Dought & clear, - Is the supplication, “O Allah, show us a bad day for them” regarded as reviling or inveighing against time?.

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:-> Is the supplication, “O Allah, show us a bad day for them” regarded as reviling or inveighing against time?. Praise be to Allaah. Firstly: This supplication is not narrated in any report and we did not find it in any of the books of Sunnah. Secondly: There is nothing wrong with using these words in supplication and it is not regarded as inveighing against time. What is meant is describing the day as very difficult and stressful. This is like the words of Loot (peace be upon him):“This is a distressful day” [Hood 11:77]. It is also like the words of Allah, may He be glorified and exalted (interpretation of the meaning): “Verily, We sent against them a furious wind of harsh voice on a day of evil omen and continuous calamity” [al-Qamar 54:19] “So We sent upon them a furious wind in days of evil omen (for them)…” [Fussilat 41:16] and there are other similar verses which describe or speak of hardship and distress but are not intended to inveigh against the day or criticise it. There is a difference between merely telling and intending to criticise, revile and undermine. Moreover, describing the day as “bad” does not mean that it is bad for everyone; rather what is meant is that it is only bad for them because of what they go through – by the decree or the power of Allah – of punishment and vengeance. Ibn al-Qayyim (may Allah have mercy on him) said: No doubt the days on which Allah sent His punishment against His enemies and the enemies of His Messengers were days of evil omen for them, because the evil omen befell them, even though these were the days that were good for His believing close friends. So they were days of bad fortune for the disbelievers and days of good fortune for the believers. This is like the Day of Resurrection; it will be hard for the disbelievers and a day of evil omen for them, but it will be easy for the believers and a day of joy for them. Mujaahid said: “Days of evil omen” mean bad fortune… With regard to good and bad fortune, good fortune is connected to good deeds that are pleasing to the Lord, and bad fortune is connected to deeds that go against what the Messengers brought. One day may be a day of good fortune for some people and a day of bad fortune for others, as the day of Badr was a day of good fortune for the believers and a day of bad fortune for the disbelievers. End quote.Miftaah Dar al-Sa‘aadah, 2/194 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Inveighing against time is of three types: 1. Where it is just a statement without expressing discontent. This is permissible. For example one might say, “The heat (or cold) today is unbearable” and the like. That is because actions are judged by intentions and such words are merely a statement. Another example is the words of Loot (peace be upon him):“This is a distressful day” [Hood 11:77]. 2. Inveighing against time as if it is the cause, such as believing when inveighing against time that time is what changes things or decides what is good and bad. This is major shirk because it is a belief that there is another creator with Allah, because this is attributing events to something other than Allah. Everyone who believes that there is another creator with Allah is a disbeliever, just as the one who believes that there is another god with Allah who is deserving of worship is a disbeliever. 3. Inveighing against time not because of any belief that it is the cause; rather he believes that Allah is the cause, but he inveighs against time because it is within the framework of time that these disliked things take place. This is haraam, even though it does not go as far as shirk, and it is foolish thinking and misguidance in religious terms, because in fact his inveighing against time reflects on Allah, may He be glorified. That is because Allah, may He be exalted, is the One Who is in control of time and Who decides what happens in it of good or bad. So time is not the cause and this inveighing against it does not constitute kufr, because he is not inveighing against Allah, may He be exalted, directly. End quote fromMajmoo‘ Fataawa al-Shaykh Ibn ‘Uthaymeen, 10/823 And Allah knows best.

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For children, - Charity Stories: Joy of Charity

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:-> Money can buy happiness, but only if you spend it on someone else, researchers reported on Thursday (22 Mar 2008). Spending as little as $5 a day on someone else could significantly boost happiness, the team at the University of British Columbia and Harvard Business School found. Their experiments on more than 630 Americans showed they were measurably happier when they spent money on others - even if they thought spending the money on themselves would make them happier. "We wanted to test our theory that how people spend their money is at least as important as how much money they earn," said Elizabeth Dunn, a psychologist at the University of British Columbia. They asked their 600 volunteers first to rate their general happiness, report their annual income and detail their monthly spending including bills, gifts for themselves, gifts for others and donations to charity. "Regardless of how much income each person made, those who spent money on others reported greater happiness, while those who spent more on themselves did not," Dunn said. Dunn's team also surveyed 16 employees at a company in Boston before and after they received an annual profit-sharing bonus of between $3,000 and $8,000. "Employees who devoted more of their bonus to pro-social spending experienced greater happiness after receiving the bonus, and the manner in which they spent that bonus was a more important predictor of their happiness than the size of the bonus itself," they wrote in their report. "Finally, participants who were randomly assigned to spend money on others experienced greater happiness than those assigned to spend money on themselves," they said. They gave their volunteers $5 or $20 and half got instructions on how to spend it. Those who spent the money on someone else reported feeling happier about it. "The findings suggest that alterations in spending allocations - as little as $5 - may be enough to produce gains in happiness on a given day," Dunn said. This could also explain why we are not happier even though society is richer. "Indeed, although real incomes have surged dramatically in recent decades, happiness levels have remained largely flat within developed countries across time," they wrote. Prophet Muhammad (S) said, "The food of two is enough for three, and the food of three is enough for four." The beauty of Charity

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Hadees, - marriage

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:-> Found In: Imam Malik's Muwatta Chapter No: 28, Marriage Hadithno: 19 Narrated: Yahya related to me from Malik that he had heard that when asked whether it was permissible for a man to return to his wife if he had divorced her irrevocably and then another man had married her after him and died before consummating themarriage, al-Qasim ibn Muhammad said, "It is not halal for the first husband to return to her." Malik said, about the muhallil, that he could not remain in themarriageuntil he undertook a newmarriage. If he had intercourse with her in thatmarriage, she had her dowry. Relevance: 8.2102 Found In: Imam Malik's Muwatta Chapter No: 28, Marriage Hadithno: 2 Narrated: Nafi Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not ask for a woman inmarriagewhen another muslim has already done so." Malik said, "The explanation of the statement of the Messenger of Allah, may Allah bless him and grant him peace, according to what we think - and Allah knows best - is that 'Do not ask for a woman inmarriagewhen another muslim has already done so' means that when a man has asked for a woman inmarriage, and she has inclined to him and they have agreed on a bride-price, which she has suggested and with which they are mutually satisfied, it is forbidden for another man to ask for that woman inmarriage. It does not mean that when a man has asked for a woman inmarriage, and his suit does not agree with her and she does not incline to him that no one else can ask for her inmarriage. That is a door to misery for people." Relevance: 7.605 Found In: Imam Malik's Muwatta Chapter No: 28, Marriage Hadithno: 26 Narrated: Yahya related to me from Malik from Abu'z-Zubayr al-Makki that a case was brought to Umar about amarriagewhich had only been witnessed by one man and one woman . He said, "This is a secretmarriageand I do not permit it. Had I been the first to come upon it, I would have ordered them to be stoned." Relevance: 6.7289 Found In: Imam Malik's Muwatta Chapter No: 28, Marriage Hadithno: 11 Narrated: Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz during his khalifate, wrote to one of his governors, "Whatever a father, or guardian, who gives someone inmarriage, makes a condition in the way of unreturnable gift or of favour, belongs to the woman if she wants it." Malik spoke about a woman whose father gave her inmarriageand made an unreturnable gift a condition of the bride-price which was to be given. He said, "Whatever is given as a condition by whichmarriageoccurs belongs to the woman if she wants it. If the husband parts from her before themarriageis consummated, the husband has half of the unreturnable gift by which themarriageoccurred." Malik said about a man who married off his young son and the son had no wealth at all, that the bride-price was obliged of the father if the young man had no property on the day ofmarriage. If the young man did have property the bride-price was taken from his property unless the father stipulated that he would pay the bride-price. Themarriagewas affirmed for the son if he was a minor only if he was under the guardianship of his father. Malik said that if a man divorced his wife before he had consummated themarriageand she was a virgin, her father returned half of the bride-price to him. That half was permitted to the husband from the father to compensate him for his expenses. Malik said that that was because Allah, the Blessed, the Exalted, said in His Book, "Unless they (women with whom he had not consummatedmarriage) make remission or he makes remission to him in whose hand is the knot ofmarriage." (Sura 2 ayat 237). (He being the father of a virgin daughter or the master of a female slave.) Malik said, "That is what I have heard about the matter, and that is how things are done among us." Malik said that a jewish or christian woman who was married to a jew or christian and then became muslim before themarriagehad been consummated, did not keep anything from the bride-price. Malik said, "I do not think that women should be married for less than a quarter of a dinar. That is the lowest amount for which cutting off the hand is obliged ." Relevance: 6.544 Found In: Imam Malik's Muwatta Chapter No: 19, Itikaf in Ramadan Hadithno: 9 Narrated: Malik said, "There is no harm in someone who is in itikaf entering into amarriagecontract as long as there is no physical relationship. A woman in itikaf may also be betrothed as long as there is no physical relationship. What is haram for someone in itikaf in relation to his womenfolk during the day is haram for him during the night." Yahya said that Ziyad said that Malik said, "It is not halal for a man to have intercourse with his wife while he is in itikaf, nor for him to take pleasure in her by kissing her, or whatever. However, I have not heard anyone disapproving of a man, or woman, in itikaf getting married as long as there is no physical relationship.marriageis not disapproved of for someone fasting." "There is, however, a distinction between themarriageof someone in itikaf and that of someone who is muhrim, in that some one who is muhrim can eat, drink, visit the sick and attend funerals, but cannot put on perfume, whilst a man or woman in itikaf can put on oil and perfume and groom their hair, but cannot attend funerals or pray over the dead or visit the sick. Thus their situations with regard tomarriageare different." "This is the sunna as it has come down to us regardingmarriagefor those who are muhrim, doing itikaf, or fasting. Relevance: 6.3405 Found In: Imam Malik's Muwatta Chapter No: 29, Divorce Hadithno: 9 Narrated: Yahya related to me from Malik that he heard Ibn Shihab say that if a man said to his wife, "You are free of me, and I am free of you, " it counted as three pronouncements of divorce as if it were an 'irrevocable' divorce. Malik said that if a man made any strong statement such as these to his wife, it counted as three pronouncements of divorce for a woman whosemarriagehad been consummated, or it was written as one of three for a woman whosemarriagehad not been consummated, whichever the man wished. If he said he intended only one divorce he swore to it and he became one of the suitors because, whereas a woman whosemarriagehad been consummated was made inaccessible by three pronouncements of divorce, the woman whosemarriagehad not been consummated was made inaccessible by only one pronouncement. Malik said, "That is the best of what I have heard." Relevance: 6.019

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