similar cases.
In all other cases the lawgiver has not allowed any concession, so
lying remains forbidden.
Indeed what the Muslim should do, especially Muslims who live in
kaafir societies, is to be keen to be honest and to avoid lying to the
kaafirs, even more keen than he is to avoid lying to the believers,
because his keenness to be honest and to connect that to the teachings
of his religion, is a kind of practical da'wah to the non-Muslims. If
they see the noble characteristics that are promoted by Islam, that
may lead to some of them entering the religion of Allah.
But if the Muslim has the image of being a liar or treacherous or
other blameworthy characteristics in front of non-Muslims, that will
put him off the religion and make him resent its followers.
And Allah knows best.

Comedy

Comedy
:
பாக்கி : உன் வயது பதினெட்டுதானே
:
ரமனன் : எப்படி கரெக்டா கண்டுபிடிச்சே
:
பாக்கி : ஓர் அரை லூசின் வயது ஒன்பது ??!!
:

Comedy

Comedy
:
பாக்கி : உன் வயது பதினெட்டுதானே
:
ரமனன் : எப்படி கரெக்டா கண்டுபிடிச்சே
:
பாக்கி : ஓர் அரை லூசின் வயது ஒன்பது ??!!
:

Comedy

பாக்கி : உன் வயது பதினெட்டுதானே
:
ரமனன் : எப்படி கரெக்டா கண்டுபிடிச்சே
:
பாக்கி : ஓர் அரை லூசின் வயது ஒன்பது !!??

Comedy

பாக்கி : உன் வயது பதினெட்டுதானே
:
ரமனன் : எப்படி கரெக்டா கண்டுபிடிச்சே
:
பாக்கி : ஓர் அரை லூசின் வயது ஒன்பது !!??

Bad behaviour, - * Her mother is in love with her husband’s brother and she is the one who writes the love letters for her!

My family is religiously committed family, Alhamdulillah. But there is
a major problem which is going through. My mother is very friendly
with us and she used to tell us all her secrets. She tells us that she
loves my uncle more than my father. Even though my uncle and his
family lives in another country, he comes to this country every month
for business purposes and stays in our house. My mother never talks to
him directly as my father doesn't like talking with non-mahram. but
she sends mail , messages and even chat with him . She tells us that
he loves her back. I am not quite sure whether my uncle loves her back
or not. But he responds to her chats, mails and messages. My father
knows that my mother loves his brother, he never says it openly but
shows that he knows about it indirectly. My father even sometimes asks
me whether my mother has any other email id apart from the one he
knows and asks me the password of my mother's mail id. But my mother
has warned me not to tell such things. My father's temper will rise
when my uncle is at home and he will be angry with all of us. I have
openly told my mother that such things are haram but she says that as
far as she don't talk to him directly its all fine. She asks me and my
sisters to translate the love quotes for her and we used to do that as
she is our mother. she also ask our assistance to chat with my uncle.
Because of all this, my love towards my mother is decreasing day by
day. I sometimes won't feel like listening to my mother even though my
heart wants to obey her. Once, I told my mother that I want my parents
to love each other and not any one else, I was crying as I could no
more withstand this situation and there was an argument between me and
my mother. My sister advised me not to express my views on this matter
openly to my mother as it will hurt her feelings. She told me that, My
mother had undergone alot of torture from my father and from his
relatives (especially from the same uncle's wife). She loved my father
so much but he didn't give her the same back, and even now, sometimes
my father says some harsh words to my mother. she is very sensitive
and all this may alter her state of consciousness , this love towards
my uncle may be a relief for her from all this and will set her heart
at peace. So I apologized to my mother and she forgave me. I used to
pray to Allah to increase my love towards my mother and help me to
obey her. I doubt that if the situation continues as such, it will
create huge problems in our family.
1. Is what she is doing acceptable based on her situation?
2. If no, how can I make my mother understand the consequences she is
going to face because of this in this life and in the hereafter, in
such a way that it won't hurt her feelings.
3. Is it harm for me to obey my mother in some matters where I doubt
or I am sure that she uses it for the purpose of pleasing my uncle. If
so, How can I tell her that I can't do it.
4. As there was some argument and difference of opinion between me and
my mother on this matter , how can I please her and acquire Allah's
love.
-
Praise be to Allaah.
Firstly:
All the individuals involved in this situation are wrong and are
committing sin, and perhaps you have been the most wrong of all, for
several reasons. You are the one who has been writing these sinful
love letters for your mother; you have been concealing this from your
father and have even lied to him, telling him that nothing is going
on; you did not advise your uncle to refrain from doing haraam things,
namely going against the teachings of his religion and betraying his
brother. You did not confront your mother frankly and make her give up
this foolish and haraam action – in fact you regarded her action and
her justification for it as just an opinion, as opposed to your
opinion that her action is not justified, when in fact the issue is
one of whims and desires as opposed to a shar'i ruling. You even tried
to spare her feelings so that she would not be upset if you refused to
do her bidding and write haraam letters to your uncle and correspond
with him in her name.
All of that leads us to fear that you are the most sinful of all the
individuals involved. You could have put a stop to this evil
immediately, by confronting your mother and telling her frankly that
what she is doing is haraam, that it is not permissible for her to
carry on with it, that her justifications for it are not acceptable in
terms of either sharee'ah or reasoning, and that you would inform your
father if she continued this sinful relationship with your uncle. You
could also have put a stop to this evil by confronting your uncle with
his evil deeds and telling him that a person like him could not be
entrusted with people's honour; by threatening him that if he
continued this action, you would tell your father about what he is
doing and you would prevent him from entering your house. You could
also have put an end to this evil by telling your father about the
details of the matter so that he could do what Allah has enjoined upon
him of advising his family members. We do not advise you to tell your
father unless your mother or your uncle persist in this sinful
relationship between them. If they give up that relationship then
there is no need to tell your father about it. But if they persist in
it – or if one of them persists – then you do not have the option of
remaining silent; rather you must – whilst also continuing to advise
and exhort them – tell your father so that he can put a stop to this
sinful relationship, even if that leads to him divorcing his wife or
cutting off ties with his brother and banning him from entering his
house.
Secondly:
We are doubtful about your saying that your father knows about your
mother's relationship with your uncle and that the matter is out of
his hands. If we assume that the matter is as you say, and that your
father knows what is really going on between his wife and his brother,
but he is keeping quiet about it and is not doing what the situation
requires, then this is a case of cuckoldry. He has the power to advise
his wife, or to shun her, or to hit her; he also has the power to ban
his brother from entering his house, or to cut off communications in
his house. What makes us doubt that he knows about this relationship
is the fact that your mother has been trying to conceal it from him,
and he asks you and you deny it. As for his stress, it may be an
indication of his doubt; it does not indicate that he knows what is
really going on, especially since you say that your mother does not
talk to him face-to-face when he visits you. We are certain that if he
knew about this haraam relationship, he would act as is befitting for
the head of a religiously committed family, as you claim to be.
Thirdly:
One of the clear rulings of sharee'ah is that it is haraam to
cooperate and help in sin and transgression, or to obey if doing so
involves sin. There is no obedience to anyone if it involves
disobedience towards Allah, even if the one who is issuing these
orders is a mother or father; rather obedience is only in that which
is right and proper.
Allah, may He be exalted, says (interpretation of the meaning):
"Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression. And
fear Allaah. Verily, Allaah is Severe in punishment"
[al-Maa'idah 5:2]
And it was narrated from 'Ali that the Messenger of Allah (blessings
and peace of Allah be upon him) said: "There is no obedience if it
involves disobedience towards Allah; rather obedience is only in that
which is right and proper."
Narrated by al-Bukhaari, 6830; Muslim, 1840.
Based on that, it is not permissible for you to hesitate about
refusing to obey your mother and doing that evil action with regard to
the sinful relationship between her and your uncle. Her justification
for that is not acceptable and it is not even worth paying attention
to.
And Allah knows best.
-
by,
नाजीमुडेन एम इंडिया

Greetings

எப்படி இருக்கின்றீர்கள்?
:
நல்லிரவாக !
:
இரவு வணக்கம்!!
नाजीमुडेन एम इंडिया

Comedy

கோபு : டேய் பாபு எனக்கு லைப்பே ஒரு பிடிப்பு இல்லே தற்கொலை பண்ணிக்கலாம்னு தோணுதுடா
:
பாபு : அட அசடு அதுக்காகத் தற்கொலை பண்ணிக்காதே!!
கல்யாணம் பண்ணிக்கோ. அது போதும்.!!??

Invalid Marriages, - * Is it haraam to marry a woman who cannot have children?

Invalid Marriages, - * Is it haraam to marry a woman who cannot have children?
-
नाजीमुडेन एम इंडिया
-
I had tried to get a clear answer for my question for 3 yrs but in
vain hope inshallah i get a reply from u.i am 23 yr old,i hav one
sister.my mom and dad have been married for 25 yrs.3yrs back my father
married a hindu widow women converting her to islam.and we have had
problems in home from then on.she has two sons from her first husband
who died. the issue is the second wife was working at the same place
where my father worked,and the rumour is my father had an affair with
her and married her later,and Allah knows better is it true or not.she
was known to be a women of not so good characters and she dresses very
provocatively. even after three years of marraige there is no islamic
signs on her and she still dresses in a very provocative manner, she
had done sterilization operation after her children were born from her
first husband.so my father knoingly married a women who could not bear
children. so the issue is , is the marraige valid since Muhamed(sal)
had prohibited marraige with a women who could not bear children. and
if so then what about the two sons of her who have been given islamic
names and are studying in a muslim boarding school. and what should be
the attitude of my mother and also my attitude towards this issue .
-
Praise be to Allaah.
Firstly:
In your question you said that your father married a Hindu woman and
made her become Muslim. If the marriage contract was done when she was
a Hindu, and she became a Muslim after that, then the marriage is
invalid, and your father should do a new marriage contract, because
Allaah has forbidden Muslim men to marry mushrik women until they
become Muslim. Allaah says (interpretation of the meaning):
"And do not marry Al-Mushrikaat (idolatresses) till they believe
(worship Allaah Alone)"
[al-Baqarah 2:221]
If the marriage contract was done after she became Muslim, then the
marriage is valid.
Secondly:
It is not permissible for your father to marry a woman who is as you
describe. Islam encourages marriage to religiously-committed women.
Her dressing in a provocative manner prevents the Muslim from making
this choice. You have to advise your father in the way that is better
to urge her to adhere to Islamic rulings, which includes telling her
to wear hijab and behave in a proper manner.
Thirdly:
The Messenger (peace and blessings of Allaah be upon him) encouraged
marriage to women who are fertile. It was narrated that Anas ibn
Maalik (may Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) used to say: "Marry the
one who is loving and fertile, for I will feel proud of your large
numbers before the other Prophets on the Day of Resurrection."
Narrated by Ahmad (12202). Classed as saheeh by Ibn Hibbaan (3/338)
and by al-Haythami inMajma' al-Zawaa'id(4/474).
Sham al-Deen Abaadi (may Allaah have mercy on him) said:
Wudood (loving) means she loves her husband.
Wulood (fertile) means the one who bears many children.
These two conditions are mentioned together because if a fertile woman
is not loving, her husband will feel no desire for her, and if a
loving woman is not fertile, the desired aim will not be achieved,
which is to increase the numbers of the ummah by producing many
children. These two characteristics may be known in the case of
virgins from the behaviour of their relatives, because in most cases
relatives are similar in behaviour and characteristics.
'Awn al-Ma'bood(6/33-34)
The Prophet (peace and blessings of Allaah be upon him) told men not
to marry infertile women. It was narrated that Ma'qil ibn Yasaar (may
Allaah be pleased with him) said: A man came to the Prophet (peace and
blessings of Allaah be upon him) and said: I have found a woman who is
of good lineage and beautiful, but she cannot have children. Should I
marry her? He said: No. Then he came to him a second time, and he told
him not (to marry that woman). Then he came to him a third time and he
said: "Marry the one who is loving and fertile, for I will be proud of
your great numbers before the nations." Narrated by al-Nasaa'i (3227)
and Abu Dawood (2050). Classed as saheeh by Ibn Hibbaan (9/363) and by
al-Albaani inSaheeh al-Targheeb(1921).
This prohibition does not mean that it is haraam, rather it is
makrooh. The scholars stated that choosing a fertile woman is
mustahabb, not obligatory.
Ibn Qudaamah said inal-Mughni:
It is mustahabb that she be from a family whose women are known to
bear many children. End quote.
Al-Manaawi said inFayd al-Qadeer(6. hadeeth 9775):
Marrying a woman who is not fertile is makrooh. End quote.
Just as it is permissible for a woman to marry an infertile man, it is
also permissible for a man to marry an infertile woman.
Al-Haafiz said inal-Fath:
As for one who cannot have children or who has no desire for women or
for intimacy, this (marriage) is permissible in his case, if the woman
is aware of that and agrees to it. End quote.
Fourthly:
With regard to your father's wife giving her sons Muslim names and
putting them in an Islamic school, these are good things that your
father has done. Changing bad names or foreign names to Arab and
Muslim names is a good thing. Putting them into an Islamic school is
a means of introducing them to true Islam and convincing them of it,
and we hope that they will become good Muslims.
Fifthly:
You have to honour your mother and take care of her, and advise her to
give your father his rights. It is not permissible for her to go
against his command unless he tells her to do something that is
disobedient to Allaah. You should also advise your father's wife and
show her the way to do good. You should pay attention to her sons and
help them to get to know Islam and follow its rulings.
We ask Allaah to set your family's affairs straight, and to guide you
to obey Him, and help you to worship Him properly.
And Allaah knows best.

Comedy

வேனி : இன்னும் முப்பது வருஷம் இளமையா இருக்க வழி இருக்கா?
:
ரானி : எதுக்கு?
:
வேனி : ஒரு மெகா சீரியல்ல கதாநாயகி வாய்ப்பு கிடைச்சிருக்கு!! ??

Invalid Marriages, - * She wants to marry a kaafir on paper only

I am a single woman living on my own, and I work in a hotel in
reception. Is my work haraam, knowing that I do not wear hijab and I
afraid that I will be fired if I start to wear hijab, and I cannot
find any other work? I am 34 years old. Can I get married on paper to
a non-Muslim so that I will be able to emigrate and go and live
abroad, because I am afraid of spinsterhood and the people talk a lot,
and I cannot stand their watching me any more.
-
Praise be to Allaah.
Firstly:
We ask Allaah to guide you and make you independent of means by that
which He has permitted so that you will have no need of that which He
has forbidden, and by means of His bounty alone.
Secondly:
Your question implies that currently you are not wearing hijab, for
fear of being fired from your work. We will never advise you to do
anything but that which we would want for our own wives, sisters and
daughters. No matter what the situation, as you say, the hijab is an
important matter. It is the symbol of the believing woman and the sign
of her modesty and chastity. It is not permissible to neglect it on
the grounds of seeking provision, which Allaah has guaranteed to
everyone, and has promised to give more to those who obey Him and seek
His pleasure. Allaah says (interpretation of the meaning):
"And in the heaven is your provision, and that which you are promised"
[al-Dhaariyaat 51:22]
And Allaah says (interpretation of the meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allaah, then He will suffice him. Verily,
Allaah will accomplish his purpose. Indeed Allaah has set a measure
for all things"
[al-Talaaq 65:2-3]
So have certain faith and trust in Allaah, and be certain that your
provision will not cease even if you wear hijab, rather we hope that
this will bring a great relief and great provision as Allaah has
promised. It is narrated in a saheeh report that our Prophet (peace
and blessings of Allaah be upon him) said: "Whoever gives up something
for the sake of Allaah, Allaah will compensate him with something
better than it." Classed as saheeh by al-Albaani inHijaab al-Mar'ah
al-Muslimah.
So wear your hijab and seek permissible work in which there is no free
mixing with men, and Allaah will compensate you with good, for all
things are in His hand, and His bounty is great, may He be glorified
and exalted.
Thirdly:
It is not permissible for a Muslim woman to marry a non-Muslim, no
matter what the reasons, even if that is only on paper as you say.
Marriage is a serious matter and is to be taken seriously, regardless
of how it is done. There is no such thing as marriage on paper only,
as some people think, rather there is binding marriage. If it fulfils
the conditions then it is valid and if it does not fulfil the
conditions then it is a haraam marriage and it is not permissible for
anyone to do it.
Allaah says (interpretation of the meaning):
"And give not (your daughters) in marriage to Al‑Mushrikoon
(polytheists) till they believe (in Allaah Alone) and verily, a
believing slave is better than a (free) Mushrik (idolater), even
though he pleases you. Those (Al-Mushrikoon) invite you to the Fire,
but Allaah invites (you) to Paradise and forgiveness by His Leave, and
makes His Ayaat (proofs, evidences, verses, lessons, signs,
revelations, etc.) clear to mankind that they may remember"
[al-Baqarah 2:221]
"then if you ascertain that they are true believers send them not back
to the disbelievers. They are not lawful (wives) for the disbelievers
nor are the disbelievers lawful (husbands) for them"
[al-Mumtahanah 60:10]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The
Muslims are unanimously agreed that a kaafir cannot inherit from a
Muslim and a kaafir man cannot marry a Muslim woman. End quote from
al-Fataawa al-Kubra(3/130)
Once again we refer to the matter of provision (rizq) – as marriage
comes under the general heading of provision. One of the greatest
means of attaining provision is obedience to Allaah, may He be
exalted. It is strange that people try to attain provision by
disobeying Allaah. This is more likely to close the door to provision;
even if it is open, this will cause a person to get carried away (and
he will end up in Hellfire) – we ask Allaah to keep us safe and
sound.
There follows an important hadeeth which will increase us in faith and
certain belief that provision comes through obedience to Allaah. The
Prophet (peace and blessings of Allaah be upon him) said: "The Holy
Spirit (Jibreel) has inspired to me that no soul will die until it has
completed its appointed term and received its provision in full, so
fear Allaah and do not be desperate in seeking provision, and no one
of you should be tempted to seek provision by means of committing sin
if it is slow in coming to him, for that which is with Allaah can only
be attained by obeying Him." Narrated by Abu Na'eem inal-Hilyah;
classed as saheeh by al-Albaani inSaheeh al-Jaami', no. 2085.
Do not pay any attention to the looks and comments of others, for
their words do not in fact cause any harm or benefit. Late marriage
may be for a good purpose willed by Allaah; we do not know where
goodness lies. So delegate your affairs to Allaah, may He be exalted,
and spend your time in doing good deeds and expiating bad deeds, for
the appointed time will soon come, the Day on which the victors will
attain victory and the losers will incur loss.
"And whoever is removed away from the Fire and admitted to Paradise,
he indeed is successful. The life of this world is only the enjoyment
of deception (a deceiving thing)"
[Aal 'Imraan 3:185]
How many married woman has Allaah blessed with children and wealth,
but they will be driven to the Fire on that Day.
How many women do not attain wealth or find a husband, but they will
be in the highest parts of Paradise.
Have faith, obey Allaah and remain chaste, for this world is transient
and fleeting.
"Verily, the home of the Hereafter ___ that is the life indeed (i.e.
the eternal life that will never end), if they but knew"
[al-'Ankaboot 29:64]
May Allaah help us and you to obey Him and seek His pleasure.
And Allaah knows best.नाजीमुडेन एम इंडिया

Comedy

காவல் அதிகாரி : உங்களை அரெஸ்ட் பண்றேன்,,,
:
வாங்க ஆஸ்பத்திரிக்கு ,,
:
அரசியல்வாதி : எதுக்கு ?
:
காவல் அதிகாரி : எப்பவும் ஜெயிலுக்குப் நெஞ்சு வலின்னு ஆஸ்பத்திரிக்குத்தானே போகப் போறீர்,,
:
அதான்.

Marriage Contract, - * He had anal intercourse with a foreign woman but they have repented. Is itpermissible for them to get married?

We had anal intercourse, but we repented and regretted. We love each
other very much we cannot separate. We want to marry and live a happy
life. Is it permissible for us to get married?
We follow the ibadhi madhab, and it prohibits marriage between a man
and a woman who committed adultry even if they repent. The evidence
for this is that Umar ibn al-khattab separated a man who married a
woman during her 'iddah and said: "they shall never be togeather",
another evidence narrated by Ali, A'esha, and albaraa ben azeb, that
"if a man and awoman who committed adultry got married, their
relationship remains adultry forever". Trust cannot be there between
two who tested each other before marriage. What is your opinion?.
-
Praise be to Allaah.
Firstly:
You should understand that looking for the right opinion on practical
fiqhi matters is something good, and it indicates that a person is
seeking the truth that Allaah has enjoined. Even better than this is
that a Muslim should look for the correct belief that will save him
from the misguided sects which the Prophet (peace and blessings of
Allaah be upon him) spoke of. He said that there would be seventy-two
sects, "all of which will be in the Fire" meaning that they are
misguided and deserve this warning of Hell.
If you both regret what you did and have repented sincerely, then it
is permissible for you to get married, and there is no reason why you
should not do so.
As for what you say about 'Umar ibn al-Khattaab preventing the one who
married a woman during her 'iddah from ever marrying her, it seems –
if this is a sound report – that this was a punishment (ta'zeer) to
the one who committed a sin, and it was not a confirmation of a shar'i
ruling that this is haraam.
What you have quoted from some of the Sahaabah, that they ruled that a
couple who committed zina and then get married would remain adulterers
forever, may be understood as applying to those who did not repent.
Ibn Hazm (may Allaah have mercy on him) said:
It was narrated from Ibn Mas'ood that he said concerning the one who
marries a woman after committing zina with her: They are still
adulterers. Then he narrated that Saalim ibn 'Abd-Allaah ibn 'Umar was
asked about a man who committed zina with a woman then married her. He
said: Ibn Mas'ood was asked about that and he said:"And He it is Who
accepts repentance from His slaves" [al-Shoora 42:25].
Ibn Hazm said:
The two opinions (of Ibn Mas'ood) are in harmony, because he only
allowed marrying that woman after repentance. End quote.
Al-Muhalla(9/63)
And Allaah knows best.

General, - *AS'SALAMU ALAIKUM (WR, WB)* - Friday - - Feb- 16 - -2018 - Jamathul Awwal- - 29 - -1439 - * JUMMA MUBARAK ! * -:-

Speciality of jumma day, Dought & clear, - * Why is Friday singled
out for great importance?
-
I want to know why Friday Prayer is important and Different then other ?.
-
Praise be to Allaah.
Firstly:
Allah, may He be glorified and exalted, chose Friday to be the best of
days before Him, and He singled it out for major events and great
qualities, which are the reason why Muslims are obliged to venerate
this day and take it as one of their Eids or festivals in which Allah
has prescribed rituals that He has not prescribed for other days.
On our website we have previously quoted a great deal of evidence to
support this view, which you can see in the answers to the following
questions: 9211, 12309and 13692
Secondly:
Moreover, Jumu'ah prayer has a particular virtue and great qualities
through the barakah (blessing) of this great day.
Ibn al-Qayyim (may Allah have mercy on him) said:
Jumu'ah prayer is singled out from among all the other obligatory
prayers for having particular characteristics that are not found in
other prayers, including the fact that it is offered in congregation,
has a minimum number of worshippers required in order for it to be
valid, the iqaamah is a condition of its being valid, one must not be
travelling in order for it to be obligatory, and the recitation is
done out loud.
There is an emphasis on its imortance the like of which is not
mentioned for other prayers except 'Asr prayer. In the fourSunansit is
narrated in the hadeeth of Abu'l-Ja'd ad-Dumari – who was a Companion
– that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "Whoever misses three Jumu'ahs out of heedlessness, Allah
will place a seal on his heart."
End quote fromZaad al-Ma'aad, 1/384-385.
The Prophet's Sunnah also singles out Jumu'ah prayer by encouraging
believers to do ghusl for it and to wear perfume (for men only). It is
also strongly encouraged to come early for the prayer and there is a
great deal of reward for walking to the prayer. Concerning these
special characteristics, Sa'eed ibn Mansoor narrated from Na'eem ibn
'Abdullah al-Mujammir that 'Umar ibn al-Khattab (may Allah be pleased
with him) issued instructions that the mosque of Madinah be perfumed
with incense every Friday at midday, as was narrated by Ibn al-Qayyim
inZaad al-Ma'aad, 1/370.
Thirdly:
The main reason for venerating Friday prayer is because of the divine
decree that singled out this prayer and this day for special virtues.
This is one of the manifestations of Allah's Lordship (ruboobiyyah),
as He alone singles out for veneration whatever He Wills of His
creation and whatever times and places He chooses. He is the One Who
does whatever He wills for reasons that He, may He be glorified,
knows.
Ibn al-Qayyim (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, is the only One Who has the
power to create and to choose from among His creation. Allah, may He
be exalted, says (interpretation of the meaning):"And your Lord
creates whatsoever He wills and chooses" [al-Qasas 28:68]. If you
ponder this creation, you will realize that this choosing and singling
out are proof of His Lordship and Oneness, and of the perfection of
His wisdom, knowledge and might; that He is Allah, besides Whom there
is no other god, and He has no partner who can create as He creates,
or choose as He chooses, or control as He controls. This choice,
control and singling out, the effects of which are evident in this
world, are among the greatest signs of His Lordship and the greatest
testimony to His Oneness, the perfection of His attributes and the
truthfulness of His Messengers.
End quote fromZaad al-Ma'aad, 1/40-43
Al-'Allaamah Ibn al-Qayyim (may Allah have mercy on him) also stated
that this singling out and choice are indicative of the inherent
virtue of the thing chosen, for which Allah blessed this time. By His
knowledge and wisdom, Allah may grant to a certain place, time or
person that which qualifies it to be chosen by Allah and favoured
above others.
He (may Allah have mercy on him) said:
This concept may not be understood by the one who regards all
individuals, deeds, times and places as equal, and claims that there
is nothing inherent that makes one thing better than another, and that
precedence is given to some things over others for no reason. This
view is invalid for more than forty reasons that I have listed
elsewhere. It is sufficient, in order to understand the falseness of
this view and how corrupt it is, to note that Allah, may He be
glorified and exalted, refuted this false view when He said
(interpretation of the meaning):
"And when there comes to them a sign (from Allah) they say: 'We shall
not believe until we receive the like of that which the Messengers of
Allah had received.' Allah knows best with whom to place His Message"
[al-An'aam 6:124].
"Allah knows best with whom to place His Message" means: not everyone
is qualified or fit to convey His Message; rather the Message has
those who are suited to conveying it and it cannot befit any but these
people; Allah knows better than you who these people are. If all
individuals were equal -- as these people claim -- there could have
been no argument against them in this verse.
Similarly, Allah says (interpretation of the meaning):
"Thus We have tried some of them with others, that they might say: 'Is
it these (poor believers) that Allah has favoured from amongst us?'
Does not Allah know best those who are grateful?"
[al-An'aam 6:53].
What is meant is: Allah knows best who will give thanks for His
blessings, so He singles them out for His bounty from among those who
will not be grateful to Him. Not everyone is fit to thank Him or to
receive His blessings and be singled out for this honour. Those
individuals and places and so on that Allah chooses have some inherent
qualities that are not found in other people and places, and it is for
that reason that Allah chose them, gave them precedence because of
those virtues and selected them. This is His creation and His
choice."And your Lord creates whatsoever He wills and chooses"
[al-Qasas 28:68]. Allah does not choose anything and give it
precedence except for a reason that led to it being singled out and
given precedence. Yes, He is the One Who created this reason, as He is
the One Who created it then chose it after creating it.
End quote fromZaad al-Ma'aad, 1/53-54
To sum up, all the characteristics of this great prayer are by the
grace of Allah, may He be glorified and exalted, to His slaves. He
chose it by His decree and singled it out for His bounty and
blessings, thus it attained this great importance in this world and in
the Hereafter.
And Allah knows best.
* Virtues of Surah al-Jumu'ah
-
Could you please tell me the importance of Surah al-Jumu'ah and is it
preferred to be read on the day of Jumu'ah like reading Surah al-Kahf
on the day of Jumu'ah.
-
Praise be to Allah.
There is no particular saheeh (authentic) text which speaks of the
virtues of Surah al-Jumu'ah, rather it was narrated that the Prophet
(peace and blessings of Allah be upon him) used to recite it in the
first rak'ah (unit) of the Jumu'ah prayer. It was narrated from Ibn
'Abbas (may Allah be pleased with him) that the Prophet (peace and
blessings of Allah be upon him) used to recite al-Jumu'ah and
al-Munafiqoon in the Jumu'ah prayer. Narrated by Muslim (879).
It says in al-Saheeh wa'l-Saqeem min Fadail al-Quran al-Kareem by Amal
Sa'di (p.81): There is no saheeh report from the Messenger of Allah
(peace and blessings of Allah be upon him) about the virtues of Surah
al-Jumu'ah. There are da'eef (weak) and mawdoo' (fabricated) reports
about its virtues, such as, "The one who recites Surah al-Jumu'ah will
be given hasanat (good) in reward equal to the number of those who
come to Jumu'ah and those who do not in the Muslim regions" – narrated
by al-Tha'labi in al-Kashf wa'l-Bayan (9/305), via Abu 'Asmah ibn Abi
Maryam, the well known fabricator and liar. Hence al-Manawi said in
al-Fath al-Samawi: it is mawdoo'. End quote.
But Surah al-Jumu'ah is one of the mufassal surahs (those in the
latter part of the Quran) which the Prophet (peace and blessings of
Allah be upon him) said he was favoured with above all other Books and
Prophets. It was narrated from Wathilah ibn al-Asqa' that the Prophet
(peace and blessings of Allah be upon him) said: "I have been favoured
with al-Mufassal."
Narrated by Ahmad (4/107); classed as saheeh by al-Albani in Bidayat
al-Sool, p.59. He said: The reviewers of al-Musnad under the
supervision of al-Shaykh Shu'ayb al-Arnaoot said that its isnad (chain
of transmission) is hasan (good).
And Allah knows best.

Marriage Contract, - * Should she agree to be a second wife or be patient?

I am a divorced woman in the 40's. I am from a good family and of a
decent status in life. I have learnt from my previous experiment a
difficult lesson, because it was not a choice based on Islam and
morals, it was based on appearances.
A man proposed to me recently. I think he is moral and religious and
known as righteous, but he is married and his wife is a family friend
of my family. As for social status, he is from a simpler background
than ours. I fear how the society will see this marriage. I also fear
his wife's look to me. All this in the stage of proposal and asking my
brother for my hand, how about if this marriage takes place! I am from
Egypt, and you know how the Egyptian society sees the second wife.
When I pray istikharah I feel comfortable and I feel like telling my
brother to accept. But I become strained when I think of the society
and people wondering why I had to accept who is of simpler social
status than me, and how could I take a man from his wife and children.
He did not propose to me due to greed, it is just his wish to help
Muslim women in difficulties especially if known of being religious.
He is also advising others to do the same thing in order to protect
Muslim women's chastity, and then the whole society's virtuousness. My
brother also witnesses this. He could have easily proposed to who is
younger and more beautiful than me if he wanted.
Will I be sinful if I decline his proposal? What is your opinion
sheikh? Shall I refuse and be patient, so that someone else may
propose to me by the grace of Allah?.
-
Praise be to Allaah.
Undoubtedly the way in which many Muslim societies (including Egyptian
society) view plural marriage is as a betrayal of the first wife, or
as something for which the husband or second wife are to be blamed.
Undoubtedly this is a mistaken view that is contrary to the law of
Allaah, which permits a man to marry up to four wives. Allaah says
(interpretation of the meaning):
"…then marry (other) women of your choice, two or three, or four …"
[al-Nisa'4:3]
The Muslim cannot object to the rulings of Allaah, or think that there
is any injustice, transgression or error in the rulings of Allaah.
Hence we do not agree with you when you say: "How can I take the
husband from his wife and children?"
You are not taking this husband away; rather he has come and proposed
to you of his own free will.
Moreover he is going to bear the burden of two families and two
households at the same time; he is not going to leave his first wife
and children for your sake, so how can that be taking him away?
As for the opinion of the first wife, this is part of the human nature
which is inherent in most women (jealousy), and she wants to keep her
husband for herself and not share him with anyone. The Mothers of the
Believers (may Allaah be pleased with them) who were the best women of
this ummah, had some problems because of jealousy, but the Prophet
(peace and blessings of Allaah be upon him) forgave them and did not
hold it against them.
You can remedy that with a little wisdom and good attitude. But it is
also essential to put up with some of that which may come from her
because this is the nature of women.
The husband must also be wise in his dealing with such attitudes so
that he will not make the disputes and conflicts worse.
With regard to our advice to you, whether to accept this husband or
wait in the hope that Allaah might provide you with someone else:
The answer is that if you hope that there may come someone who is
better than him, then there is no reason why you should not refuse
him, but if you are afraid – as you are older – and because of your
situation that there will not be anyone else who is better than him,
or even like him, then we think – and Allaah knows best – that you
should agree to this marriage.
For a woman to agree to be a second wife and to put up with some
problems from the first wife or the society around her, is much easier
than staying without a husband.
We ask Allaah to make good easy for you wherever it is.
And Allaah knows best.

Comedy

"மன்னர் ஏன் புலவரை நையப் புடைக்கிறார்?"
:
" கொற்றவா,
:
புறமுதுகிட்டு ஓடிவர கற்றவான்னு பாட்டு எழுதி வந்துட்டாராம்!"

* Ruling on celebrating Valentine’s Day.

What is the ruling on Valentine's Day?.
-
Praise be to Allaah.
Firstly:
Valentine's Day is a jaahili Roman festival, which continued to be
celebrated until after the Romans became Christian. This festival
became connected with the saint known as Valentine who was sentenced
to death on 14 February 270 CE. The kuffaar still celebrate this
festival, during which immorality and evil are practised widely.
Secondly:
It is not permissible for a Muslim to celebrate any of the festivals
of the kuffaar, because festivals come under the heading of shar'i
issues which are to be based on the sound texts.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Festivals are part of sharee'ah, clear way and rituals of which Allaah
says (interpretation of the meaning):
"To each among you, We have prescribed a law and a clear way"
[al-Maa'idah 5:48]
"For every nation We have ordained religious ceremonies which they must follow"
[al-Hajj 22:67]
-- such as the qiblah (direction faced in prayer), prayer and
fasting. There is no difference between their participating in the
festival and their participating in all other rituals. Joining in
fully with the festival is joining in with kufr, and joining in with
some of its minor issues is joining in with some of the branches of
kufr. Indeed, festivals are one of the most unique features that
distinguish various religions and among their most prominent symbols,
so joining in with them is joining in with the most characteristic and
prominent symbols of kufr. No doubt joining in with this may lead to
complete kufr.
Partially joining in, at the very least, is disobedience and sin. This
was indicated by the Prophet (peace and blessings of Allaah be upon
him) when he said: "Every people has its festival and this is our
festival." This is worse than joining them in wearing the zinaar (a
garment that was worn only by ahl al-dhimmah) and other
characteristics of theirs, for those characteristics are man-made and
are not part of their religion, rather the purpose behind them is
simply to distinguish between a Muslim and a kaafir. As for the
festival and its rituals, this is part of the religion which is cursed
along with its followers, so joining in with it is joining in with
something that is a cause of incurring the wrath and punishment of
Allaah. End quote fromIqtida' al-Siraat al-Mustaqeem(1/207).
He also said (may Allaah have mercy on him): It is not permissible for
the Muslims to imitate them in anything that is uniquely a part of
their festivals, whether it be food, clothing, bathing, lighting
fires, refraining from a regular habit, doing acts of worship or
anything else. It is not permissible to give a feast or to give gifts,
or to sell anything that will help them to do that for that purpose,
or to allow children and others to play games that are part of the
festivals, or to wear one's adornments.
To conclude: the Mulsims should not do any of their rituals at the
time of their festivals; rather the day of their festival should be
like any other day for the Muslims. The Muslims should not do anything
specific in imitation of them. End quote fromMajmoo
al-Fataawa(25/329).
Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the
Christians have a festival, and the Jews have a festival, it is only
for them, so no Muslim should join them in that, just as no Muslim
should join them in their religion or their direction of prayer. End
quote fromTashabbuh al-Khasees bi Ahl al-Khamees, published inMajallat
al-Hikmah(4/193)
The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was
narrated by al-Bukhaari (952) and Muslim (892) from 'Aa'ishah (may
Allaah be pleased with her) who said: Abu Bakr came in and there were
two young girls of the Ansaar with me who were singing about what had
happened to the Ansaar on the day of Bu'aath. She said: And they were
not (professional) singing girls. Abu Bakr said: "Musical instruments
of the shaytaan in the house of the Messenger of Allaah (peace and
blessings of Allaah be upon him)?!" and that was on the day of Eid.
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "O Abu Bakr, every people has a festival and this is our
festival."
Abu Dawood (1134) narrated that Anas (may Allaah be pleased with him)
said: When the Messenger of Allaah (peace and blessings of Allaah be
upon him) came to Madeenah, they had two days when they would play. He
said: "What are these two days?" They said: "We used to play on these
days during the Jaahiliyyah." The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Allaah has given you instead
of them two days that are better than them: the day of al-Adha and the
day of al-Fitr." This hadeeth was classed as saheeh by al-Albaani
inSaheeh AbiDawood.
This indicates that festivals are among the characteristics by which
nations are distinguished, and it is not permissible to celebrate the
festivals of the ignorant and the mushrikeen (polytheists).
The scholars have issued fatwas stating that it is haraam to celebrate
Valentine's Day.
1 –Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked:
In recent times the celebration of Valentine's Day has become
widespread, especially among female students. It is a Christian
festival where people dress completely in red, including clothes and
shoes, and they exchange red flowers. We hope that you can explain the
ruling on celebrating this festival, and what your advice is to
Muslims with regard to such matters; may Allaah bless you and take
care of you.
He replied:
Celebrating Valentine's Day is not permissible for a number of reasons.
1- It is an innovated festival for which there is no basis in Islam.
2- It promotes love and infatuation.
3- It calls for hearts to be preoccupied with foolish matters that
are contrary to the way of the righteous salaf (may Allaah be pleased
with them).
It is not permissible on this day to do any of the things that are
characteristic of this festival, whether that has to do with food,
drinks, clothing, exchanging gifts or anything else.
The Muslim should be proud of his religion and should not be a weak
character who follows every Tom, Dick and Harry. I ask Allaah to
protect the Muslims from all temptations, visible and invisible, and
to protect us and guide us.
End quote fromMajmoo' Fataawa al-Shaykh Ibn 'Uthaymeen(16/199)
2 – The Standing Committee was asked: Some people celebrate
Valentine's Day on the fourteenth of February every year. They
exchange gifts of red roses and wear red clothes and congratulate one
another. Some bakeries make red coloured sweets and draw hearts on
them, and some stores advertise products that are especially for this
day. What is your opinion on the following:
1- Celebrating this day
2- Buying things from the stores on this day
3- Storekeepers who are not celebrating it selling things that may
be given as gifts to people who are celebrating it?
They replied:
The clear evidence of the Qur'aan and Sunnah – and the consensus of
the early generations of this ummah – indicates that there are only
two festivals in Islam: Eid al-Fitr and Eid al-Adha. Any other
festivals that have to do with a person, a group, an event or anything
else are innovated festivals, which it is not permissible for Muslims
to observe, approve of or express joy on those occasions, or to help
others to celebrate them in any way, because that is transgressing the
sacred limits of Allaah, and whoever transgresses the sacred limits of
Allaah has wronged himself. If the fabricated festival is also a
festival of the kuffaar, then the sin is even greater, because this is
imitating them and it is a kind of taking them as close friends, and
Allaah has forbidden the believers to imitate them and take them as
close friends in His Holy Book. And it is proven that the Prophet
(peace and blessings of Allaah be upon him) said: "Whoever imitates a
people is one of them." Valentine's Day comes under this heading
because it is an idolatrous Christian festival, so it is not
permissible for a Muslim who believes in Allaah and the Last Day to
observe it or approve of it or congratulate people on it. Rather he
has to ignore it and avoid it, in obedience to Allaah and His
Messenger, and so as to keep away from the causes that incur the wrath
and punishment of Allaah. It is also haraam for the Muslim to help
people to celebrate this or any other haraam festival by supplying any
kind of food or drink, or buying or selling or manufacturing or giving
or advertising etc., because all of that is cooperating in sin and
transgression and is disobedience towards Allaah and His Messenger
(peace and blessings of Allaah be upon him). Allaah says
(interpretation of the meaning):
"Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression. And
fear Allaah. Verily, Allaah is Severe in punishment"
[al-Maa'idah 5:2]
The Muslim must adhere to the Book of Allaah and the Sunnah in all his
affairs, especially at times of fitnah when evil is widespread. He
should be smart and avoid falling into the misguidance of those who
have earned Allaah's anger and who have gone astray, and the evildoers
who have no fear of Allaah and who do not have any pride in being
Muslims. The Muslim must turn to Allaah and seek His guidance and
remain steadfast in following it, for there is no Guide except Allaah
and no one can make a person steadfast but Him. And Allaah is the
source of strength. May Allaah send blessings and peace upon our
Prophet Muhammad and his family and companions. End quote.
3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked:
Among our young men and women it has become common to celebrate
Valentine's Day, which is named after a saint who is venerated by the
Christians, who celebrate it every year on February 14, when they
exchange gifts and red roses, and they wear red clothes. What is the
ruling on celebrating this day and exchanging gifts?
He replied:
Firstly: it is not permissible to celebrate these innovated festivals,
because it is an innovation for which there is no basis in Islam. It
comes under the heading of the hadeeth of 'Aa'ishah (may Allaah be
pleased with her), according to which the Prophet (peace and blessings
of Allaah be upon him) said: "Whoever introduces anything into this
matter of ours that is not part of it will have it rejected."
Secondly: it involves imitating the kuffaar and copying them by
venerating that which they venerate and respecting their festivals and
rituals, and imitating them in something that is part of their
religion. In the hadeeth it says: "Whoever imitates a people is one of
them."
Thirdly: it results in evils and haraam things such as wasting time,
singing, music, extravagance, unveiling, wanton display, men mixing
with women, women appearing before men other than their mahrams, and
other haraam things, or things that are a means that leads to
immorality. That cannot be excused by the claim that this is a kind of
entertainment and fun. The one who is sincere towards himself should
keep away from sin and the means that lead to it.
And he said:
Based on this, it is not permissible to sell these gifts and roses, if
it is known that the purchaser celebrates these festivals or will give
these things as gifts on those days, so that the seller will not be a
partner of the one who does those innovations. And Allaah knows best.
End quote.
And Allaah knows best.

General Article, - * Ruling on marriage for a woman who hasa genetic defect and on contraception because of the possibility of children being born with a deformity

There is a woman who was born with a physical deformity that may be
due to a genetic defect. She has decided to undergo some genetic
testing to find out the nature of the problem and the likelihood of it
being passed on to her children, and whether it makes her susceptible
to diseases that require screening for early diagnosis. What is the
ruling on that? If the defect is found, what is the ruling on her
getting married and having children? Please note that the possibility
of it being passed on is not certain, but if Allah decrees that the
problem be passed on, it could cause severe deformity in the child
that could lead to mental or physical disability. So does not marrying
or having children come under the heading of taking appropriate
measures as prescribed in Islamic teaching? Should she inform any
suitor of this deformity? What is the ruling on telling him about the
possibility of the problem being passed on to her children?
-
Praise be to Allah
Firstly:
There is nothing wrong with undergoing genetic testing to find out
what the problem is and the likelihood of it being passed on to
children or causing other problems, because that serves an interest
and wards off harm. Taking measures to treat such problems is
something that is prescribed in Islamic teaching.
For more information on the permissibility of undergoing testing
before marriage, Secondly:
Assuming that a genetic defect is found, it is permissible for this
woman to get married, even if there is the possibility of the problem
being passed on to her children, on condition that she inform any
suitor of her problem.
With regard to her getting married, that is in accordance with the
basic principle that marriage is permissible and is encouraged, so as
to attain chastity, comfort and love.
As for having children, that is one of the most important objectives
of marriage, and it is not ruled out by the possibility of the child
being afflicted, for this is something that only Allah knows; the
child might be born sound and healthy.
But if it is thought most likely that the child will be born with a
deformity, and this is an overwhelming possibility, then the couple
may agree not to have children, and they may abort the foetus if it is
proven to be deformed, on condition that that be done before the soul
is breathed into the fetus, i.e., before the pregnancy reaches one
hundred and twenty days.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: I am a Muslim
woman, praise be to Allah; I do the obligatory duties that my Lord has
enjoined upon me, such as prayer, fasting and zakaah, but I took
contraceptive measures during the period when my husband was sick with
tuberculosis. This period lasted for approximately ten years, after
which my menses ceased completely. Is what I did something that could
incur divine wrath? Because my children were afflicted with
hemiplegia; some of them died and some of them are still alive, but
are afflicted with this disease. Please advise me, may Allah reward
you.
He replied:
If you took contraceptive measures with your husband's consent, then
there is no blame on you. If it was with his consent or agreement,
then we hope that there will be no blame on you. But if you did that
without his consent or without his knowledge, then you must repent,
seek Allah's forgiveness and regret what you did. And praise be to
Allah.
End quote fromFataawa Noor 'ala ad-Darb(21/421).
It is essential to inform any suitor of this defect, because the
scholarly view that is more likely to be correct is that anything that
may affect married life or the ability to have children, or that may
put one of the spouses off the other, is a defect that must be
disclosed.
If the suitor is aware of the defect, and agrees to go ahead with the
marriage, then there is nothing wrong with that, no matter what the
problem or disease is.
We ask Allah to heal our sister, grant her well-being and bless her
with a righteous husband and righteous offspring.
And Allah knows best.

General Article, - * Who are the people of the Qur’an who are the peopleof Allah and the closest to Him?.

My question is: what is the daily amount that the Muslim must commit
to read of the Qur'an so that he may be among the people of Allah and
the closest to Him? If he stops reading for a while, does that cancel
out this virtue?
-
Praise be to Allah
Ibn Maajah (215) and Ahmad (11870) narrated that Anas ibn Maalik (may
Allah be pleased with him) said: The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Verily Allah has His own people
among mankind." They said: O Messenger of Allah, who are they? He
said: "They are the people of the Qur'an, Allah's own people and those
who are closest to Him." Classed as saheeh by al-Albaani inSaheeh Ibn
Maajah.
Al-Minnaawi (may Allah have mercy on him) said:
That is, those who memorise the Qur'an and act in accordance with it
are the people of Allah, who are as close to Allah as a person's
family is to him. They are called thus by way of honouring them, just
as (the Ka'bah) is called the House of Allah.
Al-Hakeem at-Tirmidhi said: This only applies to the reciter whose
heart is free from ailments and his behaviour is free of misconduct.
No one could be one of Allah's own people except one who is cleansed
of sin both outwardly and inwardly, and does acts of obedience to
Allah. Then he will be one of Allah's own people.
End quote fromFayd al-Qadeer(3/87).
It is not sufficient for a person just to recite Qur'an in order to be
one of the people of the Qur'an, unless he also acts in accordance
with it, adheres to its limits and follows its teachings.
Al-Haafiz Muhammad ibn al-Husayn al-Aajurri (may Allah have mercy on
him) wrote some good words concerning that which are worth noting. We
shall quote some of his words here. He (may Allah have mercy on him)
said:
For the one whom Allah has enabled to learn the Qur'an and has
favoured him over others who have not learned the Qur'an, and he wants
to be one of the people of the Qur'an, one of Allah's own people and
those who are closest to Him, it is essential for him to make the
Qur'an the cause of joy and comfort for his heart, so that he will
rectify the ailments of his heart through the Qur'an, and he should
follow the teachings of the Qur'an and acquire the noble attitude and
behaviour that will make him stand out from other people who do not
read the Qur'an.
The first thing he should do is be mindful of Allah in private and in
public, by being prudent with regard to how he acquires his food,
drink, clothing and accommodation. He should be aware of the time and
the environment in which he lives, and the extent of corruption among
the people of his time. He should be careful with people lest they
have a negative impact on his religious commitment. He should focus on
his own affairs and strive his utmost to rectify that which is wrong
in his own attitude and behaviour. He should guard his tongue and be
careful in his speech, speaking on the basis of knowledge if he thinks
that speaking will serve a purpose, and remaining silent on the basis
of knowledge if he thinks that remaining silent will serve a purpose.
He should not interfere in that which does not concern him, and he
should be more fearful of his own tongue than of his enemies. He
should laugh little at things at which people laugh, because of the
bad consequences of laughter. He should have a cheerful countenance
when meeting people and speak words of kindness, and he should not
backbite anyone, look down on anyone, revile anyone, rejoice in the
misfortune of anyone, transgress against anyone or envy anyone. For he
has taken the Qur'an and Sunnah, and understanding of Islamic
teachings, as his guide in the acquisition of every good attitude. He
should guard all his physical faculties against doing that which is
forbidden. If words of truth are spoken to him, he should accept them,
whether they come from one who is younger or older than him. He should
seek prominence from Allah, not from other people. He should hate
arrogance and fear lest he fall into it. He should not earn a living
by means of the Qur'an or try to use the Qur'an to meet his needs, and
he should not use it as a means of establishing connections with
people of authority. He should not sit with rich people to recite
Qur'an for them so that they might honour him (with gifts). He should
be content with little, and thus it will suffice him. He should guard
himself against worldly adornments and that which could make him
transgress the limits, following the teachings of the Qur'an and
Sunnah. When he eats, drinks, clothes himself, sleeps, engages in
intimacy with his wife, interacts with his brothers in faith and
visits them, he should do so on the basis of what he has learned of
the teachings of Islam. He should commit himself to honouring his
parents; if they seek his help in doing something that is pleasing to
Allah, he should help them, but if they seek his help in doing
something that is displeasing to Allah, he should not help them. If he
disobeys them with regard to a sinful matter, he should still treat
them with kindness, so that they might give up the intended evil deed
which was not appropriate for them to do. He should uphold the ties of
kinship and dislike severing ties; if someone cuts him off, he should
not cut him off in turn. If anyone disobeys Allah with regard to him,
he should obey Allah with regard to that person. He is gentle and kind
in all his affairs, patient in teaching good; the one who is learning
from him will feel at ease with him and the one who sits with him is
happy to do so, for sitting with him is beneficial. He refers to
knowledge and understanding as a way that guides him to everything
that is good. When he studies the Qur'an, he does so with focus of
mind. His main aim in doing so is to understand what Allah has made
obligatory for him, which is to follow His commands and heed His
prohibitions. His concern is not when will I complete the soorah?
Rather his main aspiration is: when will I realise that Allah is
sufficient for me and I need no one else? When will I be one of the
pious? When will I be one of the doers of good? When will I be one of
those who put their trust in Allah? When will I be one of those who
fear Allah? When will I be one of the patient? When will I be able to
understand the words of Allah? When will I understand what I am
reciting? When will I be able to gain control over my nafs and
restrain its desires? When will I truly strive in Allah's cause? When
will I pay heed to the warnings of the Qur'an? When will I be so
focused on remembrance of Allah that I will not be distracted by
anything else?
Whoever is like this, or is close to it, then he is truly reciting the
Qur'an as it should be recited, paying proper care and attention to
it. The Qur'an will be a witness, an intercessor, a comforter and a
protection for him. Whoever is like that will benefit himself and his
family, and will be a source of goodness for his parents and his
children in this world and the hereafter.
End quote fromAkhlaaq Hamalat al-Qur'an(p. 27).
The one who wants to be included in the words of the Prophet
(blessings and peace of Allah be upon him) about the people of the
Qur'an being Allah's own people and those who are closest to Him
should not complete the Qur'an in more than a month.
Al-Bukhaari )1978) narrated from 'Abdullah ibn 'Amr (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be
upon him) said: "Read the Qur'an (once) every month." He said: I am
able to do more, and he kept (insisting that he was able to do more in
shorter periods of time until the Prophet (blessings and peace of
Allah be upon him)) said: "[Read it (once)] every three days."
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The correct view in their opinion is seen in the hadith of 'Abdullah
ibn 'Amr, according to which the Prophet (blessings and peace of Allah
be upon him) ended up reducing it to seven days. First of all he
instructed him to read it once every month, then he set the limit
between one month and one week.
It was narrated that he first instructed him to recite it once every
forty days, which would make it at a slow, relaxed pace, and reading
it in three days is for one who wants to strive hard. End quote.
Majmoo' al-Fataawa(13/407-408).
What this means is that it is best to complete the Qur'an between one
week and one month, and if someone is busy, then he has a concession
allowing him to complete it in forty days.
No day should pass without him looking in his Mus-haf and reciting the
words of his Lord. So he should have a daily portion that he always
reads, and the minimum of that should be approximately one juz' of the
Qur'an, although the more he does the better. In addition to that, he
should reflect and act upon what those verses contain of morals and
manners.
Imam Ahmad narrated inaz-Zuhd(p. 128) that 'Uthmaan (may Allah be
pleased with him) said: "I do not like any day or night to pass me by
without me looking in the Book of Allah – referring to reading from
the Mus-haf.
Ibn Katheer (may Allah have mercy on him) said:
The scholars disliked a day to pass without the individual looking in
his Mus-haf. End quote.
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
Those who read the Qur'an throughout the year are the people of the
Qur'an, who are Allah's own people and the closest to Him.
The Muslim should be concerned with the Qur'an, and be among those who
recite it as it should be recited, regarding as permissible what it
permits and as forbidden what it forbids, acting in accordance with
the verses that are clear in meaning, believing in the verses that are
ambiguous in meaning, pausing and wondering at what it tells of
wondrous things, contemplating the likenesses it gives, learning
lessons from its stories and what it contains, and putting into
practice its teachings, because the Qur'an was revealed to be acted
upon and put into practice, even though recitation in itself is a
righteous deed that brings reward.
Whoever would like to be among those who remember Allah, should be
among those who recite the Book of Allah as it should be recited,
reciting it in the mosque, reciting it in his house, reciting it in
his workplace, never neglecting the Qur'an; he should not recite it
only in the month of Ramadan.
So when you read the Qur'an, strive hard and do your best, such as
completing it in five days, or in three days. It is better for the
individual to have a daily portion that he recites after 'Isha', or
after Fajr, or after 'Asr, and so on. If you do that, you will find
that the Qur'an will have an impact on you, and you will start to love
the words of Allah and find pleasure, sweetness and joy in the Qur'an;
at that point you will never become bored of listening to it or of
reciting it.
These are the attributes and characteristics of the believer who
should be one of the people of the Qur'an, who are Allah's own people
and those who are closest to Him. End quote.
Fataawa ash-Shaykh Ibn Jbreen(59/31-32)
Whoever has a daily portion of Qur'an, then gives it up for a valid
reason such as travelling, sickness and the like, will not be harmed
by that, because of the report narrated by al-Bukhaari (2996) from Abu
Moosa (may Allah be pleased with him) who said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "If a person falls
sick or travels, Allah will decree for him a reward like that of what
he used to do when he was not travelling and was healthy."
The one who wants to be among the people of the Qur'an should not give
up his daily recitation without a valid excuse. The companion of the
Qur'an does not neglect it or let himself be distracted from it.
And Allah knows best.

General Article, - Asmaul husna – The names of Allah with Meaning and Benefits

The 99 Names of Allah, are the Names of God which are described in the
Qur'an, and Sunnah, amongst other places. Here are the list of 99
names of Allah with definition and benefits.
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ALLAH'S NAME MEANING BENEFIT
Allah The Greatest Name
Who repeats this name at least 1000 times his heart will be free from
doubts and suspicions. Ifany body suffering from some incurable
disease repeats this Name many times, then prays to Allahfor recovery,
he will recover from the disease, by the Grace of Allah.
1 Ar-Rahman The All-Merciful
Who repeart this name 100 times after each fard(Obligatory) prayer
will have good memory, a keen awareness, and be free of a heavy heart.
2 Ar-Rahim The All-Beneficient
He who repeat this name100 times after each Fajr (Early Morning)
prayer will find everyone to be friendly towards him and he will be
safe from all worldly calamities.
3 Al-Malik The Absolute Ruler
He who repeats this name many times every day after the morning
prayer. Will become rich by the grace of Allah.
4 Al-Quddus The Pure One
The heart of those who repeat this name 100 times each day will be
free from anxiety.
5 As-Salam The Source of Peace
He who repeats this name 160 time to a sick person, will help him to
regain health. He who repeats this name frequently will be safe from
all calamities.
6 Al-Mumin The Inspirer of Faith
He who repeats this name 631 times will be safe from harm.
7 Al-Muhaymin The Guardian
He who takes bath and offers two rak'ats of prayer and repeats this
Name 100 times with sincere concentration, Allah will purify his
external as well as internal condition.
8 Al-Aziz The Victorious
He who repeats this Name 41 times after each Fazar prayer will
beindependent of need from others and gain honour after disgrace.
9 Al-Jabbar The Compeller
He who repeats this Name will not be compelled to do anything against
his wishes, and will not be exposed to voilence, severity or hardness.
10 Al-Mutakabbir The Greatest
He who repeats this Name frequently will be granted status and
respect. If He repeats thisName frequently at the commencement of
everyact, He will achieve success by the grace of Allah.
11 Al-Khaliq The Creator
He who repeats this Name 100 times for seven days without break, Allah
will create an angel whose duty willbe to act righteously for this
person until the Day of Judgement. The reward for angel's actions will
be given to that person. See also under Al-Musawwir.
12 Al-Bari The Maker of Order
He who creates all thingsin proportion. See also the suggestions under
Al-Musawwir.
13 Al-Musawwir The Shaper of Beauty
If a woman who desires to give a birth, but cannot, fasts seven days,
and each day at the breaking of the fast (iftaar) she repeats
thesethree Names twenty-onetimes, breathes into a glass of water, and
then breaks the fast with this water, Allah will bless her with a
child.
14 Al-Ghaffar The Forgiving
He who repeats this Name will be forgiven his sins.
15 Al-Qahhar The Subduer
The soul of him who repeats this Name Will conquer the desires of the
flesh, and his heart will be made free from the attractions of the
world and gain inner peace. this Name also frees one from being
wronged.
16 Al-Wahhab The Giver of All
If a man suffering from poverty and starvation repeats this Name
frequently or keeps it with him written on a piece of paper or repeats
this Name 40 times in the last Sajda if the Chasht prayer, Allah will
relieve him of his poverty, want and starvation in a wonderful way.
17 Ar-Razzaq The Sustainer
He who repeats this Name will be provided with sustenance by Allah.
18 Al-Fattah The Opener
The heart of him who repeats this Name will be open, and he will be
given victory.
19 Al-Alim The Knower of All
He who repeats this Name, his heart will become luminous, revealing
divine light(Nur).
20 Al-Qabid The Constrictor
He who writhes this name on 4 pieces of food (fruit, bread,etc.) and
eats them for 40 days will be free from hunger.
21 Al-Basit The Reliever
He who repeats this Name 10 times after Chasht prayer with open hands
(palms up), then rubs his face with his hands, will be free of need
from others.
22 Al-Khafid The Abaser
Those who fast three days, and on the fourth day repeat this Name 70
times in a gathering, Allah will free them fromharm by their enemy.
Allah will fulfill the need of one who repeats this Name 500 times
daily.
23 Ar-Rafi The Exalter
He who repeats this Name 101 times day and night, Allah will make him
higher, as far as honour, richness and merit are concerned.
24 Al-Muizz The Bestower of Honors
He who repeats this name 140 times after Maghrib prayer on Monday or
Friday nights,Allah will make him dignified in the eyes of others.
That person will fear no one but Allah.
25 Al-Mudhill The Humiliator
He who repeats this Name 75 times will be free from harm by those who
are jealous of him and wish to harm him. Allah will protect him.
26 As-Sami The Hearer of All
He who repeats this Name 500, 100 or 50 times without speaking to
anyone on thursday after the chasht prayer, Allah will bestow on him
anything he desires.
27 Al-Basir The Seer of All
He who repeats this Names 100 times after Friday afternoon prayer,
Allah will give this person light in his sight and enlighten his
heart.
28 Al-Hakam The Judge
He who repeats this Name many times at night, many secrets (sirr)will
be revealed to him.
29 Al-Adl The Just
On Friday night or day, ifyou write this Name on apiece of bread and
eat itpeople will obey you.
30 Al-Latif The Subtle One
He who repeats this Name 133 times daily will have increase in his
sustenance and all his affairs will be settled to his satisfaction.
31 Al-Khabir The All-Aware
If a mam is a victim of selfish desires and bad habits he will be
relieved of these if he repeats this Name regularly.
32 Al-Halim The Forebearing
He who write this Name on a piece of paper, washes it with water and
sprinkles that water on anything that thing will become safe from loss
and calamities.
33 Al-Azim The Magnificent
Those who repeat this Name many times will berespected.
34 Al-Ghafur The Forgiver and Hider of Faults
He who has a headache, fever and despondent, and continuously repeats
this Name will be relieved of his ailment and will have Allah's
forgiveness.
35 Ash-Shakur The Rewarder of Thankfulness
He who is afflicted with monitory troubles or with any other calamity
and suffering, if he repeats this Name 41 tmes daily.
36 Al-Ali The Highest
He who repeats this Name regularly and keep it with him after writing
it on a piece of paper will attain high rank, affluence and success in
his (lawful) desires.
37 Al-Kabir The Greatest
He who repeats this Name 100 times each day will have esteem.
38 Al-Hafiz The Preserver
He who repeats this Name frequently and keeps it with him will
beprotected against calamities.
39 Al-Muqit The Nourisher
If someone with a bad mannered child repeats this Name into a glass of
water, and gives this water to the child to drink, the child will
havegood manners.
40 Al-Hasib The Accounter
He who faces any problem should repeat this Name many times.
41 Al-Jalil The Mighty
He who writes this Nameon a piece of paper withmusk and saffron and
keeps it with him and repeats this Name frequently will attain honour
and status.
42 Al-Karim The Generous
He who repeats this Name many times at bedtime will have esteem in
this world (and the Hereafter among the learned and righteous people).
43 Ar-Raqib The Watchful One
He who repeats this Name seven times on himself, his family and
property, all will be under Allah's protection.
44 Al-Mujib The Responder to Prayer
The appeal of him who repeats this Name will be answered.
45 Al-Wasi The All-Comprehending
If one who has difficulty in earning, repeats this Name frequently,
will have good earnings.
46 Al-Hakim The Perfectly Wise
He who repeats this Name continuously (from time to time) will not
have difficulties in his work, and Allah will open to him the door of
wisdom.
47 Al-Wadud The Loving One
If there is a quarrel between two people (e.g. wife and husband) and
one of them repeatsthis Name 1000 times over some food and has the
other person to eat the food, there will be no disagreement between
them.
48 Al-Majíd The Majestic One
He who repeats this Name gains glory.
49 Al-Baith The Resurrector
He who repeats this Name gains the fear of Allah.
50 Ash-Shahid The Witness
He who has disobedient children or wife and repeats this Name in the
morning over them 21 times daily with his handplaced on his/her
forhead he/she will become obedient.
51 Al-Haqq The Truth
If one has something and repeats this Name, he will find what is lost.
52 Al-Wakil The Trustee
He who is afraid of drowining, being burnt in a fire, or any similar
danger, and repeats this Name continuously (from time to time), will
be under the protection of Allah.
53 Al-Qawi The Possessor of All Strength
He who cannot defeat his enemy, and repeats this Name with the
intention of not being harmed, will be free from his enemy's harm.
54 Al-Matin The Forceful One
If one has troubles and repeats this Name, his troubles will disappear.
55 Al-Wali The Governor
He who repeats this Name is likely to be a walyullah, the friend of Allah.
56 Al-Hamid The Praised One
He who repeats this Name will be loved and praised.
57 Al-Muhsi The Appraiser
He who is afraid of being questioned on theJudgement Day, and repeats
this Name 100 times daily, will have ease and clementy.
58 Al-Mubdi The Originator
If This Name is repeated and breathed towards a pregnant woman who
isafaid of aborting, she will be free of danger.
59 Al-Muid The Restorer
If this Name is repeated 70 times for someone who is away from his
family, that person will return safely in seven days.
60 Al-Muhyi The Giver of Life
If a person has a heavy burden and repeats this Name seven times each
day, his burden will be taken away.
61 Al-Mumit The Taker of Life
This Name is repeated todestroy one's enmy.
62 Al-Hayy The Ever Living One
He who repeats this Name will have a long life.
63 Al-Qayyum The Self-Existing One
He who repeats this Name will not fall into inadvertency.
64 Al-Wajid The Finder
He who repeats this Name will have richness of heart.
65 Al-Majid The Glorious
He who repeats this Name in privacy and sincerely, his heart will be
enlightened.
66 Al-Wahid The Only One
He who repeats this Name 1000 times in privacy and in a quiet place
will be free from fear and delusion.
67 Al-Ahad The One
He who repeats this Name 1000 times will have certain secrets opened to him.
68 As-Samad The Satisfier of All Needs
He who repeats this Name many times, Allah will provide his need, and
as result he will not need others, but they will need him.
69 Al-Qadir The All Powerful
He who repeats this Name, all his Desires will be fulfilled.
70 Al-Muqtadir The Creator of All Power
He who repeats this Name will be aware of the truth.
71 Al-Muqaddim The Expediter
He who repeats this Name on the battlefield, or who has fear of
beingalone in an aweinspiringplace, no harm will cometo him and will
become obedient to Allah.
72 Al-Muakhkhir The Delayer
He who repeats this Name in the heart 100 times each day, only loveof
Allah will remain. No other love can enter.
73 Al-Awwal The First
A childless person will beblessed with a child if herepeats this name
40 times daily for 40 days. Ifa traveler repeats it 1000times on a
Friday he will reach home safe and sound.
74 Al-Akhir The Last
He who repeats this Name many times will lead a good life and at the
end of this life will have a good death.
75 Az-Zahir The Manifest One
He who recites this Name 15 times after Friday (jumm'a prayer) divine
light (Noor) will enter his heart.
76 Al-Batin The Hidden One
He who repeats this Name three times each day will be able to see the
truth in things.
77 Al-Walí The Protecting Friend
He who repeats this Name and breathes it into his house, his housewill
be free from danger.
78 Al-Mutaali The Supreme One
He who repeats this Name many times will gain the benevolence of Allah.
79 Al-Barr The Doer of Good
He who repeats this Name to his child, this child will be free from misfortune.
80 At-Tawwab The Guide to Repentance
He who repeats this Name many times, his repentance will be accepted.
81 Al-Muntaqim The Avenger
He who repeats this
Names for 3 Fridays many times will be victorious against his enemies.
82 Al-Afu The Forgiver
He who repeats this Name many times, all his sins will be forgiven.
83 Ar-Rauf The Clement
He who repeats this Name many times will beblessed by Allah.
84 Malik al-Mulk The Owner of All
He who repeats this Name will have esteem among people.
85 Dhul-Jalali Wal-Ikram The Lord of Majesty and Bounty
He who repeats this Name many times, will be rich.
86 Al-Muqsit The Equitable One
He who repeat this Name will be free from the harm of the devil.
87 Al-Jami The Gatherer
He who repeats this Name will find the things that he lost.
88 Al-Ghani The Rich One
He who repeats this Name 70 times will be contented and not convetous
and will not be needy.
89 Al-Mughni The Enricher
He who repeats this Name 1000 times daily for ten Fridays will becom
self-sufficient.
90 Al-Mani The Preventer of Harm
One should repeat this Name 20 times at bedtimes for a peaceful and
happy family life.
91 Ad-Darr The Creator of The Harmful
He who does not enjoy peace and tranquility in life should repeat this
Name 100 times in Fridaynights.He will find peaceand tranquility by
the grace of Allah.
92 An-Nafi The Creator of Good
He who repeats this Name 41 times at the begnning of every act, will
be successful in all his good acts.
93 An-Nur The Light
Those who repeat this Name will have inner light.
94 Al-Hadi The Guide
Ho who repeats 1100 times the sacred Names"yahadi
ihdinas-siratal-mustaqim" after the 'Isha prayer will be free from all
needs.
95 Al-Badi The Originator
He who is confronted by any distress or difficulty should repeat this
Name 70,000 times for relief from the distress.
96 Al-Baqi The Everlasting One
He who repeats this Name every Friday night 100 times all his good
deeds will be accepted, by the grace of Allah.
97 Al-Warith The Inheritor of All
He who repeats this Name after sunrise 100 times, will be safe from
all sorrows, by the grace of Allah.
98 Ar-Rashid The Righteous Teacher
He who does not have the know-how about a particular task or unableto
work out plans for a certain task should repeat this Name 1000 times
between Maghrib and 'Isha.
99 As-Sabur The Patient One
He who is in any trouble,difficulty or sorrow and repeat this Name
3000 times, will be rescued from his difficulty

*The ruling on adding “ar-Rahmaan ar-Raheem” when mentioning the name of Allah before doing wudoo’.

Previously I used to do wudoo' and mention the name of Allah by saying
"Bismillah ar-Rahmaan ar-Raheem", but I read something by one of the
scholars saying that it is not valid. Is this view correct?
-
Praise be to Allah
We have discussed the issue of it being prescribed to mention the name
of Allah when doing wudoo' in the answer to question no. 21241.
The format is for the one who wants to do wudoo' to say "Bismillah."
If he wants to add the words "ar-Rahmaan ar-Raheem," there is a
difference of scholarly opinion concerning that. Some scholars are of
the view that that is more perfect, and others are of the view that it
is better not to add these words and to limit it to saying
"Bismillah."
An-Nawawi (may Allah have mercy on him) said regarding mentioning the
name of Allah when doing wudoo':
It should be understood that the more perfect way of mentioning the
name of Allah is to say "Bismillah ar-Rahmaan ar-Raheem", but if one
says "Bismillah" only, then he has attained the virtue of mentioning
the name of Allah, and there is no difference of scholarly opinion on
that score.
End quote fromal-Majmoo'(1/386).
Shaykh ad-Dardeer al-Maaliki (may Allah have mercy on him) said:
Mentioning the name of Allah means saying, when washing the hands up
to the wrists, "Bismillah." With regard to adding the words
"ar-Rahmaan ar-Raheem," there is a difference of opinion.
End quote fromash-Sharh as-Sagheer li Aqrab al-Masaalik(1/122).
Shaykh 'Abdullah ibn Jibreen (may Allah have mercy on him) said:
The Prophet (blessings and peace of Allah be upon him) said: "There is
no wudoo' for one who does not mention the name of Allah when doing
it." The point at which that is to be done is when starting to wash
the hands, or when starting to rinse out the mouth. One should say,
"Bismillah." Some of the scholars are of the view that it is
obligatory, but it is waived in the case of one who forgets or is
unaware of it. As for the one who remembers, he should do that by
saying, "Bismillah," and that is sufficient. If he completes it by
saying "Bismillah ar-Rahmaan ar-Raheem", that is permissible.
End quote fromSharh 'Umdat al-Ahkaamby Ibn Jibreen.
With regard to the view that if someone says "Bismillah ar-Rahmaan
ar-Raheem", it is not acceptable, we have not come across any of the
scholars saying this. Rather their difference of opinion is as to
whether it is better to add this phrase or not, and not one of the
scholars says that if someone adds it, his wudoo' is not valid.
And Allah knows best.