Does the squeezing in the grave apply to the Prophets (peace be uponthem)?

I read a hadeeth according to which the Prophet (blessings and peace
of Allah be upon him) said: "In the grave there is squeezing; and if
anyone were to be saved from it, Sa'd ibn Mu'aadh would have been
saved from it." Does this squeezing affect everybody, including the
Prophets, the righteous, the martyrs and the siddeeqs? Is there any
way to be protected from it?.
Praise be to Allaah.
In the answer to question no. 131627 we spoke of the squeezing of the
grave and quoted the hadeeths that have been narrated concerning that,
and discussed some of the issues surrounding it. Please refer to this
question.
One of the things we didnot discuss there is the question that is
asked here: does the squeezingin the grave affect the Prophets?
The answer to that is that there was nothing proven concerning that in
the texts of Revelation, but we have come across comments of many
scholars saying that the Prophets will beexempted from squeezing. This
opinion is based on the view those who say that the severity of the
squeezingin the grave will vary according to the individual's level of
sin. The Prophets are protected against major sins and are protected
against persisting in minor sins, so they will not be affected by the
squeezing or questioning in the grave.
As-Suyooti (may Allah have mercy on him) quoted a hadeeth about the
grave squeezing Yahya (peace be upon him), but this hadeeth is weak
and there is a problem with its isnaad. The well-known view is that
the Prophets will not experience this squeezing.
End quote from Sharh as-Sudoor bi Sharh Haal al-Mawta wa'l-Quboor, p. 114
Al-Mannaawi (may Allah have mercy on him) said:The reports indicate
thatno one will be spared the squeezing in the grave, whether one is
righteous or otherwise, but the Prophets are exempted, as was stated
by the author – i.e., as-Suyooti – in al-Khasaa'is.
End quote from Fayd al-Qadeer, 5/434
He also said: But al-Hakeem – i.e., al-Hakeem al-Tirmidhi – made an
exception in the case of the Prophets and awliya' (close friends of
Allah) and wasof the opinion that they will not be squeezed or
questioned.
My opinion is that the exemption in the case ofthe Prophets is
obvious. With regard to the awliya' it cannot be true.Have you not
seen the high status of Sad ibn Mu'aadh, and he was squeezed
nevertheless?
End quote from Fayd al-Qadeer, 5/398
Shaykh Ahmad an-Nafraawi al-Maaliki (may Allah have mercy on him)
said: With regard to the Prophets, some of them said: it is not known
that the Prophets will be squeezed or questioned in their graves
because they are protected from sin.
End quote from al-Fawaakih al-Dawaani,2/688
Sulaymaan al-Bujayrimi ash-Shaafa'i (may Allah have mercy on him)
said:With regard to the squeezing of the grave, it applies to everyone
who dies even if he is not accountable and no one is saved from it
except the Prophets and Faatimah bint Asad.
End quote from Tuhfat al-Habeeb 'ala Sharh al-Khateeb, 2/586
There is no proof for the exemption of Faatimah bint Qays in the
Sunnah; rather the suggestion that she is exempted is based on a
fabricated or very weak hadeeth that was quoted by Ibn Shabbah in his
book Tareekh al-Madinah, 1/124. The isnaad of the hadeeth includes
some unknown narrators, among whom is 'Abdullah ibn Ja'far ibn
al-Miswar ibn Makhramah, of whom Ibn Hibbaan (may Allah have mercy on
him) said:He made a lot of mistakes in narration and he even narrated
from trustworthy narrators things that do not resemble proven
hadeeths. Therefore he deserves to be rejected.
End quote from al-Majrooheen, 2/27
Shaykh 'Abd al-'Azeez al-Raajihi (may Allah preserve him) said: With
regard to the Prophets, we do not know whether they are squeezed in
their graves.
End quote from Sharh al-'Aqeedah at-Tahhaawiyyah, p. 307
So it seems that the squeezing of the grave includes the martyrs,
righteous and awliya', but it does not include the Prophets.
And Allah knows best.

Will the meezaan on theDay of Resurrection havea pointer?

Is there any evidence to say that the meezan (thescale)on the day of
resurrection will have a lisaan (tongue)?.
Praise be to Allaah.
The meezaan (balance) which will weigh people's deeds on the Day of
Resurrection is proven in the Qur'aan and mutawaatir Sunnah.With
regard to its description, it is proven that it will have two pans, in
which good deeds and bad deeds will be placed, as it says in the
well-known hadeeth about the one with the piece of paper. Some
scholars said that the meezaan will have a pointer, and there is a
report concerning that from Ibn 'Abbaas and al-Hasan al-Basri, but
there is no saheeh, marfoo' hadeeth concerning that.
Shaykh Saalih ibn 'Abd al-Azeez Aal ash-Shaykh (may Allah preserve
him)said: It is narrated in the Sunnah that the meezaan will have two
pans, one in which bad deeds will be placed andone in which good deeds
will be placed; theone whose pan of good deeds weighs more heavily
will have attained success and willenter Paradise, and the one whose
pan of bad deeds weighs more heavily will be subject tothat which
Allah warned him of.
Some of the scholars said that part of the belief of Ahl as-Sunnah
isthat the meezaan will have two pans and a pointer.
The idea of the meezaanhaving a pointer was mentioned by Ibn Qudaamah
in al-Lam'ah and by others, but there is no clear evidence for this,
or I have not come across any clear evidence for it. Rather they based
this idea on the fact that the pointer will indicate which pan is
heavier, so they looked at the apparent meaning of the words and took
that as proof that it has a pointer, but the matter requires more
research.
End quote from Sharh al-'Aqeedah at-Tahhaawiyyah
The wording of Ibn Qudaamah (may Allah have mercy on him) referred to
appears in Lam'at al-I'tiqaad, wherehe says: The meezaan has two pans
and a pointer, and deeds are weighed in it. "Then, those whose scales
(of good deeds) are heavy, -these, they are the successful. And those
whose scales (of good deeds) are light, they arethose who lose their
ownselves, in Hell will they abide." [al-Mu'minoon 23:102, 103]. End
quote.
Shaykh 'Abd ar-Razzaaq ibn 'Abd al-Muhsin al-'Abbaas (may Allah
preserve him) said: Al-meezaan: part of believing in the Last Day is
believing in the meezaan that will be set up on the Day of
Resurrection: "And We shall set up balances of justice on the Day of
Resurrection, then none will be dealt with unjustly in anything. Andif
there be the weight ofa mustard seed, We will bring it. And Sufficient
are We as Reckoners." [al-Anbiya' 21:47]. So deeds, records and people
will be weighed. It is a real meezaan which has two pans. In one pan
good deeds willbe placed and in the other bad deeds will be placed.
That is referred to the hadeeth of the piece of paper, which mentions
the two pans, as it says: "The piece of paper will be placed in one
pan and the scrolls in the other." In some reports it says: "It has a
pointer and two pans." This was narrated from Ibn 'Abbaas (may Allah
be pleased with him) and was quoted by Abu'sh-Shaykh via al-Kalbi. It
was also narrated from al-Hasan. However, there is no mention of the
pointer in any marfoo' hadeeth, but the hadeeths that speak of the
meezaan are mutawaatir. And the Qur'aan is filled with references to
the meezaan, which is a meezaan that can weighthe smallest amounts:
"So whosoever does good equal to the weight of an atom (or a small
ant), shall see it.
And whosoever does evilequal to the weight of an atom (or a small
ant), shall see it."
[az-Zilzaal :7-8].
End quote from al-Tuhfah as-Saniyyah Sharh Qaseedat Ibn Abi Dawood al-Haa'i
And Allah knows best.

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He forgot a verse whilst he was offering a naafil prayer, so he moved to pick up a Mushaf and opened it to remind himself of the verse

I was praying the two rakah sunnah salah afterMaghrib. During the
firstra'kah I was reciting a surah I just recently learned. Halfway
through I forget a verse. I stayed there for about 2 minutes
attempting to remember what the nextverse was. When I couldn't
remember, I moved forward to get a mushaf from the shelf in front of
me. I read from the mushaf and then putit back. Is what I did
permissible or is something to be avoided?.
Praise be to Allaah.
Moving during the prayer is makrooh unlessit is done out of necessity.
We have previously discussed the kinds of movements during the prayer
and the rulings ofthem in the answer the question no. 12683 .
The movement that you described is a small movement and was done in
the interests of the prayer, so there is nothing wrong with it. Itwas
one of the movements that are permitted whilst praying.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
If a person is offering a naafil prayer and he is reciting lengthy
soorahs and forgets some of the verses, and there is a Mushaf in front
of him, can he pick up the Mushaf in order to checkwhat he missed in
his recitation, or should he stop where he cannot carry on reciting,
and bow?
He replied:
There is nothing wrong with either option, so long as he is offering a
naafil prayer on his own.If he gets confused about a verse and the
Mushaf is nearby, there is nothing wrong with him picking it up and
looking, because this is for a need that has to dowith the prayer. And
there is nothing wrong with stopping his recitation and bowing,
because sometimes if he bows he will remember the verses that he
forgot. So there is nothing wrong with bowing then remembering them,
because this is what he wanted. And if he cannot remember them, then
he should recite whatever he can manage. End quote.
Liqa' al-Baab al-Maftooh,83/18
It should be noted that the Sunnah in the regular Sunnah prayer of
Maghrib is to recite Qul ya ayyuha'l-kaafiroon in the first rak'ah and
Qul Huwa Allahu Ahad in the second, as is proven from the Messenger
(blessings and peace of Allah be upon him). Narrated by al-Tirmidhi
(431); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And Allah knows best.

What should a worshipper do if he makes a mistake in his recitation or forgets a verse?

When I am reciting surahs during prayer sometimes I make a mistake or
forget because Im not concentrating, then I say'AstighfirAllah three
times and then start the surah again or start the verse again. Is this
correct? Or should I start a new surah?.
Praise be to Allaah.
If a person forgets something in his recitation or makes a mistake in
it whilst praying, if it is in al-Faatihah then he has to correct his
recitation, because there is no prayer for the one who does not recite
it (al-Faatihah). If he forgets something or makes a mistake in it
that changes the meaning, his prayer is not valid until he corrects
it.
If the mistake is not in al-Faatihah, then his prayer is valid,
because recitation after al-Faatihah is Sunnah and is not obligatory.
The scholars of the Standing Committee for Issuing Fatwas stated:
If a person forgets the soorah after al-Faatihah,he does not have to
do anything further, whether he is leading the prayer, praying behind
an imam or praying on his own, and whether the prayer is obligatory or
naafil. This is according to the more correct of the two scholarly
opinions. End quote.
Fataawa al-Lajnah al-Daa'imah, 7/146
If a person makes a mistake when reciting the soorah or he forgets
anything of it, it is not prescribed for him to sayistighfaar (ask for
forgiveness); rather he should try to correct the mistake and remember
what he forgot, but if hecannot do that then he may move on to the
verse that comes after it,or he may leave this soorah and start
recitinganother, or he may bow.If he does any of these things, there
is nothing wrong with that.
The scholars of the Standing Committee for Issuing Fatwas stated:
If the worshipper becomes confused whenreciting a verse and he cannot
remember it, there is no reason why he cannot recite the following
verse, but it is prescribed for him not to recite in prayer anything
but that which he has memorised well, so that he will not get confused
a great deal. End quote.
Fataawa al-Lajnah al-Daa'imah, 5/337
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If the imam recites in prayer what he can of the Qur'aan, then he
forgets the end of the verse, and none of the worshippers behind
himknows it, so they cannot prompt him, should he say takbeer and bow,
or should he recite anothersoorah?
He replied:
He has the choice: if he wishes he may end the recitation and say
takbeer or if he wishes he may recite a verse or verses from another
soorah, so long as that isnot in al-Faatihah. In thecase of
al-Faatihah, it is essential to recite it in full, because reciting it
isone of the pillars or essential parts of the prayer. End quote.
Majmoo' Fataawa Ibn Baaz, 12/129
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
If I am praying on my own and I make a mistake in the recitation of
the verse, and I am not able to complete it and I am confusing it with
another verse, what should I do when I am praying?
He replied: You can do one of two things: you can either move on to
the verse that follows it, or you can bow, becausethe matter in this
case is broad in scope. End quote.
Fataawa Noor 'ala al-Darb by Ibn 'Uthaymeen, 24/141
And Allah knows best.

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SOCIAL CONDUCT AND MUTUAL RIGHTS

Social conduct, good manners and respect for the rights of each other,
again, form an importantpart of Islamic teachings. One can become a
good and true Muslim only when one also observes faithfully the social
code of Islam by which we mean the rules and regulations governing the
modes and manner of behaviour between man and man and between man and
society as laid down by it. For instance, what should the attitude of
parents be towards their children and of children towards their
parents? What sort of conduct should prevail between brothers and
between brothers and sisters? How should husband andwife live
together? How to treat those who are older than ourselves and those
who are younger? What are the rights of our neighbuors on us? How
should the rich behave towards the poorand the poor towards the rich?
What mode of relationship should be maintained between master and
servant? And, so forth. Islam has provided us with a most
comprehensive and complete guidance of law to fulfil our social
responsibilities and act inour dealings and relationships with all
those individuals and groups with whom we come into contact, one way
or the other, in different walks of our daily life, and this is whatwe
are going to discuss in this chapter.
Rights of Parents:
The most primary relationship in this worldexists between man and his
parents. In Islam the rights of parents have been described as next
only to the rights of Allah(Subhaanahu Wata'aalaa). To quote from the
Holy Quraan:
The Lord has ordained that ye worship none butHim; and to show
kindness to your parents whether one or both of them attain to old age
with Thee; and say not tothem "Fie!" neither reproach them; but speak
to them both with respectful speech; and defer humbly to them out of
tenderness; and say, "Lord! have compassion on them both, as they
reared me when I was little." [XVII: 23-24]
Another verse of the HolyBook goes on to tell that should the parents
of a person be polytheists and want him also to follow their faith, he
ought to decline to obey them, but even then he should continue to
treat them well and to behave towards them with respect. The exact
words of the verse are:
But if they strive to make thee join in worship withMe things of which
thou hast no knowledge, obeythem not; yet bear them company in this
life with justice (and consideration) [XXXI: 15]
Beside the Holy Quraan, in the Traditions also great stress has been
laidon rendering full devotion and obedience to one's parents. To
disobey one's parents, to ignore their feelings, or to disregard their
comfort or happiness in any other way has been characterised by the
Prophet (Sallallahu AlaiheWasallam) as a grievous sin. Take these
Traditions, for example:
"In the pleasure of parents lies the pleasure of Allah (Subhaanahu
Wata'aalaa) and in their displeasure the displeasure of Allah
(Subhaanahu Wata'aalaa)."
Once a person enquired from the Prophet (Sallallahu Alaihe Wasallam),
"What are therights of parents?" The Prophet (Sallallahu
AlaiheWasallam) replied,"Parents are the heaven and hell of their
children (meaning that salvation and paradise could be gained by
serving one's parents well while disobedience to and ill treatment of
them could lead one to hell)."
The Prophet (Sallallahu Alaihe Wasallam) once observed, "Every time a
dutiful son or daughter looks with affection and respect towards his
or her father or mother Allah (Subhaanahu Wata'aalaa) writes against
his or her name the reward of an, accepted Hajj." Upon this,some of
the Companions enquired, "Our Master! Suppose a person does so a
hundred times each day; will he, even then, be given the reward of an
accepted Hajj for every glance he casts?""Yes", the Prophet
(Sallallahu Alaihe Wasallam) replied, "Allah (Subhaanahu Wata'aalaa)
is the Most Great, the Most Holy (meaning that the bounty of the Lord
is boundless)."
In one Tradition, it is told, "Heaven lies under the feet of the parents."
The Prophet (Sallallahu Alaihe Wasallam) once said to the Companions
that the most mortal sins in the world were three:
"To associate anyone with Allah (Subhaanahu Wata'aalaa), to disobey
parents, and to give falseevidence."
Again, "Their are three types of men towards whom Allah (Subhaanahu
Wata'aalaa) will not look with mercy on the Day of Judgement one of
them are those who disobey their parents."
Rights of Children:
Islam has laid an equal stress on the rights of children on parents
also. We will leave out here the responsibility of parents to feed and
clothe their children since an instinctive awareness of these are
found in them and they carry it out normally and in the natural way.
The rights of our childrenabout which we are generally careless and
neglectful, are those concerning their moral and religious training
and up-bringing. Islam has made it binding on us, as a matter of duty
that we brought up our wards and children in such a way that they did
not have to make their way to hell after death. We are required to be
extremely careful in this respect. Says the Holy Quraan:
O ye who believe! save yourselves and your families from the Fire of
Hell. [LXVI:6]
The Prophet (Sallallahu Alaihe Wasallam) has, in a Tradition, stressed
the need of giving proper training to children in these words:
"No better gift can there be from a father to his children then that
he brought them up properly."
Some parents are more fond of their sons than daughters. They take a
great interest in the upbringing of their male issues while the
welfare and training of the female ones are generally neglected by
them. Daughters are, sometimes, considered tobe a burden. For this
reason, Islam has devoted particular attention to the proper
upbringing of girls and extolled it as an act of great virtue. The
Holy Prophet (Sallallahu AlaiheWasallam) has said:
"Anyone who has a daughter or a sister and he treats her well and
looks after her welfare and training carefully and marries her at the
right place, Allah (Subhaanahu Wata'aalaa) will reward him with
paradise."
Mutual Rights betweenHusband and Wife:
Conjugal relationship occupies a place of outstanding importance in
the economy of human affairs. It is most strong and intimate tie that
binds husband and wife into a life-long partnership. Islam, therefore,
has furnished a complete guidance in respect of it as well. In
nutshell, Islam demands from wives to be scrupulously faithful to
their husbands and to remain their best friends and true well-wishers
and never to betray theirtrusts. The Holy Quraan declares:
Therefore, the righteous women are obedient, and guard (in the
husband's) absence. [IV:34]
And from husbands it requires that they shouldgive their love
ungrudgingly to their wives, maintain them as best as they can within
their means and leave nothing to be desired by way of their emotional
contentment. Says, again,the Holy Quraan:
Live with your wives on afooting of kindness and equity. [IV:19]
In keeping with these teachings of the Holy Quraan, the Prophet
(Sallallahu Alaihe Wasallam) used to attach profound importance to the
harmony of married life among Muslims. He used to urge upon Muslim
husbands and wives to keep each otherhappy and to attend to each
other's needs and interests with loving care. Some of his Traditions
in this connection read:
"If a man calls his wife to him and the wife refuses and he stays
annoyed with her during the night, the angels will not cease to curse
her name till day-break."
"The woman who dies in such a state that her husband is pleased with
her shall go to Heaven."
"By the Lord in whose power lies the life of Muhammad (Sallallahu
Alaihe Wasallarn), no woman can fulfil the rights of Allah (Subhaanahu
Wata'aalaa) who does not fulfil the rights of herhusband."
"Charge you to be kind toyour wives. Remember this advice of mine.
See, they are subordinate to you and in your power."
"Good among you are those who are good to their wives."
"He is the most perfect believer (in the sight of Allah Subhaanahu
Wata'aalaa) who is perfect in his manners and most affectionate
towards his wife and children."
Rights of Relatives:
Besides our parents and children and husbands orwives there also
exists a special tie of kinship between us and our other relatives.
Islam has paid due attention to thisaspect of our social existence,
too, and evolved certain rights and duties in respect of it. Thus, in
the Holy Quraan we are told to be kind to our kinsmen and one who
disregards and pays no heed to the bonds of kinship has been condemned
as a transgressor and a sinnerof the worst order.
The Prophet (Sallallahu Alaihe Wasallam) once said, "He who violates
the rights of kinsmen and shows no respect forthe bonds of kinship in
his conduct shall not go to heaven."
In this connection a special advice of the Prophet (Sallallahu
AlaiheWasallam) is that if a relative violates the ties of
relationship with regard to us even then we should continue to fulfil,
on our part, the obligations we have towards him. The words of the
Holy Prophet (Sallallahu Alaihe Wasallam) are, "If a near relative
treats you indifferently and ignores the bond of relationship, do not
turn your back on him but keep on discharging, on your part, the
obligations of relationship towards him."
Rights of the Old on the Young and of the Young on the Old:
It is a general principle ofIslamic social behaviour that everyone
should respect his elders and carry himself with due deference in
their presence. In the same way, those who are olderare required to,
treat those who are younger to them with kindness and affection, even
if there be no relationship between them.
Said the Prophet (Sallallahu Alaihe Wasallam): "He is not of us who is
not affectionate to those who are younger than himself and respectful
to those who are older.
"For the young man who will honour an old man because of his years,
Allah (Subhaanahu Wata'aalaa) will appoint men who will honour him in
his old age."
Rights of Neighbours:
Apart from relatives, there obtains a permanent association also
between a man and his neighbours. In Islam full attention has
accordingly, been paid toit and definite instructions have been
provided for our guidance in this behalf aswell. The Holy Quraan calls
upon us to be good-and courteous in our behaviour towards our
neighbors in the same way as it has commanded us to maintain the best
of conduct towards our parents, brothers and sisters and towards our
other near relatives:
And then Neighbours who are near, and the neighbours who are strangers
and the companions by your side.[IV:36]
Three categories of neighbours have been spoken of in this verse and
it is expected of us tomaintain cordial relations with all of them.
The phrase "neighbours who are near" denotes neighbours who may also
happen to be our relatives; "neighbours who are strangers" denotes
those with whom we have no familyties, and non-muslim neighbours are
included in this category. Whereas"companions by your side" means
persons withwhom we come into contact temporarily in the course of our
daily activities like a casual acquaintance, a fellow- traveller, a
classmate anda colleague whatever their religious denomination is,
Islam reminds us that we have an obligation to be friendly and
sympathetic towards all the three categories of neighbours.
Says the Holy Prophet (Sallallahu Alaihe Wasallam):
"He who believes in Allah(Subhaanahu Wata'aalaa) and the Day of
Recompense should never harm his neighbour."
"He is not a Muslim who eats his fill and lets his neighbour go hungry."
It is narrated that the Apostle of Allah (Subhaanahu Wata'aalaa) once
emphatically exclaimed,"He is not a believer in Allah (Subhaanahu
Wata'aalaa)." The question was asked, "O Apostle of Allah (Subhaanahu
Wata'aalaa)! Who is not abeliever in Allah (Subhaanahu Wata'aalaa)?"
The Prophet (Sallallahu AlaiheWasallam) observed,"Whose neighbour does
not feel secure on his account."
Yet another Tradition reads:
"He shall not go to Heaven from whose mischief his neighbours do not
feel secure."
It is reported that once a Companion said to the Prophet (Sallallahu
AlaiheWasallam), "O Prophet (Sallallahu Alaihe Wasallam) there is a
woman about whom it is said that she offers a great deal of prayers,
observes a great deal of fasts and does a great deal of charity, but
she also causes a great deal of trouble to her neighbours owing to the
sharpness of her tongue." The Holy Prophet (Sallallahu AlaiheWasallam)
observed,"She will go to Hell." The Companion then said, "O Apostle of
Allah (Subhaanahu Wata'aalaa)! There is another woman about, whom it
is said that she engages herself little in prayers, fasting and
charity (that is, she observes the prayers, fasts and charity less
thanthe first woman) but never offends her neighbours by her tongue.
The Holy Prophet(Sallallahu Alaihe Wasallam) observed,"She will be in
Heaven."
Brothers! Such are the rights of neighbours in Islam. Alas, how
heedless have we now grown to them!

ZAKAAH

Among the fundamental tenets of Islam, Zakaah occupies a place next in
importance only to beliefand Salaah. As one wouldsay, it is the third
pillar ofIslam.
Zakaah means that a Muslim who is in possession of a certain amount of
wealth, or more, is required by his religion to spend one-fortieth of
it at the end of every twelve months on the poor, the needy and the
wayfarer, and on such other items of charity and other heads of
expenses as are prescribed 1 for it by Allah(Subhaanahu Wata'aalaa)
and the Prophet (Sallallahu AlaiheWasallam).
IMPORTANCE:
At several places in the Holy Quraan, Zakaah has been enjoined on
Muslims side by side withSalaah. While reading the Holy Quraan you
would have come across a number of times the command: "Be steadfast in
prayer: practise regular Zakaah." On several occasions it has been
spoken of by the Holy Quraan as a characteristic feature of Muslims
that, "They establish prayer and giveregular Zakaah." These two verses
go to show emphatically that those who do not offer Salaah and fail to
pay the Zakaah are, in fact, not Muslims, for the two basic attributes
and distinguishing features of a genuine Muslim are not present in
them.
Anyway, habitual neglectof Salaah and failure to pay the Zakaah are,
according to the Holy Quraan, not the qualities of a Muslim but of an
atheist or a polytheist. About the Salaah we have a verse in
Sura-h-Room of the Holy Quraan which reads:
Establish regular Salaah and be not ye among polytheists those who
join gods with Allah (Subhaanahu Wata'aalaa) [XXX:31]
And about the evasion of Zakaah being the attribute of polytheists and
infidels we have it inSura-h-Fussilat:
And woe to polytheists those who join god with Allah (Subhaanahu
Wata'aalaa) those who practise not regular Zakaah, and who even deny
the Hereafter. [XLI:76-77]
DREADFUL CHASTISEMENT:
The fate that awaits those who do not pay the Zakaah and the
punishment that is goingto be handed out to them in the Hereafter is
so dreadful that the merethought of it is enough to make one's hairs
standon end. For instance it is stated in Sura-h-Tauba:
And there are those who bury gold and silver and spend it not in the
way of Allah (Subhaanahu Wata'aalaa); announce unto them a most
grievous penalty-On the Day when heat will be produced out of that
(wealth) in the Fire of Hell, and with it will be branded their
foreheads,their flanks and their backs. "This is the (treasure) which
ye buried for yourselves. Taste ye the (treasures) ye buried."
[IX:34-35]
In one of his Traditions, the Prophet (Sallallahu Alaihe Wasallam) has
explained in a little more detail the purport of this Surah. The
Tradition when translated into English reads:
"He who possesses gold or silver (i.e., wealth) but does not fulfill
the obligations that are attached to the possessions of wealth (i.e.,
dues not paid, e.g., Zakaah etc.) plates of firewill be prepared for
him on the Day of Judgment. These plates will be heated further in the
fireof hell and then his forehead and sides and back will be branded
with them. The plates will be heated up again and again to brand him
and this will continue throughout the Day of Judgment which will be
equal to fifty thousand years in this world."
Beside this, other horrible kinds of punishment are also mentioned in
the Traditions. May Allah (Subhaanahu Wata'aalaa) save us all from
them!
UNJUST AND UNGRATEFUL:
People who have been blessed by Allah (Subhaanahu Wata'aalaa) with
wealth and prosperity are, indeed, a most unjust and ungrateful lot if
theydo not pay the Zakaah and shirk from spending their riches in His
way as desired by Him. They richly deserve the punishment that is
goingto be meted out to them on the Day of Recompense.
Again, what is generally not realised is that it is our own poor and
indigent brothers we serve when we pay the Zakaah or spend our money
on others acts of charity. By evading the Zakaah we, as such, do a
great wrong to our needy and helpless brethren and play foul with
their rights.
To think over it from another angle, whatever we have by way of
property or wealth has, after all, been granted to us by Allah
(Subhaanahu Wata'aalaa) and we are His creatures and slaves. He
commands full controland authority over our lives. Were He to
demandfrom us every bit of our property or our life it self, our duty,
even then, would lie in placing everything before Him quietly and
without demur. It is merely His Kindness and Benevolence that He has
called on us to give awayin Zakaah only one-fortieth of the wealth He
has bestowed on us.
Reward:
Another extra-ordinary favour of the Lord is that He has placed an
enormous reward on Zakaah and other deeds of charity though whatever
we give away is only out of the possessions and the wealth He has been
pleased to bestow on us. It would have been perfectly reasonable and
justified if there had been no promise of a reward from Him on these
things. If He is pleased with our conductwhen we spend, from the
resources He has favoured us with, in Zakaah and in other charitable
activities, as ordained by Him, and hasgiven the assurance of a rich
premium on such deeds of ours, it is solely due to His Infinite
Kindness and Mercy. States the Holy Quraan:
The parable of those whospend their substance in the way of Allah
(Subhaanahu Wata'aalaa) is that of a grain of corn; it groweth seven
ears and each ear hath a hundred grains. Allah (Subhaanahu Wata'aalaa)
giveth manifold increase to whom He pleaseth: for Allah (Subhaanahu
Wata'aalaa) careth for alland He knoweth all things. Those who spend
their substance in the cause of Allah (Subhaanahu Wata'aalaa) and
follow not up their gifts with reminders of their generosity or with
injury-their reward is with their Lord: on them shall be no fear nor
shall they grieve. [II-261-262]
In the above verse, three promises have been made on behalf of Allah
(Subhaanahu Wata'aalaa) to those whopractise Zakaah and spend their
money in His way through other means:
One, Allah (Subhaanahu Wata'aalaa) will repay them hundred-fold in
this world for what they spend;
Two, they will be rewarded bounteously inthe Hereafter;
Three, there will be for them neither fear nor grief on the Day of Judgment.
The holy Companions hadthe fullest faith in these promises. When
verses extolling the spiritual merit of expending in the path of Allah
(Subhaanahu Wata'aalaa) and denoting what stupendous Divine reward was
on it were revealed to the Prophet (Sallallahu Alaihe Wasallam) and
the Companions came to know of them from him they were so deeply
stirred that such of them as were poor and did nothave the means to
give away somethings in charity left their homes and went out in
search of work and carried heavy loads on their backs so that they
could earn some money to spend for the sake of Allah (Subhaanahu
Wata'aalaa).
We will reproduce here just one Tradition of the Holy Prophet
(Sallallahu Alaihe Wasallam) revealing the significance and the
outstanding worth and merit of Zakaah.
States the Prophet (Sallallahu Alaihe Wasallam). "There are three
things whoever acquires them acquires the real joy of faith; Firstly,
to worship Allah (Subhaanahu Wata'aalaa) and no one besides Him;
secondly, to believe sincerely in and, lastly, to pay the Zakaah
cheerfully on one's possessions every year."
Worldly Advantages:
Apart from the reward and recompense in the Hereafter, numerous wordly
advantages also accrue from practising the Zakaah regularly and
spending in other Divinely prescribed branches of charity. For
example, a Muslim who discharges these obligations properly
experiences a rare feeling of satisfaction and tranquility in his
heart, the poor do not feel jealous of his wealth.On the other hand,
they wish him well pray for his welfare and look towards him with love
and admiration. The world holds him in high esteem everyone likes him
and feels drawn towards him sympathetically, and, Allah (Subhaanahu
Wata'aalaa) bestows prosperity on him and multiplies his wealth.
A Tradition of the Holy Prophet (Sallallahu AlaiheWasallam) reads:
"The mandate of Allah (Subhaanahu Wata'aalaa) is: "O Son of Adam! Go
on spending the wealth I have given thee (on the poor, the needy and
the destitute);I shall give thee more."
And, another:
"I can swear no one will become poor because of expending in the way
of Allah (Subhaanahu Wata'aalaa)."
May Allah (Subhaanahu Wata'aalaa) endow us all with stanchest faith in
the sayings of the Prophet (Sallallahu AlaiheWasallarn) and grant us
the great good fortune to act on them!

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M NajimudeeN Bsc- INDIA

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RINGKASAN SIFAT HAJI UNTUK DIRI SENDIRI ATAU UNTUK ORANG LAIN DAN MACAM-MACAM MANASIK

Saya tahun ini ingin menghajikan orang tuaku yang telah meninggal
dunia. Perlu diketahui saya telah melaksanakan haji beberapa tahun.
Saya mohon penjelasan metode terbaik dalam melaksanakan haji sesuai
sunnah. Dan apa perbedaan antara macam-macam haji? Danmana yang lebih
bagus untuk dilakukan oleh seseorang ?
Alhamdulillah
Pertama,
Ini adalaha ringkasan apa yang dilakukan olehjamaah haji sesuai dengan
sunnah yang shoheh:
1. Jamaah haji berihrom pada hari ke delapan Dzulhijjah dari
Mekkah atau dekat dengan haram. Amalan ketika ihrom haji, sama seperti
amalan ketika ihrom untuk umroh. Dengan mandi, memakaiwewangian,
shalat dan berniat ihrom haji kemudian bertalbiyah. Sifat talbiyah
dalam haji seperti sifat talbiyah dalam umroh, Cuma disini dia
mengatakan, 'Labbaika Hajjan' sebagai pengganti 'Labbaika umrotan'.
Kalau dia khawatir ada rintangan yang menghalangi untuk
menyempurnakan hajinya, maka dia memberi syarat dengan mengatakan, 'Wa
in habasani habis, famahillihaitsu habastani (Kalau ada rintangan yang
menghalangiku, maka tempat tahallulku dimana saya terhalangi).Kalau
tidak khawatir ada penghalang, maka tidak perlu bersyarat.
2. Kemudian pergi keMina dan mabit (bermalam) disana. Shalat di
sana lima waktu, zuhur, asar, magrib, isya' dan subuh
3. Ketika matahari terbit di hari kesembilan. Pergi ke Arofah,
dan shalat di sana zuhur dan asar dengan dijama' takdim qosor
(digabungkan zuhur dan asar serta di pendekkan). Kemudian
bersungguh-sungguh untuk berdoa dan beristigfar sampai terbenam
matahari
4. Ketika matahari terbenam, berjalan menuju Muzdalifah, shalat
di sana magrib dan isya' ketika sampai di sana. Dan mabit di
Muzdalifah sampai shalat subuh. Kemudian zikir kepada Allah dan berdoa
sampai menjelang terbit matahari
5. Kemudian berjalanmenuju Mina, untuk melempar jumroh Aqobah.
Yaitu jumroh terakhir terdekat dengan Mekkah dengan tujuh kerikil
secara berurutan satu dengan lainnya. Setiap kerikil sebesar biji
kurma dengan bertakbir pada setiap lemparan
6. Kemudian menyembelih hadyu yaitu satu kambing atau sepertujuh
unta atau sepertujuh sapi
7. Kemudian menggundul rambut kepala kalau dia lelaki. Kalau
perempuan, hanyadipendekkan tidak digundul. Sepanjang ruas jemari
tangan secara menyeluruh
8. Kemudian pergi keMekkah untuk melaksanakan towaf haji.
9. Kemudian kembali ke Mina untuk mabit (bermalam) beberapa hari
di sana. Yakni malam sebelas, dua belas Dzulhijjah. Dan melempar tiga
jumroh setelah tergelincir matahari. Masing-masing dengan melempar
tujuh kerikil secara berurutan. Dimulai dengan jumroh sugro –yaitu
terjauh dariMekkah- kemudian wustho. Dan berdoa setelah melempar di
kedua jumroh ini. Kemudian jumroh aqobah dan tidak ada doa setelahnya.
10. Ketika selesai melempar jumroh pada hari kedua belas, kalau dia
ingin bersegerah keluar dari Mina. Kalau dia ingin mengakhirkan,maka
dia tetap mabit di malam tiga belas dan melempar tiga jumroh setelah
tergelincir matahari seperti tadi. Mengakhirkan itu yang lebih utama.
Mabit ini tidak wajib kecuali ketika matahari telah terbenam pada hari
kedua belas sementara dia masih di Mina. Maka dia diharuskan
mengakhirkan sampai melempar ketiga jumrahsetelah tergelincir. Akan
tetapi kalau matahari telah terbenam pada hari kedua belas sementara
dia masih di Mina tanpa keinginannya seperti diatelah berangkat dan
naik kendaraan. Akan tetapi terlambat karena kemacetan mobil dan
semisalnya. Maka dia tidak diharuskan mengakhirkan, karena
keterlambatannya sampai terbenam bukan atas kehendaknya.
11. Kalau telah selesai pada hari-hari itu dan dia ingin pulang
(safar), maka jangan pergi sampai dia towaf di Ka'bah dengan melakukan
towaf wada' tujuh putaran. Kecuali untuk wanita haid dan nifas,
keduanya tidak perlu towaf wada'
12. Kalau jamaah haji secara suka rela menghajikan orang lain,baik
kerabatnya atau bukan. Maka dia harus telah melakukan haji terlebih
dahulu untuk dirinya. Tidak ada perubahan dalam tata cara pelaksanaan
haji kecuali hanya dari niatan saja. Dimana jamaah haji meniatkan
kepada orang yang dihajikannya dengan menyebut namanya dan mengatakan
'Labbaika 'an Fulan' kemudian dalam berdoa di manasik, dapat berdoa
untuk dirinya dan orangyang dihajikannya.
Kedua,
Sementara macam-macam haji ada tiga, Tamattu', Qiron dan Ifrod.
Tamattu' adalah berihrom dengan umrohdi bulan haji yaitu Syawwal.
Dzulqoidah dan 10 Dzulhijjah. Sampai selesai melaksanakan umrohnya.
Kemudian berihrom dengan haji dari Mekkah atau tempat dekat Mekkah
pada hari Tarwiyah di tahun (ketika) umroh dilakukannya.
Qiron adalah berihrom dengan umroh dan haji secara bersamaan. Jamaah
haji tidak tahallul kecuali pada hari nahr atau dia berihrom dengan
umrohkemudian memasukkan niatan haji sebelum memulai towafnya.
Ifrod adalah berihrom dengan haji dari miqot atau dari Mekkah kalau
dia bermukim di Mekkahatau dari tempat lain sebelum miqot. Kemudian
tetap dalam ihromnya sampai hari nahr kalau sekiranya bersamanya
hadyu. Kalau dia tidak membawa hadyu, dianjurkan untuk merubah hajinya
menjadi umroh. Dengan towaf, sai dan mencukur. Sehingga dia
bertahuallul sebagaimana perintah Nabi sallallahu'alaihi wa sallam
yang berihrom dengan haji sementara tidak bersamanya hadyu. Begitu
juga dengan qiron kalau tidak bersamana hadyu, dianjurkan membatalkan
qironnya menjadi umroh sebagaimana yang telah kami sebutkan.
Manasik terbaik adalah tamattu' bagi yang tidakmembawa hadyu
karenaNabi sallallahu'alaihi wa sallam memerintahkan para shahabat dan
menguatkan akan hal itu. Kami nasehatkan kepada anda –untuk menambahi
pengetahuan tentang hukum haji dan umroh- merujuk ke kitab manasik
haji dan umroh karangan Syekh Ibnu Utsiamin rahimahullah. Mungkin anda
bisa dapatkan disela-sela website beliau di internet.
Wallahu'alam .

Is the wife’s prayer validif she prays on her own in front of her husband or next to him when he is praying?

I want to know if a husband is praying his sunnah prayer and a wife
her fard prayer in the same room seperstely, is it still necessary for
the wife tostand behind him like in the next row? or if she is1-2
steps behind is ok? or she can stand besides him but little away?.
Praise be to Allaah.
If each of them is praying on his or her own, then she may
standwherever she wants, next to her husband or in front of him or
behindhim, because there is no connection between their prayers.
But if she is following him in prayer, then she should stand behind
himas is indicated by the Sunnah. Al-Bukhaari (380) and Muslim (658)
narrated from Anas (mayAllah be pleased with him) that his grandmother
Mulaykah invited the Messenger ofAllaah (blessings and peace of Allah
be upon him) to eat some food that she had made. He ate some of it,
then he said: "Get up and I will lead you in prayer." Anasibn Maalik
said: I went toa reed mat of ours that had turned black from long use,
and sprinkled it with water, then the Messenger of Allaah (blessings
and peace of Allah be upon him) stoodon it, and the orphan and I stood
behind him, and the old lady behind us, and the Messenger ofAllaah
(blessings and peace of Allah be upon him) led us in praying two
rak'ahs, then he left..
If the husband and wife are both praying behindthe same imam, or if
men and women of praying behind an imam, the Sunnah is for the winning
to be behind the men. But if the woman in that case prays parallel to
the man, the prayer of all is valid according to the majority of
scholars, because there is no evidence to indicate thatit is invalid.
If a man and a woman pray together behind one imam, or the men and
women pray behindone imam, the Sunnah isfor the women to pray behind
the men. But if the woman prays alongside the man in that case, the
prayer is valid for both according to the majority of scholars,
because there is no proof to indicate that it is invalidated.
The Hanafis are of the view that if a woman prays beside men without a
barrier, that invalidates the prayer of three of the men: one onher
right, one on her leftand the third behind her, according to the
conditions that they mentioned. But their opinion is not valid because
there is no evidence to that effect, as has been explained inthe
answer to question no. 79122
But the scenario asked about here does not come under this difference
of scholarly opinion, because the one who is praying on her own is not
followingher husband, and they are not both following another imam. So
there is no difference of scholarly opinion as to the validity of the
prayerof both, even if she stands in front of her husband or next to
him.
And Allah knows best.

Who are the greatest losers in respect of (their) deeds? Are the sinners included with them?

I hope you can give the tafseer (commentary) onthis passage:
"Say (O Muhammad SAW): Shall We tell you the greatest losers in
respect of (their) deeds?
Those whose efforts have been wasted in thislife while they thought
that they were acquiringgood by their deeds!
They are those who deny the Ayat (proofs, evidences, verses, lessons,
signs, revelations, etc.) of their Lord and the Meeting with Him (in
the Hereafter). So their works are in vain, and on the Day of
Resurrection, We shall not give them any weight"
[al-Kahf 18:103-105].
What I am asking for is an explanation of who are the greatest losers
inrespect of their deeds among the Muslims? Is the one who does not
follow the Messenger of Allah with regard to the command to let the
beard grow one of the greatest losers in respectof their deeds, or is
this not connected to what Allah says in this verse?
I also hope you will explain the du'aa' of the Prophet and Messenger
of Allah for forgiveness for those who shave; arethey the ones who
shavetheir beards?.
Praise be to Allaah.
Firstly:
This verse is from Soorat al-Kahf, which is a Makkan soorah (revealed
in Makkah). It was revealed concerningthe kuffaar idol-worshippers
whose devils lead them astray and made their actions seem good to
them, so they thought that they were guided and that the Muslims were
misguided. Allah, may Hebe exalted, tells us aboutthat in the verse
(interpretation of the meaning): "And verily, they (Satans / devils)
hinder them from the Path (of Allah), but they think that they are
guided aright!" [az-Zukhruf 43:37]. And He, may He be exalted, said
(interpretation of the meaning): "A group He has guided, and a group
deserved to be in error; (because) surely they took the Shayatin
(devils) as Awliya (protectors and helpers) instead of Allah, and
consider that they are guided" [al-A'raaf 7:30]. And Allah, may He be
exalted, stated that they are disbelievers when Hesaid in the same
passage(that you asked about): "They are those who deny the Ayat
(proofs, evidences, verses, lessons, signs, revelations, etc.) of
their Lord and the Meeting with Him (in the Hereafter)." [al-Kahf
18:104].
The fact that these verses were revealed concerning the mushrikeen is
something about which there can be no doubt, because this verse is
Makkan (revealed in Makkah), as we stated above. This does not mean
that it cannot include others; it also includes the Jews and
Christians, according to the wording, the meaning and the ruling. And
it includes the followers of innovation and misguidance, commensurate
with what their beliefs and actions include of misguidance and things
that are contrary to sharee'ah. So the nullification of their good
deeds – in these verses – is complete in the case of the kuffaar,
mushrikeen and apostates; as for the followers of innovation and
misguidance amongthe Muslims, their deeds are not nullified
completely; rather those that are innovated and contrary to sharee'ah
are nullified.
Ibn Katheer (may Allah have mercy on him) said:al-Bukhaari narrated
that Mus'ab said: I asked my father – i.e., Sa'd ibn Abi Waqqaas –
"Say (O Muhammad SAW): Shall We tell you the greatest losers in
respect of (their) deeds?": does thisrefer to the Harooris
(Khaarijis)? He said: No; they are the Jews and the Christians. As for
the Jews, they rejected Muhammad (blessings and peace of Allah be upon
him); as for the Christians, they disbelieved in Paradise and said
that there is no food or drink in it. The Harooris are the one who
broke Allah's Covenant after ratifying it (cf. al-Baqarah 2:29). and
Sa'd (may Allah be pleased with him) used to call them the evildoers
(al-faasiqeen).
'Ali ibn Abi Taalib, ad-Dahhaak and others said: They are the
Harooris, i.e., the Khaarijis.
What is meant by these words of 'Ali (may Allah be pleased with him)
is that this verse includes the Harooris as well as the Jews,
Christians and others; it does not mean that it was revealed
specifically concerning the former and not the latter. In fact it is
more general in meaning thanthis; this verse was revealed in Makkah,
before the message was addressed to the Jews and Christians, and
before the Khaarijis even existed. It is general in meaning and
applies to everyone whoworships Allah in any way that is not pleasing
to Him, thinking that he has got it right and that his deeds are
acceptable,when in fact he has got it wrong and his deeds are
rejected, as Allah, may He be exalted, says (interpretation of the
meaning):
"Some faces, that Day, will be humiliated (in the Hell-fire, i.e. the
faces of all disbelievers)
Labouring (hard in the worldly life by worshipping others besides
Allah), weary (in the Hereafter with humility and disgrace).
They will enter in the hot blazing Fire"
[al-Ghaashiyah 88:2-4]
"And We shall turn to whatever deeds they (disbelievers,
polytheists,sinners, etc.) did, and Weshall make such deeds
asscattered floating particles of dust"
[al-Furqaan 25:23]
"As for those who disbelieve, their deeds are like a mirage in a
desert. The thirsty one thinks it to be water, until he comes up to
it, he finds it to be nothing"
[an-Noor 24:39].
And in this verse, He says: "Say: Shall We tell you" i.e., shall We informyou
"the greatest losers in respect of (their) deeds".Then He explains who
they are and says:
"Those whose efforts have been wasted in thislife" i.e., they did
invalid deeds that were not in accordance with sharee'ah, and were not
prescribed, pleasing to Allah or acceptable.
"while they thought thatthey were acquiring good by their deeds" i.e.,
they believed that they were doing something good, and that they were
accepted and loved.
End quote from Tafseer Ibn Katheer, 5/201, 202
It is worth noting that Shaykh al-Islam Ibn Taymiyah (may Allah have
mercy on him) commented on the verses from al-Ghaashiyah – which are
mentioned above in the quotation from Ibn Katheer – and said that they
refer to the Day of Resurrection, and that the faces of the
disbelievers on that day will be humiliated, that is disgraced. But
that is not in this world. See Majmoo' al-Fataawa, 16/217-220
Thus it is known that theverse does not include the one who disobeys
Allah, may He be exalted,and shaves his beard. Rather the verses speak
about the worship of anything other than Allah, and it is known that
the verse was originally revealed about the disbelievers, and the
inclusion of the followers of innovation under that heading is done of
the basis of analogy.
Secondly:
The hadeeth of 'Abdullahibn 'Umar (may Allah be pleased with him) –
which states that the Messenger of Allah (blessings and peace of Allah
be upon him) said: "O Allaah, have mercy onthose who shaved their
heads." They said: And those who cut their hair,O Messenger of Allaah?
He said: "May Allaah have mercy on those who shaved their heads." They
said: And those who cut their hair,O Messenger of Allaah? He said:
"And those who cut their hair" (narrated by al-Bukhaari, 1640; Muslim,
1301) – has nothing to do with shaving or cutting the beard; rather it
undoubtedly has to do with exiting ihram following 'Umrah or Hajj by
shaving the hair of the head. We do not think that any Muslim would
dare to say that shaving (when exiting ihram) includes shaving the
beard. The one who says that is extremely ignorant and he should be
taught and disciplined, because he has spoken about Allah, may He be
exalted, without knowledge. If the one who said that is someone who
claims to have knowledge, then undoubtedly his saying that is a
mockery and is toying with the verses ofAllah and distorting the
words.
And Allah knows best.

He works as a receptionist in a block offurnished apartments; does he have an excuse for not praying Jumu‘ah or offering the prayers in congregation in the mosque?

I live in one of the Gulf countries, and I work as a receptionist in a
block of furnished apartments.There is a mosque fifty meters away from
me, and I can hear the adhaan and iqaamah very well, but I cannot go
because my boss doesnot agree, and he says that someone may come to
rent an apartment during the prayer time, and he says: Pray here; itis
permissible. (So I pray in the reception area with a cleaner who works
with me in the apartment block. Please note that this cleaner was
Hindu and he became Muslim – praise be to Allah – and he and I pray in
the reception room in the apartment block). And we share Jumu'ah: one
time I go to Jumu'ah prayer, and the next time this worker goes,
because we cannot leave the place with no one in the reception area.
Please note that I could go without my boss knowing, but I am
afraidthat if I go to offer the obligatory prayers in themosque and I
leave the reception area and I leave that worker there, a renter who
is single may come with a woman and take her into the apartment, and
the Indian worker does not understand what is going on. That happened
to me once but – praise be to Allah – I prevented any evil happening,
and Allah is witness to what I say.
I could leave this job, because I am not sponsored by the boss with
whom I work, but I think that perhaps I am here and I could
preventproblems of zina that could happen, Allah forbid.
Praise be to Allaah.
Firstly:
The basic principle is that prayers should be offered in congregation
in the mosque, where the call is given. It is permissible to pray in
congregation in the workplace if the workers going to the mosque will
lead to the work being affected. This has been discussed in the answer
to question no. 74978
With regard to praying Jumu'ah, it is more important and the
obligation is more emphatic; it is not permissible to miss it except
within very strict guidelines, such as the risk of damage or harm, or
if there is an interest to be served for the Muslims, such as dealing
with emergencies in hospitals, and the like. This has been discussed
in the answer to question no. 36530
Based on that, you have to go to Jumu'ah, and advise the owner of the
apartments and explain that it is not permissible to stay away from
Jumu'ah, and he will not be harmed by the loss of a few customers;
many customers, if they find the building locked, will come back after
the prayer. You should go out to Jumu'ah just before the adhaan, and
go to a nearby mosque where the khutbah is not too long.
And Allah knows best.

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Jannat (Paradise) and Jahannum (Hell)

Jannat (Paradise) and Jahannum (Hell)
1. Jannat is a very large and very beautiful place.
2. It has been made by Allah Ta'ala for Muslims.
3. It's walls have been made of bricks of gold and silver and its
cement is made of musk.
4. The ground is made of saffron and ambergris (a wax-like substance).
5. Instead of gravel, there will be diamonds and pearls.
6. There are huge mansions made of pearls, diamonds and beautiful
jewellery to house the residents of Jannat.
7. There are 100 ranks in Jannat. Each rank is as large in breadth as
the sky to the ground. It's doors are so wide that a fast horse would
haveto run seventy years to get from one side to another.
8. There will be so many gifts in Jannat that you would not dream or
think about.
9. There will be various types of fruits, milk, honey, wine (sweet
smelling, non-alcoholic)and other delicious types of food for the
Jannatis.
10. Jannatis will be given clothes so beautiful that nobody in this
world will have ever had fate to wear.
11. For assistance, thousands of "Ghilmaan" or clean, pure servants
will be available and for company, beautiful "Hoors" (princesses)
whose beauty will be so intense that if one Hoor actually looked
towards this world, the people would become unconscious just by
looking at her beauty and shining.
12. No one will feel sleepyor fall sick in Jannat.
13. No one will be scared or taste death in Jannat.
14. There would not be any sort of trouble, difficulty, hardships
orsuffering but all kinds of comfort in Jannat.
15. Every wish, request and desire will be fulfilled in Jannat and the
greatest Ne'mat (blessing) in Jannat is to make Didaar (see) of Allah
Ta'ala.
JAHANNAM (HELL)
1. This place has been made for the Kaafirs (infidels), Munafiqs
(hypocrites) and the sinful and wicked people to live. The Kaafirs
will be imprisoned here forever.
2. This is also a place where there is complete darkness and strong
black fire, whichhas no shine to it.
3. It's fire will continue to get hotter. The fire of Hell is so
strong that if apinpoint (equal to a tip of a needle) of it was thrown
into this world every single person would die from its heat.
4. If one of the guards of Hell came to this world, people would all
die just by seeing his frightening face. No one would survive.
5. The Jahannamis will be given many different types of punishment.
Big snakes and scorpions will bite them. People will have their heads
crushed by big hammers. People will suffer from extreme hunger and
thirst. They will be given a boiling hot oil type of water to drink
and poisonous thorny fruits to eat. When theyeat this fruit it will
get stuck in the throat, and to wash it down they will ask for water
and will be given boiling hot water. When drinking this water, all
their insides will break and wash away. The thirst will be so extreme
that when drinking this water the lips will crumble away.
6. The Kaafirs will becomeso helpless from this punishment that they
will wish for death, but death will not come. They will ask for each
other's advice and go to the guard of Hell, Hazrat Malik. They will
ask him to speak to Allah Ta'ala of their fate. Hazrat Malik will not
reply to them for a thousand years. After a thousand years, he will
reply , "What are you telling me for, tell Him Whom you have
disobeyed". Then for a thousand years they will call Allah Ta'ala by
His Merciful Names, andfor a thousand years Hewill not reply. After a
thousand years, Allah Ta'ala will reply, "Stay away, remain in Hell,
do not talk to Me". At this time, the Kaafirs will become
completelyhopeless of any kind of mercy and will start screaming and
crying like the sound of donkeys. First they will cry with tears.
Then, when the tears finish, they will cry with tears of blood. There
will be big gaping gaps in their cheeks due to the effects of their
crying. The amount of water and pus from crying will be so much that
if boats were put into them, they would start sailing. The face of
Jahannamis will be so bad that if a Jahannamiwere brought into this
world, all the people would die by looking athis face and from the
foul stench.
7. Finally, for the Kaafirs, the situation will be such that for every
infidel a coffin will be prepared for them to the length of their
height, and then they will be put into this coffin. Then, it will be
set on fire and it will belocked with a padlock of fire. It will be
then be put inside a larger coffin also made of fire and the gap
between will be set on fire. A padlock with chains made of fire will
also be put around it. It will then be put into another coffin and
thenalso set on fire and again will be locked with a lock of fire. All
this will be then put into a bonfire. Then all the infidels will think
that they will never be able to withstand any other heat and that
thispunishment is above allpunishment. There will always be punishment
for them and it will never end.
8. After all the Jannatis enter Jannat, only the Jahannamis will be
left in Jahannam forever. Atthat time, death would be placed in
between Jannat and Dozakh in the form of a ram. Thena voice will call
out to the Jannatis. They would peep with fear thinking that they
would be taken out of Jannat. Then, the voice will call out to the
Jahannamis. They would be happy while peeping thinking that they would
be taken out from Dozakh. Then the voice would ask them if they
recognise it (the ram). All will say, "Yes, this is death." Then the
ram will be slaughtered. The voice will say, "O Jannatis, you will
live forever and will not die". Then it would say, "O Jahannamis, you
will live forever and will notdie". From this, the Jannatis will be
ever happy and the Jahannamis will be verysad.

The Jinnaat

The Jinnaat
1. The plural of Jinn is Jinnaat. Jinnaat are thecreation of Allah
Ta'ala made from fire.
2. They are given the power to take whatever shape or form they wish.
3. The mischievous and evil one's are called "Shaitaan".
4. They are like human beings having wisdom and understanding.
5. They have a soul and a bodily form.
6. There are male and female Jinnaat.
7. Jinnaat eat, drink and sleep.
8. They also have children.
9. Jinnaat are invisible creation of Allah Ta'ala.
10. Among the Jinnaat there are Muslims, Mu'min (Believers) and
Kaafirs (Disbelievers).
11. Jinn and human werecreated for the worship of Allah Ta'ala. Allah
Ta'ala says in the Holy Quran : "And I have created the Jinn and the
men only for this that they may worship Me". (Surah Zariyat: 56)
12. The Jinnat do not live forever. They eventually die.
13. The Jinnaat used to work at the commandof Hazrat Sulaiman (alaihis
salaam). The Masjid-ul-Aqsa, Baitul Muqaddas, was built by the
Jinnaats under the command of Hazrat Sulaiman (alaihis salaam).
14. The good deeds performed by Jinnaat will earn them Sawaab (reward).
15. The disbelievers among them will go to Hell and the Believers
among them will live nearby Jannat. The Jinnaat will not live in
Jannat,because Jannat is the estate of Hazrat Adam (alaihis salaam)
and itwill be distributed to his children (human). The Jinnaat will
enter Jannat for Sair (sight-seeing).
16. He who disbelieves inthe existence of Jinnaat becomes a Kaafir.

What is Destiny (Taqdir) ?

What is Destiny (Taqdir) ?
1. Within the Knowledge of Allah Ta'ala, He wrote what was going to
happen in the worldand whatever His servants were going todo.
2. Allah Ta'ala wrote good in some people's fate and wrote bad in
another person's fate.
3. He did not make the person helpless by writing this down, but wrote
down what the servant was going to do.
4. An example of this is that if Allah Ta'ala wrote bad for Zaid, then
it was because Heis aware that Zaid is going to do bad, and ifZaid was
to do good, then He would have written good for Zaid, thus His Writing
and His Knowledge did not make any person compelled.
5. After performing bad deeds you should not say that this happened
because it was Allah Ta'ala's will and therefore it was in my destiny,
but all good things are done with the Pleasure of Allah Ta'ala and all
bad deeds are done with the pleasure of one's desires.
6. To believe yourself as totally without will or totally helpless is
a misguided belief. The Holy Prophet (sallal laahu alaihi wasallam)
has referred to those who do not believe in Taqdir to be like
fire-worshippers of hisUmmah.
7. It is forbidden to discuss or debate the subject of destiny. A
person should only think that they are not helpless like stones and
therefore cannot do anything according to their will, but actually
Allah Ta'ala has given humans the power to do as they please and the
reward and sin is based upon this power of will. Hazrat Abu Bakr
Siddique and Hazrat Umar-e-Farooq (radi Allahu anhuma) were prohibited
from discussing Taqdir.

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And Allah Knows the Best!

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An-Nuayman ibn Amr - Biographies of the Companions (Sahabah)

In spite of the fact that he fought in the battles of Badr, Uhud,
Khandaq and other major encounters, an-Nuayman remained a
light-hearted personwho was quick at repartee and who loved to play
practical jokeson others.
He belonged to the Banu an-Najjar of Madinah and he wasamong the early
Muslims of the city. He was one of those who pledged allegiance to the
Prophet at the Second Pledge of Aqabah. He established links with the
Quraysh when he married the sister of Abdur Rahman ibn Awl and later
Umm Kulthum the daughter of Uqbah ibn Mu'ayt. She had obtained a
divorce from her husband az-Zubayr ibn al-Awwam on account of his
harshness and severity.
Unfortunately for a time an-Nuayman became addicted toalcohol. He was
caught drinking and the Prophet had him flogged. He was caught a
secondtime and then he had him flogged again. Because he still did not
give up the habit, the Prophet ordered that he be flogged with shoes.
When all this did not persuade him to stop drinking, the Prophet
finallysaid: "If he goes back (to drinking) then kill him."
This was a severe Pronouncement and Umayr, one of the companions of
the Prophet, understood from it that should he return to the drinking
of alcohol, an-Nuaymanwould go outside the pale of Islam and deserve
death. Umayr gave vent to his anger and disgust by saying: "La 'nat
Allah alayhi - may God's curse be on him."
The Prophet heard Umayr's imprecation and said: "No, no, don't do
(such a thing). Indeed he loves God and His Apostle. The major sin (as
this) does not put one outside the community and the mercy of God is
close to the believers."
While being firm, the Prophet still held out hope for an-Nuayman's
reform especially on account of his past sacrifices as a veteran of
Badr. Because he was not someone who went outof his way to conceal his
actions,it was easier for him to acknowledge his crimes and repent and
seek forgiveness from God. This he did and he won the favor of the
Prophet and his companions who enjoyed his pleasantries and his
infectious laughter.
Once an-Nuayman went to the suq and saw some food being sold which
appeared to be tasty and delightful. He ordered some and sent it to
the Prophet as if itwere a gift from him. The Prophet was delighted
with the food and he and his family ate ofit. The vendor of the food
then came to an-Nuayman to collect the price of it and an-Nuayman said
to him: "Go to the Messenger of God it was for him.He and his family
ate it."
The vendor went to the Prophet who in turn asked an-Nuayman:"Didn't
you give it to me?" "Yes,"said an-Nuayman. "I thought you would like
it and I wanted you to eat some of it so I had it presented to you.
But I don't have any dirhams to pay the vendor for it. So, pay, O
Messenger of God!"
The Prophet had a good laugh and so did his companions. The laugh was
at his expense, literally, for he had to pay the price of the
unsolicited gift. An-Nuayman felt that two benefits came out of the
incident: the Prophet and his family ate food that they enjoyed and
the Muslims had a good laugh.
Once Abu Bakr and some companions went on a trading expedition to
Busra. Various people on the trip were given fixed duties. Suwaybit
ibn Harmalah was made responsiblefor food and provisions. An-Nuayman
was one of the group and on the way he became hungry and asked
Suwaybit for some food. Suwaybit refused and an-Nuayman said to him:
"Do you know what I would yet do with you?" and went on to warn and
threaten him but still Suwaybit refused. An-Nuayman then went to a
group of Arabs inthe suq and said to them:"Would you like to have a
strongand sturdy slave whom I can sellto you." They said yes and
an-Nuayman went on: "He has got a ready tongue and is very articulate.
He would resist you and say: 'I am free.' But don't listen
to him"
The men paid the price of the slave - ten qala'is (pieces of gold)and
an-Nuayman accepted it andappeared to complete the transaction with
business-like efficiency. The buyers accompanied him to fetch theft
purchase. Pointing to Suwaybit, he said: "This is the slave whom I
sold to you."
The men took hold of Suwaybit and he shouted for dear life and
freedom. "I am free. I am Suwaybit ibn Harmalah..."
But they paid no attention to him and dragged him off by the neck as
they would have done with any slave.
All the while, an-Nuayman did not laugh or batter an eyelid. He
remained completely calm and serious while Suwaybit continued to
protest bitterly. Suwaybit's fellow travellers, realizing what was
happening, rushed to fetch Abu Bakr, the leader of the caravan, who
camerunning as fast as he could. He explained to the purchasers what
had happened and so they released Suwaybit and had their money
returned. Abu Bakr then laughed heartily and so did Suwaybit and
an-Nuayman. Back in Madinah, when the episode was recounted to the
Prophet and his companions, they all laughed even more.
A man once came to the Propheton a delegation and tethered hiscamel at
the door of the Masjid. The Sahabah noticed that the camel had a large
fat hump and their appetite for succulent tastymeat was stimulated.
They turned to Nuayman and asked:"Would you deal with this camel?"
An-Nuayman understood what they meant. He got up and slaughtered the
camel. The nomad Arab came out and realized what had happened when he
saw people grilling, sharing out and eating meat. He shouted in
distress: "Waa 'aqraah! Waa Naqataah! (O my camel!)"
The Prophet heard the commotion and came out. He learnt from the
Sahabah what had happened and began searching for an-Nuayman but did
not find him. Afraid of being blamed and punished, an-Nuayman had
fled. The Prophet then followed his footprints. These led to a
gardenbelonging to Danbaah the daughter of az-Zubayr, a cousin of the
Prophet. He asked the companions where an-Nuayman was. Pointing to a
nearby ditch, they said loudly so as not to alert an-Nuayman: "We
haven't found him, O Messenger of God."An-Nuayman was found in the
ditch covered with palm branches and leaves and emerged with dirt on
his head, beard and face. He stood in the presence of the Prophet who
took him by the head and dusted the dirt from his face while he
chuckled with laughter.The companions joined in the mirth. The Prophet
paid the price of the camel to its owner and they all joined in the
feast.
The Prophet obviously regarded an-Nuayman's pranks for what they were
light-hearted sallies that were meant to create somerelief and
laughter. The religion of Islam does not require peopleto disdain
seemly laughter and levity and remain perpetually gloomy. An
appropriate sense ofhumor is often a saving grace.
An-Nuayman lived on after the Prophet and continued to enjoy the
affection of Muslims. But did he put an end to his laughter? During
the caliphate of Uthman, a group of Sahabah were sitting in the
Masjid. They saw Makhramah ibn Nawfal, an old man who was about one
hundred and fifteen years old and obviously rather senile. He was
related to the sister of Abdur-Rahman ibn Awl, who was a wife of
an-Nuayman.
Makhramah was blind. He was so weak that he could hardly move from his
place in the Masjid. He got up to urinate and might have done so in
the Masjid. But the companions shouted at him to prevent him from
doing so.. An-Nuayman gotup and went to take him to another place, as
he was instructed. What is this other place that an-Nuayman took
himto? In fact he took him only a short distance away from wherehe was
sitting at first and sat him down.
The place was still in the Masjid!
People shouted at Makhramah and made him get up again all ina frenzy.
The poor old man was distressed and said: "Who has done this?"
"An-Nuayman ibn Amr," he was told.
The old man swore and announced that he would bash an-Nuayman on the
head with his stick if he should meet him.
An-Nuayman left and returned. He was up to some prank of his again. He
saw Uthman ibn Allan, the Amir al-Muminim, performing Salat in the
Masjid. Uthman was never distracted when he stood for Prayer.
An-Nuayman also saw Makhramah. He went up to him and in a changed
voice said: "Do you want to get at an-Nuayman?"
The old man remembered what an-Nuayman had done. He remembered his vow
and shouted: "Yes, where is he?" An-Nuayman took him by the hand and
led him to the place where the Khalifah Uthman stood and said to him:
"Here he is!"
The old man raised his staff and bashed the head of
Uthman. Blood flowed and the people shouted: "It's the Amir al-Muminin!"
The dragged Makhramah away and some people set out to get an-Nuayman
but Uthman restrained them and asked themto leave him alone. In spite
of the blows he had suffered, he was still able to laugh at the deeds
of an-Nuayman.
An-Nuayman lived up to the timeof Muawiyah when fitnah saddened him
and discord filled him with anguish. He lost his levity and laughed no
more.

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And Allah Knows the Best!

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Love stories - I wish you won't blameme

My love,
Sinful, secret, insatiable. You came and shattered my life as a spring
storm, you hurled away my peaceful days and nights.You keep a tight
rein on me and lead me in an unknown direction.
Where will I find myself? Who can give me the answer? The curtain of
the future is closed and I can't see the end of this love – sudden,
temporary, forbidden. I love you! I love you to distraction with that
sinful love of a married woman, torn apart between the allowed andthe
forbidden, the workday and the expectation. I have a family, a child –
you are single.
Sad and terrifying, isn't it?
I can't do anything to change your life the way you dream about it.
Don't blame me.
God, please help me.
Why did I let my heart be captured in that bottomless net from which
there's no escape?
But could I've commanded it?
Months had to pass until Irealized that what I felt wasn't just an
infatuation, an innocent flirt but something real and deep.
I restrained myself not to pass over the barrier for a long time. I
tried to be the master of my actions. But alas…
I found out that true loveis not ruled by reason. Emotions command
everyhuman thought and action. And when reason fights emotions life
turns into hell, and each day becomes endless suffering…
May be time will heal me,may be my heart will findrest.
But right now I don't need a remedy, I don't need a rest!
I love these stolen moments that make me happy.
There are memories which remain for a lifetime. They always return to
our thoughts and hearts and time is powerless to erase them.
It wasn't me but life that made the choice for me. And you know that,
don'tyou? Don't blame me. I'm not leaving…
My memories and my love will always be as youwill always be with me… for life….

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And Allah Knows the Best!

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Published by :->
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