أذان الشيخ عصام بخاري من الحرم النبوي ATHAN MADINAH

Sheikh Aesam Bukhari from Masjid Al-Rasul Alayhi salatu Wa Salam

Praise be to Allaah.

Several versions of the adhaan have been narrated in sound reports from the Prophet (peace and blessings of Allaah be upon him). It is Sunnah to use all the versions that have been narrated from him in order to revive the Sunnah and to put an end to disputes and differences that may be raised by those who have no knowledge or who are fanatical about their own madhhabs.

Shaykh Ibn ‘Uthaymeen said:

Everything that has been narrated in the Sunnah about the adhaan is permissible. Rather what should be done is to recite one version sometimes and another version sometimes, so long as that will not cause confusion and fitnah (tribulation).

Maalik narrated seventeen phrases to be recited, starting with Allaahu akbar, to be said twice; then the muezzin should recite the Shahaadatayn to himself first, then say them out loud and continue with the adhaan.

According to al-Shaafa’i, there are nineteen phrases with the takbeer at the beginning four times; then the muezzin should recite the Shahaadatayn to himself first, then say them out loud and continue with the adhaan.

All of this was narrated in the Sunnah, so if you give the call to prayer one way sometimes and in the other way sometimes, this is better. The basic principle is that in the case of acts of worship which were narrated in different ways, it is preferable to do them in all of those ways.

Al-Sharh al-Mumti’, 2/51, 52 

The madhhab of Imam Ahmad and Abu Haneefah is that the adhaan consists of fifteen phrases; this is the adhaan of Bilaal (may Allaah be pleased with him).

The evidence for the view of Maalik and al-Shaafa’i: 

It was narrated from Abu Mahdhoorah that the Prophet of Allaah (peace and blessings of Allaah be upon him) taught him this adhaan:

Allaahu akbar, Allaah akbar, ash-hadu an laa ilaah ill-Allaah, ash-hadu an laa ilaah ill-Allaah, ash-hadu anna Muhammadan rasool-Allaah, ash-hadu anna Muhammadan rasool-Allaah. Then he should repeat, ash-hadu an laa ilaah ill-Allaah, ash-hadu an laa ilaah ill-Allaah, ash-hadu anna Muhammadan rasool-Allaah, ash-hadu anna Muhammadan rasool-Allaah. Hayya ‘ala al-salaah – twice; hayya ‘ala’l-falaah – twice; Allaahu akbar, Allaahu akbar, Laa ilaaha ill-Allaah.

Narrated by Muslim, 379.

This hadeeth is the evidence quoted for the view of Maalik and al-Shaafa’i, because it describes two ways of reciting the takbeer at the beginning of the adhaan – twice according to the view of Maalik and four times according to the view of al-Shaafa’i. 

Al-Nawawi (may Allaah have mercy on him) said:

This hadeeth in Saheeh Muslim also mentions saying Allaahu akbar only two times at the beginning. 

Elsewhere than in Muslim it says that Allaah akbar should be said four times. 

Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: in some reports in Saheeh Muslim it mentions saying it four times. 

 Al-Shaafa’i, Abu Haneefah, Ahmad and the majority of scholars said that it is to be repeated four times, and Maalik said that it is to be repeated twice, and he quoted this hadeeth as evidence.

The evidence for the view of Abu Haneefah and Ahmad: 

It was narrated that ‘Abd-Allaah ibn Zayd said: 

When the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that a bell should be made so that it could be struck to call the people to prayer, a man walked around me whilst I was sleeping [i.e., in a dream], carrying a bell in his hand. 

I said, “O slave of Allaah, will you sell this bell?” 

He asked, “What will you do with it?” 

I said, “We will call the people to prayer.” 

He said, “Shall I not tell you of something better than that?” 

I said, “Yes.” 

He said, “Say:

Allaahu akbar, Allaah akbar, Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah, ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-Allaah, ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala al-salaah, hayya ‘ala al-salaah; hayya ‘ala’l-falaah, hayya ‘ala’l-falaah; Allaahu akbar, Allaahu akbar; Laa ilaaha ill-Allaah

(Allaah is most Great, Allaah is most Great, Allaah is most Great, Allaah is most Great. I bear witness that there is no god except Allaah, I bear witness that there is no god except Allaah. I bear witness that Muhammad is the Messenger of Allaah, I bear witness that Muhammad is the Messenger of Allaah. Come to prayer, come to prayer; come to success, come to success. Allaah is most Great, Allaah is most Great, there is no god except Allaah).”

Then he went a short distance away from me and said: “And when the prayer is about to begin (iqaamah), say:

Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala al-salaah, hayya ‘ala’l-falaah; qad qaamat is-salaah, qad qaamat is-salaah (prayer is about to begin); Allaahu akbar, Allaahu akbar; Laa ilaaha ill-Allaah

The following morning, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allah. Get up with Bilaal and teach him what you saw, for he has a more melodious voice than you.” So I got up with Bilaal and taught him, and he gave the call to prayer. ‘Umar ibn al-Khattaab heard that in his house and he came out, dragging his lower garment and saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw!” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “To Allaah be praise.”

Narrated by Abu Dawood, 499; classed as saheeh by Ibn Khuzaymah, 1/191 and Ibn Hibbaan, 4/572. al-Tirmidhi narrated that Imam al-Bukhaari deemed it saheeh, as it says in Sunan al-Bayhaqi, 1/390.

Shaykh al-Islam Ibn Taymiyah said: 

As this is the case, the correct view is the view of Ahl al-Hadeeth and those who agree with them, which is to accept everything that has been narrated from the Prophet (peace and blessings of Allaah be upon him) and not to disapprove of any of these narrations, because the variations in the adhaan and iqaamah are like the variations in the recitation and tashahhud etc.…

No one has the right to disapprove of anything that the Messenger of Allaah (peace and blessings of Allaah be upon him) has prescribed for his ummah. With regard to those who dispute and are divided on such issues, to the extent that they regard people as friends or enemies, or fight over such issues in which variation is approved of by Allaah, as some of the people in the east do, they are among those who split up their religion (i.e. who left the true Islamic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid‘ah), and followed their vain desires] [cf. al-Room 30:32]. 

In order to follow the Sunnah completely we should do it one way one time and the other way another time, this way in one place and the other way in another place, because forsaking what was narrated in the Sunnah and adhering to something else may lead to regarding what is Sunnah as bid’ah and regarding something that is mustahabb as obligatory, and that would lead to division and disputes if others do it the other way. 

So the Muslim should pay attention to the general principles which call for adherence to the Sunnah and the jamaa’ah (main body of Muslims), especially with regard to prayers in congregation. Saying the Shahaadatayn twice in a low voice and then repeating that out loud in the was the option favoured by Maalik and al-Shaafa’i, but Maalik thought that the takbeer should be said twice and al-Shaafa’i thought that it should be said four times, whereas Abu Haneefah thought that the Shaahadatayn should not be said in a low voice during the adhaan. With regard to Ahmad, he said that both ways were Sunnah but he preferred not to do it, because that was the adhaan of Bilaal.

With regard to the iqaamah, Maalik, al-Shaafa’i and Ahmad said that the phrases should be said once, but Ahmad said that saying them twice is Sunnah. All three of them, Abu Haneefah, al-Shaafa’i and Ahmad, preferred to say Qad qaamat il-salaah twice, whereas Maalik did not. And Allaah knows best.

Majmoo’ al-Fataawa, 22/66-69

And Allaah knows best.

Islam Q&A

What is the Language of the Jinn?

Bismillah Arrahman Arraheem!

That which is apparent is that they are like humans, in that they have various languages.

Amongst them there is the English (jinn), amongst them there is the French, amongst them there is the American and amongst them there is the non-Arab and the Arab; (there are various) races amongst them.

Because Allaah has said concerning them:

There are among us some that are righteous and some that are contrary; we are groups having different ways. [Soora Al-Jinn, 72: 11].

And they are upon different sects. He, Glorified be He, has said:  

And some of us are Muslims and some of us are Qaasitoon (disbelievers). [Soora Al-Jinn, 72:14].

So they are of different groups and sects. Amongst them there is the pure and amongst them there is the impure.

Amongst them there is the Jahmee (follower of the teachings of the Jahmiyyah),

amongst them there is the Sunnee (follower of the Sunnah),

amongst them there is the Raafidhee (from the extreme Sheeah),

amongst them there is the Christian,

amongst them there is the Jew and amongst them there is other than that.

(They are of) various groups and sects:

There are among us some that are righteous and some that are contrary; we are groups having different ways. [Soora Al-Jinn, 72: 11]

His statement: some that are contrary is general including (all) other groups.

الذي يظهر أنهم مثل الإنس لهم لغات متعددة، فيهم الإنجليزي، وفيهم الفرنسي، وفيهم الإمريكي، وفيهم العجمي والعربي، أجناس فيهم، لأن الله قال عنهم: وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا[الجن: 11] وهم على طوائف قال -سبحانه- عنهم: وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ[الجن: 14] فهم أقساط وفرق، فيهم الطيب وفيهم الخبيث وفيهم الجهمي وفيهم السني وفيهم الرافضي وفيهم النصراني وفيهم اليهودي وفيهم غير ذلك، أقسام وفرق شتى: وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا[الجن: 11] قوله: دُونَ ذَلِكَ يعم فرق أخرى.

Eminent Shaykh, 'Abdul-Azeez bin Baaz

Superstitious belief in omens

Before Islam, if one of the Arabs wanted to do something like travelling, he would take hold of a bird and release it: if it flew to the right, he would take this as a good omen and proceed with his plans, but if it flew to the left, he would take it as a bad omen and cancel his plans. The Prophet (peace and blessings of Allaah be upon him) gave his verdict on this practice when he said: “Al-Tiyarah (observing birds for omens) is shirk.” (Reported by Imaam Ahmad, 1/389; see also Saheeh al-Jaami’, 3955).





This kind of haraam belief that goes against Tawheed also includes the practice of regarding certain times etc., as inauspicious, such as not holding a wedding in Safar, or regarding the last Wednesday of every month as a day of evil omen and ongoing calamity, or believing that numbers such as 13, or certain names, are “unlucky.” It is also haraam to believe that handicapped people are bad omens, such as going to open one’s store but turning back upon seeing a one-eyed man. All of this is haraam and is part of the shirk for which the Prophet (peace and blessings of Allaah be upon him) disowned people. ‘Imraan ibn Husayn reported that the Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who observes birds for omens or has someone else do this for him, or who predicts the future or asks someone else to do it for him, (and I think he said) or who practices magic or asks someone else to do it for him.” (Reported by al-Tabaraani in al-Kabeer, 18/162; see also Saheeh al-Jaami’ 5435).





The expiation required from the person who commits any of these sins is reported in the hadeeth reported by Abdullaah ibn ‘Amr: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever was turned away from doing something because of a bad omen is guilty of shirk.’ The people asked, ‘O Messenger of Allaah, what expiation is there for doing that?’ He said, ‘That he should say: “O Allaah, there is no goodness except Your goodness and no omen except your omen and there is no god but You.”’” (Reported by Imaam Ahmad, 2/220; al-Silsilah al-Saheehah, 1065).



Pessimism is a part of everyone’s nature, to a greater or lesser extent; the best cure for it is reliance upon Allaah (tawakkul), as Ibn Mas’ood said: “There is no one among us (who will not feel pessimistic sometimes), but when we rely on Allaah, He makes that feeling go away.” (Reported by Abu Dawud, no. 3910; see also al-Silsilah al-Saheehah, 430).

Where is your heart?!

 Outward physical acts are not valid and acceptable unless they are accompanied by appropriate actions of the heart, because the heart is like the king and the physical faculties are like his troops. If the king is evil his troops will also be evil.

Hence the Prophet (peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh: if it is sound the whole body will be sound and if it is corrupt then the whole body will be corrupt.”  Similarly the (hidden) actions of the heart inevitably affect the (visible) physical actions. So precedence must be given to that which is more obligatory, whether it is called inward or outward. 

And the Prophet (peace and blessings of Allaah be upon him) said: “The disease of the nations who came before you has started to spread among you: destructive envy and hatred. These are the shavers. I do not mean that they shave hair but they shave away religious commitment. By the One in Whose hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of something which if you do it, you will love one another. Spread (the greeting of) salaam amongst yourselves.” (Narrated by al-Tirmidhi, 2510; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2038).

Whoever ponders with true insight such warnings about the diseases of the heart will undoubtedly strive to cleanse his heart thereof, and will seek help in doing so by doing outward physical acts, praying to his Lord to cleanse his heart of hatred, destructive envy, rancour and so on, as Allaah says, describing the prayer of the believers: 

“and put not in our hearts any hatred against those who have believed”

[al-Hashr 59:10 – interpretation of the meaning]

One of the most important remedies for diseases of the heart is to study and ponder the texts which include warnings to the one who leaves these diseases to fester in his heart, such as the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “No one will enter Paradise who has an atom’s-weight of arrogance in his heart.” (Narrated by Muslim, 91). 

Dhikr-Allaah (remembrance of Allaah) is one of the greatest of good deeds and the best of actions by means of which one may draw closer to Him. There are dozens of texts which speak of its virtues, enjoin it and encourage it, such as the words of the Prophet (peace and blessings of Allaah be upon him): “Shall I not tell you of the best of your deeds, the most pleasing to your Sovereign, those that raise you most in status, and that are better than your giving gold and silver, or meeting your enemy (in battle) and you strike their necks and they strike you necks?” They said: “Yes,” He said: “Remembrance of Allaah (dhikr), may He be exalted.” Narrated by al-Tirmidhi (3373) and Ibn Maajah (3790); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.


Al-Nawawi (may Allaah have mercy on him) said: Dhikr may be in the heart, or on the tongue, but the best is that which is both in the heart and on the tongue. If it is limited to just one of them, then the heart is better. 

We ask Allaah to make us among His slaves who remember and thank Him, and to help us to remember Him, thank Him and worship Him properly. 

O Allah! Inspire me with good conduct and save me from the evil of my selfishness. O Allah! I ask You to guide me to the doing of good deeds and abstaining from bad deeds and love those who are humble, and to forgive me and show mercy to me. And if You wish a trail for Your servants, take me to You before falling into it.




O Allah! Grant us such fear of You as will come between us and acts of disobedience to You; such obedience to You as will bring us to Your Garden; and such certainty that the calamities of this world will be made easy for us by You. Let us enjoy our hearing, our sight and our faculties as long as You grant us life, and let it be the last to be taken away from us. Avenge us from those who have wronged us and help us against our enemies. Let no calamity be fall our religion; let not worldly affairs be our greatest care or all about which we know; and Let not those who have no fear of You and who do not show mercy toward us rule over us. 

Love and attachment with the Noble Quran.

Bismillah Arrahman Arraheem. 

I came across this remarkable story and I thought I would share it to my friends and beautiful followers^_^

A Remarkable Story!
by Anonymous

The undermentioned incident is narrated by Hadhrat Abdullah bin Mubarak(RA). He was a man of great learning and he lived in the era of the Abbasids. This incident reflects the love and attachment with the Noble Quran. It also Manifestates the comprehensiveness of the Noble Quran.

An elderly Arab lady was sitting at the trunk of a tree, on the way to Haj. Hadhrat Abdullah bin Mubarak (RA) happened to pass that way. He was also heading for Baitullah, for Hajj, and to the Sacred tomb of the Holy Prophet (Sallallaahu Alayhi Wasallam). Seeing this lady very disturbed and in a state of despair, (distressed) he spoke to her. The discussion is recorded as follows:

Hadhrat Abdullah bin Mubarak (RA): Assalamu Alaykum wa Rahmatullah

The lady: "The word from a merciful Lord is Peace" (Surah 36 Aayat 58).
She meant that the reply of salaam is from Allah, Most High, Himself.
She said further: "Those whom Allah sendeth astray, there is no guide for them." (Surah 7 Aayat 186). She meant that she has lost her way.

Hadhrat Abdullah bin Mubarak (RA): Where are you coming from?

The lady: "Glorified be He who carried His servant by night from the Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam" (Far distant place of worship) (Surah17 Aayat1). She meant that she had come from Musjid-e-Aqsa.

Hadhrat Abdullah bin Mubarak (RA): How long are you in this place?

The lady: "For three nights" (Surah 19 Aayat10).

Hadhrat Abdullah bin Mubarak (RA): What arrangements are made for your food?

The lady: "And who (Allah) feedeth me and watereth me" (Surah 26 Aayat 79). She meant that somehow or the other, her food is provided to her by Allah.

Hadhrat Abdullah bin Mubarak (RA): Is there any water for Wudhu?

The lady: "And ye find not water, then go to high clean soil and (make tayammum) rub your faces and hands." (therewith) (Surah 4 Aayat 43). She meant that she makes tayammum, due to not finding water.

Hadhrat Abdullah bin Mubarak (RA): Here is some food. Partake of it.

The lady: "Strictly observe the fast till nightfall" (Surah 2 Aayat 187). She indicated that she is fasting.

Hadhrat Abdullah bin Mubarak (RA): This is not the month of Ramadaan.

The lady: "And he who does good of his own accord (for him) lo! Allah is responsive, aware". (Surah 2 Aayat158) meaning that I have observed an optional (nafl) fast.

Hadhrat Abdullah bin Mubarak (RA): It is permitted to break the fast when in a journey.

The lady: "And that ye fast is better for you, if you did but know." (Surah 2 Aayat 184)

Hadhrat Abdullah bin Mubarak (RA): Speak like how I speak.

The lady: "He (man) uttereth no word but there is with him an observer ready" (Surah 50 Aayat 18). She meant that since every word of a person is observed and recorded, she is taking precaution by speaking only in the words of the Holy Quran.

Hadhrat Abdullah bin Mubarak (RA): Which clan do you belong to?

The lady: "Follow not that whereof thou hast no knowledge, lo! The hearing and the sight and heart of each of these it will be asked" (Surah 17 Aayat36). She meant those things that you have no knowledge of, nor do they concern you, you are wasting your strength (senses) by enquiring about them.

Hadhrat Abdullah bin Mubarak (RA): Forgive me. I have certainly made a mistake.

The lady: "Have no fear this day. May Allah forgive you" (Surah 12 Aayat 92)

Hadhrat Abdullah bin Mubarak (RA): Would you like to travel on my camel and meet your caravan?

The lady: "And whatsoever good ye do Allah knoweth it" (Surah 2 Aayat 197). Meaning that if you will do this good deeds towards me, Allah will recompense you for it.

Hadhrat Abdullah bin Mubarak (RA): Well, then you may mount it. Saying this he made the camel to sit down.

The lady: "Tell the believing men (when confronted by women) to lower their gaze". (Surah 24 Aayat 30). Hadhrat Abdullah understood and (turned) looked away. While she was mounting, the camel jerked and her clothes got estrangled in the saddle (dorsers) and she proclaimed:
"whatever of misfortune striketh you, it is what your hands have earned." (Surah 42 Aayat 30). In other words she was drawing Hadhrat Abdullah bin Mubarak's (RA) attention towards this mishap.

Hadhrat Abdullah bin Mubarak (RA) understood and he tied the legs of the camel and he straightened the straps of the saddle (or dorser). She applauded him for his proficiency and capability by saying "And we made Sulaiman to understand" (Surah 21 Aayat 79). When the journey was about to begin, the lady recited the Aayats which are read when undertaking a journey "Glorified be he who hath subdued these unto us, and we were not capable (of subduing them). And lo, unto our Lord we are returning." (Surah 43 Aayat 13).

 
Hadhrat Abdullh bin Mubarak (RA) held the bridle (or nose string) of the camel. He began to hum the (Huddi) famous Arabic song for travelling, and he started walking very fast.

The lady: "Be modest in thy bearing and subdue thy voice" (Surah 31 Aayat 19). 

Hadhrat Abdullah bin Mubarak (RA) understood. He began
walking slower and he lowered his voice.

The lady: "Recite of the Quran that which is easy for you." She meant that instead of humming the Huddi, he should rather recite the Holy Quran.

Hadhrat Abdullah bin Mubarak (RA) began reciting the Holy Quran.

The lady became very pleased and said "but none remember (accept advice) except men of understanding" (Surah 2 Aayat 269).

After reciting the Holy Quran for a while, Hadhrat Abdullah bin Mubarak (RA) asked (the lady if she had a husband) (if he was alive) "O Aunt, have have you a husband? (meaning is he living)

The lady: "O you who believe, ask not of things which if they were made known unto you, would trouble you" (Surah 5 Aayat 101). She meant that no questions should be asked regarding this matter which indicated that her husband has most probably passed away. Finally they (caught up) met
the caravan.

Hadhrat Abdullah bin Mubarak (RA): Do you have any son or relative (friend) in this caravan who has connection (contact) with you?

The lady: "Wealth and children are an ornament of life of the world" (Surah 18 Aayat 46). She meant that her sons were with this caravan and he has provisions with him.

Hadhrat Abdullah bin Mubarak (RA): What work are your sons doing for the caravan? (Hadhrat Abdullah's object for asking was to make it easy for him to recognise her son).

The lady: "And landmarks, and by the star they find a way" (Surah 16 Aayat 16). She meant that he is a guide for the caravan.

Hadhrat Abdullah bin Mubarak (RA): Can you tell me their name?

The lady: "Allah chose Ibrahim as (for) a friend" (Surah 4 Aayat 125).And Allah spoke directly unto Moosa" (Surah 19 Aayat 12). By reciting these Aayats the lady informed him that her sons names were Yahya, Ibrahim and Moosa.

Hadhrat Abdullah bin Mubarak (RA) called out these names in the caravan and immediately three young people came forward.

The lady: (addressing her children) "Now send one of you with this your silver coin unto the city. And let him see what food is purest there and bring you a supply thereof" (Sura 18 Aayat 19) In other words she instructed them to feed Hadhrat Abdullah (RA).

When the food was brought, she told Hadhrat Abdullah bin Mubarak (RA): "Eat and drink at ease for that which ye sent on before you in the past days." (Surah 69 Aayat 24), and with this Aayat she recited another Aayat, the object of which was to convey (show) her gratefulness to him for his good conduct and courtesy. The Aayat was: "Is the reward of goodness aught save goodness?" (Surah 55 Aayat 60).

Their conversation terminated on this Aayat. The lady's son informed Hadhrat Abdullah bin Mubarak (RA) that his mother has been speaking in this manner, i.e. using only the Aayats of the Holy Quran in her speech, for the last forty years.

SubhanAllah, What a Story, Indeed a Remarkable One. Blessed he who made this remarkable story attaching Love and the Holy Qur'an together.I enjoyed every bit of the conversation.What about you^_^?

O Allah! Grant us such fear of You as will come between us and acts of disobedience to You; such obedience to You as will bring us to Your Garden; and such certainty that the calamities of this world will be made easy for us by You. Let us enjoy our hearing, our sight and our faculties as long as You grant us life, and let it be the last to be taken away from us. Avenge us from those who have wronged us and help us against our enemies. Let no calamity be fall our religion; let not worldly affairs be our greatest care or all about which we know; and Let not those who have no fear of You and who do not show mercy toward us rule over us. 

Major Earthquake Strikes Japan 11/03/2011

Thinking of how the Muslim may earn expiation for his sins, purify his heart and raise his status, when he is stricken with distress and worry in this life.

“The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The strong believer is better and more beloved to Allaah than the weak believer, and both are good. Pay attention to that which could benefit you, seek the help of Allaah and do not feel incapacitated. If anything befalls you, do not say, “If only I had done such-and-such, such a thing would have happened.” Say instead, “It is the decree of Allaah, and what He wills, He does,” for saying “if only…” opens the way for Shaytaan.’”

Earthquakes are one of the great signs of Allaah in this universe, with which He tests His slaves as a reminder or to instill fear of Him or as a punishment. Man must remember, when the signs occur, his weakness, incapability, humble status before Allaah and his need of Him, so he turns to Allaah, may He be exalted and glorified, in supplication, beseeching and humility, in the hope that Allaah will lift this great distress from the people.

Allaah says (interpretation of meaning):

“Verily, We sent (Messengers) to many nations before you (O Muhammad صلى الله عليه وسلم). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility).

When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do.

So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows”

[al-An’aam 6:42-44]

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Nothing of fatigue, illness, distress, worry, grief or harm befalls the Muslim, not even a prick from a thorn, but Allaah will accept it as expiation for some of his

sins.”

According to a report narrated by Muslim: “No illness, fatigue, sickness or grief befalls the Muslim, not even worries, but it will be an expiation for some of his sins.”

Hence the fuqaha’ (may Allaah have mercy on him) regarded it as mustahabb to offer a great deal of prayers for forgiveness and supplications, to beseech Allaah and to give charity when earthquakes happen, as is also mustahabb when solar and lunar eclipses occur.

It is mustahabb for everyone to beseech Allaah in supplication and so on when earthquakes and similar events, such as thunderbolts and strong winds, happen, and to offer prayers on his own in his house lest he be negligent, because the Prophet (blessings and peace of Allaah be upon him) said, when the wind blew strongly: “O Allaah, I ask You for its good and the good of what is in it and the good of what it is sent with, and I seek refuge in You from its evil and the evil of what is in it and the evil of what it is sent with.” Narrated by Muslim.

The one who is distressed or worried should know that whatever psychological pain afflicts him is not wasted, but serves a purpose in increasing his hasanaat (good deeds) and expiating for his sayi’aat (bad deeds). The Muslim should realize that if it were not for disasters and afflictions, we would come empty-handed on the Day of Resurrection, as some of the salaf (early generations of Islam) pointed out.

The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wishes good for His slave, He hastens to bring about his punishment in this world, and if He does not wish good for him, He withholds the punishment until he is dealt with for his sin on the Day of Resurrection.”

The believer knows that this world is only temporary, that its luxuries are few, and that whatever pleasures exist here are always imperfect. If it causes a little laughter, it gives many reasons to weep; if it gives a little, it withholds far more. The believer is only detained here, as the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “This world is the prison of the believer and the paradise of the kaafir.”

This world is also fatigue, pain, misery and suffering, so the believer feels relief when he departs from it.

This understanding of the reality of this world makes it easier for the believer to bear afflictions, pains, distress and anxiety, because he knows that they are an inevitable part of the nature of this life.

The Prophet (peace and blessings of Allaah be upon him) said: “Remember frequently the one who will destroy all your pleasures: death, for there is no-one who remembers death when in straightened circumstances, but his situation will become easier, and there is no-one who remembers death during times of ease, but his circumstances will become straightened.”


Dhikr (remembrance of Allaah) has a wonderful effect in calming the soul and relieving stress and worry. Allaah says (interpretation of the meaning): “… Verily, in the remembrance of Allaah do hearts find rest.” [al-Ra’d 13:28]

Prophet (peace and blessings of Allaah be upon him) used to say: “Allaahumma aslih li deeni alladhi huwa ‘ismat amri wa aslih li dunyaaya allati fihaa ma’aashi wa aslih li aakhirati allati fihaa ma’aadi w’aj’al al-hayaata ziyaadatan li fi kulli khayri w’aj’al al-mawta raahatan li min kulli sharr."

(O Allaah, 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 thing and make my death a respite from every evil).”

We ask Allaah to keep us safe and to bless us with strength of heart and steadfastness through complete reliance on Him, for He has guaranteed all goodness and protection from all evil and harm to those who put their trust in Him.

BEWARE OF PHOTOGRAPHS !!!

Bismillah Arrahman Arraheem. I used to post notes with photographs before i read this fatwa clearly. once i posted a fatwa on my page and it collected more criticisms, good and bad.But it was an awakening of a mind that the realities are there and true. Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:

'Abdullaah ibn Mas'ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers." (Reported by al-Bukhaari, see al-Fath, 10/382).


It may be known that it is not permissible to put the image of a child or any other animate being in e-mail or on chat rooms and the like. The prohibition is even more emphatic if the picture is of a female or if the picture is of a handsome man who is aiming to put it there to attract girls and women. Such actions are not permissible even according to those who allow photographs, because this usage causes obvious evil and corruption. 

Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah, may He be exalted, says: 'Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'" (Reported by al-Bukhaari, see Fath al-Baari, 10/385). 



'Ali (may Allaah be pleased with him) said: "Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it." (Reported by Muslim and al-Nisaa'i; this is the version narrated by al-Nisaa'i).


Ibn 'Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire." Ibn 'Abbaas said: "If you must do that, make pictures of trees and other inanimate objects." (Reported by Muslim, 3/1871)

These ahaadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in moulds, etc. These ahaadeeth include all of these types of pictures.

The Muslim should submit to the teachings of Islam and not argue with them by saying, "But I am not worshipping them or prostrating to them!" If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.

The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: "The angels do not enter a house in which there is a dog or pictures." (Reported by al-Bukhaari, see al-Fath, 10/380). But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory's sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.


In the book Al-I'laam bi naqd kitaab al-halaal wa'l-haraam, the author says: "Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports." (p. 42, see also Fataawa Islamiyyah, 4/355).


So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16 - interpretation of the meaning]


Printing children’s pictures on clothes:

This work is not permissible because it involves printing pictures of animate beings on shirts that children will wear, so the pictures will be openly displayed on the chest of the person wearing the clothes. The Messenger (peace and blessings of Allaah be upon him) said: “Allaah has cursed the makers of images” and “Every maker of images will be in the Fire.” 


Taking a picture of a man with his friends:

Undoubtedly making images of everything that has a soul is haraam, indeed it is a major sin, because of the stern warning against that narrated in the texts of the Sunnah; and because it is imitating Allaah in His creation of living things; and because it is a means that leads to temptation (fitnah) and that often leads to shirk. The one who takes the picture, the one who tells him to do it and those who help him to do it are all guilty of sin, because they are cooperating in sin, which Allaah has forbidden when He said: 

“but do not help one another in sin and transgression”

[al-Maa’idah 5:2] 

And Allaah is the Source of strength.

Ruling on drawing animate beings:


One is drawing pictures of animate beings. It says in the Sunnah that this is forbidden. It is not permitted to draw anything that depicts animate beings, because the Prophet (peace and blessings of Allaah be upon him) said, according to the saheeh hadeeth: “Every image maker will be in the Fire.” And he (peace and blessings of Allaah be upon him) said: “The most severely punished of people on the Day of Resurrection will be the image-makers, those who tried to imitate the creation of Allaah.” And he (peace and blessings of Allaah be upon him) said: “The makers of these images will be punished on the Day of Resurrection, and they will be told, ‘Give life to that which you have created.’”

With regard to drawing inanimate objects – which is the second type of drawing – there is no sin in that, such as drawing mountains, trees, planes, cars and the like. There is nothing wrong with that, according to the scholars.

With regard to forbidden kinds of pictures, an exception is made in cases of necessity, such as drawing pictures of criminals so that they will be known and caught, or pictures for identity cards which are essential and which cannot be obtained otherwise, and other cases of necessity.  If the ruler  decides that producing images of criminals is necessary, because of the seriousness of their crimes and  to protect the Muslims from their evil when they are known, or for other reasons, there is nothing wrong with that. Allaah says (interpretation of the meaning):  

“…He has explained to you in detail what is forbidden to you, except under compulsion of necessity …”

[al-An’aam 6:119]
Fataawa Noor ‘ala al-Darb by Shaykh Ibn Baaz

Taking pictures for memories:

The basic principle concerning making pictures of any animate being, whether it is a human or any animal, is that it is haraam, whether the pictures are three-dimensional or are drawn on paper, cloth or walls, etc., or are photographs (taken with a camera), because of the reports in the saheeh ahaadeeth which state that that is not allowed, and threaten the one who does that with a painful torment, and because they may lead to shirk in the form of standing respectfully before them, humbling oneself before them, drawing close to them and venerating them in a manner that is only befitting for Allaah. They are also forbidden because this is a kind of trying to match the creation of Allaah, and because of the temptation inherent in some of them, such as pictures of actresses and naked women, and so-called beauty queens.


Among the ahaadeeth which state that this is haraam and that it is a major sin is the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), who said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever makes an image in this world will be told to breathe the soul into it on the Day of Resurrection, and he will never be able to do that.’” (Narrated by al-Bukhaari and Muslim). 

He [Ibn ‘Abbaas (may Allaah be pleased with him)] also narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Every image-maker will be in the Fire, and every image that he made will be made to appear to him and will torment him in Hell.” Ibn ‘Abbaas said: “If you must do that, then make trees and things that have no soul.” (Narrated by al-Bukhaari and Muslim). 

Shaykh Ibn ‘Uthaymeen said, when he was asked about pictures: making pictures for this purpose is haraam and is not permitted. That is because making pictures for memories is haraam, because the Prophet (peace and blessings of Allaah be upon him) said, “The angels do not enter any house in which there is an image,” (narrated by al-Bukhaari, Bid’ al-Khalq, 2986), and whatever the angels do not enter had no goodness in it.  

 Ibn Abbas radhiyallahu anhuma narrates on the authority of Hadhrat Maimoonah radhiyallahu anha: ‘Verily, Rasulullah sallallahu alayhi wasallam arose one morning in a state of distress and he said: “Verily, Jibraeel promised to meet me last night, but he never met me. I take oath by Allah Ta’ala that he never broke a promise with me.” Rasulullah sallallahu alayhi wasallam then realised that there was a puppy under the bed. He ordered the puppy to be removed, and it was expelled. He then flushed water on the place where the puppy was. During the afternoon Jibraeel met Rasulullah sallallahu alayhi wasallam. The Holy Prophet sallallahu alayhi wasallam then said: “Verily, you promised to meet me last night.” Jibraeel replied: “Yes, but we do not enter a home wherein there is a dog or a picture.”

Today we are adopting the lifestyle of the Kuffar in the following ways:

1. Acceptance and imitation of an evil practice of the unbelievers.
 
2. Use of pictorial decorations and adornments.
 
3. Family snaps, wedding photos, holiday photos, etc. are all exclusive Kuffar practices
which Muslims have adopted.
 
The Holy Prophet sallallahu alayhi wasallam has said: “Whoever imitates a nation becomes one of them.”

There is nothing wrong with keeping Islamic magazines that contain pictures, because a person keeps them for the useful information in them, not for the pictures.If the magazine is useful and you want to keep it, then blot out or deform  whatever pictures are on the cover. And Allaah knows best.

Photographs which are essential are permitted - such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee'ah is that we should not exaggerate about what is necessary. 

Now dear readers, sisters and brothers, you might oppose from these Fatwas, but i had made it clear to myself to obey my Creator allah Subhana wa Taala and to follow the Hadith of my Beloved Prophet  Muhammad Alayhi salatu Wa Salam.

We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. 

May Allaah bless our Prophet Muhammad Alayhi Salatu wa salam. I would like to thank Sheikh Muhammed Salih Al-Munajjid for sharing us this great reminder.May Allah reward him!

Mishary Alafasy, Dua after prayer مشاري العفاسي

Dua for Studying

Short video based around the du'a of the Prophet (sallallaahu `alayhi wa sallam), "O Allaah, there is no ease except what You make easy. And if You wish, You make the difficult easy." [recorded in Hisnul-Muslim]

Allâhumma lâ sahla illâ mâ jaaltahu sahlâ wa anta tajalu al-hazana idhâ shita sahlâ.

{Oh Allah! Nothing is easy except what You have made easy. If You wish, You can make the difficult easy}

She is Our Queen ♥....and I am His Princess ♥_♥

 

Allaah has prescribed the best and most just of rulings, which bring happiness to individuals, families and societies. Hence He has prescribed rights and duties for every individual in society, so life will run smoothly and each person will know what he is entitled to and what he must do.  

The husband’s rights over his wife are great, and have to do with him, his wealth, his house and his family. Showing respect to the husband’s family, especially his parents, is part of showing respect to one’s husband and treating him well. When a woman does her duties towards her husband, she is obeying her Lord and has the hope of reward from Him. 


“Is there any reward for good other than good?’ [al-Rahmaan 55:60]

We should understand that differences are human nature; human beings are not all the same in terms of attitude, religious commitment, reasoning and behaviour. We should also pay attention to the fact that when a person grows older, their reasoning diminishes and they become childlike in many ways. We should also remember that we are dealing with our husband’s mother, and usually mothers-in-law feel as jealous of their sons’ wives as they would of a co-wife. 

Honouring our mother-in-law is something that is to be appreciated, and no one can deny that. Rather what we are doing is in accordance with Islam and common sense. By doing that we are earning the pleasure of our husband and contributing to the success of our marriage and protecting it against things that may spoil it.



Bear with patience whatever we see and hear from our husband’s family, and be wise in our dealings with them, especially with our husband’s mother, for by means of our wisdom we will be able to avoid many problems and we will earn their approval or at least put a stop to their ill will towards us; and we will also win our husband’s heart and please him.


Wisdom in our dealings with our husband’s mother means that we must speak nicely to her, praise her, pray for her, respond to her requests and be more concerned about her than she is herself, if she takes medicine, for example, or she has an appointment to visit a doctor. Gifts also play a major role in softening her heart and changing the way she deals with us.


But it should also be noted that we are not obliged to serve her or take care of her in the sense of it being an Islamic obligation. What we are doing is something that is mustahabb and is liked in Islam, and it is also kindness towards our husband. Perhaps if she realizes that we are doing something that is not obligatory upon us in sharee’ah, and our husband realizes that also, this will elevate our status in their eyes.

We have every right to have a separate house in which we live with our husband and children, and we have the right to privacy, if our husband wants us to live with his family, and he will not be disobeying his mother if he allows us that. The wise and intelligent man weighs things against the standards of sharee’ah, and gives each person who is entitled to rights his or her due, and he does not take away from one in order to give to another.   But if he can't afford to bring a house for us and the house of his mother is available , and she invited us and her son to stay with her since she is alone, then why not?


But despite that we know how difficult it is to live separately in many cases, especially in current circumstances when finding suitable accommodation, especially in the big cities, is very difficult to achieve. In this case the man must look at his circumstances in general with an open mind, so that he will not make things difficult for himself or for the people around him. Allaah has decreed proficiency in all things.

 A husband has to understand the reality of the situation with his mother, because this is causing us to be edgy, which is affecting our children. It may also be affecting our husband. Hence he should hasten to solve the problems in his household, and he should accept frank discussion with us in all matters. He has to bear the responsibility that Islam has enjoined on him, and he has to honour his family, which also includes advising them and reminding them if they do something that is contrary to sharee’ah. He is also responsible for treating his wife kindly and he is responsible for raising his children. He is in great need of someone who can discuss these matters frankly with him and help him, and we are the main support who can help him in all these matters.  

Allaah says (interpretation of the meaning):

 “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents”

[al-Isra’ 17:23]

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’” [al-Israa’ 17:23]

We ask Allaah to guide us and set our affairs straight .We ask Allaah to help us to do that which pleases Him and to make us  among the woman who are righteous and devout  and to make us a happy family in this world and in the Hereafter.