60 Ways To Win Your Husband's Love

Islam has enjoined upon the husband duties and rights towards his wife, and vice versa, and among these are some which are shared by both husband and wife.

These rights include:

(a) The obligation of obedience. Allaah has made the man a qawwaam (protector and maintainer) of the woman by commanding, directing and taking care of her, just as guardians take care of their charges, by virtue of the physical and mental faculties that Allaah has given only to men and the financial obligations that He has enjoined upon them.

Allaah says (interpretation of the meaning):

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisaa’ 4:34]

(b) Making herself available to her husband. One of the rights that the husband has over his wife is that he should be able to enjoy her (physically). If he marries a woman and she is able to have intercourse, she is obliged to submit herself to him according to the contract, if he asks her. That is after he gives her the immediate mahr, and gives her some time – two or three days, if she asks for that – to sort herself out, because that is something that she needs, and because that is not too long and is customary.

If a wife refuses to respond to her husband’s request for intercourse, she has done something haraam and has committed a major sin, unless she has a valid shar’i excuse such as menses, obligatory fasting, sickness, etc.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When a man calls his wife to his bed and she refuses, and he went to sleep angry with her, the angels will curse her until morning.’” (Narrated by al-Bukhaari, 3065; Muslim, 1436)

(c) Not admitting anyone whom the husband dislikes. One of the rights that the husband has over his wife is that she should not permit anyone whom he dislikes to enter his house.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permitted for a woman to fast when her husband is present without his permission, or to admit anyone into his house without his permission. And whatever she spends (in charity) of his wealth without his consent, ….” (Narrated by al-Bukhaari, 4899; Muslim, 1026)

(d) Not going out of the house except with the husband’s permission. One of the rights of the husband over his wife is that she should not go out of the house except with his permission.

The Shaafa’is and Hanbalis said: she does not have the right to visit (even) her sick father except with the permission of her husband, and he has the right to prevent her from doing that… because obedience to the husband is obligatory, and it is not permitted to neglect an obligatory action for something that is not obligatory.

(e) Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey.

The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission.

The evidence that it is permissible to discipline one's wife includes the aayahs (interpretation of the meaning):

“As to those women on whose part you see ill‑conduct, admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if it is useful)” [al-Nisaa’ 4:34]

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” [al-Tahreem 66:6]

(f) The wife serving her husband. There is a great deal of evidence (daleel) for this, some of which has been mentioned above.

Shaykh al-Islam Ibn Taymiyah said:

She is obliged to serve her husband according to what is reasonable among people of similar standing. That varies according to circumstances: the way in which a Bedouin woman serves (her husband) will not be like the way of a town-dweller, and the way of a strong woman will not be like the way of a weak woman. (al-Fataawa al-Kubraa, 4/561)

(g) Submitting herself to him. Once the conditions of the marriage-contract have been fulfilled and it is valid, then the woman is obliged to submit herself to her husband and allow him to enjoy her (physically), because once the contract is completed, he is allowed in return to enjoy her, and the wife is entitled to the compensation which is the mahr.

(h) The wife should treat her husband in a good manner, because Allaah says (interpretation of the meaning):

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable” [al-Baqarah 2:228]

New look! A Perspective^__^

‘New Look’ is to have a new appearance.‘New look’ is a widespread term today. It is mainly concerned with the outward appearance and how to change it.

However, it seldom refers to deeds and actions which enable both the woman and the man to create a new look for their lives by viewing life from a new perspective. Change is a basic feature in man's life, for permanence is only for Allaah The Exalted.Hence, man always tries to make changes in his life, including his appearance. Change of appearance has usually been known as ‘fashion’, which differs from one year to another.

 

To some, this New Look means " a change in the color of hair and hairstyle, the color of complexion as well as the style of dressing.” “Nowadays, the youth are afflicted with blind imitation and seek to have a new character through the New Look that is restricted to external change. They wear this absurd clothes which the western wears.The tight fitting clothes with revealing body figures and colorful hairs . I do not know how the external change can have a significant effect on life. It is the internal change that lasts and is more beneficial. Hence, the concept of a New Look should be viewed differently in a way that makes the change related, for example, to one’s lifestyle and way of treating others  (husband and wife).”

 

Some husbands  stress the necessity of having a New Look in marital life. It should not run monotonously, especially after few years of marriage when the wife needs to make even a simple change in her appearance inside the house. She should take care of her hair and grace as well as her way of dealing with her husband. The spouses’ burdens and responsibilities increase with the years of marriage and as they have children, and this necessitates change and renewal whether in shape or by visiting new places. Also, the husband has to treat his wife kindly and help her.  

 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Be kind to women.’”(Narrated by al-Bukhaari, 3153; Muslim, 1468). 

 

He should also change his lifestyle with her so that their life will continue without monotony and will continue in calmness and renewal.

 

Islam has enjoined upon the husband duties towards his wife, and vice versa, and among these duties are some which are shared by both husband and wife.

Allaah says (interpretation of the meaning):

“and live with them honourably” [al-Nisaa’ 4:19] 

 Al-Qurtubi said:

It was also narrated from him – i.e., Ibn ‘Abbaas – that this means: they have the right to good companionship and kind and reasonable treatment from their husbands just as they are obliged to obey the commands of their husbands.

“Change has to be in man's character, acts and behavior by shifting his behavior to what is better in dealing with others, and by changing himself from selfishness and egoism to altruism, love of others and wishing goodness for them.”

 

A physician says, this phenomenon of changing ones appearance, “The normal person is satisfied with the shape and outward appearance which Allaah The Almighty has granted him, and he praises Allaah The Exalted for that, especially if he is not disabled and enjoys good physical health. Some people's raging desire to change their outward appearance is abnormal. However, those who suffered severe burns, for example, which led to the deformation of the skin of their body or their face, can have cosmetic surgery to maintain their psychological health and be able to face society and deal with those around them easily and without embarrassment.”

 

“If the New Look means changing and renewing one’s outward appearance and imitating the West in this regard in a way that does not suit our customs and traditions, then this is to be rejected. However, if it is an attempt to change and develop man to what is better, whether in his appearance or character, or if it aims at developing his skills, then it is to be accepted. If the New Look occurs in a way that suits our society, it will be beneficial in combating boredom and will lead man to develop his character and skills. It is important and necessary for a person to renew his thinking in a way that enables him to serve his religion and country.”

“However, many people do not prefer to make outward changes in their appearance. They prefer to keep the appearance with which Allaah The Almighty created them.

The Angels With Her/Him

The Angel With Her/Him

The honourable angels accompany the children of Adam from the day they are formed in their mothers’ wombs until the day when their souls are brought forth from their bodies at the time of death. They also accompany them in their graves and in the Hereafter. 

They take care of him when he is created 
 

 It was reported from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah appoints an angel in the womb, who says, ‘O Lord, a nutfah (mixed drop of male and female sexual discharges)? O Lord, a ‘alaqah (a clot)? O Lord, a mudghah (lump of chewed flesh)?’ When Allaah decrees that it is to be created, (the angel) says, ‘O Lord, male or female? Doomed or blessed? What is his provision? What is his lifespan?’ And that is written in his mother’s womb.” 

(Narrated by al-Bukhaari, 6595; Muslim, 2646. This version was narrated by al-Bukhaari).


They guard the son of Adam

 Allaah says (interpretation of the meaning): 

“It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day.

For him (each person), there are angels in succession, before and behind him. They guard him by the Command of Allaah” 

[al-Ra’d 13:10-11] 

The commentator on the Qur’aan who had the best understanding of it, Ibn ‘Abbaas, explained that the mu’aqqibaat [translated here as “angels in succession”] refers to the angels whom Allaah has appointed to guard man from in front and from behind. When the decree of Allaah comes – when He decrees that some accident or calamity etc. should befall him – the angels withdraw from him. 

 Mujaahid said: There is no person who does not have an angel appointed to protect him when he is asleep and when he is awake, from the jinn, men and wild beasts. There is nothing that comes to him but the angels tell it to clear off, except for that which Allaah grants permission for it to befall him. 

 A man said to ‘Ali ibn Abi Taalib: “A group from (the tribe of) Muraad wanted to kill you.” ‘Ali said, “With every man there are two angels who protect him from everything that is not decreed; when the decree comes, they withdraw and do not stand between him and it. A man's decreed lifespan is his protection.” 

The “angels in succession” mentioned in the aayah from Soorat al-Ra’d are what is referred to in another aayah (interpretation of the meaning):

“He is the Irresistible (Supreme), over His slaves, and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty” [al-An’aam 6:61] 

 The guardians whom Allaah sends protect a person until the appointed time (of death) that has been decreed for him comes. 

The angels who write down hasanaat (good deeds) and sayi’aat (bad deeds)

 Every single person has two angels who write down his deeds, both good and bad, minor and major. 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] 

“And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge).

(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions

Not a word does he (or she) utter but there is a watcher by him ready (to record it). 

[Qaaf 50:16-18] 

 The angel on the right records hasanaat (good deeds) and the angel on the left records sayi’aat (bad deeds). 

It was reported from Abu Umaamah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The angel on the left does not write down anything until six hours have passed after a Muslim does a bad deed. If he regrets it and asks Allaah for forgiveness, he casts it aside [does not write it down], otherwise he writes down one (sayi’ah/bad deed).”

(Narrated by al-Tabaraani in al-Mu’jam al-Kabeer, 8/158. The hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 2/212) 

Once we know this, the number of angels who accompany the son of Adam after he is born will become clear: four angels. 

 Ibn Katheer (may Allaah have mercy on him) said: 

 “The aayah (interpretation of the meaning): ‘For him (each person), there are angels in succession, before and behind him. They guard him by the Command of Allaah’ [al-Ra’d 13:10-11] means: 

each person has angels who take turns in guarding him by night and day, who protect him from evil and from accidents, just as other angels take turns in recording his deeds, good and bad, by night and by day. 

 Two angels, on the right and the left, record his deeds. The one on the right writes down his hasanaat (good deeds) and the one on his left writes down his sayi’aat (evil deeds). 

 Two other angels guard him and protect him, one from behind and one from in front.

 So there are four angels by day and four others by night.” 

 (Tafseer Ibn Katheer, 2/504)

 And Allaah knows best.

Prayer & supplication: Must it be in Arabic?

Prayer & supplication: Must it be in Arabic? 

Many of us speak little Arabic. Is it permissible to use one's mother tongue in saying our supplication during various stages of prayer? If the worshipper can say du’aa’ well in Arabic, it is not permissible for him to make du’aa’ in any other language.

But if the worshipper is unable to make du’aa’ in Arabic, there is no reason why he should not make du’aa’ in his own language, so long as he starts learning Arabic in the meantime. With regard to making du’aa’ in languages other than Arabic outside of prayer, there is nothing wrong with that, especially if that will make the worshipper more focused in his du’aa’.

Shaykh al-Islam Ibn Taymiyah said:

It is permissible to make du’aa’ in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He The Almighty hears all the voices in all different languages, asking for all kinds of needs.

Majmoo’ al-Fataawa, 22/488-489.

Making du’aa’ in English or in any other language is permissible outside of salaah (prayer). But it is not permissible to say any part of the salaah in any language other than Arabic, according to the majority of scholars.

But if the Muslim can stick to Arabic in all cases, especially in acts of worship – and du’aa’ is an act of worship – that is preferable and is better.

Shaykh ‘Abd al-Kareem al-Khudayr

 

All scholars agree that anyone who offers prayers must read the Al-Fatihah and the Qur'an in Arabic. It is not possible to use translation.

If a person does not know the Fatihah, but knows another passage of the Qur'an, he is required to say in each rak'ah a passage of similar length to the Fatihah. If he does not know any part of the Qur'an in Arabic, he must learn.

If he fears that he would miss his prayers before he could learn, he should glorify Allah, using the well known formula: Subhan Allah, Alhamdulillah, La ilaha illa Allah, Allahu Akbar, la hawla wala qowwata illa billah.

The Prophet (salAllahu alayhi wasalam) used Arabic in prayer because he had to read the Qur'an in prayer and the Qur'an, Allah's words, is in Arabic. Any translation of it is not the Qur'an, but an explanation of its meaning. That translator may have to change the order of the original text in order to fit his text with the grammar into which he is translating. No one can change the order of the Qur'anic words.

Had Allah wanted the Prophet to offer his prayers in any other language, He would have told him so and would have made it easy for him to learn that language. But Allah wants us to use His Book in our prayer. As it is well known to everyone, His Book has been revealed in Arabic.

The majority of fuqaha’ say that if the non-Arab can speak Arabic, he should not recite Takbeer (saying “Allaahu akbar (Allaah is Most Great)”) in any other language. The evidence for this is that the texts instruct this particular wording, which is Arabic, and that the Prophet (peace and blessings of Allaah be upon him) did not do it any other way.

But if a non-Arab cannot speak Arabic and is unable to pronounce it, then according to the majority of fuqaha’ it is OK for him to say the Takbeer in his own language after it has been translated from Arabic, according to the statements of the Shaafa’is and Hanbalis, no matter what the language is. The Takbeer is remembrance or mentioning of Allaah, and Allaah can be remembered or mentioned in every language, so a language other than Arabic is an alternative, and the person has to learn how to say it in the other language. Abu Dawood reported that a man came to the Prophet (peace and blessings of Allaah be upon him) and said: “I cannot learn anything of the Qur’aan. Teach me something that will suffice me.” He said, “Say Subhaan Allaah wa’l-hamdu Lillaah wa Laa ilaaha ill-Allaah wa Allaahu akbar wa Laa hawla wa laa quwwata illa Billaah.”

And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

 

How does one denounce evil in one’s heart?.

 

 

How does one denounce evil in one’s heart?.

 
Praise be to Allaah.

It means hating the evil and not sitting with those who do it, because sitting with them without denouncing it is like what the Children of Israel did, whom Allaah cursed in the verses (interpretation of the meaning):

...“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.

79. They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do”

[al-Maa’idah 5:78-79].

Shaykh ‘Abd-Allaah ibn Baaz.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah (5/74-75)

Cell Phones -Islamic Point of Views!!!

Entering the toilet with a mobile phone on whose screen is the name of Allaah

Praise be to Allaah.

The majority of scholars are of the view that it is makrooh to enter the toilet with anything in which Allaah is mentioned, except in cases of necessity, such as coins on which the name of Allaah is inscribed. 

A number of scholars stated that if that is hidden, then there is nothing wrong with it in that case.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: what is the ruling on entering the washroom with papers on which there is the name of Allaah? 

He replied: It is permissible to enter the washroom with papers on which is the name of Allaah, so long as they are in a pocket and are not out in the open, rather they are hidden and covered.

End quote from Fataawa al-Tahaarah, p. 109 

Based on this, there is nothing wrong with entering the toilet with a mobile phone on whose screen is the phrase “Allaahu akbar”, so long as you put it in your pocket, so that it is not out in the open. 

And Allaah knows best.

Is purity essential for reading Qur’aan from one’s mobile phone?

Praise be to Allaah.

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: This (mobile) is a kind of luxury that has appeared among the people. Mus-hafs – praise be to Allaah – are readily available in the mosques and in fine printed editions, and there is no need to read it from mobile phones. But if that happens then we do not think that it comes under the same ruling as the Mus-haf.   The Mus-haf cannot be touched by anyone but one who is pure, as it says in the hadeeth, “No one should touch the Qur’aan but one who is pure.”  As for a mobile phone, it cannot be called a Mus-haf.

Reading Qur’aan on a mobile phone makes it easy for women who are menstruating and one who cannot easily carry a Mus-haf with him, or one who is in a place where it is difficult for him to do wudoo’, because it is not essential for the one who touches it to be in a state of purity, as mentioned above.

These mobile phones in which Qur’aan is put in written or recorded form do not come under the same ruling as the Mus-haf, so it is permissible to touch them without having purified oneself and it is permissible to take them into the washroom with one, because writing Qur’aan on the mobile phone is not like writing it in a Mus-haf. It takes the form of waves that appear and disappear, and its letters are not fixed, and the mobile phone may contain Qur’aan and other things.

Mobile phones making haraam sounds

Praise be to Allaah.  

Setting mobile phones to ring with a musical tone is reprehensible and haraam, and it is even worse and more haraam if that happens in the houses of Allaah, namely the mosques, because that is openly committing falsehood and haraam in that place, so the sin of the one who brings it with him is even worse in the mosque. It is known that the Prophet (peace and blessings of Allaah be upon him) stated that musical instruments are haraam, meaning the instruments that give these musical sounds. These mobile phones have these sounds recorded in them which is repeated every time a call comes to the owner of the phone.  I wonder what will be recorded in the record of deeds of those who make their mobile phones play music in the houses of Allaah during the prayer, and disturb themselves and others, and make the voice of falsehood and the musical instruments of the Shaytaan echo loudly in the houses of Allaah. 

Haraam (forbidden), because the Prophet (peace and blessings of Allaah be upon him) stated that musical instruments are haraam when he said: “There will be among my ummah people who will regard as permissible adultery, silk, alcohol and musical instruments…” Narrated by al-Bukhaari, 5590.

Do they not fear their Lord and repent to Him and give up what they are doing and change this evil, especially when there is a permissible alternative in the other regular, non-musical sounds that they can choose for the phone’s ring? 

It is possible to set the ringing tone as a verse of Qur’aan, but it is better not to do that, because there is the fear that this may be a kind of disrespect towards the Holy Qur’aan. Allaah revealed the Qur’aan to be a Book of guidance showing the right way, to be recited and pondered and acted upon, not to be a means of alerting people. It is sufficient for the questioner to set his phone to an ordinary ringing tone. And Allaah knows best.

After i read this article, i changed my ringtone which was Surah Al-Qiyaamah by Sheikh Mishary Al-Afassy to birds tweet.check this link!^_^

http://www.rannatweb.com/poly/index.php?goto=realsound-ringtone&rid=154813

We should note that the ringing of the telephone, even if it is a permissible sound, should still be turned off before entering the mosque, so that it will not disturb the worshippers. 

And Allaah is the One Whose help we seek and to whom we complain. There is no power and no strength except with Allaah.

Sheikh Muhammed Salih Al-Munajjid

Writing Qur’aan on mobile phones in something other than the ‘Uthmaani script

It is not permissible to write the Mus-haf in anything other than the ‘Uthmaani script that was agreed upon at the time of the Sahaabah.

Imam Ahmad (may Allaah have mercy on him) said: It is haraam to differ from the script of the Mus-haf of ‘Uthmaan in ya’, waw, alif or any other letter.

Al-Bayhaqi said in Shu’ab al-Eeeman: Whoever writes a Mus-haf should adhere to the letters as they are written in these Mus-hafs and not write them differently or change anything that they wrote, for they had more knowledge and were more sincere in heart and in speech, and were more trustworthy than us, so we should not think that we know better than them.

There is nothing wrong with what you have mentioned about showing some verses on the screens of mobile phones in something other than the ‘Uthmaani script, if it is not possible to show them in the ‘Uthmaani script, but one should take care to make sure than the verses that are written in this manner are those that are usually easy to read, and not subject to mistakes. And one should take care to make sure that they are written correctly so that there will be no errors in reading and publishing them.

But when it comes to writing a verse or a few verses, and quoting them in books or magazines, and the like, there is nothing wrong with it, and this is what people do in their books, although it is better to use the script of the Mus-haf whenever possible, and to quote it directly from the Mus-haf.

He sent a message via mobile phone divorcing his wife as a joke

With regard to writing the words of divorce, whether the husband writes them on a piece of paper or in a message sent by mobile phone or by e-mail, this does not count as a divorce unless that was his intention.

A man’s divorce of his wife does not happen by intention alone. If he expresses his intention verbally – or by means of understandable gestures in the case of one who is mute – or by writing, whether on paper or via mobile phone messages or e-mails, all of these mean that the divorce takes effect, provided that that the writing can be proven to be from him, because it is easy to forge messages in these cases.

This divorce does not count for the woman mentioned if he did not intend to divorce her thereby, rather it was just writing or he intended something other than divorce, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions…” 

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

This is the view of a large number of scholars, and some narrated that it is the view of the majority, because writing is a like a metaphor and divorce does not take place by means of metaphors unless it is accompanied by the intention to divorce, according to the more sound of the two scholarly opinions, and unless the writing is accompanied by something which indicates that the intention is divorce, in which case divorce does take place.

Based on this, if a  husband intended divorce by this writing, then it counts as a divorce. But if he was joking, and did not intend divorce, then it does not count as a divorce. 

Our advice to husbands is to fear Allaah and not to take the rulings of Allaah as a joke or a game. They should realize that divorce destroys families and causes the children to be lost, and it exposes the wife to humiliation and temptation. So they should fear Allaah and preserve their families, and strive to be patient and forbearing before they resort to divorce. 

And Allaah knows best.

IslamQa

Cheating in Prayer

one of the worst forms of theft or cheating is cheating in prayer. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The worst type of thief is the one who steals from his prayer.” The people asked, “O Messenger of Allaah, how can a person steal from his prayer?” He said: “By not doing rukoo’ and sujood properly.” (Reported by Imaam Ahmad, 5/310; see also Saheeh al-Jaami’, 997).

Prostration (The sujud)
The Prophet (sallallaahu 'alaihi wa sallam) would say takbeer:
Allaahu Akbar
This means: Allah is the greatest
& go down into sajdah (prostration)saying :
...Subhana Rabbi yal a'la
This means: How Perfect is my Lord, the Most High
 
Notes :

1- You should say Subhana Rabbi yal a'la three times on each Sujud .
 

2- The right postion of Sujud:
 
a)You would support yourself on your palms [and spread    them]
 
b)put his fingers together
 
c)point them towards the qiblah
 
d)Make your nose touch the ground cause the prophet said : There is no prayer for the one whose nose does not feel as much of the ground as the forehead
 
e)Put your knees and toes down firmly and point with the front of the toes towards the qiblah and put your heels together and keep your feet upright.
 
f)These are the seven limbs on which he (sallallaahu 'alaihi wa sallam) would prostrate: the palms, the knees, the feet, and the forehead and nose.


There is no doubt that lacking the proper composure is bad, and the person who is guilty of this deserves to be reprimanded and threatened with punishment. Abu ‘Abdullaah al-Ash’ari reported that the Prophet (peace and blessings of Allaah be upon him) led his Companions in prayer, then he sat with a group of them. A man came in and started to pray, but made his movements rapid like a chicken pecking the ground. The Prophet (peace and blessings of Allaah be upon him) said: “Do you see this? Whoever dies having done this has died outside of the community of Muhammad, and his prayer is like a crow pecking blood. The person who bows then pecks in his sujood is like a hungry man who eats no more than one or two dates - what good will that do him?” (Reported by Ibn Khuzaymah in his Saheeh 1/332; see also al-Albaani, Sifat Salaat al-Nabi (The Prophet’s Prayer described), 131).


Zayd ibn Wahb said: “Hudhayfah saw a man who was not performing rukoo’ and sujood properly. He said: ‘You have not prayed, and if you were to die, you would die on a way other than that revealed by almighty Allaah to Prophet Muhammad (peace and blessings of Allaah be upon him).’” (Reported by al-Bukhaari, see al-Fath, 2/274).

Anger is the root of all evils

Anger is a secret weapon of man towards of evils but sometimes its result’s in the destruction of many noble qualities. It snatches away the wisdom of man and thus he becomes a brute beast devoid of any sense.
Anger is a temptation of shaytaan and deception of shaytaan
Anger is the root of all evils.
Anger is a spark of fire that are always bursting.
Anger is a very bad condition that weakens the person Iman (FAITH)
The meaning of anger is a rage fierce, displeasure, passion excited by a sense of wrong , physical pain, inflammation, mad, hot tempered, choleric, inflamed, A violent passion excited by real or supposed injury.
Anger is the strong feeling caused by extreme displeasure.
Anger is a strong feeling of annoyance, displeasure and hostility.

 

 

When someone is angry, mad, and reaches a state of having wrath against any person, he should make a special Du'a. In doing so he will cool down . It is reported that the Messenger of Allah Alayhi Salatu Wa salam said ( narrated by Sulaiman Ibn Sard and reported by Bukhari and Muslim ) that while Sulaiman was with the Prophet ( MUHAMMAD, Alayhi salatu wa salam), two persons were blaming each other. The face of one became red and his jugular veins swelled. the Prophet ( Muhammad) Alayhi Salatu Wa salam said. I know a statement if he or she say's it then the person with anger will cool down.
The person with anger should say : "I SEEK REFUGE IN ALLAH FROM SATAN THE OUTCAST."

 

 

It is undesirable for a pious man to lose his temper, due to jokes, frivolous talks, quarrels, criticism and greed for wealth.

 

In the state of anger a person may states a lot of things that he or she may regret later on. Sometimes, regretting one's actions will not help since once words are spoken, the damage will take effect.

Making wudhu and taking a bath. Both of these things have to do with using water because some narrations indicate that anger is from shaytan and shaytan has been created from the fire and the way to extinguish this fire is to use water whether it is in the manner of making wudhu or taking a bath. Someone's anger may go away by just making wudhu and someone else might have to take a bath in order for his anger to subside. A person can see also through experience that when he is angry, his body is very hot so that the way to cool him down is to put water over his body either through wudhu or through a bath.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that a man said to the Prophet (peace and blessings of Allaah be upon him): “Advise me.” He said: “Do not get angry.” He repeated his question several times and he said: “Do not get angry.”

Narrated by al-Bukhaari, 5765.


If something happens to a Muslim that makes him angry, he should remember the advice of the Prophet (peace and blessings of Allaah be upon him): “Do not get angry,” as if the hadeeth applies directly to him.

He , Subhana wa Taala hears the ignorance of the ignorant and He knows the things that take anger away from you. One of the literary figures said: Beware of the pride of anger, for it leads to the humiliation of apology.

She should remember the reward for forgiving others and of being tolerant, so she should force herself to overcome her anger, seeking that reward and so as to avoid deserving blame and punishment. She should remind herself of the way that people like and respect her, and she should not risk losing that because of her anger, so that people change their minds about her. She should know that by forgiving people she will only increase the respect with which they view her. As the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will not increase a person who forgives others except in honour.” Narrated by Muslim, 2588.

 

 

Every person male or female should try to recite the Holy Qur'ran everyday because by reciting the Holy Qur'ran it takes away the anger and the heart will become clean.
Anger effects everyone it doesn't matter if the person is young, old, male, and female. So one should try to control one’s anger. There is a great reward given to the person who controls his anger.
 

 

May Allah give eveyone the ability to practices upon the Qur'an and the way shown by our Prophet Muhammad Alayhi salatu Wa salam.

Treating Psychological Problems

Undoubtedly man may be afflicted with psychological problems such as worries about the future and grief over the past. Psychological problems affect the body more than physical problems do. We should know that the worries and distress that affect a person are among the things that expiate his sins and reduce the burden of sin; if he is patient and seeks reward with Allaah, he will be rewarded for that.

Treating these problems in the ways prescribed in Islam is more effective than treating them with physical medicine, as is well known. One of the treatments prescribed in Islam is to recite the du’aa’s narrated from the Prophet (peace and blessings of Allaah be upon him) to relieve worries and distress, for example, the saheeh hadeeth narrated from Ibn Mas’ood (may Allaah be pleased with him):

“There is no-one who is afflicted by distress and grief, and says:

‘Allaahumma inni ‘abduka ibn ‘abdika ibn amatija naasyati bi yadika, maada fiyya hukmuka, ‘adlun fiyya qadaa’uka. As’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghayb ‘indaka an taj’al al-Qur’aana al-‘Azeema rabee’ qalbi wa noor sadri wa jalaa’ huzni wa dhihaab hammi

its meaning in english is: 

 

(O Allaah, I am Your slave, son of Your slave, son of Your maidservant; my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You, that You make the Holy Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety),’ but Allaah will take away his distress and grief.” This is one of the remedies prescribed in sharee’ah.

 

 

One may also say: “Laa ilaaha illa anta, subhaanaka inni kuntu min al-zaalimeen (There is no god but You, glorified (and exalted) are You, truly I have been of the wrongdoers).” [cf. al-Anbiya’ 21:87]


Another form of treatment is ruqya with which a person may treat himself – which is better. The Messenger (peace and blessings of Allaah be upon him) used to do ruqyah for himself by reciting al-Mi’wadhatayn (the last two soorahs of the Qur’aan) when he went to sleep, then he would wipe his face and whatever he could of his body. Or a person may go to someone whose religious commitment he trusts to do ruqyah for him.

From the fatwas of al-Shaykh Ibn ‘Uthaymeen, Kitaab Fataawa Islamiyyah, vol. 4, p. 465-467.

We may be certain that we understand that all of us have problems and pains.And that any Muslim in this world is our brother/sister and what befalls him/her affects us too:(


We feel his joy if he rejoices and we feel his sorrow if he grieves:(


Think positively of Allaah, for He,Subhana wa Taala has only decreed this thing for us for a reason that is known to Him. He,Subhana wa Taala wants good for us so long as we adhere to His commands and guidance, and obey His commands and avoid overstepping His limits and falling into that which He has forbidden. We do not know, perhaps this calamity has befallen us so that Allaah might ward off thereby something that is even worse; perhaps Allaah has warded off thereby some major sins and some destructive calamity without you or me realizing. So think positively of our Lord and believe that He will bring us forth from any calamity as a hair is pulled out of dough.


Trials require patience and seeking reward. Allaah Subhana Wa Taala has praised those who are patient in His Book and has prepared for them a reward like no other, as He, Subhana wa Taala says (interpretation of the meaning):

“Only those who are patient shall receive their reward in full, without reckoning”

[al-Zumar 39:10]

Some problems are neither physical nor psychological, something that can be treated by a psychologist; rather it is persistent waswaas that is affecting us in an important aspect of our life. Waswaas is a serious disease, which if it takes hold of a person may lead to his doom and may put some people beyond the pale of Islam – we ask Allaah to keep us safe and sound.


We should understand that waswaas comes from the Shaytaan, and in fact Allaah calls the shaytaan the waswaas (the whisperer) in Soorat al-Naas, as is well known. This means that we have to declare war on the shaytaan and remember that he is the one who started it with us and that he is the one who transgressed against us and tricked us and wanted to deny us our rights, so do not turn your back to him or show him your weakness, for he is weak and defeated, and withdraw easily. So be of good cheer, and be certain that we can overcome him so long as we are with Allaah, The Almghty. Allaah says (interpretation of the meaning):

“… hold fast to Allaah [i.e. have confidence in Allaah, and depend upon Him in all your affairs]. He is your Mawla (Patron, Lord), what an Excellent Mawla (Patron, Lord) and what an Excellent Helper!”

[al-Hajj 22:78]


The devils cannot bear to hear Soorat al-Baqarah; they flee from it and weaken before the one who recites it, and they are afraid of it. It is proven in a hadeeth that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not make your houses into graves, for the Shaytaan flees from a house in which Soorat al-Baqarah is recited.” Narrated by Muslim (780).


Say a lot of du’aa’. Turning to our Lord with du’aa’ will bring us relief and deliver us from any trials. We should seek out for that the times when du’aa’s are likely to be answered, and allocate a time for du’aa’ every night during the last third of the night, in the last part of the day on Friday, and following the prescribed prayers. Pray for everyone who is afflicted with calamity for the angels say ameen to our du’aa’ and say “May you have likewise.” Pray a great deal for forgiveness and repent to Allaah, for Allaah has promised a great deal of good to the one who prays for forgiveness. Allaah says (interpretation of the meaning): “I said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;

11. ‘He will send rain to you in abundance,

12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’”

[Nooh 71:10-12]

We ask Allaah the Almighty, Lord of the Mighty Throne, to heal our psychological problems and to hasten our relief and bring us happiness, for He is All-Hearing and Ever Near.

Allah, The Most Merciful,Most Compassionate!

Praise be to Allaah.

Allaah is the Most Merciful, Most Compassionate, and He is the most Merciful of those who show mercy. His Mercy encompasses all things. Allaah says (interpretation of the meaning):

“and My Mercy embraces all things”

[al-A’raaf 7:156]

In Saheeh Muslim it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has one hundred parts of mercy, of which He sent down one between the jinn, mankind, the animals and the insects, by means of which they are compassionate and merciful to one another, and by means of which wild animals are kind to their offspring. And Allaah has kept back ninety-nine parts of mercy with which to be merciful to His slaves of the Day of Resurrection.”

Muslim, al-Tawbah, 6908.


It was narrated that ‘Umar ibn al-Khattaab said: “Some prisoners were brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was a woman among the prisoners who was searching (for her child). When she found her child she embraced him and put him to her breast. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us, ‘Do you think that this woman would throw her child in the fire?’ We said, ‘No, by Allaah, not if she is able not to.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah is more merciful to His slaves than this woman is to her child.’”

Agreed upon. Al-Bukhaari, 5653; Muslim, 6912


One aspect of the mercy of Allaah to His slaves is that He sent the Messengers and revealed the Books and laws to organize their lives according to the ways of wisdom, far removed from hardship and difficulty. Allaah says (interpretation of... the meaning):

“And We have sent you (O Muhammad) not but as a mercy for the ‘Aalameen (mankind, jinn and all that exists)”

[al-Anbiya’ 21:107]


The mercy of Allaah,The Almghty is what will admit His believing slaves to Paradise on the Day of Resurrection. No one will ever enter Paradise because of his deeds alone, as the Prophet (peace and blessings of Allaah be upon him) said: “No one’s deeds will ever admit him to Paradise.” They said, “Not even you, O Messenger of Allaah?” He said, “No, not even me, unless Allaah shower me with His Mercy. So try to be near to perfection. And no one should wish for death; he is either doing good so he will do more of that, or he is doing wrong so he may repent.”

Narrated by al-Bukhaari, 5349; Muslim, 7042


So the believer must remain in a state between hoping for the mercy of Allaah and fearing His punishment, for Allaah says (interpretation of the meaning):

“Declare (O Muhammad) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful.

And that My Torment is indeed the most painful torment”

[al-Hijr 15:49-50]


O Allaah, have mercy upon us, O Most merciful of those who show Mercy.Ameen!