Invocations against the Devil and his promptings
141. Seeking refuge with Allah against him (i.e. by saying I seek refuge in Allah from Satan the outcast).
Reference: Abu Dawud 1/206, At-Tirmithi. See also Al-Albani, Sahih At-Tirmithi 1/77, and Surat Al-Mu'minun, 23:98-9.
142. The call to prayer - 'Athan.
Reference: Muslim 1/291, Al-Bukhari 1/151.
143. Saying words of Allah's remembrance (Thikr) and recitation of the Qur'an.
Reference: "Do not turn your homes into graveyards, surely the Devil flees from the house in which Surat Al-Baqarah is read," Muslim 1/539. The Devil is also driven out by the invocations for morning and evening, those that are said before sleeping and upon waking up, those for entering and leaving the house, including those for entering and leaving the mosque, and by many other authentic invocations taught to us by the Prophet (SAW) such as the reading of 'Ayatul-Kursi, (Al-Baqarah 2:255), and the last two 'Ayat of Surat Al-Baqarah before going to sleep. Whoever says: "There is none worthy of worship but Allah alone, Who has no partner, His is the dominion and His is the praise, and he is Able to do all things," one hundred times, it will be a protection for him from the Devil throughout the day.'
In The First Name of Allah The Most Gracious The Most Merciful. Inal Humdolilah WasalatuWasalam Ala Rasool lilah Salal Lahu Alehy Wasalam
Tuesday 20 December 2011
Sunday 18 December 2011
Topic! Her father forced her to get married; is this marriage valid and what is the ruling on intercourse in this case?
Topic!
Her father forced her to get married; is this marriage valid and what is the ruling on intercourse in this case?
Question:
If a girl is married to a person which is not of his choice and the girl signed the nikah unwillingly by the force or fear of his father. so did this nikah happen or not .1. and no to. if the same girl refuse his husband for doing intercourse and the husband do it forcely so what is this. is this haram zana or jaiz.?
Answer:
Praise be to Allaah.
Firstly:
It is haraam for the guardian (wali) of the woman to force her to marry someone she does not want and does not like, because the Prophet (blessings and peace of Allah be upon him) said: “The virgin should not be given in marriage until her permission has been sought.” Narrated by al-Bukhaari, 6968; Muslim, 1419.
The apparent meaning is that this is general and applies to every virgin and every guardian; there is no difference between a father or any other guardian, hence al-Bukhaari interpreted the hadeeth by saying: “Chapter: The father or other guardian should not give a virgin or previously married woman in marriage except with their consent.”
The woman’s guardian has to fear Allah with regard to his daughters and not give them in marriage to anyone except those with whom they are pleased from among men who are compatible and suitable. The guardian should only give her in marriage for her interests, not for his own.
Shaykh al-Islam Ibn Taymiyah said: With regard to giving her in marriage when she is reluctant, this is contrary to the basic principles and common sense. Moreover Allah did not allow her guardian to force her into buying or renting without her permission, or to eat or drink or wear something that she does not want, so how can he force her into sleeping with and living with someone she does not want to sleep with, and living with someone she does not want to live with.
Allah wants love and compassion between the spouses, and how can that be attained when she hates him and does not like him? What kind of love and compassion can there be in that case?!
End quote from Majmoo‘ al-Fataawa, 32/25
Secondly:
If the marriage contract has been done even though she was reluctant, then this marriage contract depends on the woman’s decision. If she accepts it, then it becomes a valid marriage contract, and if she does not then it is an invalid contract.
It was narrated that Buraydah ibn al-Haseeb said: A girl came to the Prophet (blessings and peace of Allah be upon him) and said: My father married me to his brother’s son so that he might raise his own status thereby. The Prophet (blessings and peace of Allah be upon him) gave her the choice, and she said: I approve of what my father did, but I wanted women to know that their fathers have no right to do that.
Narrated by Ibn Maajah, 1874. It was classed as saheeh by al-Buwaysiri in Masaabeeh az-Zujaajah, 2/102. Similarly Shaykh Muqbil al-Waadi‘i stated: (It is) saheeh according to the conditions of Muslim. End quote from as-Saheeh al-Musnad, p. 160
In the event that the woman does not accept this marriage, then it is invalid and she has to tell the one who did this marriage contract with her about that. He does not have the right to force her to engage in intercourse and intimacy, and she does not have the right to allow him to do that so long as she does not accept this marriage.
Although the ruling on this marriage is that it is invalid, this ruling cannot be proven or established unless the man divorces her by talaaq or the court issues a ruling to that effect, because of the difference of opinion among the scholars concerning the validity of such a marriage; many scholars regard this marriage as permissible.
Based on that, you have to refer the matter to the Islamic judge (qaadi) to pass a verdict that this marriage is annulled
Her father forced her to get married; is this marriage valid and what is the ruling on intercourse in this case?
Question:
If a girl is married to a person which is not of his choice and the girl signed the nikah unwillingly by the force or fear of his father. so did this nikah happen or not .1. and no to. if the same girl refuse his husband for doing intercourse and the husband do it forcely so what is this. is this haram zana or jaiz.?
Answer:
Praise be to Allaah.
Firstly:
It is haraam for the guardian (wali) of the woman to force her to marry someone she does not want and does not like, because the Prophet (blessings and peace of Allah be upon him) said: “The virgin should not be given in marriage until her permission has been sought.” Narrated by al-Bukhaari, 6968; Muslim, 1419.
The apparent meaning is that this is general and applies to every virgin and every guardian; there is no difference between a father or any other guardian, hence al-Bukhaari interpreted the hadeeth by saying: “Chapter: The father or other guardian should not give a virgin or previously married woman in marriage except with their consent.”
The woman’s guardian has to fear Allah with regard to his daughters and not give them in marriage to anyone except those with whom they are pleased from among men who are compatible and suitable. The guardian should only give her in marriage for her interests, not for his own.
Shaykh al-Islam Ibn Taymiyah said: With regard to giving her in marriage when she is reluctant, this is contrary to the basic principles and common sense. Moreover Allah did not allow her guardian to force her into buying or renting without her permission, or to eat or drink or wear something that she does not want, so how can he force her into sleeping with and living with someone she does not want to sleep with, and living with someone she does not want to live with.
Allah wants love and compassion between the spouses, and how can that be attained when she hates him and does not like him? What kind of love and compassion can there be in that case?!
End quote from Majmoo‘ al-Fataawa, 32/25
Secondly:
If the marriage contract has been done even though she was reluctant, then this marriage contract depends on the woman’s decision. If she accepts it, then it becomes a valid marriage contract, and if she does not then it is an invalid contract.
It was narrated that Buraydah ibn al-Haseeb said: A girl came to the Prophet (blessings and peace of Allah be upon him) and said: My father married me to his brother’s son so that he might raise his own status thereby. The Prophet (blessings and peace of Allah be upon him) gave her the choice, and she said: I approve of what my father did, but I wanted women to know that their fathers have no right to do that.
Narrated by Ibn Maajah, 1874. It was classed as saheeh by al-Buwaysiri in Masaabeeh az-Zujaajah, 2/102. Similarly Shaykh Muqbil al-Waadi‘i stated: (It is) saheeh according to the conditions of Muslim. End quote from as-Saheeh al-Musnad, p. 160
In the event that the woman does not accept this marriage, then it is invalid and she has to tell the one who did this marriage contract with her about that. He does not have the right to force her to engage in intercourse and intimacy, and she does not have the right to allow him to do that so long as she does not accept this marriage.
Although the ruling on this marriage is that it is invalid, this ruling cannot be proven or established unless the man divorces her by talaaq or the court issues a ruling to that effect, because of the difference of opinion among the scholars concerning the validity of such a marriage; many scholars regard this marriage as permissible.
Based on that, you have to refer the matter to the Islamic judge (qaadi) to pass a verdict that this marriage is annulled
Haddith of the day
The Messenger of Allah (sal Allahu alaihi wa sallam) said: “By Allah, Allah will never throw one who loves Him and whom He loves into the Fire.” [Musnad Ahmad]
Love is a reciprocal thing. Think about it. Suppose you love someone from the bottom of your heart but regardless of what you do for them they do not reciprocate your feelings. While you look at them adoringly, they look past you as though you were invisible. You put everything on the side to serve them day and night but they don’t acknowledge your selfless love or any of your sacrifices. You stand by them through thick and thin but they don’t value your feelings. You always try to do what pleases them but they don’t ask for your opinion. They say about you things that are untrue and listen silently while your reputation is trashed. How long will your love last?
Allah (subhana wa ta’ala) has proved His love for me but have I proved myself worthy of His love? Do I love Him in return? Have I given preference to Allah, His feelings and His opinions?
May Allah (subhana wa ta’ala) help me to become such that He becomes the most Beloved to me AMEEN.
Love is a reciprocal thing. Think about it. Suppose you love someone from the bottom of your heart but regardless of what you do for them they do not reciprocate your feelings. While you look at them adoringly, they look past you as though you were invisible. You put everything on the side to serve them day and night but they don’t acknowledge your selfless love or any of your sacrifices. You stand by them through thick and thin but they don’t value your feelings. You always try to do what pleases them but they don’t ask for your opinion. They say about you things that are untrue and listen silently while your reputation is trashed. How long will your love last?
Allah (subhana wa ta’ala) has proved His love for me but have I proved myself worthy of His love? Do I love Him in return? Have I given preference to Allah, His feelings and His opinions?
May Allah (subhana wa ta’ala) help me to become such that He becomes the most Beloved to me AMEEN.
The believer is the believer's mirror,
Narrated AbuHurayrah R.A:
The Prophet (peace_be_upon_him) said:
The believer is the believer's mirror,
and the believer is the believer's brother who guards him
against loss and protects him when he is absent.
[Sunan Abu-Dawud, Book 41, Number 4900]
The Prophet (peace_be_upon_him) said:
The believer is the believer's mirror,
and the believer is the believer's brother who guards him
against loss and protects him when he is absent.
[Sunan Abu-Dawud, Book 41, Number 4900]
Prayer
O Allah, make me adhere properly to my religion on which all my affairs depend; make this world good for me in which is my livelihood; make my Hereafter good for me in which is my ultimate destiny; make my life increase in every good deed and make my death a respite from every evil. "And grant unto us wives and offspring who will be the comfort of our eyes, and give us the grace to lead the righteous. [Qur'an 25:74]
Have we returned to the days of Jahiliyyah??
Allah Subhanu Wa Tala says in the Quran,
“O ye who believe! Fear God as He should be feared, and die not except in a state of Islam. And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves; and remember with gratitude God’s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth God make His Signs clear to you: That ye may be guided. Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity. Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,- On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): “Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith.”" [Surah Ali 'Imran 3:102-106]
Allah Subhanu Wa Tala says in the Quran,
“Have We not made for him a pair of eyes?- And a tongue, and a pair of lips?- And shown him the two highways?” [Surah Al Balad 90:8-10]
Our second Caliph, -Umar ibn Al-Khattab said:
“We were the lowliest of people but Allah gave us might and glory through Islam. If we seek glory through other than what Allah gave us glory through, He will abase us (again).
Why do we Pray?
Why do we Pray?
Why does Mankind need to Pray?
After a long and hectic day at work, how difficult it is for a tired person to stand on the prayer-mat and concentrate on his prayers to Allah Almighty. Snuggled in a warm and cozy bed, how difficult it is to get up at the call of Mu’adhdhin: “Come to prayer, come to success.”
The famous doctor and philosopher Ibn Sina (Avicenna), recalls such a moment in his life.
Once cold and icy night, he and his slave were resting in an inn in a remote part of Khurasan. During the night he felt thirsty and shouted out to his slave to get him some water. The slave had no desire to leave his warm bed, so he pretended not to hear Avicenna’s call. But finally after repeated calls he reluctantly got up and went to fetch the water.
A little while later, the melodious sound of the Adhan filled the air. Avicenna began to think about the person calling the believers to prayer. ‘My slave Abdullah, he mused, has always respected and admired me. He seizes any opportunity to lavish praise and affection on me but tonight, he preferred his own comfort to my needs. On the other hand, look at this Persian slave of Allah. He left his warm bed to go out in the chilly night, he made ablution in the icy water of the stream, and then he ascended the high minaret of the mosque to glorify He Whom he truly serves. “I bear witness that there is none to be worshipped except Allah.” “I bear witness that Muhammad is the Messenger of Allah.”’
Tonight, Avicenna records, ‘I learned the essence of true love; that love which results in complete obedience. The love of Allah demands total and unconditional obedience.’
Allah almighty says:
“Say (O Muhammad (Salal Lahu Alahey Wasalam) to mankind): ‘If you (really) love Allah then follow me (i.e. accept Islamic monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins.’ And Allah is Oft-Forgiving, Most Merciful.” [Quran 3:31]
Why does Mankind need to Pray?
After a long and hectic day at work, how difficult it is for a tired person to stand on the prayer-mat and concentrate on his prayers to Allah Almighty. Snuggled in a warm and cozy bed, how difficult it is to get up at the call of Mu’adhdhin: “Come to prayer, come to success.”
The famous doctor and philosopher Ibn Sina (Avicenna), recalls such a moment in his life.
Once cold and icy night, he and his slave were resting in an inn in a remote part of Khurasan. During the night he felt thirsty and shouted out to his slave to get him some water. The slave had no desire to leave his warm bed, so he pretended not to hear Avicenna’s call. But finally after repeated calls he reluctantly got up and went to fetch the water.
A little while later, the melodious sound of the Adhan filled the air. Avicenna began to think about the person calling the believers to prayer. ‘My slave Abdullah, he mused, has always respected and admired me. He seizes any opportunity to lavish praise and affection on me but tonight, he preferred his own comfort to my needs. On the other hand, look at this Persian slave of Allah. He left his warm bed to go out in the chilly night, he made ablution in the icy water of the stream, and then he ascended the high minaret of the mosque to glorify He Whom he truly serves. “I bear witness that there is none to be worshipped except Allah.” “I bear witness that Muhammad is the Messenger of Allah.”’
Tonight, Avicenna records, ‘I learned the essence of true love; that love which results in complete obedience. The love of Allah demands total and unconditional obedience.’
Allah almighty says:
“Say (O Muhammad (Salal Lahu Alahey Wasalam) to mankind): ‘If you (really) love Allah then follow me (i.e. accept Islamic monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins.’ And Allah is Oft-Forgiving, Most Merciful.” [Quran 3:31]
Saturday 10 December 2011
Is there any hadeeth which speaks of extravagance in using water?
Is there any hadeeth which speaks of extravagance in using water?
Question:
If there is any hadith regarding extravagant which states Prophet Of Allah( peace be upon him)has said one should not use more water than required even sitting beside the bank of a river?
Answer:
Praise be to Allaah.
Imam Ahmad (6768) and Ibn Maajah (419) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) that the Prophet (blessing and peace of Allah be upon him) passed by Sa‘d when he was doing wudoo’, and he said, “What is this extravagance, O Sa‘d?” He said: Can there be any extravagance in wudoo’? He said, “Yes, even if you are on the bank of a flowing river.”
Shaykh Ahmad Shaakir said: Its isnaad is saheeh. Shaykh al-Albaani (may Allah have mercy on him) classed it as da‘eef in Irwa’ al-Ghaleel, then he classed it as hasan in Silsilat al-Ahaadeeth as-Saheehah. The hadeeth was classed as da‘eef by a number of scholars because its isnaad includes Ibn Luhay‘ah, but al-Albaani (may Allah have mercy on him) stated that the hadeeth is also narrated by Qutaybah ibn Sa‘eed from him, and his reports from him are saheeh.
See: Silsilat al-Ahaadeeth as-Saheehah, 3292.
It says in al-Mawsoo‘ah al-Fiqhiyyah (4/180): They are unanimously agreed that extravagance in using water is makrooh. End quote.
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah have mercy on him) said: The scholars are unanimously agreed that extravagance in using water is forbidden, even on the sea shore, because of the report narrated by Ahmad and Ibn Maajah from ‘Abdullah ibn ‘Amr (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) passed by Sa‘d… then he quoted the hadeeth mentioned above.
End quote from Sharh Sunan Abi Dawood.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: We should realize that using a lot of water for wudoo’ or ghusl is included in the words of Allah (interpretation of the meaning): “and waste not by extravagance. Verily, He likes not Al-Musrifoon (those who waste by extravagance)” [al-An ‘am 6:141]. Hence the fuqaha’ (may Allah have mercy on them) said: It is makrooh to waste by extravagance even if one is on the bank of a flowing river, so how about if water is drawn by mechanical means?
To sum up: wasting by extravagance when doing wudoo’ and otherwise is a blameworthy action.
End quote from Sharh Riyadh as-Saaliheen
And Allah knows best.
Question:
If there is any hadith regarding extravagant which states Prophet Of Allah( peace be upon him)has said one should not use more water than required even sitting beside the bank of a river?
Answer:
Praise be to Allaah.
Imam Ahmad (6768) and Ibn Maajah (419) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) that the Prophet (blessing and peace of Allah be upon him) passed by Sa‘d when he was doing wudoo’, and he said, “What is this extravagance, O Sa‘d?” He said: Can there be any extravagance in wudoo’? He said, “Yes, even if you are on the bank of a flowing river.”
Shaykh Ahmad Shaakir said: Its isnaad is saheeh. Shaykh al-Albaani (may Allah have mercy on him) classed it as da‘eef in Irwa’ al-Ghaleel, then he classed it as hasan in Silsilat al-Ahaadeeth as-Saheehah. The hadeeth was classed as da‘eef by a number of scholars because its isnaad includes Ibn Luhay‘ah, but al-Albaani (may Allah have mercy on him) stated that the hadeeth is also narrated by Qutaybah ibn Sa‘eed from him, and his reports from him are saheeh.
See: Silsilat al-Ahaadeeth as-Saheehah, 3292.
It says in al-Mawsoo‘ah al-Fiqhiyyah (4/180): They are unanimously agreed that extravagance in using water is makrooh. End quote.
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah have mercy on him) said: The scholars are unanimously agreed that extravagance in using water is forbidden, even on the sea shore, because of the report narrated by Ahmad and Ibn Maajah from ‘Abdullah ibn ‘Amr (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) passed by Sa‘d… then he quoted the hadeeth mentioned above.
End quote from Sharh Sunan Abi Dawood.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: We should realize that using a lot of water for wudoo’ or ghusl is included in the words of Allah (interpretation of the meaning): “and waste not by extravagance. Verily, He likes not Al-Musrifoon (those who waste by extravagance)” [al-An ‘am 6:141]. Hence the fuqaha’ (may Allah have mercy on them) said: It is makrooh to waste by extravagance even if one is on the bank of a flowing river, so how about if water is drawn by mechanical means?
To sum up: wasting by extravagance when doing wudoo’ and otherwise is a blameworthy action.
End quote from Sharh Riyadh as-Saaliheen
And Allah knows best.
Is there any hadeeth which speaks of extravagance in using water?
Is there any hadeeth which speaks of extravagance in using water?
Question:
If there is any hadith regarding extravagant which states Prophet Of Allah( peace be upon him)has said one should not use more water than required even sitting beside the bank of a river?
Answer:
Praise be to Allaah.
Imam Ahmad (6768) and Ibn Maajah (419) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) that the Prophet (blessing and peace of Allah be upon him) passed by Sa‘d when he was doing wudoo’, and he said, “What is this extravagance, O Sa‘d?” He said: Can there be any extravagance in wudoo’? He said, “Yes, even if you are on the bank of a flowing river.”
Shaykh Ahmad Shaakir said: Its isnaad is saheeh. Shaykh al-Albaani (may Allah have mercy on him) classed it as da‘eef in Irwa’ al-Ghaleel, then he classed it as hasan in Silsilat al-Ahaadeeth as-Saheehah. The hadeeth was classed as da‘eef by a number of scholars because its isnaad includes Ibn Luhay‘ah, but al-Albaani (may Allah have mercy on him) stated that the hadeeth is also narrated by Qutaybah ibn Sa‘eed from him, and his reports from him are saheeh.
See: Silsilat al-Ahaadeeth as-Saheehah, 3292.
It says in al-Mawsoo‘ah al-Fiqhiyyah (4/180): They are unanimously agreed that extravagance in using water is makrooh. End quote.
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah have mercy on him) said: The scholars are unanimously agreed that extravagance in using water is forbidden, even on the sea shore, because of the report narrated by Ahmad and Ibn Maajah from ‘Abdullah ibn ‘Amr (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) passed by Sa‘d… then he quoted the hadeeth mentioned above.
End quote from Sharh Sunan Abi Dawood.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: We should realize that using a lot of water for wudoo’ or ghusl is included in the words of Allah (interpretation of the meaning): “and waste not by extravagance. Verily, He likes not Al-Musrifoon (those who waste by extravagance)” [al-An ‘am 6:141]. Hence the fuqaha’ (may Allah have mercy on them) said: It is makrooh to waste by extravagance even if one is on the bank of a flowing river, so how about if water is drawn by mechanical means?
To sum up: wasting by extravagance when doing wudoo’ and otherwise is a blameworthy action.
End quote from Sharh Riyadh as-Saaliheen
And Allah knows best.
Question:
If there is any hadith regarding extravagant which states Prophet Of Allah( peace be upon him)has said one should not use more water than required even sitting beside the bank of a river?
Answer:
Praise be to Allaah.
Imam Ahmad (6768) and Ibn Maajah (419) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) that the Prophet (blessing and peace of Allah be upon him) passed by Sa‘d when he was doing wudoo’, and he said, “What is this extravagance, O Sa‘d?” He said: Can there be any extravagance in wudoo’? He said, “Yes, even if you are on the bank of a flowing river.”
Shaykh Ahmad Shaakir said: Its isnaad is saheeh. Shaykh al-Albaani (may Allah have mercy on him) classed it as da‘eef in Irwa’ al-Ghaleel, then he classed it as hasan in Silsilat al-Ahaadeeth as-Saheehah. The hadeeth was classed as da‘eef by a number of scholars because its isnaad includes Ibn Luhay‘ah, but al-Albaani (may Allah have mercy on him) stated that the hadeeth is also narrated by Qutaybah ibn Sa‘eed from him, and his reports from him are saheeh.
See: Silsilat al-Ahaadeeth as-Saheehah, 3292.
It says in al-Mawsoo‘ah al-Fiqhiyyah (4/180): They are unanimously agreed that extravagance in using water is makrooh. End quote.
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah have mercy on him) said: The scholars are unanimously agreed that extravagance in using water is forbidden, even on the sea shore, because of the report narrated by Ahmad and Ibn Maajah from ‘Abdullah ibn ‘Amr (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) passed by Sa‘d… then he quoted the hadeeth mentioned above.
End quote from Sharh Sunan Abi Dawood.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: We should realize that using a lot of water for wudoo’ or ghusl is included in the words of Allah (interpretation of the meaning): “and waste not by extravagance. Verily, He likes not Al-Musrifoon (those who waste by extravagance)” [al-An ‘am 6:141]. Hence the fuqaha’ (may Allah have mercy on them) said: It is makrooh to waste by extravagance even if one is on the bank of a flowing river, so how about if water is drawn by mechanical means?
To sum up: wasting by extravagance when doing wudoo’ and otherwise is a blameworthy action.
End quote from Sharh Riyadh as-Saaliheen
And Allah knows best.
Haddith of the day
The Prophet of Allah (sal Allahu alaihi wa sallam) said: "When a deceased person is laid in his grave, he hears the sound of the footsteps of people as they go away. If he is a believer, the prayer will stand by his head, the fasting will be to his right, alms to his left, and all other good deeds of charity, kindness to relations, and good behavior will be by his feet." [Ahmad]
Quote of the Day
Parents are take care of TEN children but sometimes TEN children are not take care of their parents .
Quote of the Day
Parents are take care of TEN children but sometimes TEN children are not take care of their parents .
Friday 9 December 2011
And hold fast, all together
Allah says:
“And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah’s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.” [Surah Ali 'Imran 3:103]
“And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah’s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.” [Surah Ali 'Imran 3:103]
Standing and Urinating in Islam!
Standing and Urinating in Islam!
It has become a common practice in many parts of the world for men to stand and urinate. The presence of urinals in almost every male bathroom has not only taught, but also encouraged people to stand up while relieving themselves. What does Islam say about this behavior?
First of all, we must remember that our ability to digest food and drink is a great blessing from Allah. We would not be able to survive without a digestive system. However, with every blessing comes a responsibility. Since human waste is classified as impure, Islam teaches us a few rules about how to relieve ourselves with dignity.
So what’s the problem?
There are many Islamic guidelines about how to use the restroom. We will only focus on those that pertain to standing and urinating. This common practice has led to the following unethical practices:
1. Shamelessness. One bad habit that has resulted from using of public urinals is the loss of personal modesty in the restroom. It is very common to see two men using the bathroom while having a conversation at the same time. Had they peeked over just a little they would have be able to see one another’s private parts. This is abhorrent. The Prophet ﷺ (Allah’s peace and blessings be upon him) said,
“Allah detests it when two people relieve themselves uncovered and have a conversation.” [Abu Dawud 15, Ahmad 10884]
The Prophet ﷺ would take so much care to seclude himself that Al-Mughirah ibn Shu’bah said, “I was travelling with the Prophet. When he needed to relieve himself, he went far away from me.” [Tirmidhi 20]
2. Increase in impurity. How many urinals have you ever seen that provide wudhu’ facilities, water fixtures or even toilet paper? Probably none. This results in people leaving the restroom without an appropriate level of cleanliness or washing their hands. The Prophet ﷺ said,
“When you go to the restroom, take three stones with you to clean yourself. That will suffice.” [Abu Dawud 36]
Salman al-Farisi, the Companion from Persia, was told, “Your Prophet has taught you everything, even how to use the bathroom.” He responded, “That is right. He ﷺ told us not to… use our right hand when cleaning and to not use less than three stones to clean ourselves after we finish.” [Tirmidhi 16]
‘A’ishah (ra), the Prophet’s ﷺ wife, said to a group of women, “Tell your husbands to clean themselves with water because I am embarrassed to tell them. This is what the Prophet ﷺ used to do regularly.” [Tirmidhi 19]
Cleaning yourself, with either a solid substance or with water, is so important in Islam that once when the Prophet ﷺ passed by a man’s grave he told Ibn ‘Abbas (ra) that the deceased man is being tortured, but not for a major sin: “He didn’t used to clean himself after urinating.” [Bukhari 211]
3. Disrespect for others. One of the common habits we find in people who regularly use urinals is that they also stand up while using a lavatory. This can result in an unsanitary seat covered with urine and germs. Very few people care to clean the seat, let alone the toilet area after leaving, so, the next person entering has to deal with that disgusting mess. In this regard, the Prophet ﷺ said,
“Beware of the cursed ones.” Some people asked, “Who are the cursed ones?” He replied, “People who relieve themselves in public pathways or in shaded areas.” [Muslim 269]
Public pathways and shaded areas are two areas where people would be offended from excrement and filth because they use them so often. The same curse would apply to those who leave filth behind for the next person. The curse, in this context, has two meanings: people are cursed by the one who has to deal with the dirt they left behind and they are cursed by Allah for their careless and disgusting habits.
Are there any exceptions?
The Prophet ﷺ always sat down to relieve himself. This is proven by ‘A’ishah (ra), who was constantly in his presence. She said, “Don’t believe anyone that tells you the Prophet ﷺ used to stand while urinating. He always used to sit down.” [Nasai 29, Ibn Majah 303, Aḥmad 23894.]
The only person who ever contradicted her statement was Hudhayfah when he said, “The Prophet ﷺ [while traveling] approached a garbage dump and stood while urinating. Then, he called me to bring some water for him, so I did, and he performed wudhu’.” [Bukhari 217]
This is clearly an exception to the rule because the Prophet ﷺ was in a very dirty place. Hudhayfah’s description of the place being a garbage dump reveals to us the context and makes it clear that ‘A’isha’s (ra) challenge was referring to people who claimed the Prophet ﷺ did it often as a habit. Her challenge still stands today. When someone tries to misquote the statement of Hudhayfah in order to prove that the Prophet ﷺ used to stand and urinate just as people do today, we should correct it.
What should a Muslim do?
Muslims should try to combat this immorality in their own community by encouraging good standards of hygiene. We live in societies which claim to be clean and advanced, yet their toilets – the most basic of sanitary developments – are among the filthiest in the world. Visit any gas station, high school, theme park, etc. and experience what happens to the restrooms when there is no full time janitor to clean up afterwards.
People of the world still have much to learn from Islam’s frank information on cleanliness. Purity has an environmental impact and is strongly connected to worship; without a clean body, a Muslim cannot pray. It is such an important principle in Islam that the Prophet ﷺ said,
“Cleanliness is half of faith.” [Muslim 328]
The messenger of Allah ﷺ has taught us certain rules to observe which benefit both society and ourselves. It is up to us to be aware of this guidance, learn it and apply it.
It has become a common practice in many parts of the world for men to stand and urinate. The presence of urinals in almost every male bathroom has not only taught, but also encouraged people to stand up while relieving themselves. What does Islam say about this behavior?
First of all, we must remember that our ability to digest food and drink is a great blessing from Allah. We would not be able to survive without a digestive system. However, with every blessing comes a responsibility. Since human waste is classified as impure, Islam teaches us a few rules about how to relieve ourselves with dignity.
So what’s the problem?
There are many Islamic guidelines about how to use the restroom. We will only focus on those that pertain to standing and urinating. This common practice has led to the following unethical practices:
1. Shamelessness. One bad habit that has resulted from using of public urinals is the loss of personal modesty in the restroom. It is very common to see two men using the bathroom while having a conversation at the same time. Had they peeked over just a little they would have be able to see one another’s private parts. This is abhorrent. The Prophet ﷺ (Allah’s peace and blessings be upon him) said,
“Allah detests it when two people relieve themselves uncovered and have a conversation.” [Abu Dawud 15, Ahmad 10884]
The Prophet ﷺ would take so much care to seclude himself that Al-Mughirah ibn Shu’bah said, “I was travelling with the Prophet. When he needed to relieve himself, he went far away from me.” [Tirmidhi 20]
2. Increase in impurity. How many urinals have you ever seen that provide wudhu’ facilities, water fixtures or even toilet paper? Probably none. This results in people leaving the restroom without an appropriate level of cleanliness or washing their hands. The Prophet ﷺ said,
“When you go to the restroom, take three stones with you to clean yourself. That will suffice.” [Abu Dawud 36]
Salman al-Farisi, the Companion from Persia, was told, “Your Prophet has taught you everything, even how to use the bathroom.” He responded, “That is right. He ﷺ told us not to… use our right hand when cleaning and to not use less than three stones to clean ourselves after we finish.” [Tirmidhi 16]
‘A’ishah (ra), the Prophet’s ﷺ wife, said to a group of women, “Tell your husbands to clean themselves with water because I am embarrassed to tell them. This is what the Prophet ﷺ used to do regularly.” [Tirmidhi 19]
Cleaning yourself, with either a solid substance or with water, is so important in Islam that once when the Prophet ﷺ passed by a man’s grave he told Ibn ‘Abbas (ra) that the deceased man is being tortured, but not for a major sin: “He didn’t used to clean himself after urinating.” [Bukhari 211]
3. Disrespect for others. One of the common habits we find in people who regularly use urinals is that they also stand up while using a lavatory. This can result in an unsanitary seat covered with urine and germs. Very few people care to clean the seat, let alone the toilet area after leaving, so, the next person entering has to deal with that disgusting mess. In this regard, the Prophet ﷺ said,
“Beware of the cursed ones.” Some people asked, “Who are the cursed ones?” He replied, “People who relieve themselves in public pathways or in shaded areas.” [Muslim 269]
Public pathways and shaded areas are two areas where people would be offended from excrement and filth because they use them so often. The same curse would apply to those who leave filth behind for the next person. The curse, in this context, has two meanings: people are cursed by the one who has to deal with the dirt they left behind and they are cursed by Allah for their careless and disgusting habits.
Are there any exceptions?
The Prophet ﷺ always sat down to relieve himself. This is proven by ‘A’ishah (ra), who was constantly in his presence. She said, “Don’t believe anyone that tells you the Prophet ﷺ used to stand while urinating. He always used to sit down.” [Nasai 29, Ibn Majah 303, Aḥmad 23894.]
The only person who ever contradicted her statement was Hudhayfah when he said, “The Prophet ﷺ [while traveling] approached a garbage dump and stood while urinating. Then, he called me to bring some water for him, so I did, and he performed wudhu’.” [Bukhari 217]
This is clearly an exception to the rule because the Prophet ﷺ was in a very dirty place. Hudhayfah’s description of the place being a garbage dump reveals to us the context and makes it clear that ‘A’isha’s (ra) challenge was referring to people who claimed the Prophet ﷺ did it often as a habit. Her challenge still stands today. When someone tries to misquote the statement of Hudhayfah in order to prove that the Prophet ﷺ used to stand and urinate just as people do today, we should correct it.
What should a Muslim do?
Muslims should try to combat this immorality in their own community by encouraging good standards of hygiene. We live in societies which claim to be clean and advanced, yet their toilets – the most basic of sanitary developments – are among the filthiest in the world. Visit any gas station, high school, theme park, etc. and experience what happens to the restrooms when there is no full time janitor to clean up afterwards.
People of the world still have much to learn from Islam’s frank information on cleanliness. Purity has an environmental impact and is strongly connected to worship; without a clean body, a Muslim cannot pray. It is such an important principle in Islam that the Prophet ﷺ said,
“Cleanliness is half of faith.” [Muslim 328]
The messenger of Allah ﷺ has taught us certain rules to observe which benefit both society and ourselves. It is up to us to be aware of this guidance, learn it and apply it.
Friday 2 December 2011
Ameen
Oh Allah, I am at your service. When a kind word needs to be spoken, use my voice. When a load needs to be lifted, use my back. When a journey needs to be taken, use my feet. When a message needs to be delivered, use my mind. When a friend needs to be loved, use my heart. When a good deed needs to be done, use my hands. In all things, all ways, I humbly submit myself to YOU.
Everyday the Angel of Death overlooks you
Everyday the Angel of Death
overlooks you
And takes the lives of
others.
But one day he will overlook
others
And take you!
So Be Always Prepared,
because going empty handed
to the great Allah is a great
loss!
overlooks you
And takes the lives of
others.
But one day he will overlook
others
And take you!
So Be Always Prepared,
because going empty handed
to the great Allah is a great
loss!
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