1a] The Persecution in Burma Stems, Not from Buddhists, but from the Darwinist Mindset

1a]
The struggle between believers and non-believers has persisted throughout the course of history. All the conflict and ideological differences in the world are based on the intellectual and ideological struggle between these two poles. Those who espouse the true religion and say, “Allah is One,” and who seek to install the fine moral values brought with them by the true faiths have always been faced by a diametrically opposed force. If there is violence and savagery somewhere this comes from these anti-forces’ intolerance of the supporters of the true faith. However, there is one very important detail that needs to be noted here.
Depicting believers as infavor of violence is a cunning ploy
These forces of oppositionsometimes appear in the guise of adherents of a religion. But this is a deception. No adherent ofa true faith can ever support savagery and barbarity. If someone spreads savagery, hates everything or carries out terrorist actions and killings, then he is literallyirreligious. The fact it says he is Muslim, Christian or Jewish on his ID papers does not mean he is at all religious. One therefore needs to analyze events from that perspective when there is oppression, disorder or terror. Certain cunning forces are trying to have all conflicts, sufferings and acts of terror laid at the door of believers. In particular, by using certain parts of the press and various publications they spread scenarios intended to incite conflict between Muslims and Christians, Shiites and Sunnis or Jewsand Muslims. The aim here is to prevent unity and union among those who believe in Allah. The forces in question are wellaware that if believers areunited then they will represent a major force against all false ideologiesand cannot be defeated. Since they regard that union as a threat they have developed these policies of artificial hatred in order to eliminate any alliance among believers.
While believers fight among themselves, proponents of the Darwinist, communist andMarxist mindset continue to support one another, grow stronger and find the ideal environment for spreading their own perverse ideologies. The forces in question use thismethod in some Arab countries, the Middle East and places such as Burma.
Darwinist ideology is the cause of the instances of oppression in the world
There are countries all over the world where Muslims are a minority. Millions of Muslims are living under pressure in minorities in Burma, the Philippines, Cambodia andThailand, and these conflicts are generally fed by strife or differences of opinion among believers.
The conflict in Syria is portrayed as one betweenShiites and Sunnis, and the press always reflects that idea. But this is a deception. There is actually a struggle going on in Syria between God-fearing people and Darwinists and communists. The events taking place in Syria are a rebellion against socialist, communist ideology that has been around since thetime of Hafez Assad and has never ceased to exist.
In the same way, the terrifying persecution thathas been going on in Burma since the 1990s is depicted as an assault by Buddhists on Muslims. Butthe people perpetrating the attack there are actually part of the junta that espouses Darwinist ideology, even if they appear to be Buddhists. (Today Buddhism is a pagan religion but it is probably a corrupted form of a true faith. There is no aggression or oppression in the teachings of Buddhism that have been left over from the true faith.) It is impossible for people who resort to violence to come out for religion. If they do this in the name of religion, then they are either deceiving people, or else know nothing about religion, or else are themselves deceived. No religion permits persecution, killing, terror or genocide. No true believer can persecute anyone else, be a terrorist,or deprive others of their rights. Religion brings with it love, affection and solidarity. Advocates of true religion have always brought love to the world.
But Darwinist ideology and ideologies based on it, such as Marxism, Leninism, communism and fascism, oppress others, terrorize communities, commit terrorist actions, engage in genocide, perpetrate mass slaughter and mercilessly kill women and children, young and old. If there is terror or strife somewhere, then the presence of such perverse ideologies in the region can immediately be seen. Communist ideology that espouses the dialectics of society byadopting Darwinist ideology, which espouses the dialectics of nature, makes a precondition out of conflict. It irrationally maintains that there can be no progress without conflict. It is these perverse ideologies that poison societies with hatred.
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QURAN ON SEA WAVES

With regard to the many statements in the Quran concerning the sea,
some of these facts were not discovered until very recently, and many
of them are still unknown. For example, these facts were discovered
after hundreds of marine stations had been set up, and after images
had been taken by satellites. The one who said this was Professor
Schroeder, one of the greatest oceanographers in West Germany. He used
to say that if science advanced, religion would have to retreat. But
when he heard the translation of the verses of the Quran, he was
stunned and said, "These could not be the words of a human being." And
Professor Dorjaro, a professor of oceanography, told us of the latest
developments on science, when he heard the verse:
"Or (the state of a disbeliever) is like the darkness in a vast deep
sea, overwhelmed with waves topped by waves, topped by darkclouds,
(layers of) darkness upon darkness: if a man stretches out his hand,
he can hardly see it! And he for whom Allah has not appointed light,
for him there is no light"(The Quran, 24:40 interpretation of the
meaning)
He said, "In the past, man could not dive to a depth of more than
twenty meters because he had no special equipment. But now we can dive
to the bottom of the ocean, using modern equipment, and we find
intense darkness at a depth of two hundred meters." The verse says a
vast deep sea. The discoveries in the depths of the sea give us an
understandingof the verse, (layers of) darkness upon darkness. It is
known that there are seven colours in the spectrum, including red,
yellow, blue, green, orange, etc. When wedive down into the depths of
the ocean, these colours disappear one after another, and the
disappearance of each colour results in more darkness. Red disappears
first, then orange, then yellow the last colour to disappear is blue,
at a depth of two hundred meters. Each colour that disappears adds to
the darkness until it reaches total darkness. With regard to the
phrase waves topped by waves, ithas been proven scientifically
thatthere is a separation between theupper and lower parts of the
ocean, and that this separation is filled with waves, as if there are
waves on the edge of the dark, lower portion of the sea, which we do
not see, and there are waves on the shores of the sea, which we do
see. So it is as if there are waves above waves. This is a confirmed
scientific fact, hence Professor Dorjaro said concerning these Quranic
verses, that this cannot be human knowledge.
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* Please remember us in your duas too.

Dua on Marriage/ Wedding

Abu Hurairah (r.a) said thatwhen the Prophet (pbuh) congratulated a
man on his marriage he said:
بَارَكَ اللهُ لَكَ، وَبَارَكَ عَلَيْكَ، وَجَمَعَ بَيْنَكُمَا فِي خَيْر
" Allah bless you, and may He send blessings upon you, and may He
unite youboth in good."
( Tirmidhi )
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* Please remember us in your duas too/

2c] The Etiquette of reciting the Holy Quran

2c]
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It is narrated from the Prophet of Allah (a.s.), “ A person who recites as few as ten verses in anight, he would not be countedamongst the negligent people. If he recites fifty verses, he will be counted as a Dhakir (a person who remembers
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If one recites a hundred verses,he will be counted amongst theQaneteen (the obedient). One who recites two hundred verses in a night, then he is amongst the Qashe-een ( ). If a person recites three hundred verses overnight, he one of the Fayezeen (the elevated). If a person recites five hundred verses in a night, he will be counted in a group of persons who prayed their whole lives. When a person recites a thousand verses in a night, he will get a Qantar of Reward. A Qantar is equal to fifteen thousand Mishqal ( a mishqal isequal to 24 carat of gold) This will be equal to the Mount Ohud.
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Hazrat Ali (a.s.) has said, “ Whena person recites any hundred verses of the Quran from any chapter, and after the recitationsays thrice the words,’ Allah humma akshif anni bala’, all his calamities will be warded off.”
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The Prophet of Islam (a.s.) said, “ If one has pain in the chest, he must seek succor from the Quran. Allah has promised that the Quran cures the chest pain!”
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Imam Mohammed Baqir (a.s.) has said, “ Every place has a spring season. For the Quran the spring is the Holy Month of Ramadan!”
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It is narrated from Imam Zain alAbedeen (a.s.) that if one listensto even a word of the Quran with interest, Allah will order writing one good deed in his record and obliterates one sin committed by him. The person will be elevated one stage upward. If a person memoriseseven one word from the Quran,Allah will record ten good deeds in his name and removesten sins from his record. He willalso be raised ten stages upward in his status.. When a person recites the verses of theQuran sitting at prayer, Allah will record fifty good deeds for him and remove fifty sins from his record. And raises his statusfifty stages. When a person recites one verse standing in prayer, He will record hundred good deeds for him, remove a hundred sisn from his account and raise his status a hundred stages. .When a person completes a full recitation of the Quran, Allah will fulfill his wish for this life or the Hereafter.”
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Hazrat Ali (a.s.) has said that when a person recites a hundred verses from anywherein the Quran and then says Ya Allah seven times and order a stone to shatter, it will shatter with Allah’s wish!
THE SUPERIORITY OF RECITING THE HOLY QURAN LOOKING AT ITSWORDS
The eyesight of a person will improve if he recites the Quran looking at it pages. Allah will reduce the punishment for the sins of this person’s parents, even if the father or the mother was an infidel.
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The house where a copy of the Quran is kept the Satan cannot come.
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Authentic traditions indicate that three things would complain to Allah: 1. A mosque where people don’t go to offer prayer. 2. A scholar who lives amongst ignorant people and none respects him. 3. A copy of the Quran that takes dust in a house and no one reads it.
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Someone asked the Prophet of Islam (a.s.),” I have memorised the Quran. Is it better to recite it from the memory or by looking at the Book?" ” The Prophet (a.s.) replied , “t is better to recite looking at the pages of the Book because even looking at the book is auspicious.” Then the Prophet (a.s.) said that there are six things that would be the cause of benefit to a person even after his death: 1. A pious son who prays for the deliverence of his parents after their death. 2. A copy of the Quran that will be read and recited by others after a person’s death. 3. A well that has been dug for the benefit of the populace. 4. Creating a canal or a source of running water. 5. A tree that has been planted to give shade to the others. 6. The good examples set by the person for others to follow after his death.
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The Prophet of Islam (a.s.) said that looking at the face of Hazrat Ali ibne Abi Talib (a.s.) is equivalent to prayer. He also said that looking with affectionon the faces of one’s parents too is prayer. Looking at the Holy Quran is prayer and setting eyes on the Kaaba too isprayer./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2b] The Etiquette of reciting the Holy Quran

2b]
The Imam (a.s.) said,” It is better if you do one complete recitation of the Quran in one month. Quran should be recited with tarteel or slowly with proper pronunciation and punctuation. The reading should be such that the words are comprehensible tothe reciter and the listener. Whenever there is mention of theHeaven in the Quran, the reciter should seek Allah’s help for his deliverence. Similarly when the Hell is mentioned, he should seek deliverence..One should recite theQuran more during the Holy month of Ramadan.”.
Ali bin Mugheera asked Imam Jafar e Sadiq (a.s.), “ My father asked your ancestor, the Prophet of Islam (a.s.) about completing a recitation of the Quran in one night.. The Prophet said (a.s.), ‘ Yes! It can be done!’ “ Then Ibne Mugheera said,” My father used to complete forty recitations of the Quran or even more during the month of Ramandan.. I followthe same practice and on Idd al Fitr I complete one recitation to felcitate Holy Prophet (a.s.), one for Hazrat Ali (a.s.), one for Hazrat fatima Zehra (a.s.) and one each as tribute to each of the Holy Imams (a.s). This is my practice from the beginning and what Reward I could get for this? Will itbe entered in the account of my deeds?”
The Imam (a.s.) said, “ Because ofthis practice Allah will treat you with these Infallible persons on the Day of Judgement” Ibne Jaseem was astonished and said, “ Is there so much reward for an insignificant person like me?”
The Imam (a.s.) said thrice, “ Balay, balay, balay ( Yes, yes, yes)!”
THE REWARD FOR LEARNING, TEACHING & MEMORISING THE QURAN
Imam Jafar e Sadiq (a.s.) has said one whose memory is weak should learn the Quran with more practice. Allah will give him more reward. The Quran should be recited in a good tone but not with rhythm.
It is not good for a person to memorise the Quran and forget it. The verses that he had memorized, and forgotten, will salute the reciter in the Heaven from an elevated place by saying,’Salam alaik’. The person would respond to the greeting and ask who they were and why they were greeting him from that distanceThey will reply that they were the verses of the Quran thathe had memorised and didn’t care to retain in his memory. If hehad tyaken care to retain the memory, he would have been in the higher echelons of the Heaven with them!
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The Prophet of Allah (a.s.) said, “ A person who memorises the Quran and purposely forgets it will be raised on the Day of Judgement in a manner that hishands will be tied to his neck. For every verse that he had forgotte Allah would impose a snake on his body and he will be consigned to the Hell.
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Hazrat Ali (a.s.) said that when Allah wants to send his curse and retribution to a people who have been sinning very much and finds that amongst the evil persons there are somepeople who offer prayers and some children are reciting the Quran, he puts away the Retribution.
THE BENEFITS OF RECITING THE QURAN
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Imam Jafar e Sadiq (a.s.) has said that Quran is a Commandment of Allah for His creatures. Therefore it is the bounden duty of every Muslim to study the Quran with deep thought.
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Hazrat Ali (a.s.) has said that a house where the Quran is recited the angels would descend there and the Satan flees away from the precincts. The house where the Quran is recited appears like a star to the people of the Firmament.
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Imam Mohammed Baqir (a.s.) said, “ A person who recites the Quran while standing will get reward equal to fifty good deeds. If a person seeks succoragainst his enemies from the Quran with true spirit, he will be safe from the adversaries. However strong the enemy might be!
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It is narrated by Bashir bin Ghalib that Imam Hussain (a.s.) said,” When a person recites the verses of the Quran while standing, Allah will reward equivalent of ten good deeds for every word recited. If someone listens to the recitation with intent, he will get one good deed recorded inhis account for every word thathe listens to. If a person completes the recitation over-night in one sitting, in the morning the angels say his praises. If a person completes the recitation during a day, the angels praise him and one of his wishes that he makes after completing the recitation would be fulfilled. The Reward for completing the recitation ofthe Quran is better than the reward for any other good deeds.” The narrator asked the Imam (a.s.), “ Ya Hazrat! If a person has not learned to read the Quran, what should he do?” The Imam (a.s.) replied, “ Allah is Kind and Munificent! He should recite as much as he knows! He will certainly get the Reward!”
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Imam Mohammed Baqir (a.s.) says,” When a person completes the recitation of the Quran in Mecca from one Fridayto the other, or a similar periodof time, he will be Rewarded amply by Allah.”
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2a] The Etiquette of reciting the Holy Quran

2a]
Qirat or recitation of the Quran has one basic requirement, that is, the Tarteel or the distinct intonation and pronunciation of the words. While reciting one hasto keep in mind the fasl {division) and wasl ( joining ) of words and sentences.
Hazrat Ali (a.s.) has said that Tarteel is delivering words according to their Makharij (outlets for sound or intonations). Uttering the words clearly and slowly and reciting with understanding and uttering the contents correctly is of prime importance. One should not recite the Quran with such speed that it might become incomprehensible and bore the listener. Neither the recitation be so slow that it takes long time and puts the listeners off.. “Khair al umoore ausatha” or it is better to follow the middle path.
The other important aspect of therecitation is the reading with understanding and thought. One should keep his eyes on the meanings of the Quran. While reciting the verses about Allah’s Blessings, one should seek Astaghfar (Allah’s Help and Foregiveness).
Imam Raza (a.s.) used to recite the Quran with feelings and tears. He used to cry when reference to the Heaven and Hell came during the reading of the Book. At these points he used to seek Allah’s Help. When the Imam (a.s.) recited the verse Qul huwallahu ahad , he used to say Kadhalik Allahu Rabbi three times.Similarly after reciting the verse Qul ya ayyuhal kaferoon in the prayer, the Imam used to say Rabbi Allaho Deenalislam three times. After reciting the verse Wat-teene wazaitune Imam Reza (a.s.) used to say bala wa ana zaalika min al shahedeen. On reciting the verse Ala uqsimo beyoumilqiyamah the Imam (a.s.) said Subhanaka Allahumma Balah.On reciting Sura e Fateha the Imam (a.s.) said Alhamdu lillahe Rab al Aalemeen. Whenever the Imam (a.s.) came across the words ya ayyuhal lazeena aamanu during the recitation of the Quran he would say slowly the words Labbaek Allahumma labbaek.
Hazrat Ali (a.s.) said that whenever one recited In Allaha malaekatahu yusalloona alan-nabi…. It should be followed by benediction (durood) whetherduring the prayers or while at thesession of recitation. He said that after reciting the verse wat-teen one should say Nahnu ala zalika min al shahedeen.
Imam Jafar e Sadiq (a.s.) used to say deenilislam alaihi ahya-an wa alaihi amwaatu insha Allah after reciting the verse Qul ya ayyuhal kaferoon.
Imam Zain al Abedeen (a.s.) has said, “ If a person wishes to converse with Allah, he should recite the Quran. When he comes to the passages where Allah addresses the people, he should say labbaek Allahumma labbaek and in the passages where Allah addresses the Prophet (a.s.) or the people of the earlier times, heshould feel that the communication is for his own benefit only. When he reads about the spread of victuals of the Heaven in the Quran, he should draw pleasure from the very thought of the delicacies. He should visualise that his Friend has made the spread for him. Sometimes Allah recounts His most superior qualities of Beneficence and Sustenence in the Quran, and at other places He talks of the unfathomable treasures of knowledge.
Thus Allah recounts his innumerable Bounties to His creatures in the Book and shows them the way of happiness and pleasure. He promises them a place in the Heaven and also warns them of the Hellfire. The gathering for the recitation of theQuran is the most wonderful gathering. In this gathering Allah is the Host and the courtiers the Prophets and their Vicegerents (a.s.). How could one not be happy in such a gathering! Due respect for such a gathering is very important. One should therefore purify oneself with ablution (Wadu) is necessary.
ABOUT ISTA-AAZA
SEEKING ALLAH’S PROTECTION FROM THE SATAN
Before commencing the recitation of the Holy Quran one should do Ista aaza or seek the protection of Allah against the machination of the Satan. For thisone should say Aa-uzu billahi. This has been mandated by the Quran..
There are two ways of doing the Ista-aaza. The first is saying, ‘ Aa-uzu billahi min al shaitan ir rajeem’ and the second is ‘Aa-uzubillahi samiul aleem min al shaitan ir rajeem’. According to some other traditions, one should say ‘Aa-uzu billahi min al shaitan ir rajeem in Allaha huwal fattahul aleem.’ But the first two methods of seeking Allah’s Help to ward off the Satan are very much in vogue.
FACING THE KAABA OR QIBLA WHILE RECITING THE QURAN
It is advised to face the Kaaba while reciting the Quran, be it in loneliness or in congregation. One should not sit at the back of anyone while reciting the Quran.
ABOUT KHATME-QURAN OR FINISHING A RECITATION OF THE HOLY BOOK
One person told to Imam Jafar e Sadiq (a.s.) that he used to complete the recitation of the Quran in a single sitting in the night. (Abu Baseer )./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

8b] Tableeghi Jamaat Exposed

8b]
In Israel, under Zionist control, the Jamaat is allowed free access to any part to do "Allah's Work" while Palestinian men, women and children, who are opposing Zionist rule, are tortured and killed.
It is also not surprising that under the Apartheid government in South Africa and under the cruel"State of Emergency" in which gatherings were restricted and carefully monitored under the vigilant eye of the then police force, the Ijtima's used to draw crowds of thousands of devotees - and there was not a single policeman in sight. It is obvious. With the type of Islam that they portrayed of being completely subservient to Kufaar politics and their rejection of Jihad in all its practical aspects, this Jamaat was not even considered as a threat. Not a word was uttered by the Jamaat's leaders condemning the then Apartheid regime. This is their policy throughout the world - do not condemn the Kufaar and the Kufaar governments!
TABLEEGHI JAMAAT'S ROLE UNDER PUPPET MUSLIM GOVERNMENTS: The Jamaat has also flourished under the puppet governments of Muslim countries who rule in the name of they Kaafir paymasters (Israel, America, Britain, France, etc.) - thousands upon thousands as well-behaved, submissive Muslims praying in their mosques, quite content to live under a system which is opposed to Islam in every way and which is openly dedicated to the suppression of true Islam wherever it emerges./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

8a] Tableeghi Jamaat Exposed

8a]
The movement of Tableeghi Jamaat is being utilised by the enemies of Islam as an effective instrument in their struggle to prevent the emergence of a true Islamic movement in Europe and elsewhere in the world. Therefore, it is incumbent on all Muslims to disown it and discourage its activity in every way. The British were continually looking for ways of infiltrating andsubverting Islam. They kept, through their comprehensive spy network, a very careful eye, on any new Muslim group and movement. TheTableeghi Jamaat was set up under the British Rule in India. After closely watching the Jamaat for some time, the British realised that here was exactly what they were looking for, a movement that totally absorbed the energy of its members andyet did not threaten Britishdomination in any way as the doctrine of Jihad was totally absent in this movement. They saw that instead of the Jamaat's directing their energies outwardly towards their legitimate Kaafir enemies, was now directed inwardly towards the rest of the Muslims. Therefore, it was a group that was allowed to flourish. This news was spread to other interested parties.
THEIR BRAND OF TRUE ISLAM: The book that is held by many among the Tableeghi Jamaat to be as important as the study of the Quran itself is the"Teachings of Islam." In"Teachings of Islam" the Jamaat says that there is"NO WAY to gain honour, happiness, peace and tranquillity in this life OTHER THAN to adopt and firmly hold on to the work and system of Tabligh." This statement shows that the Tableeghi Jamaat wants to be an exclusive sect of Muslims, which excludes all other Muslims who do not follow its peculiar definition of what it means to convey the message of Islam, a definition which is clearly and erroneous and far removed from the one which Allah gives in the Quran. One can only conclude from this statement that all other Muslims are considered by them to be misguided.
If one reads through their five point action plan which the author of"Teachings of Islam" says that one must put into practice and "will automatically ensure the growth and expansion of Islam in its true form." He claims that this is the Prophetic method and wasfollowed by their ancestors and early Muslims. If one looks deeply, this five point action plan meets the complete approval of the enemies of Islam, since there is no mention anywhere of anything which might even slightly inconvenience a Kaafir government. How different this is from the actual practice of the Prophet (sallal laahu alaihi wasallam)!
From the day the Prophet (sallal laahu alaihi wasallam) made his Prophethood public, the very people who held him in high regards became hostile to him. Whenever the message of Islam is truly conveyed, it strikes atthe very roots of every other system with which itcomes into contact. How different is the case with the Tableeghi Jamaat. The British Weekly, "The Economist", the mouthpiece of the Kufaar, in its article entitled "The Other Side of Islam" pays glowing tribute to the Tableeghi Jamaat, saying,"So long as such movements exist, and attract millions of Muslims,essential Islam remains alive and well." Even the Kaafir authorities positively welcome what is happening, as they clearly do in the case of the Tableeghi Jamaat, because they know that other than the true Islam is being propagated.
Their brand of true Islam only centres around Ijtima,Ghust, Chilla and Kitaab reading. To them, Moulood, Urs Celebrations, Esaale Sawaab, the Recitation of Salaams, visiting of the Mazaars of Awliya Allah, etc. are all Shirk and Bid'at.
TABLEEGHI JAMAATS ROLEIN KUFAAR COUNTRIES: The thousands of members of the Tableeghi Jamaat are utilising all their energy exclusively inwards towards other Muslims and leaves the Kaafir powers to pursue their Godless exploitation of the Muslims completely unimpeded. They have defined Jihad to be"spreading the Kalima of Allah and enforcing of Allah's Commandments." (Teachings of Islam). In thevery same book, under theheading of "General Principles", the following point is made - "No controversial matter or points of secondary importance to be discussed at any time .... and confine all talk to the main points of Tabligh." Thus, a programme originally designed to ensure that the adherents of Tableeghi Jamaat did not come into conflict withthe British authorities in India has now been extended to include all aspects of Kufaar domination in the world. The members of the Jamaat are actually forbidden to question it at all. No wonder the enemies of Islam are delighted.
This is the reason why the Tableeghi Jamaat moves freely in Kufaar countries in Europe and the rest of the world, while other Muslims are being imprisoned, tortured, and killed on a daily basis.
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7b] IMAM NAWAWI [631 - 676 A.H]

7b]
According to Imam Dhahabi, Imam Nawawi’s concentration and absorption in academic love gained proverbial fame. He had devoted all his time for learning and scholarship. Other than reading and writing, he spent his time contemplating on the interacted and complex issues and in finding their solutions. Allah had also conferred upon him the gift of fast memory and depth of thought, and he who makes the right use of this boon, there remainsno doubt in his sagacity and discernment. Imam Nawawi made full benefit of his God given qualities and potentialities and earned the highest degree of honor.
Imam’s Simplicity and Niceness of Manners:
The learned persons, elite of the society and the public greatly respected the Imam on account of his piety, learning and excellent character. He used simple dress and ate simple food. Devout scholars do not care about worldly chattels, they give preference to religious andacademic pursuits, propagation of Faith etc. They experience more heavenly delight and joy in such activities than those who seek satisfaction in luxurious foods, precious clothes andother worldly things. Imam Nawawi had a prominent place among the erudite notables of his age. He was God-fearing person having illustrious and glorious aims regarding propagation of Faith. Celebrated Sheikh Mohiuddin expresses his impression about Imam Nawawi as thus:
“Imam Nawawi had three distinctive commendable qualities in his person. If anybody have only one out of these three, people return to him in abundance for guidance. First, having knowledge and its dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all that is good ( Islam ) enjoining Al-Ma’ruf [i.e., Islamic Monotheism and all that Islam orders one todo] and forbidding Al-Munkar [polytheism anddisbelief and all that Islam has forbidden]. Imam Nawawi had all three in him.”
Imam Nawawi’s works and his death
The learned Imam had a very short life but even during this short period, he had written a large number of books on different subjects. Every work of the Imam is a masterwork and a treasureof knowledge. Hundreds and thousands of people benefit from these works.
Some of the Prestigious Works of Imam Nawawi are:
Commentary on Sahih Al-Bukhari , Al-Minhaj fi Sharh Sahih Muslim , Riyad-us-Saliheen, Kitab-ur-Raudah, Commentary on Mohadhdhab, Tahdhib-ul-Asma was-Sifat, Kitab-ul-Adhkar, Arba’een, At-Taqreeb fi Ilmil-Hadith wal-Irshad fihi, Kitab-ulMubhamat, At-Tibyan, Al-Idah fi Manasikil-Hajj, Sharh Sahih AlBukhari (Naqis), Sharh Sunan Abi Dawud (Naqis), Tabaqat Ash Shafi’iyah, Muhimmatul-Ahkam, Manaqib-ush-Shafi’i, Bustan-ulArifeen, Al-Khulasatu fil-Hadith, Mukhtasar At- Tirmidhi , A1Masa’il Al-Manthurah, Al-’Umdah fi Tashihit-Tanbih and others.
After spending 28 years of age, Imam Nawawi returned to his hometown.Soon after his arrival at Nawa, he felt ill and died. Imam Nawawi is still livingin the hearts of Muslims. His works are of everlasting value. May Allah bless Imam Nawawi./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

7a] IMAM NAWAWI [631 - 676 A.H]

7a]
Birth and Birth place:
The complete name of Imam Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf An-Nawawi, son of Murry, son of Hassan, son of Hussain, sonof Muhammad , son of Juma, son of Hazam. Nawawi refers to Nawa, a place near Damascus, in the suburb of the city of Howran. One of his ancestors named Hazam had settled at this place. Imam Nawawi was born atNawa in the year 631 A.H. His father, a virtuous and pious man, resolved to arrange for proper and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom inhis promising child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: “I saw ImamNawawi at Nawa when he was a youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would always avoid the play and would remain busy with the recitation of the Noble Qur’an. When they tried to domineer and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On observing his sagacity and profundity, a special love and affection developed inmy heart for young Nawawi. I approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious scholar and most pious saint of future. His teacher asked whether I was a soothsayer or an astrologer. I told him I am neither soothsayer nor an astrologer but Allah caused me to utter these words.” His teacher conveyed this incident to Imam’s father and he keeping in view the learning quest of his son, decided to dedicate the lifeof his son for the service and promotion of the cause of Islamic Faith.
In a short period, Nawawi learnt to read the Holy Qur’an and by that time henearly had attained puberty. Nawa had no academic or scholarly atmosphere and there were no religious academies or institutes where one could earn excellence in religious learning, so his father tookhim to Damascus, which was considered the center of learning and scholarship, and the students from far and wide gathered there for schooling. During that period, there were more than three hundred institutes, colleges and universities in Damascus. Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummvi University. The founder and patron of this Madrasah was a trader named Zakiuddin Abul-Qassim who was known as Ibn Rawahah. Madrasah was named afterhim. Noted and eminent teachers of the period taught in that Madrasah. Imam Nawawi says, “I studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived onthe limited food supplied by the institution.” As a routine he used to sleep very little at night. When itbecame irresistible as a human being, he would lean and slumber for a while against the support of books. After a short duration he would again be hard at his scholastic pursuits.
His Teachers and Guides:
During his stay at Damascus, he studied frommore than twenty celebrated teachers. These teachers were regarded as masters and authority of their subject field and disciplines they taught. Imam studied Hadith, Islamic Jurisprudence, its principles, syntax and Etymology from great scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu HafsUmar bin Mudar Al-Mudari,Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin MuhammadAl-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad Al-Maqdisi, Abul-Fada’il Sallar bin Al-Hasan Al Arbali etc.
His Students:
There were hundreds of Imam’s students, among them some notables are: Alauddin bin Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas Al-Ja’fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu’allim Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar’i, AbulFaraj Abdur-Rahman bin Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi,Abul-Hajjaj Yusuf bin Az-Zaki etc.
His Desire and Crave for Learning:
Imam Nawawi had endlessthirst for knowledge, and it can be guessed from his daily practice of studies. Heused to read daily twelve lessons and write explanation and commentary of every lesson and also made important additions. Whatever the book Imam Nawawi read, he put down the marginal notes and explanations on that book. His intelligence, hardwork, love, devotion and absorption in his-studies amazed his teachers and they become fond of him and began to praise and admire him.
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If it is mustahab to recite(from memory) withwudhu then would it be makrooh to do so with out wudhu?.

Praise be to Allaah.
There is nothing wrong with reciting Qur'aan in a state of minor
impurity (without wudoo'), and some of the scholars havestated that
there is consensus on its permissibility. There are saheeh hadeeths
concerning this matter which demonstrate that itis not necessary to do
wudoo' if one wants to recite Qur'aan and is in a state of minor
impurity. Rather the difference of scholarly opinion has to do with
touching the Qur'aan and whether one who is in a state of major
impurity (janaabah) can recite it; the majority of scholars are of the
view that both of these mattersare not allowed.
It was narrated from 'Abd-Allaah ibn 'Abbaas (may Allah be pleased
with him) that that he stayed one night with Maymoonah, the Mother of
the Believers, who was his maternal aunt. I lay down across the width
of the mattress and the Messenger of Allaah (blessings and peace of
Allah be upon him) and his wife lay along its length. The Messenger of
Allaah (blessings and peace of Allah be upon him) slept until halfway
through the night, or just before or after that. The Messenger of
Allaah (blessings and peace of Allah be upon him) woke up and started
wiping thesleep from his face with his hand. Then he recited the last
ten verses of Soorat Aal 'Imraan, then he got up and went to a
waterskin that was hanging there, and did wudoo' from it and did it
well, then he stood and prayed.
Narrated by al-Bukhaari, 4295; Muslim, 763
Imam al-Bukhaari included this hadeeth in a chapter entitled: Chapter
on Reciting Qur'aan after Minor Impurity and otherwise.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
This indicates that Qur'aanmay be recited without wudoo', because he
slept for a long time, so there isno question that he woke up without
wudoo'; then he woke up and recited Qur'aan before he did wudoo', then
he did wudoo' after that and prayed.
End quote from al-Tamheed lima fi al-Muwatta' min al-Ma'aani wal
Asaaneed, 13/207
Al-Nawawi (may Allah have mercy on him) said:
This indicates that it is permissible for one who isin a state of
minor impurity to recite Qur'aan;this is the consensus of the Muslims.
End quote from Sharh Muslim, 6/46
And Allah knows best.

1c] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1c]
which he says:
From the above discussion of the reports, examination of their isnaads and biographies of their narrators, we could not find anything but the report of al-Bazzi – as the scholars said – and it is a report whose isnaad is filled with weak and majrooh narrators, and there is no other report apart from the report of al-Bazzi. This was stated clearly by many scholars of reports, although some of the most famous reciters, such as Ibn Mujaahid in his book al-Sab’ah, did notnarrate the takbeer, and neither did Abu’l-Qaasim al-Hudhali in his book al-Kaamil. This indicates that the report was not proven in their view. And Allaah knows best.
A Sunnah cannot be established by means of such a report, rather it is better not to do that, whether it is mentioned in the report of al-Bazzi orthe report of anyone else. That is so as to protect the Book of Allaah and to keep out of it anything that is not part of it, whether it is thought to be Sunnah or not. Praise be to Allaah, the Lord of the Worlds. End quote.
Secondly:
Many reasons for this takbeer have been mentioned, the most well known of which is that the Revelation to the Prophet (peace and blessings of Allaah be upon him) ceased for a while, and when it resumed after that, the first thing that was revealed was Soorat al-Duha, in which it says (interpretation of the meaning): “Your Lord (O Muhammad صلى الله عليه وسلم) has neither forsaken you nor hates you” [al-Duha 93:3], and he said takbeer in joy at that.Even if this is saheeh, it does not indicate that it ismustahabb to say takbeeras suggested by some scholars of recitation, for several reasons:
1. It does not indicate that takbeer is to be said after every recitation of the soorah.
2. It does not indicate that takbeer is to be said until Soorat al-Naas.
3. The takbeer was said only once, because of the Revelation resuming afterit had ceased for a while.
4. The other soorahs donot have the same content as Soorat al-Duha.
Moreover, this report doesnot have any saheeh isnaad, or even any da’eef(weak) one.
Imam Ibn Katheer (may Allaah have mercy on him) said:
With regard to saying takbeer after Soorat al-Duha, the reciters said that when the revelation was late in coming to the Messenger of Allaah (peace and blessings of Allaah be upon him), and that went on for a while, then the angel came to him and brought the words (interpretation of the meaning): “By the forenoon (after sunrise). By the night when it darkens (and stands still)” [al-Duha 93:1-2], he said takbeer out of joy and happiness.
But this was not narrated with any isnaad that can be judged to be saheeh orda’eef. And Allaah knows best.
Tafseer Ibn Katheer (8/423).
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1b] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1b]
Messenger of Allaah (peace and blessings of Allaah be upon him) told the majority of reciters to add an extra takbeer thenthey disobeyed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) and failed to do what he had commanded them to do, deserves to be punished severely as a deterrent to him and others like him.
With regard to the takbeer, the one who saysthat it is part of the Qur’aan has gone astray according to scholarly consensus and must be asked to repent; if he repents, all well and good,otherwise he should be executed. How could the one who does not recite itbe denounced for not reciting it? The one who regard a person who doesnot say this takbeer as an innovator or one who goes against the Sunnah or a sinner, is closer to kufr than Islam and should be punished; indeed if he insists on thatafter having the proof explained to him, then he should be executed.
If we assume [?] that the Prophet (peace and blessings of Allaah be upon him) told some of those who recited it to say takbeer, then at most this indicates that it is permissible or mustahabb. If it were obligatory, the majority ofreciters would not have neglected it and the imams of the Muslims would not have agreed that it is not obligatory. But none of the imams narrated that the takbeer is obligatory, rather the most that anyone who reads according to the recitation of Ibn Katheer can say is that it is mustahabb. This is unlike the Basmalah, recitation of which is obligatory according to those who regard it as part of the Qur’aan, but despite that the reciters allow not reciting it if one does not want to use it as a break between one soorah and another. So how could it not be allowed to omit the takbeer, which is not part of the Qur’aan? End quote.
Majmoo’ al-Fataawa (13/417-419)
And he (may Allaah have mercy on him) said:
The takbeer that is narrated from Ibn Katheeris not narrated with an isnad from the Prophet (peace and blessings of Allaah be upon him), and no one attributed it to theProphet (peace and blessings of Allaah be upon him) except al-Bazzi,who thus went against allthose who narrated it, as they only narrated it as something optional that was done by some of those who came after the Prophet (peace and blessings of Allaah be upon him), and he was the only one who attributed it to the Prophet (peace and blessings of Allaah be upon him). His transmission was regarded as da’eef (weak) by the specialists in hadeeth and biography among the scholars of recitation and hadeeth, aswas mentioned by more than one of the scholars. End quote.
Majmoo’ al-Fataawa (17/130).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
Some of the reciters of Qur’aan separate one soorah from another by saying Allaahu akbar instead of the basmalah. Is that permissible, and is there any evidence for it?
He replied:
This is contrary to what the Sahaabah (may Allaahbe pleased with them) did, who separated one soorah from another by saying Bismillaah il-Rahmaan il-Raheem, and it is contrary to the scholarly view that the soorahs of the Qur’aan should not be separated by takbeer throughout the Qur’aan.
At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. But the correct view is that this is not Sunnah, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah, Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is noBasmalah between al-Anfaal and it. End quote.
Fataawa Islamiyyah (4/48).
Shaykh Bakr Abu Zayd (may Allaah preserve him)mentions in his Book Bida’al-Qurraa’ (p. 27) seven things that have to do reading the entire Qur’aan, of which we maymention:
Saying takbeer at the end of Soorat al-Duha until the end of Soorat al-Naas, both when praying and otherwise.
Then he said:
There are no saheeh reports about these seventhings from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them). Most of that which is narrated about some of them cannot be taken as evidence. The correct view is that none of these things are prescribed in sharee’ah. End quote.
The Shaykh of the reciters in al-Madeenah al-Munawwarah, Shaykh Ibraaheem al-Akhdar, has written an essay entitled Takbeer al-Khatam bayna al-Qurraa’ wa’l-Muhadditheen, at theend of which he says:
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1a] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1a]
Is it permissible to say tahleel (laa ilaaha ill-Allaah) and takbeer
(Allaahu akbar) from after Soorat al-Duha until Soorat al-Naas? Is
that proven from the Messenger (peace and blessings of Allaah be upon
him) or the Sahaabah or Taabi'een?.
Praise be to Allaah.
Firstly:
The scholars differed concerning the ruling on saying takbeer after
everysoorah from Soorat al-Duha to al-Naas. Imam Ahmad regarded it as
mustahabb but the other imams differed with him. There is another
report from Imam Ahmad which is in accordance with the view of the
majority. The correct view is that it is not prescribed to say
takbeer, and this is not proven in any marfoo' hadeeth from the
Prophet(peace and blessings of Allaah be upon him). There is also no
saheeh report about this takbeer from any of the Sahaabah (may Allaah
be pleased with them), rather it was proven from some of the qurraa'
(reciters) of the people of Makkah.
It was narrated that 'Ikrimah ibn Sulaymaan said: I recited to
Ismaa'eelibn 'Abd-Allaah ibn Constantine, and when I reached Wa'l-duha
(i.e., Soorat al-Duha), he said tome: Say takbeer, say takbeer at the
end of every soorah until you complete (the Qur'aan). 'Abd-Allaah ibn
Katheer told him that he recited toMujaahid and he told him to do
that, and Mujaahid told him that Ibn 'Abbaas had told him to do that,
and Ibn 'Abbaas told him that Ubayy ibn Ka'b told him to do that, and
Ubayyibn Ka'b told him that the Prophet (peace and blessings of Allaah
be upon him) told him to do that.
Narrated by al-Haakim in al-Mustadrak (3/304).
This hadeeth is da'eef (weak). Its isnaad includesAhmad ibn Muhammad
ibn 'Abd-Allaah ibn Abi Bazzah al-Muqri'. Abu Haatim said: His hadeeth
is da'eef (weak) and I will not narrate from him. Al-'Aqeeli said: His
hadeeth is munkar (odd). Al-Dhahabi said: This is a ghareeb (strange)
hadeeth, and it is one of the hadeeth of al-Bazzi that were regarded
as munkar. Abu Haatim said: This is munkar. And he said: Al-Haakim
regarded his hadeeth about takbeeras saheeh, but it is munkar.
See: al-Du'afa' by al-'Aqeeli (1/127); and Mizaan al-I'tidaal (1/144,
145) and Siyar A'laam al-Nubala' (12/51), both by Imam al-Dhahabi.
Ibn Muflih al-Hanbali (mayAllaah have mercy on him) said:
Ahmad regarded it is mustahabb to say takbeerfrom the beginning of
Soorat al-Duha until the end of the Qur'aan. This was mentioned by Ibn
Tameem and others, and this is the recitation of thepeople of Makkah,
which al-Bazzi took from Ibn Katheer, and Ibn Katheer took it from
Mujaahid, and Mujaahid took it fromIbn 'Abbaas, and Ibn 'Abbaas took
it from Ubayy ibn Ka'b, and Ubayyibn Ka'b took it from the Prophet
(peace and blessings of Allaah be upon him). A number of them narrated
that, including al-Baghawi in his Tafseer, and the reason for that is
that the Wahy (revelation) ceased.
This is a ghareeb hadeeth,reported by Ahmad ibn Muhammad ibn
'Abd-Allaah al-Bazzi, who is sound with regard to recitation but
da'eef (weak) with regard to hadeeth.
Ibn Haatim al-Raazi said: This is a munkar hadeeth.
It was also narrated from him – i.e., Imam Ahmad – that there should
be no takbeer, as is the view of all reciters. End quote.
Al-Adaab al-Shar'iyyah (2/295, 296).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about a group who gathered to read the entire Qur'aan (khatmah) and
they were reading to 'Aasim and Abu 'Amr. When they reached Soorat
al-Duha, they did not say Laa ilaaha ill-Allaah or Allaahu akbar,until
they reached the endof the Qur'aan. Is what they did better or not? Is
the hadeeth which is narrated about saying tahleel and takbeer saheeh
and mutawaatir, or not?
He replied:
Praise be to Allaah. Yes, if they recited in accordancewith a
recitation other than that of Ibn Katheer, their not doing that is
better, and is in fact what is prescribed and is Sunnah. These imams
of recitation did not say takbeer either at the beginning of the
soorahs or at the ends. If it is acceptable to say that Ibn Katheer
narrated the takbeer from the Messenger of Allaah (peace and blessings
of Allaah be upon him), it is acceptable for others to say that these
people narrated the omission of that from the Messenger of Allaah
(peace and blessings of Allaah be upon him) too. It is not possible
that the recitation of the majority that was narrated by more people
than the recitation of Ibn Katheer omitted something enjoined by the
Messenger of Allaah (peace and blessings of Allaah be upon him),
because those who narrated mutawaatir reports could not have concealed
something for which there was good reason to narrate it. The one who
accepts that the Messenger of Allaah (peace and blessings of Allaah be
upon him) told :->

‘Chemical in lipsticks can cause heart problems’

A chemical commonly usedin lipsticks, handwashes and other personal
care products may cause heart problems and muscle impairment, a new
study has claimed.
Scientists at the University of California have found that triclosan,
which is used in hundreds of household products, can hinder the
process by which muscles, including the heart, receive signals from
the brain.
In tests on mice, they noted a 'dramatic' 25 per cent reduction in
heart function within 20 minutes of exposure, and warned there is
'strong evidence' it could affect human health.
However regulators and other experts insist triclosan levels in
productsare safe, and that the doses injected into the mice were
higher than those to which humans would ever be exposed.
Previous studies have found that triclosan may have links to thyroid
and fertility problems, this is the first time its effects have been
tested on muscles.
Scientists had thought thatthe chemical — which wasdevised to prevent
bacterial infections in hospitals — was metabolised quickly by thebody
without harmful effects.
However, the researchers at the University of California say it may
remain active and be transported to organs, causing damage.
"Triclosan is found in virtually everyone's home and is pervasive in
the environment," said professor Isaac Pessah, who led the study,
published in the Proceedings of the National Academy of Sciences .
"These findings provide strong evidence that it is of concern to both
human and environmental health,"
"For someone who is healthy a 10 per cent dropin heart function may
not have an effect, but if you have heart disease it couldmake a big
difference," Pessah said.
His team injected a group of mice with triclosan. They saw a
'significantly reduced' function in the heart's left ventricle
within20 minutes.
"The effects of triclosan oncardiac function were really dramatic,"
said Nipavan Chiamvimonvat, professor of cardiovascularmedicine at UC
Davis and astudy co-author.

Repentance (tawbah) - on compensating for acts of worship deliberately neglected in the past

I have neglected many rights of Allah in the past, such as prayers, fasts, and zakah. Am I required to repeat them or compensate for them?
As far as the five daily prayers are concerned, thepreferred opinion is that the repetition or compensation (or what is known as qadaa' in Arabic), is not obligatory for the reason that prayers are obligatory at a particular time, and once that time has elapsed, there is no way to offer them. However one ought to seek Allah's forgiveness and offer as many nawafil (voluntary prayers) as possible.
As for fasting-yes, if a person was a Muslim at the time they became obligatory and he did not fast, then their performance is required, accompanied by feeding of a poor Muslim for everyday of fast that was not observed during previous years. What is required is always a day for a day-no more, no less.
Example 1: A person did not fast three days of Ramadan of the year 1400 A.H., and five days ofRamadan of the year 1401 A.H., all out of negligence. He must now fast 8 days, and feed eightpoor Muslims in compensation.
Example 2: A girl reached puberty in the Ramadan of the year 1400 A.H. but out of shame and modesty did not inform anyone of her menstruation, and, rather,continued fasting say for eight days of her period. Thereafter, she repented. She would then be required to redo eight days of fasting.
It may also be pointed out here that this is the predominant position. A minority opinion is that the ruling for fasting is the same as that for the prayers, i.e., there is no qadaa' (making up) for fasting in the case of a person who did not fast and did not have a valid reason for not fasting.
As for he who did not offer the obligatory zakah, it is necessary for arepentant to them for all previous unpaid years, forit is, from one angle, Allah's right, while from another, the poor people'sright. (See Madaarij Al-Salikin for further details).
Excerpts from the book"I would like to repent BUT..."

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4b] Repenting from taking a riba-based loan

4b]
This is the goodly loan. As for the loan which brings a benefit or the loan which is intended to bringa payment of interest, thisis haraam according to the consensus of the Muslims. It is haraam according to the Qur’aan and Sunnah and the consensus of the Muslims, and a stern warning is issued to the one who does that. What should bedone is to repay the amount that was borrowed; as for the additional payment whichhas been stipulated and taken from you, this is haraam and is riba. The Prophet (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the two who witness it and the one who writes it down. He (peace and blessings ofAllaah be upon him) also cursed the one who consumes riba and the one who helps him to consume it. So what you have done is haraam and is a major sin, and you have to repent to Allaah. He has to give this interest that he took back to you, because it is not permissible for him. You committed a haraam action by giving him the interest. What you should have done is to refrain from paying interest.
What you have done is blatant riba, so you both have to repent to Allaah and not do any such transaction again. The other person has to returnthe interest that he took. And Allaah knows best.
End quote from al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 5/210
Remember that the more quickly you get rid of this loan, the better it will be, so that you may rid yourself of riba and its effects.
So it is better for you to hasten to pay it off and touse the money that you were going to use for ‘Umrah to rid yourself of this debt.
We ask Allaah to heal your son and to relieve your distress, and make you independent of means from halaal sources so that you will have no need of anything haraam.
And Allaah knows best.
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4a] Repenting from taking a riba-based loan

4a]
I took out a loan from thebank, due to difficult circumstances, because I wanted to prepare an apartment to get married.Please note that there is nothing luxurious in this flat at all, and it is a very simple flat. I am a teacher and my salary is transferred to the bank and a sum of money will be deducted from it each month for five years, untilthe loan ends. Two and a half years have passed, and I have decided to go to the bank and stop this loan, because I feel that anything that happens is because of this loan. But I found out that the amount that should be paid is more than I can afford. In addition to that,I was intending to do ‘Umrah this year, myself, my wife and my son and daughter. Is it permissiblefor me to travel for Umrah, hoping that Allaahwill heal my sick son and then come back to stop this loan next November in sha Allaah, or what should I do?.
Praise be to Allaah.
It is not permissible to take out riba-based loans,from the bank or elsewhere, even if that is to prepare a house for marriage, because of the definite prohibition on riba and the stern warning against it. Allaah says (interpretation of themeaning):
“O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279]
Muslim (1598) narrated that Jaabir (may Allaah bepleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who writes it down and the two who witness it, and he said: “They are all the same.”
Ibn Qudaamah (may Allaah have mercy on him) said: Every loan in which it is stipulated that something extra be paid is haraam, and there is no difference of opinion on this point. Ibn al-Mundhir said: They were unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he gives the loanon the basis that he will take an additional payment for that, it is riba.
End quote from al-Mughni, 6/436
What the one who has taken out a riba-based loan has to do is repent toAllaah and regret what hehas done, and he has to resolve firmly not to go back to this great sin and serious crime, concerning which there is narrated a warning such as has not been narrated concerning any other sin. We ask Allaah to keep us safe andsound.
Moreover, according to Islam you are not obliged to pay back any more than the capital; as for theharaam interest, you are not obliged to pay it and it is not permissible for the lender to take it from you, because Allaah says: “but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”.
But if you fear harm and problems if you do not pay the interest, then pay it, and repent to Allaah and feel dislike towards this great evil.
Shaykh Saalih al-Fawzaan (may Allaah preserve him)was asked: I borrowed one hundred pounds fromone of my friends on the basis that I would pay him back one hundred and fifty. When the time to pay it back came, I tried to give him one hundred only, but he insisted on taking the extra amount of fifty pounds in return for the laon. What is the ruling on this extra amount? If that comes under the heading of riba, is there any sin on me, and how can I rid myself of that, knowing that the money that I borrowed from him has become mixed with my own money. What do I have to do?
He replied: Allaah has forbidden riba and has issued a stern warning against it. Allaah says (interpretation of the meaning):
“Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity…
O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
And if you do not do it, then take a notice of war from Allaah and His Messenger”
[al-Baqarah 2:275, 278-279]
There are many forms andtypes of riba. What you mention in the question isa loan with interest. The kind of loan that is allowed in Islam is al-qardal-hasan (a goodly loan) in which you lend something to your brother so that he may benefit from the loan, then he pays you back without any additional payment being stipulated and without paying less. This is the goodly loan.
:->
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3b] Righteous deeds do notexpiate transgressions against the rights of others

3b]
If he finds him after that, he should tell him what he did; if he accepts that, all well and good, but if he objects and demands his money, then he should give it to him, and the money he gave in charity becomes an act of charity on his own behalf. He alsohas to ask Allaah for forgiveness and repent to Him, and pray for the other person.
Fataawa Islamiyyah, 4/165
And Allaah knows best.
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3a] Righteous deeds do notexpiate transgressions against the rights of others

3a]
I heard that the Prophet (S) said that if one keeps the fasts of Ramadan withemaan and in order to getreward from Allah, Allah will forgive all his or her past sins. Does this also include the sins one may have knowingly committed against the rights of other Muslim brothers and sisters whichhe or she now deeply regrets doing but cannot admit his or her guilt to the victims as this may create even more problems?.
Praise be to Allaah.
There are many things which expiate for sin, including repentance, seeking forgiveness, doing acts of worship, carrying out hadd punishments on those who have done acts for which such punishments are due, and so on.
But righteous deeds such as prayer, fasting, Hajj etc only expiate for minor sins, according to the majority of scholars, and they only expiate for transgressions against therights of Allaah.
With regard to sins that have to do with the rightsof other people, they can only be expiated by repenting from them. Oneof the conditions of repenting from them is restoring the rights of those who have been wronged.
Muslim (1886) narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The martyr will be forgiven for all his sins except debt.”
Al-Nawawi said in Sharh Muslim:
The words of the Prophet (peace and blessings of Allaah be upon him) “except debt” draw attention to all rights owed to other people. Jihad, martyrdom and other righteous deeds do not expiate for transgressions against therights of other people, rather they only expiate for transgressions against the rights of Allaah. End quote.
Ibn Muflih said in al-Furoo’ (6/193):
Martyrdom expiates for everything except debt. Our Shaykh (i.e., Shaykh al-Islam Ibn Taymiyah, may Allaah have mercy onhim) said: and except sins against other people such as murder and oppression. End quote.
It says in al-Mawsoo’ah al-Fiqhiyyah (14/129):
Repentance in the sense of regretting what one has done and resolving not to do it again is not sufficient to waive the rights that are owed to other people. Whoever has stolen another person’s wealth, or seized it by force, or has wronged him in any otherway, will not have finished with the matter by simply regretting it, giving up the sin and resolving not to do it again. Rather he has to restore those rights. This is a principle on which thefuqaha’ are unanimously agreed. End quote.
This has to do with material possessions, suchas wealth that has been taken be force or by deceit. With regard to intangible rights such as in cases of slander and backbiting, if the person who has been wronged knows about it, then it is essential to apologize to him and ask for his forgiveness. If he did not know, then he should not be told; rather the one who wronged him shouldpray for him and pray for forgiveness for him, because telling him may upset him and create enmity and hatred between the two.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
According to the saheeh hadeeth: “Whoever has wronged his brother with regard to his blood, his wealth or his honour, let him come and set mattersstraight before there comes a Day on which there will be no dirhams and no dinars, only good deeds and bad deeds, andif he has good deeds (theywill be taken and given tothe one whom he wronged), otherwise some of the bad deeds of the one whom he wronged will be taken and added to his burden, then he will be thrown into the Fire.” This has to do with cases where the one who was wronged was aware of it; but if he was gossiped about or slandered and he does not know, then it was said that one of the conditions of repentance is telling him, or it was said that this is not essential, which is the view of the majority; bothviews were narrated fromAhmad, but his view on such matters is that one should do good deeds for the one who was wronged, such as praying for him, praying for forgiveness for him and doing good deeds to be given to him, to take the place of that backbiting and slander. Al-Hasan al-Basri said: The expiation for gossip is to pray for forgiveness for the person about whom you gossiped. End quote.
Majmoo’ al-Fataawa, 18/189
The scholars of the Standing Committee said, concerning a man who stole money from a slave:
If he knows the slave or he knows someone who knows him, he can tell him to look for him and give him the money in silver or the equivalent, orwhatever he agrees upon with him. If he does not know who he is and he thinks that he will never find him, he should give itor the equivalent in cash money in charity on behalf of its owner. If he finds him after that, he should tell him what he did;
:->
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2b] Does doing major sins prevent repentance and good deeds from being accepted?

2b]
Al-Tirmidhi (3540) narrated that Anas ibn Maalik (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah, may He be blessed and exalted, said: ‘O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shallnot mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I wouldforgive you and I would not mind.’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Ibn Maajah narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah.
These verses and ahaadeeth indicate that Allaah forgives all sins, no matter how great or how many, for the one who repents to Him.
So strive in worship and obedience, regret the negligence and sins of thepast, and note that Allaah has no need of His slaves yet despite that He rejoices in their repentance, and even turns their bad deeds intogood deeds.
We ask Allaah to help youto remember Him, give thanks to Him and worship Him properly.
And Allaah knows best.
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2a] Does doing major sins prevent repentance and good deeds from being accepted?

2a]
I am a Muslim woman, but the Shaytaan has been controlling me for a while. I committed major sins, but now I regret it. I have turned to Allaah andrepented to Him, but I heard that no fasting or prayer will be of any benefit to me because I have committed the worst of major sins. Is that true? Will Allaah really never accept my repentance?.
Praise be to Allaah.
We praise Allaah for having guided you to repent, and we ask Him tomake you steadfast in adhering to His religion, and to grant you a good end. You should note thatyou have been greatly blessed and must give thanks to Allaah. How many sinners die without having repented? How many of those who are astray die before turning back to their Lord? Undoubtedly the fact that Allaah has enabled you repent is a great event in your life, and this should be a time when you start to obey Him and strive harder in worshipping Him.
You should realize that what you have heard about repentance, prayer and fasting not being accepted from one who has committed major sins is false, and it is speaking about Allaah without knowledge. There is a great deal of evidence in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) to indicate thatAllaah accepts His slave’s repentance from all sins, no matter how great theyare, and it is not permissible for anyone to try to stop a person repenting, no matter howgreat and how heinous his sins.
Allaah says (interpretationof the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily,Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53]
Allaah says, stating that He forgives the greatest of sins (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds,and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70]
This clearly indicates that Allaah forgives all sins – even shirk – and it tells usof an immense bounty, which is that bad deeds are turned to good deeds.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
No sin is too great for Allaah to forgive for the one who repents, rather He forgives shirk and other sins for those who repent, as Allaah says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily,Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53]
This verse is general in meaning because it is addressed to all those who repent. End quote.
Majmoo’ al-Fataawa, 2/358
Al-Bukhaari and Muslim (6766) narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet of Allaah (peace and blessings of Allaah be upon him) said: “There was among the people who came before you a man who killed ninety-nine people. Then he asked about the most knowledgeable person onearth, and was directed toa hermit, so he went to him, told him that he had killed ninety-nine people, and asked if he could be forgiven. The hermit said, ‘No,’ so he killed him, thuscompleting one hundred. Then he asked about the most knowledgeable person on earth and was directed to a scholar. He told him that he had killed one hundred people, and asked whether he could be forgiven. The scholar said, ‘Yes, what could possibly come between you and repentance? Go to such-and-such a town, forin it there are people whoworship Allaah. Go and worship with them, and do not go back to your own town, for it is a bad place.” So the man set off, but when he was halfwaythere, the angel of death came to him, and the angels of mercy and the angels of wrath began to argue over him. The angels of mercy said: ‘He had repented and was seeking Allaah.’ The angels of wrath said: ‘He never did any good thing.’An angel in human form came to them, and they asked him to decide the matter. He said: ‘Measure the distance between the two lands (his home townand the town he was headed for), and whichever of the two he is closest to is the one to which he belongs.’ So they measured the distance, and found that he was closer to the townfor which he had been headed, so the angels of mercy took him.”
:->
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1b] If the angels do not approach the dead bodyof a kaafir, then how can he be questioned inthe grave?

1b]
they are the angels who go around bringing mercy, blessing and prayers
for forgiveness. As for the recording angels, they enter every house
and they do not leave the sons of Adam under any circumstances,
because they have been commanded to count and record their deeds.
End quote from Sharh Muslim, 7/207
Thus it becomes clear thatthere is no confusion in the hadeeth, if we
understand it in accordance with what thescholars have stated in their
commentaries on it, that the hadeeth speaks of a kind of punishment
for the one who does that, in that the angels of mercy and blessing
avoid the places where he is.
All of this is based on the assumption that the hadeeth is proven and
saheeh. This is the view favoured by Shaykh al-Albaani (may Allah have
mercy on him) and itis on this that the answer mentioned on the site
previously is based.
But given that more than one of the scholars have ruled that the
hadeeth is da'eef (weak) in its chain of narration, because there is
an interruption between the Sahaabi, 'Ammaar ibn Yaasir (may Allah be
pleased with him), and the one who narrated it from him, Yahya ibn
Ya'mar, because he did not hear directly from him, then in that case
there is no reason for this confusion.
See: Musnad al-Imam Ahmad, ar-Risaalah edition, 31/182; an-Naafilah by
Shaykh Abu Ishaaq al-Huwayni, no. 149

And Allah knows best.

:-* key word:- Belief

1a] If the angels do not approach the dead bodyof a kaafir, then how can he be questioned inthe grave?

1a]
In one of your Fatwas, you stated the following hadith:
"The Prophet (peace and blessings of Allaah be upon him) said: "There
are three things which theangels do not approach: the dead body of a
kaafir, a man who has perfumed himself with saffron (because this is
frivolous and foolish behaviour, and is an imitation of women – Qayd
al-Qadeer, 3/325), and a person who is junub, until he does ghusl."
(Narrated by Abu Dawood, 4180; classed as saheeh by al-Albaani in
Saheeh Abi Dawood, 3522"
(http://www.islam-qa.com/en/cat/68/ref/islamqa/6533) I shared your
fatwas with others to depict the importance of Ghusl, but someone
asked me back that "if theangels do not approach the dead body of a
kaafir, then how will he/she be questioned in graves by the angels???
And if a man/woman is in junub and its time for him/her to die, wont
the angel of death approach him/her???" Can you please clarify the
issue. I am sure there is a contextin which this hadith is to be taken
and there is an explanation for it.
Praise be to Allaah.
Abu Dawood (4180) narrated from 'Ammaar ibn Yaasir (may Allah be
pleased with him) that the Messenger of Allah (blessings and peace of
Allah be upon him) said: "There are three whom the angels do not come
near: the dead body of a kaafir, a man who smears himself with khalooq
and a person who is junub, unless he does wudoo'."
Classed as hasan by al-Albaani in Saheeh Abi Dawood
What is meant in the hadeeth is that the angelsof mercy do not
approach these people to bring down a blessing or mercy to them,
because they arenot deserving of this bounty. What is intended is to
put people off their actions and the state theyare in, which is a
state that deserves the angels of mercy to keep away from them. This
is supported by al-Bayhaqi'sversion of this hadeeth in his Sunan
(9241), in whichit says: "There are three whom the angels do not
approach with anything good…"
It was also narrated by at-Tabaraani; in his version it says, "The
angels do not approach the bier of the kaafir with anything good, or
one who is junub until he does ghusl or does wudoo' as for prayer, or
one who has smeared himself with sufrah (a kind of perfume)."
Fath al-Baari by Ibn Rajab,1/360
It may be understood from the phrase "with anything good" in these two
reports that what is meant is the angels of mercy whose coming signals
good.
As for the angels of death and the recording angels, they are not
included in this hadeeth; neither are the angels of punishment and the
angels who question the person in hisgrave, and so on. They arenot
included in this hadeeth.
Al-Mannaawi (may Allah have mercy on him) said:
"There are three whom the angels do not come near" – this refers to
the angels who bring down blessing and mercy, and those who go around
among the people to visit and listen to dhikr, and the like, not the
recordingangels who do not leave those who are accountable for even an
instant in all their situations, good and bad. "Not a word does he (or
she) utter, but there is a watcher by him ready (to record it)" [Qaaf
50:18].
End quote from Fayd al-Qadeer, 3/428. see also Mirqaat al-Mafaateeh, 2/384
Al-Khattaabi (may Allah have mercy on him) said in his commentary on
the hadeeth, "The angels do not enter a house in which there is an
image or a dog or a person who is junub" – which is a da'eef hadeeth:
The words "The angels donot enter a house…" refers to the angels who
bring down blessing and mercy, not the angels who record people's
deeds, for they do not leave a person whether he is junub or
otherwise.
End quote from Ma'aalim as-Sunan, 1/75. al-Baghawi stated something
similar in Sharh as-Sunnah, 2/37
Al-Bukhaari (3322) and Muslim (2106) narrated from Abu Talhah that the
Prophet (blessings and peace of Allah be upon him) said: "The angels
do not enter a house in which there is a dog or animage."
An-Nawawi (may Allah have mercy on him) said:
The scholars said: The reason why they refuse toenter a house in which
there is an image is the fact that it is a grievous sin and is
competing with the creation of Allah, may He be exalted. And some
images represent that which is worshipped instead of Allah, may He be
exalted. The reason why they refuse to enter a house in which there is
a dog is that dogs frequently eat impure things. And the one who keeps
a dog is punished by being deprived of the angels entering his
house,praying in it, asking Allah for forgiveness for him, bringing
blessing to him and his household, and warding off the harm of the
Shaytaan from him. Asfor those angels who do not enter a house in
which there is a dog or animage, they are the angels who go around
bringing mercy, blessing and prayers for forgiveness.
:->
:-* key word:- Belief

We cannot be certain that the name of the Angel of Death is Azraa’eel

Is there any evidence to show that the name of the Angel of Death is Azraa'eel?.
Praise be to Allaah.
It is widely assumed that the name of the Angel of Death is Azraa'eel,
but there is nothing in the Qur'aan or saheeh Sunnahof the Prophet
(peace andblessings of Allaah be upon him) to indicate thatthis is his
name. Rather this is narrated in some reports which may be from among
the Israa'eeliyyaat (reports from Jewish sources).
Based on this, we cannot be certain whether this is his name or not.
So we cannot affirm that the name of the Angel of Death is Azraa'eel,
nor canwe deny it. Rather we should refer this matter toAllaah and
call him as Allaah calls him, the 'Angel of Death". Allaah says
(interpretation of themeaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
But the name of the Angelof Death is not given in the Qur'aan or in
the saheeh ahaadeeth. His name is mentioned in some reports as
Azraa'eel,but Allaah knows best.
Allaah says (interpretationof the meaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
Al-Sindi said: There is no marfoo' hadeeth [one thatcan be traced back
to the Prophet (peace and blessings of Allaah be upon him)] which
mentions his name.
Al-Manaawi said in Fayd al-Qadeer (3/32), after stating that the Angel
of Death is known by the name 'Azraa'eel: I have never seen anyreport
giving his name as such.
Shaykh al-Albaani said in his comment on the words of al-Tahhaawi, "We
believe in the Angel of Death who is appointed to take the souls of
all creatures":
This ("the Angel of Death") is what he is called in the Qur'aan.
Withregard to the name 'Azraa'eel which is widely known among the
people,there is no basis for this, rather it comes from the
Israa'eeliyyaat.
Shaykh Ibn 'Uthaymeen said:
"The Angel of Death" is well known by the name 'Azraa'eel, but this is
not correct, rather this was narrated from Jewish sources. So we
should not believe in this name, and we should call the one who is
appointed over death "the Angel of Death," as Allaah called him in the
verse (interpretation of the meaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
Fataawa Ibn 'Uthaymeen, 3/161
And Allaah knows best.
§
:-* key word:- Belief in the Angels

Look at a man who will enter paradise

One day the Prophet peace be upon him looked at a man and said:
Whoever likes to look at aman who will enter Paradise, let him look at
this man. Abdullah Ibn Abbas, who was present and heard this comment,
followed the man who was favoured with this promise. He asked his
permission to be his guestwhich the man accepted. After observing him
for three consecutive nights, without seeing anything extraordinary
about him, Abdullah Ibn Abbas said: I don't see anything about you
which qualifies you toenter Paradise more than the rest of us. Can you
remember one special thing you do of which I may not be aware. After
thinking for sometime theman said: Nothing is outstanding in my life
except one thing, may be, that I go to bed with a pure and sound heart
towards my friends (meaning to forgive others of their bad qualities
and to think good of everybody). Then Ibn Abbas exclaimed: This is
exactly what qualifies you to enter paradise. Source: from the
book"Luminaries of Islam" by Arafat K.El-Ashi
It is not easy to forgive others of their faults but let us try hard
to bring this quality in ourselves.
:-* key word:- Islamic Stories

Advice from a person riding a flying camel

Muhammad bin Mu'az (may Allah have mercy onhim) says that a devout
lady narrated to him the following story: I saw in adream that I was
going toenter Paradise and when Ireached the entrance, I saw that so
many people had assembled there. I asked, "Why have they assembled at
the gate?" Aman replied, "A lady is coming to Paradise and they have
decorated it forher sake; they have come to receive her into the
Paradise." I asked who the lady was, and the man said, "She is
dark-complexioned servant-woman from the Aikah town, called
Sha'wanah." I said, "By Allah! She is my sister." Meanwhile, I saw
that Sha'wanah was coming tous. She was riding a handsome highbred
she-camel, which was flying in the air. I called out her name and
said,"My dear sister, you know that we are related to each other. Make
Du'aa (supplication) to your Lord that He may grant me your
companionship." She smiled and said, "The time has not yet come for
you to join me; but do take a few words of advice from me; make Akhira
(hereafter) your constant worry and take it to your heart; let your
love for Allah overpower all other passions and desires; and do not
botherabout your hour of death that is, be prepared to meet death at
any time." From the book "Fadhail-e-Sadaqaa", translated by Prof.
Abdul Karim.
Each one of us have the capacity to become people of great piety.
However, it takes an effort and sacrifice of our desires. Thus, let us
strive hard to become devoutedMuslims.
:-* key word:- Islamic Stories

Stories of Mullah Nasruddin

One day Nasruddin, while passing by a place, had a few apricots in his
sleeve. He saw some people who were sitting under a tree. Calling them
he asked a question, "if any one of you found out what I have in my
sleeve,I will give the biggest apricot to him." One of them said," If
any one answers this question, he's letting himself in
forprophecy."One winter night while Nasruddin was sleeping he heard a
noise that was suddenly made in the street. Having covered himself
with his blanket, he came out to know thecause of the noise. Suddenly
a smart thief robbed him of his blanket and ran away. He came back
home without the blanket. In reply to his wife who was asking about
the reason for the noise, Nasruddin said, "All the quarrel was about
my blanket."
Nasruddin had a little money. He wanted to hide it some where. At
first he dug a hole, kept the money there and covered it with soil.
Aftera while he thought the money was not safe there because it would
be discovered soon. He dug another hole and kept the money there.
Herepeated this action many times. But he was not sure of its
security. He removed it out of the last hiding-place. He put the money
into a bag and rode on a donkey taking the bag to a hill top near his
house. He fixed a stick vertically in the ground and from it suspended
the bag. Iooking at it from a distance Nasruddin commented, "Human
being is not a bird to come here and steal the bag," He came back
home. Incidentally a man who was watching Nasruddin from a distance
took the moneyfrom the bag and poureddung of camel into it. After a
few days when Nasruddin was in need of cash, he went to find the bag.
When he brought the bag down from the stick, he found dung of a camel
in it. He got surprised and said, "It is very interesting. How could a
camel reachto a place where a person can't?"

* The first Revelation thatcame to the Messenger of Allaah

* do you know the story of the up comming of islam (where he went in to the cave and he could read)if you do the will you please help me. Ifyou can please reply.
Praise be to Allaah.
It is reported in al-Saheehayn from ‘Urwah ibn al-Zubayr that ‘Aa’ishah the wife of the Prophet SAWS (peace and blessings of Allaah be upon him) said:
“The beginning of the Revelation that came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was good dreams; he never saw a dream but it came true like bright daylight. Then seclusion was made dear to him, and he used to go to the cave of Hiraa’ and worship there, which means that he went and devoted himself to worship for a number of nights before coming back to his family to collect more provisions, then he would go back again. Then he would go back to Khadeejah to collect more provisions. (This went on) until the truth came to him suddenly when he was in the cave of Hiraa’. The angel came and said, ‘Read!’ The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘I am not a reader.’ He said, Then hetook hold of me and squeezed me until I could not bear it any more then he released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a second time until I could not bear it any more, thenhe released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a third time until I could not bear it any more, thenhe released me and said,
‘Read! In the Name of your Lord Who has created (all that exists).
He has created man from a clot (a piece of thick coagulated blood).
Read! And your Lord is theMost Generous.
Who has taught (the writing) by the pen.
He has taught man that which he knew not.’
[al-‘Alaq 96:1-5 – interpretation of the meaning]
Then the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) went back with his heart beating wildly, until he came to Khadeejah and said, ‘Coverme! Cover me!’ They covered him till his fear went away. Then he said to Khadeejah, ‘O Khadeejah, I fear for myself,’ and he told her what had happened. Khadeejah said, ‘Nay, be of good cheer, for by Allaah, Allaah will never disgrace you. You uphold the ties of kinship, speak truthfully, help the poor and destitute, serve your guests generously and assist those who are stricken by calamity.’
Then Khadeejah took him to Waraqah ibn Nawfal, the son of her paternal uncle. He was a man who had become a Christian during the jaahiliyyah. He used to write Arabic scriptand he used to write fromthe Gospel in Arabic as much as Allaah willed he should write. He was an old man who had becomeblind. Khadeejah said, ‘O son of my uncle, listen to what your nephew says.’ Waraqah said: ‘O son of my brother, what have you seen?’ [The Prophet SAWS (peace and blessings of Allaah be upon him)] told him whathe had seen. Waraqah said: ‘This is the Naamoos [Jibreel] who came down to Moosa. Would that I were young and could live until the time when your people will drive youout.’
The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘Will they really drive me out?’ Waraqah said, ‘Yes. Never has there come a man with that which you have brought, but he was persecuted. If I should liveto see that day, I will support you strongly.’ Buta few days later, Waraqahdied, and the Revelation also ceased for a while, until the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was filled with grief.
Muhammad ibn Shihaab said: Abu Salamah ibn ‘Abd al-Rahmaan told me that Jaabir ibn ‘Abd-Allaahal-Ansaari said: “The Messenger of Allaah SAWS(peace and blessings of Allaah be upon him) said, speaking of that period when the revelation ceased: ‘Whilst I was walking, I heard a voice from the sky. I looked up and saw the angel who had come to me in Hiraa’, sitting on a chair betweenthe heavens and the earth. I felt scared of him, so I came home and said, “Cover me, cover me [withblankets]!” So they did, then Allaah revealed the words:
“O you (Muhammad) enveloped in garments!
Arise and warn!
And magnify your Lord (Allaah)!
And purify your garments!
And keep away from Ar-Rujz (the idols)!”
[al-Muddathir 74:1-5].’”
Abu Salamah said: al-rujz were the idols which the people of the Jaahiliyyah used to worship. Then therevelation came frequently after that.
(Narrated by al-Bukhaari, 4572; Muslim, 231)
al-Seerah (biography of the Prophet SAWS (peace and blessings of Allaah be upon him)

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:-* key word:- Biography of the Prophet
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