A Complete Booklet on Prayer by the Great Muhadith, Naseerudin Albani (ra)Subscribe to me on Click here
Subscribe to me on Click here
Prophet's (Pbuh) Prayer Described - Albani
Prophet's (Pbuh) Prayer Described - Albani
A Complete Booklet on Prayer by the Great Muhadith, Naseerudin Albani (ra)Subscribe to me on Click here
Whoever conceals other’s faults in this life, Allah will conceal HIS faults on the Day of Resurrection.
Whoever conceals other’s faults in this life, Allah will conceal HIS faults on the Day of Resurrection.
ALL PRAISES BE TO ALLAH (SWT)
The Prophet Muhammad (Pbuh) said ;
“Whoever conceals other’s faults in this life, Allah will conceal HIS faults on the Day of Resurrection.”
(Sahih Muslim)
Allah (swt) says in Surat Al-Ĥāqqah:
"That Day shall you be brought to Judgement, not a secret of you will be hidden."
[Holy Qur’an, 69: 18]
So Conceal other’s faults so that Allah keeps your faults concealed on the Day of Judgement (Insha-Allah).
Why I am in Troubles ?
Why I am in Troubles ?
[ALL PRAISES BE TO ALLAH]
AN EXCELLENT BOOK ON
Why I am in Troubles in this world?
or
CAUSES OF WORLDLY DIFFICULTIES
[Must reaD]
Allaah tells us that patience is better for those who are patient, as He says (interpretation of the meaning):
“But if you endure patiently, verily, it is better for As‑Saabiroon (the patient)”
[al-Nahl 16:126]
“But if you endure patiently, verily, it is better for As‑Saabiroon (the patient)”
[al-Nahl 16:126]
Supplications After Obligatory Prayer
Supplications After Obligatory Prayer
QURAN - Interpretation is Sunnah And Hadith [update]
QURAN - Interpretation is Sunnah And Hadith [update]
[Praise be to Allaah.]
CHECKED AND APPROVED BY Allama Ibtisam Elahi Zaheer,
CHECKED AND APPROVED BY Allama Ibtisam Elahi Zaheer,
QURAN - Interpretation is Sunnah And Hadith
Quran was revealed on Holy prophet salal laho aliehi wasalam. It was he (saw) who elaborated meanings of Holy Quran .Any ambiguity in meanings of Quran can only be determined by sayings of Holy Prophet (saw). No opinion related to interpretation of Quran can supersede sayings of Holy prophet. Anyone who wants to interpret Quran with his wisdom and detaches or ignores hadith and sunnah is indeed on wrong path.
If someone says that who delegated the authority of interpretation to Rasool salal laho aliehi wasalam the answer is that Quran itself has clearly delegated this authority to Rasool salal laho aliehi wasalam .There are many verses which address this issue clearly.
An important thing to be remembered is that an authentic hadith is never against holy Quran rather it explains Holy Quran.
General logical Questions for those who donot believe in authority of Sunnah in Shariah:
1. How you offer salah from Quran only?
If you are going to answer that it is offered in similar manner as it was being offered in times of previous prophets (AS)
Then face encounter answer is:
All the recitations of our salah are absolultely different from the salahs in old shariah.We recite Quran in Qayam.We recite durood shareef in Tashahhud and similarly many more differences. This style is transferred through Rasool salal laho aliehi wasalam not through other prophets
2. In which month should we do hajj and qurbani from Quran Only.?
3. Allah says that months of Hajj are determined and specified where is that specific information?Is it in Quran or in hadith.Surely information is in hadith which tells that Shawwal Zeeqad and Zilhajj are months of Hajj and Hajj specifically is being done between 8 Zilhajj and 12 or 13 Zilhajj
Reminder:
Even the style of Hajj and UMRAH is totally different from Hajj and UMRAH of jahiliyyah. Rasool salal laho aliehi wasalam is the only source of inspiration for us in these matters.
4. What to do with zakat where the amount of zakat is mentioned in Quran so when Quran says give zakat where is the answer??Answer is indeed in Hadith and Sunnah
5. Quran curses Abu Lahab but it is to be noted that who was abu lahab and what is the subject of Surah lahab and why abu lahab is cursed by Allah swt.Indeed these answers are found in books of hadith and Sunnah.
An interesting example
In this regard is that of Rajam which is an additional penalty for married zanis mentioned in hadith where as Quran only mentions 100 lashes. Hadith limits punishment of 100 lashes for unmarried zanis only.
Reminder:
All Faqeehs(Interpretors) and Mohaddiseen(specialist of Hadith and sunnah) are convinced that rajam is for married culprits. So why the collective wisdom of Ummah goes in favour of the assumption that hadith can modify,restrict or interpret verses of Quran
Therefore, Quran alone cannot be understood and acted upon without hadith. Sunnah and hadith is the practical application of Quran and anyone who wants to detach hadith from Quran will be in confusion and will confuse others too
As, Many commands other than Quran have been issued by Rasool sala laho aliehi wasalam and there are many acts from which he has forbidden .So it proves that he was well aware of the fact that he was appointed from Allah to do so .
To say prophet was not delegated authority to make laws is not in accordance with many established verses of Quran.
For example
Quran (Surah Anaam:144) has declared four things as haram 1. pig 2. dead animal 3. blood poured forth 4. what is salughtered in the name of some one other than Allah. Where as Rasool salal laho aliehi wasalam declared cat dogs domestic donkeys ,beasts and many other things as haram .If we falsely believe in Quran as only law how can we declare donkeys cats and dogs as haram.Indeed we need hadith as law besides Quran
Again reminder
The Quran was not revealed at once but slowly in 23 years on different occasions. All the Ayahs of Quran are the Quran because of Hadith of Prophet Muhammad (saw) .Quran was compiled and memorized by the Sahabahs (RA) on instruction of Rasool salal laho aliehi wasalam same is the case with hadith which was memorised and compiled by Sahabas with permission and will of Rasool salal laho aliehi wasalam------------------------
CHECK AND APPROVED BY
QURAN - Interpretation is Sunnah And Hadith
QURAN - Interpretation is Sunnah And Hadith
[Praise be to Allaah.]
From Facebook Discussion by Allama Ibtisam Elahi Zaheer,
Formatted in form of article by Usman Nisar
Formatted in form of article by Usman Nisar
QURAN - Interpretation is Sunnah And Hadith
Quran was revealed on Holy prophet salal laho aliehi wasalam. It was he (saw) who elaborated meanings of Holy Quran .Any ambiguity in meanings of Quran can only be determined by sayings of Holy Prophet (saw). No opinion related to interpretation of Quran can supersede sayings of Holy prophet. Anyone who wants to interpret Quran with his wisdom and detaches or ignores hadith and sunnah is indeed on wrong path.
As well, Quran itself has clearly delegated this authority to Rasool salal laho aliehi wasalam .There are many verses which address this issue clearly.
Remember that, An authentic hadith is never against holy Quran rather it explains Holy Quran.
General logical Question for those who believe in Authority of Sunnah in Shariah:
1. how you offer salah from Quran only?
If you going to answer that it is offer in similar method as in times of previous Prophets (AS)
Then face encounter question:
All the recitations of our salah are absolultely different from the salahs in old shariah.We recite Quran in Qayam.We recite durood shareef in Tashahhud and similarly many more differences .This style is tarnsferred through Rasool salal laho aliehi wasalam not through other prophets
2. In which month should we do hajj and qurbani from Quran Only.
3. Allah says that months of Hajj are determined and specified where is that specific information?
Reminder:
Even the style of Hajj and UMRAH is totally different from Hajj and UMRAH of jahiliyyah .Rasool salal laho aliehi wasalam is the source of inspiration for us in these matters.
4. What to do with zakat where is the amount of zakat mentioned in Quran so when Quran says give zakat where is the answer??
5. Quran that who was abu lahab and what is the subject of Surah lahab and why abu lahab is cursed by Allah swt.
6. An interesting example in this regard is that of Rajam which is an additional penalty for married zanis mentioned in hadith where as Quran only mentions 100 lashes but hadith limits that punishment for un married zanis only.
Reminder:
all faqeehs and mohaddiseen are convinced on rajam for married couple so why the collective wisdom of Ummah goes in favour of the assumption that hadith can modify or restrict or interpret verses of Quran
Therefore,
Quran alone cannot be understood and acted upon without hadith. Sunnah and hadith is the practical application of Quran and anyone who wants to detach hadith from Quran will be in confusion and will confuse others too
AS,
Many commands other than Quran have been issued by Rasool sala laho aliehi wasalam and there are many from which he has forbidden .To say prophet was not delegated authority to make laws is not in accordance with many established verses of Quran.
Again reminder
The Quran was not revealed in once but slowly in 23 years in different occasion. All the Ayahs of Quran are the Quran Scripture because of Hadith of Prophet Muhammad (saw) compiled and memorized by the Sahabahs (RA).
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Visiting the sick – some etiquettes
Visiting the sick – some etiquettes
Praise be to Allaah.
Visiting the sick is called ‘iyaadah in Arabic (from a root word meaning return) because people come back time after time.
Ruling on visiting the sick
Some of the scholars are of the view that it is a confirmed Sunnah (Sunnah mu’akkadah). Shaykh al-Islam (Ibn Taymiyah) favoured the view that it is a communal obligation (fard kifaayah), as stated in al-Ikhtiyaaraat (p. 85) and this is the correct view. It is proven in al-Saheehaayn that the Prophet (peace and blessings of Allaah be upon him) said: “There are five duties that the Muslim owes to his brother Muslim,” one of which is visiting the sick. According to another version: “The rights of one Muslim over another are…”
Al-Bukhaari said: Chapter on the obligation of visiting the sick, and he narrated the words of the Prophet (peace and blessings of Allaah be upon him): “Feed the hungry, visit the sick and free the captives.” End quote.
This hadeeth indicates that it is obligatory, and may be understood as meaning that it is a communal obligation, like feeding the hungry and freeing the captives. Al-Nawawi narrated that there is scholarly consensus that it is not waajib (obligatory). Al-Haafiz said in al-Fath (10/117): i.e., it is not obligatory for individuals.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (5/173):
The correct view is that it is a communal obligation, and the Muslims are obliged to visit their sick. End quote.
The virtue of visiting the sick
There are many ahaadeeth which speak of its virtue, such as the words of the Prophet (peace and blessings of Allaah be upon him): “When the Muslim visits his (sick) Muslim brother, he is harvesting the fruits of Paradise until he returns.” Narrated by Muslim, 2568.
The reward attained by the one who visits the sick is likened to the harvest reaped by one who gathers fruit.
According to al-Tirmidhi (2008), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever visits a sick person or visits a brother in Islam, a caller cries out to him: ‘May you be happy, may your walking be blessed, and may you occupy a dignified position in Paradise’.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Imam Ahmad narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever visits a sick person is plunging into mercy until he sits down, and when he sits down he is submerged in it.” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2504.
Al-Tirmidhi (969) narrated that ‘Ali (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousand angels send blessings upon him until morning comes, and he will have a garden in Paradise.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Visiting the sick does not involve only those whom you know, rather it is prescribed for those whom you know and those whom you do not know. This was stated by al-Nawawi in Sharh Muslim.
Definition of the sick person whom it is obligatory to visit
It is the sick person whose sickness is preventing him from seeing people. If he is sick but he is still going out and seeing people, then it is not obligatory to visit him.
Al-Sharh al-Mumti’, 5/171
Visiting a non-mahram woman
There is no sin in a man visiting a non-mahram woman, or a woman visiting a non-mahram man, so long as the following conditions are met: proper covering, no risk of fitnah, and no being alone together.
Imam al-Bukhaari said: “Chapter on women visiting (sick) men. Umm al-Darda’ visited one of the Ansaari men from the mosque.” Then he narrated a hadeeth from ‘Aa’ishah (may Allaah be pleased with her), who said that she visited Abu Bakr and Bilaal (may Allaah be pleased with them both) when they fell sick when they first came to Madeenah.
Muslim narrated from Anas that Abu Bakr said to ‘Umar (may Allaah be pleased with them), after the Prophet (peace and blessings of Allaah be upon him) died: “Let us go to Umm Ayman and visit her as the Prophet (peace and blessings of Allaah be upon him) used to visit her,” so they went to her.
Ibn al-Jawzi said: This is to be interpreted as referring to one from whom there is no fear of fitnah, such as an old woman. End quote.
Visiting a kaafir
There is no sin in visiting a mushrik kaafir who is sick, if that serves an interest. The Prophet (peace and blessings of Allaah be upon him) visited a Jewish boy and called him to Islam, and he became Muslim. Narrated by al-Bukhaari (1356). And the Prophet (peace and blessings of Allaah be upon him) was present when his paternal uncle Abu Taalib was dying, and he called him to Islam but he refused. Agreed upon.
The purpose in that case may be to call the person to Islam, or to restrain his evil, or to soften his heart, and so on.
See Fath al-Baari, 10/125
Should the visit be repeated?
Some scholars are of the view that one should not visit every day so that it will not become burdensome for the sick person. The correct view is that it varies according to the situation. Some people may be dear to the sick person and it may be hard for him if he does not see them every day. In that case it is Sunnah to visit continuously, so long as they do not know that the sick person dislikes it.
Haashiyat Ibn Qaasim, 3/12
One should not sit too long with the sick person
The visitor should not sit for too long with the sick person, rather the visit should be short so that it does not cause any hardship to him or his family. The sick person may pass through periods when he suffers pain because of his sickness, or he may do something that he would not like anyone to see, so sitting with him for too long will cause him embarrassment.
However, it depends on the situation; the sick person may like some people to sit with him for a long time.
Haashiyat Ibn Qaasim, 3/12; al-Sharh al-Mumti’, 5/174
Time for visiting
There is nothing in the Sunnah that suggests that there is a specific time for visiting the sick. Ibn al-Qayyim said: The Prophet (peace and blessings of Allaah be upon him) did not specify any particular day or time for visiting the sick, rather he prescribed that for his ummah by night and by day, at all times. End quote.
Zaad al-Ma’aad, 1/497
Some of the salaf used to visit the sick at the beginning of the day or in the early evening, so that the angels would send blessings upon them for the longest time, based on the hadeeth quoted above: “There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousand angels send blessings upon him until morning comes, and he will have a garden in Paradise.”
But we should pay attention to the condition of the sick person and what is easiest for him; the visitor should not choose the time that suits him best, if that is going to cause hardship to the sick person or his family. That can be worked out with the sick person himself or with his family.
Frequent visits from people who do not take care to keep their visits short or choose the right time may make the sick person’s sickness even worse.
Making du’aa’ for the sick person
Du’aa’ should be made for the sick person in the manner narrated in the Sunnah: “La ba’s, tuhoor in sha Allaah (No worry, it is a purification, if Allah wills).” Narrated by al-Bukhaari.
Du’aa’ for healing should be said three times. The Prophet (peace and blessings of Allaah be upon him) visited Sa’d ibn Abi Waqqaas and said: “O Allaah, heal Sa’d,” three times. Narrated by al-Bukhaari (5659) and Muslim (1628).
The Prophet (peace and blessings of Allaah be upon him) used to place his right hand on the sick person and say: “Adhhib al-ba’s Rabb an-naas, wa’shfi anta al-Shaafi, laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (Take away the pain, O Lord of mankind, and grant healing, for You are the Healer, and there is no healing but Your healing that leaves no trace of sickness).” Narrated by Muslim, 2191.
It was narrated by Ahmad and Abu Dawood (3106) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever visits a sick person who is not yet dying, and says seven times in his presence: ‘As’alu Allaaha rabb al-‘arsh il-‘azeem an yashfiyaka (I ask Allaah, Lord of the mighty Throne, to heal you), Allaah will heal him of that sickness.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The visitor should ask him how he is and how he is feeling, etc. That is proven from the Prophet (peace and blessings of Allaah be upon him), as narrated by al-Tirmidhi (983) and classed as hasan by al-Albaani.
It is also narrated in Saheeh al-Bukhaari that ‘Aa’ishah did that when she visited Abu Bakr and Bilaal (may Allaah be pleased with them both).
Reassuring him and giving him hope of a long life
A hadeeth concerning that was narrated by al-Tirmidhi (2087) but it is a weak hadeeth: “When you enter upon a sick person and reassure him that he is going to live, that does not change anything, but it lifts his spirits.” It was classed as da’eef (weak) by al-Albaani in Da’eef al-Tirmidhi.
But it is supported in meaning by the words of the Prophet (peace and blessings of Allaah be upon him): “La ba’s, tuhoor in sha Allaah (No worry, it is a purification, if Allah wills).” So we should try to cheer him up and give him glad tidings of healing in sha Allaah, for that will comfort the sick person.
See al-Sharh al-Mumti’, 5/171-176.
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In the name of Allah , the Entirely Merciful, the Especially Merciful.
We Love Muhammad Rasoolullah (P.B.U.H.) Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."
Volume 1, Book 2, Number 15
United Muslim Nations:
Actions are distinguished, one from the other, with respect to their excellence in the sight of Allah in accordance with the condition of the heart, not by their number or form, but rather due to the strength of the caller, his or her truthfulness, his or her sincerity and the extent to which he or she prefers Allah over himself or herself" (Ibn al-Qayyim)
Allama Ibtisam Elahi Zaheer
Quran was revealed on Holy prophet salal laho aliehi wasalam.It was he who elaborated meanings of Holy Quran .Any ambiguity in meanings of Quran can only be determined by sayings of Holy Prophet.No opinion related to interpretation of Quran can supercede sayings of Holy prophet.Any one who wants to interpret Quran with his wisdom and detachs or ignores hadith and sunnah is indeed on wrong path.
Islamic Research Foundation / Dr.Zakir Naik / IRF [Dr Zakir Naik Student]
Abu Hurayrah narrated in al-Saheehayn, which explains that the belief of the people of Jaahiliyyah concerning Safar was reprehensible, and that is it simply one of the months of Allaah and it has no will of its own, it simply passes, subject to the control of Allaah.
ILoveAllaah.com
► Who to Love & Trust, Hate & Suspect [signs of sincerity] ► "...As for today, Allâh’s Messenger (pbuh) has passed on, & the revelations has stopped; & I only know you as I say: whoever shows what is good, we love him for it & think good of him, & whoever shows what is evil, we hate him for it & suspect him. Your secret & private matters are between you & your Lord the Mighty & Majestic." [‘Umar b. Al-Khattâb – r.a.]
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The Prophet (pbuh) said: 'Contemplate those who have less than you and not those who have more than you, lest you belittle the favors of Allah conferred upon you'. (Sahîh Bukhârî, Sahîh Muslim)
Quran Post: Quran Aur Hum [urdu] / Literary Characteristics of The Quran [english]
Quran Post: Quran Aur Hum [urdu] / Literary Characteristics of The Quran [english]
In the name of Allah , the Entirely Merciful, the Especially Merciful.
Quran Aur Hum [URDU]
by Shuja Uddin Sheikh
A Special Lecture By Shuja Uddin Sheikh
Topic: Quran Aur Hum
(Shujauddin Shiekh is the Academic Director for Quranic Academies in Karachi, Nazim-e-Halqa for Tanzeem-e-Islami Shumali Karachi. He is also khateeb of Jamay Masjid Shadman Town. He also has been teaching as a visiting faculty at Institues like IBm)
http://www.tanzeem.org
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Literary Characteristics of The Quran
[english]
By Nouman Ali Khan.
The Qur'an is stunning in its beauty, captivating in its words, overpowering in its message, enchanting in its harmony and baffling in its subtlety. This description means little to most, whose only exposure to the Qur'an is in translation. Join us in this remarkably unique single weekend seminar in which we will explore the unparalleled literary beauty of the Qur'an. Designed for audiences with and without background in Arabic, the program seeks to inspire unforgettable awe and appreciation of the greatest gift to humanity, the final installment of Divine Speech.
Prophetic Medicine: Siwaak
Prophetic Medicine: Siwaak
Botanical name
The siwaak is the Arabic word for the twigs of the Salvadora Persica also known as Arak tree or Peelu tree, and is commonly referred to as miswak in the west.
Description
The siwaak is a natural toothbrush, toothpaste and dental floss. It comes from the Arak which is a small tree that grows up to 3 meters high. Its leaves are small, thick and oval in shape and its smell resembles that of mustard. It grows in hot climates such as Saudi Arabia, Yemen, Egypt and the other Equatorial countries. Its twigs are usually cut to a hand span in length and of medium thickness. When siwaak twigs are not available, twigs from the olive tree or palm leaf stalks are used.
Evidence from the Sunnah
There are many ahadeeth mentioning the importance and virtues of using the siwaak such as the hadeeth of Ibn Abbass that the Prophet (upon him be salah and salam) said : “I was ordered with the siwaak until I thought that something would be revealed in the Qur’aan in regards to it” [Musnad Ahmad no.2125, Ahmad Shaakir graded the isnaad Saheeh]; however the medical benefits are derived from the hadeeth where Aa’ishah reported that the Prophet (upon him be salah and salam) said “the siwaak is purifying for the mouth and pleasing to the Rabb” [Sunan An-Nasaa’ee no.5, Shaykh Al-Albaani graded it saheeh]
Medical uses
In 1988 a comprehensive survey carried out on several thousand Saudi school children reported that the low incidence of periodontal disease recorded, was linked to the practice of using siwaak for oral hygiene. Among the factors being that Siwaak contains tannin which helps to strengthen the gums.
The Wrigley Company carried out a study which was published in the Journal of Agricultural and Food Chemistry. In the study mints laced with miswak extract were found to be 20 times more effective in killing bacteria in comparison to ordinary mints. After half an hour the mints laced with miswaak extract killed 60% of the bacteria and the ordinary mints killed only 3.6%. This benefit of the siwaak has been confirmed in the journal Oral medicine and Dentistry where Dr. James Turner, of the Faculty of Medicine in the American University of Tennessee said: “The miswaak of the araak tree contains substances which purify and kill microbes, the most important of which are sulphur and sitosterol B (or β-sitosterol), as well as sodium.”
There are many ahadeeth mentioning the importance and virtues of using the siwaak such as the hadeeth of Ibn Abbass that the Prophet (upon him be salah and salam) said : “I was ordered with the siwaak until I thought that something would be revealed in the Qur’aan in regards to it” [Musnad Ahmad no.2125, Ahmad Shaakir graded the isnaad Saheeh]; however the medical benefits are derived from the hadeeth where Aa’ishah reported that the Prophet (upon him be salah and salam) said “the siwaak is purifying for the mouth and pleasing to the Rabb” [Sunan An-Nasaa’ee no.5, Shaykh Al-Albaani graded it saheeh]
Medical uses
In 1988 a comprehensive survey carried out on several thousand Saudi school children reported that the low incidence of periodontal disease recorded, was linked to the practice of using siwaak for oral hygiene. Among the factors being that Siwaak contains tannin which helps to strengthen the gums.
The Wrigley Company carried out a study which was published in the Journal of Agricultural and Food Chemistry. In the study mints laced with miswak extract were found to be 20 times more effective in killing bacteria in comparison to ordinary mints. After half an hour the mints laced with miswaak extract killed 60% of the bacteria and the ordinary mints killed only 3.6%. This benefit of the siwaak has been confirmed in the journal Oral medicine and Dentistry where Dr. James Turner, of the Faculty of Medicine in the American University of Tennessee said: “The miswaak of the araak tree contains substances which purify and kill microbes, the most important of which are sulphur and sitosterol B (or β-sitosterol), as well as sodium.”
Many studies have been carried out on the siwaak attesting to the truth that the Messenger of Allah (upon him be salah and salam) spoke when he said that the siwaak is purifying for the mouth. The Mouth disease department of Cairo University, the King Saud University, the US National Library of Medical Service and others have documented their findings. However for the sake of brevity we will only mention some of the established benefits of the siwaak:
• Due to its known antibacterial qualities siwaak is very good for killing bacteria build up in the mouth
• It’s soft fibres are gentle on the teeth and gums unlike the bristles on brushes and yet they remove the food and stains from the teeth very well.
• The fact that its bristles are parallel to the handle instead of perpendicular, enables better cleaning between the teeth.
• Stops bleeding and purifies the gums.
• Due to its known antibacterial qualities siwaak is very good for killing bacteria build up in the mouth
• It’s soft fibres are gentle on the teeth and gums unlike the bristles on brushes and yet they remove the food and stains from the teeth very well.
• The fact that its bristles are parallel to the handle instead of perpendicular, enables better cleaning between the teeth.
• Stops bleeding and purifies the gums.
• Fights gum disease
• Creates a pleasant smell in the mouth
• Removes bad breath and odour from the mouth.
• And fights plaque effectively
Application
The scholars of Islam advise that the siwaak should be used starting from the right side of the mouth in a side to side motion instead of up and down as the latter may harm the gums. It should be used frequently due to the generality of the hadeeth mentioned above.
• Removes bad breath and odour from the mouth.
• And fights plaque effectively
Application
The scholars of Islam advise that the siwaak should be used starting from the right side of the mouth in a side to side motion instead of up and down as the latter may harm the gums. It should be used frequently due to the generality of the hadeeth mentioned above.
Some of the recommended times are as follows;
• Before every salah - based on the narration of Aa’ishah who reported that the prophet (upon him be salah and salam) said: “Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer.” [Bukhaari, 2/299 and Muslim, 1/151].
• When entering the house – as reported from Aa’ishah; “When he (upon him be salah and salam) entered his house, the first thing he would do was to use the siwaak.” [Muslim, 1/220].
• When getting up from sleep - as reported by Hudhayfah ibn al-Yamaan that when the Prophet (upon him be salah and salam) got up during the night, he would clean his mouth thoroughly with the siwaak. [Bukhaari, 1/98 and Muslim, 1/220]
• When the taste or smell of the mouth changes – since the siwaak is purifying for the mouth then it should be utilised as and when needed.
• Before every salah - based on the narration of Aa’ishah who reported that the prophet (upon him be salah and salam) said: “Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer.” [Bukhaari, 2/299 and Muslim, 1/151].
• When entering the house – as reported from Aa’ishah; “When he (upon him be salah and salam) entered his house, the first thing he would do was to use the siwaak.” [Muslim, 1/220].
• When getting up from sleep - as reported by Hudhayfah ibn al-Yamaan that when the Prophet (upon him be salah and salam) got up during the night, he would clean his mouth thoroughly with the siwaak. [Bukhaari, 1/98 and Muslim, 1/220]
• When the taste or smell of the mouth changes – since the siwaak is purifying for the mouth then it should be utilised as and when needed.
Siwaak contains many natural chemical compounds considered essential to oral and dental hygiene, including; fluoride, silica, tannic acid, resins, alkaloids (salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and others including salicylic acids, sterols, trimethylamine, saponins and flavenoids.
"There is no disease that Allah has created, except that He also has created its treatment."
"There is no disease that Allah has created, except that He also has created its treatment."
In the name of Allah , the Entirely Merciful, the Especially Merciful.
The Prophet (peace be upon him) said,
"There is no disease that Allah has created, except that He also has created its treatment."
(Narrated Abu Huraira: Bukhari Volume 7, Book 71, Number 582)
........................................................................................................................................................
Hadith on Medicine from SAHIH BUKHARI
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Prophetic Medicine By Imam Ibn Qayyam (ra)
Prophetic Medicine -------------------------------------------------------------------------------------------------------------
source:
scribd
by Mohammad Rana Usman Nisar
Wealth and Poverty are both a Test and Honor or Disgrace for the Servant
Wealth and Poverty are both a Test and Honor or Disgrace for the Servant
In the name of Allah, the Beneficent, the Merciful
 |
| Wealth and Poverty are both a Test and Honor or Disgrace for the Servant |
Allah (swt) says in Al Quran: Surah Al-Fajr: Verse 15-20
As for man, when his Lord tries him by giving him honour and bounties, then he says (in): "My Lord has honoured me." (15) But when He tries him, by straitening his means of life, he says: "My Lord has humiliated me!" (16) Nay! But you treat not the orphans with kindness and generosity (i.e. you neither treat them well, nor give them their exact right of inheritance)! (17) And urge not one another on the feeding of AlMiskîn (the poor)! (18) And you devour inheritance all with greed, (19) And you love wealth with much love! (20)
Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test,
as Allah says,
(Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) (23:55-56)
Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him.
As Allah says,
(But no!) meaning,
(But no!) meaning,
the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience.
by Mohammad Rana Usman Nisar
--------------------------------------
How `Amr bin Al-`As was aware of the Qur'an's Miracle due to Surah Asr
How `Amr bin Al-`As was aware of the Qur'an's Miracle due to Surah Asr
Surah Al-Asr
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. By Al-`Asr.) (2. Verily, man is in loss.) (3. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. By Al-`Asr.) (2. Verily, man is in loss.) (3. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.)
How `Amr bin Al-`As was aware of the Qur'an's Miracle due to this Surah
They have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before `Amr had accepted Islam.
Upon his arrival, Musaylimah said to him, "What has been revealed to your friend (Muhammad ) during this time'' `Amr said, "A short and concise Surah has been revealed to him.'' Musaylimah then said, "What is it'' `Amr replied;
(By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.)
So Musaylimah thought for a while. Then he said, "Indeed something similar has also been revealed to me.''
`Amr asked him, "What is it'' He replied, "O Wabr (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing.''
Then he said, "What do you think, O `Amr'' So `Amr said to him, "By Allah! Verily, you know that I know you are lying.''
I saw that Abu Bakr Al-Khara'iti mentioned a chain of narration for part of this story, or what was close to its meaning, in volume two of his famous book Masawi' ul-Akhlaq. The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musayli- mah intended by the composition of these nonsensical verses to produce something which would oppose the Qur'an. Yet, it was not even convin- cing to the idol wor- shipper of that time.
At-Tabarani recorded from `Abdullah bin Hisn Abi Madinah that he said, "Whenever two men from the Companions of the Messenger of Allah used to meet, they would not part until one of them had recited Surat Al-`Asr in its entirety to the other, and one of them had given the greetings of peace to the other.'' Ash-Shafi`i said, "If the people were to ponder on this Surah, it would be sufficient for them.''
source:
http://www.tafsir.com/
by
Mohammad Rana Usman Nisar
Umama (May Allah be pleased with him) said he heard Allah’s Messenger (pbuh) say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite it.
Umama (May Allah be pleased with him) said he heard Allah’s Messenger (pbuh) say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite it.
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Umama (May Allah be pleased with him) said he heard Allah’s Messenger (pbuh) say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite it.
[Sahih Muslim Vol. 2 Book of Salaah (Book of Prayer) Hadith 1757]
DOWNLOAD QURAN
Narrated by Abu Dhar (RA): The Prophet Mohammed (peace be upon him) said: "Learning one ayah of Quran & implementing in your life is better than praying 100 rakahs of salaat."
(Ibn Majah, Chapter 16, Hadith 219)
Oh, Men of Muslim community, stop looking at women
Oh, Men of Muslim community, stop looking at women
In the Name of Allah, the Most Beneficent, the Most Merciful.
Oh, Men of Muslim community, stop looking at women
Allah says:
Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do.
[Surah Al-Nur verse 30]
Jareer ibn ‘Abdullaah said:
"I asked the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) about an accidental glance at a woman. He commanded me to turn my gaze away."
(Reported by al-Tirmidhi, who said: This is a saheeh hasan hadeeth. See al-Sunan, 2700).
Commenting on this hadeeth, al-Mubaarakpoori said:
(Reported by al-Tirmidhi, who said: This is a saheeh hasan hadeeth. See al-Sunan, 2700).
Commenting on this hadeeth, al-Mubaarakpoori said:
" ‘Accidental’ means that his gaze fell on a non-mahram woman unintentionally. ‘He commanded me to turn my gaze away’ means that he was not to look a second time, because the first glance was not by choice and would be forgiven, but any further glances would be counted as sin, and he should heed the words of Allaah (interpretation of the meaning): ‘Tell the believing men to lower their gaze (from looking at forbidden things)…’ [al-Noor 24:30]"
The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said:
The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said:
"O Ali, do not follow a glance with another, for you will be forgiven for the first, but not for the second."
(Reported by al-Tirmidhi, 2701; see Saheeh al-Jaami’, 7953)
In al-Tuhfah, he said:
"The words ‘do not follow a glance with another’ mean do not look again after the first glance. ‘You will be forgiven for the first’ means that you will be forgiven if the first glance was unintentional, and ‘but not for the second’ means that because the second glance was by choice, it will be counted against you."
So it is clear that deliberately looking at a non-mahram woman and continuing to look after a first accidental glance is haraam. It is forbidden to look at any part of her body, whether you think she is beautiful or not, whether it provokes sexual desire or not, whether it is accompanied by evil thoughts or not, and whether it leads to immoral deeds or not.
We ask Allaah to protect you and us from all haraam deeds. Allaah is the One Who guides to the Straight Path.
-----------------------------------------------
(Reported by al-Tirmidhi, 2701; see Saheeh al-Jaami’, 7953)
In al-Tuhfah, he said:
"The words ‘do not follow a glance with another’ mean do not look again after the first glance. ‘You will be forgiven for the first’ means that you will be forgiven if the first glance was unintentional, and ‘but not for the second’ means that because the second glance was by choice, it will be counted against you."
So it is clear that deliberately looking at a non-mahram woman and continuing to look after a first accidental glance is haraam. It is forbidden to look at any part of her body, whether you think she is beautiful or not, whether it provokes sexual desire or not, whether it is accompanied by evil thoughts or not, and whether it leads to immoral deeds or not.
We ask Allaah to protect you and us from all haraam deeds. Allaah is the One Who guides to the Straight Path.
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SOURCE:
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Alhamdulillah - 100 [HUNDRED POST]
Alhamdulillah - 100 [HUNDRED POST]
Alhamdulillah (الحمد لله),
MAA SHAA ALLAH,
THIS IS OUR HUNDRED POST, CONGRATS TO ALL FANS AND VIEWER,
MAY ALLAH GRANT ALL OF US SUCCESS AND PEACE IN THIS WORLD AND HEREAFTER
JAZAK ALLAH KHAIR,
TEAM ISLAM. I LIVE FOR IT:
JAMAL AHMED
USMAN ALTAF
USMAN NISAR
ARRIVAL JANNAH
IMAD UD DIN SAQIB
AND OTHERS MEMBER IN TEAM OR PREVIOUSLY IN TEAM
Man Edition: TWENTY SEVEN -- Means of helping oneself to lower one’s gaze
Man Edition: TWENTY SEVEN -- Means of helping oneself to lower one’s gaze
Praise be to Allaah.
Question:
My Problem is that i can not stop looking so-called clothes girls which do wanton display (tabarruj) {with out islamic hijab} around me in school, market and everywhere in my Country.
My Problem is that i can not stop looking so-called clothes girls which do wanton display (tabarruj) {with out islamic hijab} around me in school, market and everywhere in my Country.
Answer:
Praise be to Allaah.
This situation leads to haraam things and major sins, including mixing, touching and zina (unlawful sexual relationships), all of which stem from looking.
Sharee’ah came to forbid the ways that lead to immorality, one of which is looking at non-mahram women.
1 – Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”
[al-Noor 24:30]
Imaam Ibn Katheer said:
This is a command from Allaah to His believing slaves to lower their gaze and refrain from looking at that which is forbidden to them. So they should not look at anything except that which they are permitted to look at, and they should lower their gaze and refrain from looking at forbidden things. If it so happens that a person’s gaze accidentally falls upon something forbidden, he should quickly avert his gaze.
Tafseer Ibn Katheer, 3/282
This is a command from Allaah to His believing slaves to lower their gaze and refrain from looking at that which is forbidden to them. So they should not look at anything except that which they are permitted to look at, and they should lower their gaze and refrain from looking at forbidden things. If it so happens that a person’s gaze accidentally falls upon something forbidden, he should quickly avert his gaze.
Tafseer Ibn Katheer, 3/282
2-
Allaah says (interpretation of the meaning):
“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”
[al-Ahzaab 33:53]
3 –
It was narrated that Jareer ibn ‘Abd-Allaah said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about a sudden glance, and he commanded me to avert my gaze.”
(Narrated by Muslim, 2159)
al-Nawawi said:
What is meant by a “sudden glance” is when a person’s glance unintentionally falls upon a non-mahram woman. There is no sin on him for the first glance, but he must avert his gaze immediately. If he averts his gaze immediately there is no sin on him, but if he continues looking, then he will be a sinner, because of this hadeeth, for the Prophet (peace and blessings of Allaah be upon him) commanded him to avert his gaze,
and Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things)”
[al-Noor 24:30]
Men must lower their gaze and refrain from looking at them in all circumstances, unless that is for a valid shar’i reason, such as giving testimony, medical treatment, wanting to propose marriage, buying a slave woman, engaging in financial transactions such as buying and selling, etc. In all these cases it is permissible to look as much as is needed, and no more. And Allaah knows best.
Sharh Muslim, 14/139
Secondly:
There are means which help a person to lower his gaze, and we ask Allaah to help you to do them:
1 – Bearing in mind the fact that Allaah is watching you, that He sees you and is with you (by His knowledge) wherever you go. It may be a secretive glance of which your neighbour is unaware, but Allaah knows of it.
Sharh Muslim, 14/139
Secondly:
There are means which help a person to lower his gaze, and we ask Allaah to help you to do them:
1 – Bearing in mind the fact that Allaah is watching you, that He sees you and is with you (by His knowledge) wherever you go. It may be a secretive glance of which your neighbour is unaware, but Allaah knows of it.
Allaah says (interpretation of the meaning):
“Allaah knows the fraud of the eyes, and all that the hearts conceal”
[Ghaafir 40:19]
2 – Seeking the help of Allaah, beseeching Him and calling upon Him (du’aa’).
Allaah says (interpretation of the meaning):
“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation).”
[Ghaafir 40:60]
3 – You should know that every blessing you enjoy comes from Allaah, and requires that you should give thanks. Part of the gratitude for the blessing of sight means that you should protect it from looking at that which Allaah has forbidden. Is there any reward for good, other than good? [cf. al-Rahmaan 55:60]
Allaah says (interpretation of the meaning):
“And whatever of blessings and good things you have, it is from Allaah”
[al-Nahl 16:53]
4 – Striving with your self and training yourself to lower your gaze and be patient in doing so, and not giving up.
Allaah says (interpretation of the meaning:
“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allaah’s religion — Islamic Monotheism)”
[al-‘Ankaboot 29:69]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever seeks to be chaste, Allaah will make him chaste, and whoever seeks to be independent of means, Allaah will make him independent of means, and whoever strives to be patient, Allaah will make him patient…” (Narrated by al-Bukhaari, 1400)
5 – Avoiding places where a person feels he will be exposed to the temptation of looking, if he can manage to avoid them, such as going to marketplaces or malls, and sitting in the street.
The Prophet (peace and blessings of Allaah be upon him) said:
“Beware of sitting in the street.” They said, “We have no alternative; that is where we sit and talk.” He said, “If you insist on sitting there, then give the street its rights.” They said, “What are the rights of the street?” He said, “Lowering the gaze and refraining from causing offence…” (Narrated by al-Bukhaari, 2333; Muslim, 2121).
6 – You should realize that you have no choice in this matter, regardless of what the circumstances are and no matter how great the temptation or motive to do evil, and no matter what emotions and overwhelming desires stir in your heart. You must lower your gaze and refrain from looking at haraam things in all places and at all times. You cannot use excuses such as the environment being corrupt or justify your mistakes by saying that there is a lot of temptation around.
Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
7 – Doing a lot of naafil acts of worship, because doing a lot of them whilst also regularly doing obligatory acts of worship is a means of protecting one's physical faculties.
According to a hadeeth qudsi,
Allaah said:
“… and My slave continues to draw close to Me with supererogatory (naafil) works so that I shall love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.”
(al-Bukhaari, 6137
8 – Remembering that the earth on which sin is committed will bear witness.
Allaah says:
“That Day it will declare its information (about all that happened over it of good or evil)”
[al-Zalzalah 99:4]
9 – Remembering the angels who are recording your deeds.
Allaah says (interpretation of the meaning):
“But verily, over you (are appointed angels in charge of mankind) to watch you,
Kiraaman (Honourable) Kaatibeen —writing down (your deeds),
They know all that you do”
[al-Infitaar 82:10-12]
10 – Bearing in mind some of the texts which forbid letting the gaze wander freely, such as the verse in which Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things)”
[al-Noor 24:30]
11 – Avoiding looking unnecessarily, so that you only look at what you need to look at, and you do not let your gaze wander right and left so that it falls upon something the effects and fitnah of which cannot be got rid of quickly.
12 – Marriage, which is one of the most effective remedies.
The Prophet (peace and blessings of Allaah be upon him) said:
“Whoever can afford it, let him get married, for it is more effective in lowering the gaze and in guarding one’s chastity. And whoever cannot afford it, let him fast, for it will be a shield for him.” (Narrated by al-Bukhaari, 1806; Muslim, 1400).
13 – Fasting – because of the hadeeth quoted above.
14 – Doing obligatory acts of worship as Allaah has commanded, such as prayer.
Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) prevents from Al‑Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”
[al-‘Ankaboot 29:45]
15 – Remembering al-hoor al-‘ayn, which will give you a motive to be patient in avoiding that which Allaah has forbidden, hoping to get al-hoor al-‘ayn.
Allaah says (interpretation of the meaning):
“Companions of Equal Age ”
[al-Naba’ 78:33]
And the Prophet (peace and blessings of Allaah be upon him) said:
“… If a woman of the people of Paradise were to look out over the people of this earth, it would light up everything in between and fill it with fragrance, and the veil of her head is better than this world and everything in it.” (Narrated by al-Bukhaari, 2643).
16 – Bearing in mind the shortcomings of the one who is looked at and the filth and waste material they carry in their gut.
17 – Being ambitious and focusing on nobler things.
18 – Checking on yourself from time to time and striving to make yourself lower your gaze whilst realizing that everyone makes mistakes.
19 – Thinking of the pain and regret that will result from this looking, and the effects of letting one’s gaze wander.
20 – Understanding the benefits of lowering one's gaze, as mentioned above.
21 – Bringing up this topic in meetings and gatherings, and explaining its dangers.
22 – Advising your relatives, telling them not to wear clothes that attract attention and show their attractions, such as how they dress, wearing bright colours, how they walk, speaking too softly, etc.
23 – Warding off passing thoughts and whispers from the Shaytaan before they take hold and are acted upon. Whoever lowers his gaze after the first glance will be saved from innumerable problems, but if he keeps looking he cannot be certain that seeds that will be difficult to remove will not be planted in his heart.
25 – Being afraid of a bad end, and of feeling regret at the point of death.
26 – Keeping company with good people, because you are naturally affected by the characteristics of the people you mix with, and a person will follow the way of his close friend, and a friend will pull you to follow his way.
27 – Knowing that the zina of the eye is looking, and that should be sufficient to put you off.
Adapted from an essay entitled Ghadd al-Basr (Lowering the Gaze) by a student of sharee’ah.
And Allaah knows best.
Islam Q&A
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SOURCE LINK: http://islamqa.com/en/ref/20229
Published by: Mohammad Rana Usman Nisar
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