Remedies for the heart are within the Quran

Allaah Almighty Says in the Quran (what means): " We send down ofthe
Quran that which is healing and mercy for the believers." [Quran
17:82] And also (what means): "O mankind! There has come to you
instruction from your Lord and healing for what is in the breasts and
guidance and mercy for the believers." [Quran 10:57]
It is narrated on the authority of An-Nu'maan Ibn Basheer whosaid : "I
heard the Messenger of Allaah say : "That which is lawful is plain and
that which is unlawful is plain and between the two of them are
doubtful matters about which not many people know. Thus, he who avoids
doubtful matters clears himself in regard to his religion and his
honor, but he who falls into doubtful matters falls into that which is
unlawful, like the shepherd who pastures around a sanctuary, all but
grazing therein.Truly, every king has a sanctuary, and truly Allaah's
sanctuary is His prohibitions. Truly in the body there is a morsel of
flesh which, ifit be whole,all the body is whole and which, if it be
diseased, all of it is diseased. Truly it is the heart." [Al-Bukhaari
and Muslim]
Diseases of the heart are a mixture of suspicions and lusts which can
lead our souls into turmoil and despair. However, Allaah Almighty has
provided us with a special prescription that will cleanse and heal our
diseased hearts: The Quran.
The Quran provides the healing for many types ofailments:
1. It contains proofs and clear evidences which separate right from wrong.
2. It adequately and clearly negates our doubts.
No book on this earth other than the Quran provides such comprehensive
proofs and testimonies in relation to exaltedmatters of monotheism,
confirmation of Allaah's attributes, the Day of Judgment, Prophethood
and refutation of incongruous doctrines and degenerate opinions.
Although the Quran offers a genuine cure for the evils of suspicions
and doubts, its benefitdepends to a large extent on comprehending its
essence and purpose. Those who are blessed with such faculties would
have the ability to distinguish betweenright and wrong, as clearly and
easily as they can distinguish between day and night.
They would know for certain thatall other knowledge and concepts
prevailing among people are either traditions or false presumptions;
however fanciful and appealing they may appear, these would be unable
tooffer a substitute for the Truth orgenuine matters as encapsulated
in the Quran and would provide no benefit.
The Hadeeth (narration) of Prophet Muhammad compares the futility of
such efforts to: "Inferior camel's meat on top of a rough mountain,
neither the hill is easy to climb nor the camel is healthy enough to
get down the hill." [Al-Bukhaari]
In fact, the knowledge obtained by theologians could be found in the
Quran with a much better elaboration and explanation, for the
theologians are inclined to affectation, wordiness and perpetuating
perplexity. They assume that their attitudes help in refuting
suspicions and doubts, but contrary to their presumption, these
suspicions and doubts are better served by their efforts. If healing
and guidance, knowledge and certainty could not be obtained from the
Quran and the teachingsof Prophet Muhammad it would be impossible to
obtain them from the utterances of those perplexed skeptics.
The Quran draws its ability of healing the diseases of lusts by its
wisdom and fair exhortation, through the renouncement of earthly
pursuits and the pursuance of the Hereafter. It draws upon parables
and narrations containing lessons to be pondered. If the heart
assimilated these qualities, it would certainly be inclined towards
good deeds and renounce the evil ones.
The Quran also eliminates spiritual diseases which corrupt our
intentions and prompt us towards ill deeds; hence the heart heals and
returns to its normal nature, where its facultative and self-acquired
deeds excel. The body also returns to its normal functioning by
rejecting whatever contradictsthe right guidance, just like an infant
who accepts nothing but milk. In this course of affairs, the heart
feeds on faith and the Quran which provides it with reprimands,
consolidation, support, gladness, joy and invigoration to establish
its authority, as a body is nourished by what develops and strengthens
it.
The heart and the body would not flourish without adhering to the
Quran. Even if they attained some of the desired results from another
source, the attainment would be very minor and would not serve the
purpose and desired end result. - - ▓███▓ Translator:->
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Relate Ka‘b's Story to Your Child

My friend: What is the story of Ka'b and how can I relate it?
I: Don't you know the story of Ka'b, my friend? It is one of the most
effective stories which will help your child stop lying.
My friend: How?
I: Stories have a profoundimpact on changing bad behavior into upright
behavior, and even adults themselves love to listen to stories and
doing so can often change their lives. Thus, Allaah The Almighty
relates a number of stories in His noble Book for us to derive lessons
from and to be motivatedto change our wrong behavior. My friend, tell
me: Don't you like to listen to stories?
My friend: Yes, you are right. I love to listen to the stories that
the Khateeb (preacher) relates in the Friday Khutbah (sermon), and
they often cause many things in my life to change. By the way, whatis
the story of Ka'b? Do you think that it will helpmy children to stop
telling lies?
I: Of course, but you must narrate it in an interesting, exciting, and
simple way which at the same time accomplishes the needed goals in
every stage of the story. Perhaps we hear many stories, but they do
not attract our attention or change our behavior because the narrator
relates them in an incorrect manner. The narrator may be engagedin
exciting and motivating the audiences, yet he forgets to focus on the
aims of the story. On the other hand, another narrator may focus too
much on the aims of the story and highlighting its lessons without
excitement or motivation. Moderation is optimum in all cases.
My friend (smiling): Stop exciting me, my friend, and relate the story
of Ka'b to me!
I (smiling): No, I will teachyou how to relate it.
My friend sat down listening attentively to the story and pondering on it.
Father: Do you know the story of Ka'b?
Son: Who is Ka'b, Dad?
Father: Do you not know who Ka'b ibn Maalik is, my son?
Son (attentively): No, I don't. Father, please tell me his story.
Father: Ok, I will tell you. My son, Ka'b ibn Maalik was one of the
Companions of the Prophet, .
Son: What was his story?
Father: He was the Companion whose truthfulness saved him from the
punishment of Allaah The Almighty.
Son: How?
Father: In the Battle of Tabook, Allaah The Almighty wanted to test
the believers by asking them to go out for Jihaad (armed struggle).
However, joining the Prophet, , in this battlewas so difficult. Do you
know why, son?
Son: Why was it difficult, Dad?
Father: It was a long journey, the weather wasvery hot, and the fruits
were ready to harvest. Everyone would love to sit in the shade and
enjoyeating the fruits. Going out for Jihaad at that moment was a
command from Allaah The Almighty to ward off the enemies and fight the
polytheists who did not like Islam.
Son: What did the people do, Dad?
Father: The true believers set forth with the Prophet, , because they
sought martyrdom to enter Paradise, while the hypocrites lagged
behind.
Son: Who were the hypocrites, Dad?
Father (after a long sigh): Son, the hypocrites are the evilest of
people – may Allaah save us from hypocrisy. The hypocritesare the
liars who say and do what they do not believe.
Son (alertly): How is that, Dad?
Father: The hypocrites told lies to the Prophet, . Each one made up
anexcuse and told a lie to the Prophet, , in order to evade going out
for Jihaad .
Son (amazed): What did the Prophet, , do with them?
Father: The Prophet, , did not judge them for their intentions but for
their apparent actions and he accepted their excuses.
Son (carefully): Why did the Prophet, , not expose their reality?
Father: Because Allaah The Almighty postponed their punishment till
the Day of Judgment, my son,and how severe the punishment of a liar on
the Day of Judgment will be! You must have heard of the Quranic verse
(thatmeans): } So who is more unjust than one who lies about Allaah. {
[Quran 39:32] Also, you must know that the Prophet, , said, "The sign
of the hypocrite is that he tells lies when he speaks."
Son (attentively): What is the connection between Ka'ab ibn Maalik and
all of that?
Father: My son, Ka'ab ibn Maalik did not tell a lie.
Son: How?
Father: When Ka'b ibn Maalik went to the Prophet, , the Prophet,
sallallaahu 'alayhi was sallam , asked him: "Why did you not join us,
Ka'b?" Ka'b was certain that Allaah The Almighty sees him and knows
what is in his heart. He realized that he might get out of this
situation, but he would not be saved from the punishment of Allaah
TheAlmighty on the Day of Judgment. At this moment, Ka'b ibn Maalik
said to himself, "By Allaah, I will tell the truth."
Son: What did he say to the Prophet, ?
Father: He said, "O Messenger of Allaah, I didnot have any excuse and
I was able to go out with you." He told him the truth, son.
The son (excited): What was the reply of the Prophet ?
Father: The Prophet, , said: "This man has told the truth. Go away
till Allaah decides on your matter."
Son: What happened, Dad?
Father (sadly): My son, imagine! The Prophet, , ordered the Companions
to shun Ka'b ibn Maalik and none of them talked with him. Imagine,
nobody spoke to him for fifty days to the extent that Ka'b was walking
in the streets and greeting people, but nobody returned his greeting.
Even his closest relative, his cousin, did not return his Salaam when
Ka'b offered it.
Son (amazed): Why was all of that? Did he not tell the truth, Dad?
Father: Allaah The Almighty was testing him,son, in order to see
whether or not he wouldkeep firm on his truthfulness despite these
pressures.
Son: Did Ka'b ibn Maalik remain firm, Dad?
Father: Yes, my son. Ka'b remained firm on his truthfulness till
Allaah The Almighty accepted his repentance and revealed Quranic
verses to be recited concerning him.
Son: What did Allaah The Almighty reveal concerning him, dad?
Father: Fetch the Mus-haf (copy of the Quran), son. Let me read the
verse for you. (The child brings the Mus-haf and the father opens it
at Surat At-Tawbah and starts reading the verses.)
Father: Allaah The Almighty Says (what means): } And [He also Forgave]
the three who were left behind [and regretted their error] to the
point that the earth closed in on them in spiteof its vastness and
their souls confined them and they were certain that there is no
refuge from Allaah except in Him. Then He turned to them so they could
repent. Indeed, Allaah is the Accepting of repentance, the Merciful. {
[Quran 9:118]) Do you know what Allaah The AlmightySays after this
verse, son?
Son: What does Allaah The Almighty say, Dad?
Father: Allaah The Almighty Says (what means): } O you who
havebelieved, fear Allaah and be with those who are true. { [Quran
9:119]
Son: Did people talk to Ka'b after that, Dad?
Father: Yes, they did. Ka'b returned to Allaah TheAlmighty with
stronger faith and promised AllaahThe Almighty not to say anything but
the truth. The truth was the thing that saved him, whereas Allaah The
Almighty disclosed the reality of the hypocrites in His Book and they
will taste a painful torment on the Day of Judgment. Now, son, let us
make an unbreakable promise with Allaah The Almighty not to tell lies
ever.
Son: I promise Allaah The Almighty not to tell lies ever.
Father: Whatever the circumstances might be?
Son: Whatever the circumstances might be!
Father: Well done, son. Besure that truthfulness brings about
salvation even if it apparently involves destruction.
At this moment, my friend said: Excuse me! Let me go home to tell my
child the story of Ka'b before he goes to sleep. Assalaamu alaykum.

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Dought & Clear, - Ruling on kissing and embracing one wife in front of her co-wives!.

If a husband and wife are living in different states because of their
work and study situation, and the wife visits her husband for a few
days from time to time, does she have to put the prayers togetherand
shorten them, as in the case of the traveller, or is her husband's
house regarded as her house?
Praise be to Allah
If her usual place of residence is in her state, and she is only
visiting her husband for a few days, then her husband'shouse is not
regarded asher home; rather it is like any other place to which she
may travel, if the distance between the two states is the distance at
which shortening prayers becomes permissible, which is approximately
80 km. So she should shorten her prayers during this trip, but if she
has decided to stay with her husband for more than four days,
sheshould offer the prayers in full from the time she enters his
state, because in that case she comes under the same ruling asone who
is a resident. But if she intends to stay for four days or less, then
she should shorten her prayers.
When it is permissible to shorten the prayers it is also permissible
to put prayers together. It is also permissible to put prayers
together for other reasons, such as illness or difficulty (in offering
each prayer at its time).
But there is a difference between shortening prayers and putting
prayers together. Shortening prayers is a confirmed Sunnah (Sunnah
mu'akkadah) for travellers that shouldnot be neglected. As for putting
prayers together, it is permissible, so the traveller may put
prayerstogether or he may offereach prayer at its particular time.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: I live
in al-Qaseem, but sometimes I go to Riyadhto visit my family; I have a
room there and I stay with them for two or three days. Can I shorten
my prayers if I pray on my own? Do I come under the ruling on
travellers?
He replied: Yes, you come under the ruling on travellers, because your
place of residence is al-Qaseem, and when you visit your family it is
the visit of a traveller. Hence the Prophet (blessings and peace of
Allah be upon him) shortened his prayer in Makkah, although he had
previously been a resident of that city and he had houses there.
Butwhen he migrated, Madinah became his place of residence. So if you
go to visit your family, you are a traveller.
End quote from Liqa' al-Baab al-Maftooh, 58/23
He was also asked: If a person travels and leaves his family, and he
has the intention of not returning to his homeland, and he stays in a
city that is far away from their city, with the intention of settling
there, then he goes backto his family for a visit, should he regard
himselfas a traveller or not?
He replied: If a person leaves his original home with the intention of
settling in a different city, then when he goes back to his original
home he is a traveller, solong as he still has his original intention
(of settling in the second city). The evidence for that is that the
original home of the Messenger (blessings and peace of Allah be upon
him) was Makkah, but when he conquered Makkah he shortened his
prayers, and during the Farewell Pilgrimage he shortenedhis prayers.
Questioner: Does this apply even if his wife and children are in the first city?
Shaykh: Yes, even if his wife and children are there.
End quote from Liqa' al-Baab al-Maftooh, 82/23And Allah knows best.
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Dought & Clear, - Imam and congregation offering du‘aa’ together following Jumu‘ah prayer.

We pray the two fard rak'ahs of Jumu'ah, then after that the imam
turns around and we all offer du'aa' together. Is what we do correct?
Praise be to Allah.
What the believers should do is follow the example of the Prophet
(blessings and peace of Allah be upon him) with regard to what he did
and did not do. He should do what the Messenger (blessings and peace
of Allah be upon him) did and refrain from that from which the
Messenger (blessings and peace of Allah be upon him) refrained. Allah,
may He be exalted, said (interpretation of the meaning):
"Indeed in the Messenger of Allah (Muhammad SAW) you have a good
example to follow for him who hopes in (the Meeting with) Allah and
the Last Day ..."
[al-Ahzaab 33:21].
Du'aa' by the imam after an obligatory prayer – Jumu'ah or otherwise –
with the congregation saying Ameen is something that was not done by
the Messenger (blessings and peace of Allah be upon him) or byany of
his Companions (may Allah be pleased with them). If it was good, they
would have done it before us.
Based on that, this action comes under the heading of reprehensible
innovation. The Prophet (blessings and peace of Allah be upon him)
said: "Whoever among you lives after I am gone will see great
disputes; you must adhere to my Sunnah and the way of the Rightly
Guided Caliphs. Hold on to it andcling fast to it. And beware of
newly-invented matters, for every newly-invented matter is an
innovation and every innovation is a going astray."
Narrated by Abu Dawood, 4607; classed assaheeh by al-Albaani in Saheeh
Abi Dawood.
And the Prophet (blessings and peace of Allah be upon him) said:
"Whoever introduces something into this matter of ours that is notpart
of it will have it rejected."
Narrated by al-Bukhaari,2697; Muslim, 1718.
Ash-Shaatibi (may Allah have mercy on him) mentioned congregational
du'aa' after the obligatory prayer in his book al-I'tisaam
(1/349-355), and explained that this is an innovation, because that
was not done by the Messenger (blessings and peace of Allah be upon
him) or byany of his Companions (may Allah be pleased with them) or
any of the imams (leading scholars)after them.
What you must do is refrain from this innovation and strive to recite
the adhkaar and du'aa's that the Prophet (blessings and peace of Allah
be upon him) used to say after the prayer. And whoever wants to offer
du'aa' may do so quietly.And Allah knows best.

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