Is it permissible for him to give his Christian classmate a ride to the church in hopes of softening his heart towards Islam?

Praise be to Allah

Firstly:

Islamic teaching does not forbid us to interact with disbelievers, buying and selling, or forbid us to benefit from them in terms of learning from them, doing business with them or other worldly interactions that bring prosperity. Rather it forbids us to take them as close friends without the aim of calling them to Islam, because as a result of that friendship we may be influenced by them and their religion, or we may begin to love and admire them, and all of that poses a danger to the religious commitment of the Muslim. How many students, people who have been sent to study abroad and those who reside in non-Muslim countries have gone astray because of this matter, to the extent that they have become assimilated into those countries and begun to imitate their people, admiring them and being influenced by their way of life to the point that many of them have lost the most precious thing with which Allah, may He be exalted, had blessed them, namely their faith.

Hence your intention when interacting with that Christian man should be to soften his heart towards Islam and to demonstrate the good manners and attitude of the Muslims which are shaped by their religious teachings. Beware of being attracted to and loving such people, who impugn Allah, attribute to Him a spouse and child, and who venerate and worship the cross.

See also the answer to question no. 1204.

Secondly:

If the basis for cooperation among Muslims is that it should be in matters of righteousness and piety, and not in matters of sin and transgression, then it is more appropriate that the same should apply to cooperation between Muslims and others, Allah, may He be exalted, says (interpretation of the meaning):

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression”

[al-Maa’idah 5:2].

Based on that, you can cooperate with him and treat him kindly in matters such as helping him with his studies, giving him a ride home, and other permissible matters.

As for things that are haraam, it is not permissible to help him with them.

Based on that, it is not permissible to give him a ride to the church, because of what happens in churches of disbelief in Allah, may He be exalted, and worship of those other than Allah. It is also not permissible to help him with his unlawful relationship with his girlfriend; rather you should tell him not to do such things, in a gentle and kind manner.

You should understand that it is not permissible to soften his heart by encouraging him to do unlawful things; rather it is permissible for you to keep quiet about his evil deeds until you find a suitable time and opportunity to speak about them.

You can gently excuse yourself with regard to these two matters and explain the shar‘i ruling that may be a way for him to be guided and understand the reality of what he is doing of disbelief and evil deeds. That is undoubtedly better than concealing the facts and preventing him from seeing the truth. So you can make your not helping him in these two matters a way of reaching his heart and mind, in the hope that he will be guided because of that.

If you refuse to do something that is contrary to your religion, it is most likely that he will respect you. So be open in stating the truth, and do not fear the consequences; rather rest assured that it is indeed the truth and that he will benefit from it. We ask Allah to enable you to do that which He loves and which pleases Him, and we ask Him, may He be exalted, to guide your friend to the straight path.

And Allah knows best.

The teachings of the Prophet (blessings and peace of Allah be upon him) with regard to buying and selling

I would like to learn about the Sunnah of doing business. How did the Prophet (blessings and peace of Allah be upon him) do business? How did he describe products, exchange them, return them, and so on?

Praise be to Allah.

We can sum up the teachings of the Prophet (blessings and peace of Allah be upon him) with regard to doing business, buying and selling, as follows: 

1.

The Prophet (blessings and peace of Allah be upon him) worked in business before his mission began, with his paternal uncle Abu Taalib, and he also worked for Khadeejah, and he travelled for that purpose to greater Syria. He also did business in the markets; Majannah and ‘Ukaaz were markets during the Jaahiliyyah to which merchants would come to buy and sell. 

2.

The Prophet (blessings and peace of Allah be upon him) used to engage directly in transactions himself, as we shall see below in the hadith about the camel of ‘Umar and the camel of Jaabir (may Allah be pleased with them both). He also used to appoint one of his companions to do that for him, as in the case of ‘Urwah ibn Abi’l-Ja‘d al-Baariqi, who said that the Prophet (blessings and peace of Allah be upon him) gave him gave him a dinar to buy a sacrificial animal or a sheep for him. He bought two sheep and sold one for a dinar, and he came back with a sheep and a dinar. He (the Prophet (blessings and peace of Allah be upon him)) prayed for blessing for him in his business dealings, and (after that) if he had bought dust he would have made a profit. 

Narrated by at-Tirmidhi (1258); Abu Dawood (3384); Ibn Maajah (2402); classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

3.

The Prophet (blessings and peace of Allah be upon him) used to enjoin traders to be righteous and honest and to give charity. 

It was narrated that Hakeem ibn Hizaam (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The two parties to a transaction have the option (of cancelling it) until they part. If they are honest and disclose any defects, their transaction will be blessed, but if they lie and conceal defects the blessing of their transaction will be erased.” 

Narrated by al-Bukhaari (1973) and Muslim (1532). 

It was narrated from Ismaa‘eel ibn ‘Ubayd ibn Rifaa‘ah from his father from his grandfather that he went out with the Prophet (blessings and peace of Allah be upon him) to the prayer place, and he saw the people engaging in trade. He said:  “O merchants!” and they responded to the Messenger of Allah (blessings and peace of Allah be upon him), craning their necks and looking up at him. He said, “The merchants will be raised on the Day of Resurrection as evildoers, apart from those who fear Allah and are sincere and honest.” 

Narrated by at-Tirmidhi (1210); Ibn Maajah (2146); classed as saheeh by al-Albaani in Saheeh at-Targheeb (1785). 

It was narrated that Qays ibn Abi Gharazah said: The Prophet (blessings and peace of Allah be upon him) used to say: “O merchants, selling involves idle talk and oaths, so mix it with sadaqah (charity).” 

Narrated by at-Tirmidhi (1208); Abu Dawood (3326); an-Nasaa’i (3797); Ibn Maajah (2145); classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

4.

The Prophet (blessings and peace of Allah be upon him) used to enjoin people to be tolerant and easy-going in buying and selling. 

It was narrated from Jaabir ibn ‘Abdullah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “May Allah have mercy upon a man who is easy-going when he sells and when he buys and when he asks for payment.” 

Al-Bukhaari (1970) 

Ibn Hajar (may Allah have mercy on him) said: 

In this hadith it is encouraged to be easy-going in transactions, to have the most sublime of attitudes, and to avoid miserliness, and it is encouraged to avoid putting pressure on people when asking for payment, and to take from them what they can afford. 

Fath al-Baari (4/307) 

Examples of the tolerance and easy-going nature of the Prophet (blessings and peace of Allah be upon him) include the following: 

(a)

It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: We were with the Prophet (blessings and peace of Allah be upon him) on a journey, and I was riding on a recalcitrant young camel belonging to ‘Umar. It kept getting the better of me and kept going ahead of the people, so ‘Umar kept checking and making it go back. Then it went on ahead and ‘Umar checked it and made it go back. Then the Prophet (blessings and peace of Allah be upon him) said: “Sell it to me.” He said: It is yours, O Messenger of Allah. He said: “Sell it to me.” So he sold it to the Messenger of Allah (blessings and peace of Allah be upon him) and the Prophet (blessings and peace of Allah be upon him) said: “It is yours, O ‘Abdullah ibn ‘Umar; do with it whatever you will.” 

Narrated by al-Bukhaari (2610) 

(b)

It was narrated from Jaabir ibn ‘Abdullah that he was riding on a camel of his that had become exhausted to the point that he wanted to let it go. He said: The Prophet (blessings and peace of Allah be upon him) caught up with me and offered supplication for me, and he hit it and the camel started moving (energetically) as I had never seen it move before. He said: “Sell it to me for one uqiyah.” I said: No. He said: “Sell it to me.” So I sold it to him for one uqiyah and stipulated that I be allowed to ride it home. When I arrived I brought the camel to him, and he gave me its price, then I left. He sent someone after me and said: “Did you think that I bargained with you in order to take away your camel? Take your camel and its price; they are both yours.” 

Narrated by al-Bukhaari (1991) and Muslim (715) 

5.

The Prophet (blessings and peace of Allah be upon him) used to give people their rights and urge others to do likewise. 

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: A man was owed a camel of a certain age by the Prophet (blessings and peace of Allah be upon him), so he came to him to ask him to repay him, and he said: “Give him.” They looked, but they could not find anything but a camel that was older than his, so he said: “Give him.” He said: You have paid me back in full, may Allah reward you. The Prophet (blessings and peace of Allah be upon him) said: “Verily the best of you are those who are the best in paying off debts.”

Narrated by al-Bukhaari (2182) and Muslim (1601). 

8. [sic]

The Prophet (blessings and peace of Allah be upon him) used to urge people to let a buyer cancel the transaction if he regrets it. 

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever lets a Muslim off (a transaction), Allah will relieve him of his distress on the Day of Resurrection.” 

Narrated by Abu Dawood (3460) and Ibn Maajah (2199); classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Letting someone off means being easy-going and agreeing to cancel a sale or purchase; it is indicative of generosity of spirit. 

What is meant by letting someone off a sale is: if someone buys something from a man, then regrets his purchase, either because he feels that he did not get a good deal, or because he no longer has any need of it, or because he does not have the wherewithal to pay for it, so he returns the item to the seller and the seller agrees to take it back, Allah will remove his hardship and distress on the Day of Resurrection, because of his kindness towards the buyer, because the transaction has been finalised, so the purchaser could not cancel it.

End quote from ‘Awn al-Ma‘bood. 

6.

The Prophet (blessings and peace of Allah be upon him) used to bargain with people when buying, but he would not go so far as to undermine the real value of the item, as we have seen above in the hadith about the camel of Jaabir. 

It was narrated that Suwayd ibn Qays said: Makhramah al-‘Abdi and I brought some garments from Hajar to Makkah. The Messenger of Allah (blessings and peace of Allah be upon him) came to us on foot and bargained with us for some trousers, and we sold them to him 

Narrated by at-Tirmidhi (1305) – he said: it is hasan saheeh. Also narrated by Abu Dawood (3336), an-Nasaa’i (4592) and Ibn Maajah (2220). 

7.

The Prophet (blessings and peace of Allah be upon him) used to urge people to give a little more when weighing. 

It was narrated that Suwayd ibn Qays said: The Messenger of Allah (blessings and peace of Allah be upon him) saw a man who weighed things for a fee and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Weigh and give a little more.” 

This is the continuation of the hadith quoted above. 

8.

The Prophet (blessings and peace of Allah be upon him) used to enjoin people to give more time for a debtor who is in financial difficulty, or to waive the debt. 

It was narrated that Abu’l-Yasar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “Whoever waits for one who is in (financial) difficulty (to pay a debt) or waives it for him, Allah will shade him in His shade.” 

Narrated by Muslim (3006) 

9.

The Prophet (blessings and peace of Allah be upon him) forbade transactions involving riba (usury), transactions involving ambiguity, ‘Eenah transaction [which involve selling something for a price to be paid at a later date, then buying it back for a lower price to be paid immediately], dealing in haraam things, and cheating and deception. 

The evidence for that is abundant and well-known. 

We do not have details on his buying and selling in all of his commercial transactions, because his trading was done during the Jaahiliyyah, when he was not yet a Prophet such that his actions would be transmitted from his companions. But what has been narrated of his Sunnah is sufficient, in sha Allah.

Ruling on attending Easter celebrations

I would like to no if it is haram to go to the sydney royal easter show. although it is called the easter show it really has nothing to d with easter. i like to go for the craft, fruit, animal shows, they all hav nothing to do with easter.

Published Date: 2013-12-26

Praise be to Allaah.

It is not permissible for a Muslim to take part in the festivals and innovated celebrations of the kuffaar, such as Easter, Christmas and so on, because taking part and attending is helping in this evil, and increasing their numbers, and imitating them, all of which is not allowed. Allaah says (interpretation of the meaning): 

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2] 

And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood (4031); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (5/109). 

Ibn al-Qayyim said:

It is not permissible for the Muslims to attend the festivals of the mushrikeen, according to the consensus of the scholars whose words carry weight. The fuqaha’ who follow the four schools of thought have stated this clearly in their books… Al-Bayhaqi narrated with a saheeh isnaad from ‘Umar ibn al-Khattaab that he said: “Do not enter upon the mushrikeen in their churches on the day of their festival, for divine wrath is descending upon them.” And ‘Umar also said: “Avoid the enemies of Allaah on their festivals.” Al-Bayhaqi narrated with a jayyid isnaad from ‘Abd-Allaah ibn ‘Amr that he said: “Whoever settles in the land of the non-Arabs and celebrates their new year and festival and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.” (Ahkaam Ahl al-Dhimmah, 1/723-724) 

The Standing Committee for Issuing Fatwas was asked about Argentinean national celebrations and celebrations that are held in their churches such as Independence Day, and Christian Arab celebrations such as Easter. 

They replied: It is not permissible for Muslims to hold such celebrations or attend them or participate in them with the Christians, because that is helping in sin and transgression, and Allaah has forbidden that. 

And Allaah is the Source of strength. End quote from Fataawa al-Lajnah al-Daa’imah (2/76). 

To sum up: It is not permissible to celebrate the festivals of the kuffaar or to participate in them, whether they do any religious practices in them or limit it to play and entertainment, because just celebrating it is a haraam innovation, but attending their religious rituals is more haraam. 

The Muslim should spend this day like any other day, and not have any special food or drink on it, or do anything else to show happiness that is done by those who celebrate this festival, such as going out to parks, funfairs  and so on, so as to disavow himself of the sins of approving or taking part. 

And Allaah knows best.

Love for the sake of Allah is one of the strongest bonds of faith

Is love for the sake of Allah and doing what is dictated thereby an act of worship that will bring one closer to Allah, may He be exalted? Is it equivalent to naafil (supererogatory) acts of worship or Hajj, as al-Hasan al-Basri said to someone: “O A‘mash, do you not know that going and putting effort into helping your brother is like performing Hajj after Hajj?” Did he say that to him by way of simply motivating him, or is the reward for it actually as he said? How can a person reach such a level with the one whom he loves for the sake of Allah that he will stand in the shade of the Most Gracious and reach a point where Allah’s love becomes due to both of them?

Praise be to Allah

Firstly:

Love for the sake of Allah is one of the strongest bonds of faith, and is one of the most important foundations on which Muslim society is based. It is the basis by means of which ties of friendship and harmony among people are attained, so that they love one another, visit one another, are sincere towards one another, intermarry, enjoin what is right and forbid what is wrong, thus attaining true Islamic brotherhood. Through it people find the sweetness of faith in their interactions, companionship and friendship.

Ahmad (18524) narrated from al-Baraa’ ibn ‘Aazib, that the Prophet (blessings and peace of Allah be upon him) said: “Indeed the strongest bond of faith is to love for the sake of Allah and hate for the sake of Allah.”

Classed as hasan by the commentators on al-Musnad; also classed as hasan by al-Albaani in Saheeh at-Targheeb (3030).

See the answers to questions no. 173, 114926

Love for the sake of Allah is one of the greatest acts of worship and one of the best of righteous deeds.

Al-Bukhaari (13), Muslim (45), and an-Nasaa’i (5017) narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “By the One in Whose hand is the soul of Muhammad, no one of you truly believes until he loves for his brother what he loves for himself of good.”

Al-Haafiz ibn Hajar (may Allah have mercy on him) said:

Al-Kirmaani said: It is also part of faith to hate for his brother what he hates for himself of evil.

End quote from Fat-h al-Baari (1/58).

If faith, which is obligatory, is not complete unless one loves good for one’s fellow Muslim and hates evil for him, then loving the Muslim himself and being allied with him is more important and is of a higher level.

Secondly:

Ibn Abi Dunya narrated in Qadaa’ al-Hawaa’ij (103) and in Istinaa‘ al-Ma‘roof (163) via al-Hakam ibn Sinaan: Maalik ibn Dinaar told us: al-Hasan sent Muhammad ibn Nooh and Humayd at-Taweel on an errand for his brother, and said: Tell Thaabit al-Bunaani to come to me with you. Thaabit said to them: I am in seclusion worshipping my Lord (i‘tikaaf). Humayd went back to al-Hasan and told him what Thaabit had said, and he (al-Hasan) said to him: Tell him: Do you not know that your going and striving to help your brother is better for you than performing Hajj after Hajj?

This is a da‘eef (weak) isnad. Al-Hakam ibn Sinaan is da‘eef in hadith; he was classed as da‘eef by Ibn Ma‘een, an-Nisaa’i, Ibn Sa‘d, Abu Dawood and others. Ibn Hibbaan said: He is one of those who were sole narrators of mawdoo‘ (fabricated) hadiths from trustworthy narrators, so no attention should be paid to him.

End quote from Tahdheeb at-Tahdheeb (2/367).

Even if we assume that it is sound, it may be understood as being by way of emphasising and encouraging people to go about helping Muslims with what they need.

More sound than that is the hadith of Ibn ‘Umar (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “To go about with a brother of mine, trying to help him, is dearer to me than spending a month in seclusion (i‘tikaaf) in this mosque of mine. The one who goes about with his Muslim brother, trying to help him, until he meets his needs, Allah will make his feet steadfast on the Day when feet will slip.”

Narrated by at-Tabaraani (13646), Ibn Bashraan in al-Amaali, and others, classed as hasan by al-Albaani in as-Saheehah (906).

In az-Zuhd (746), Ibn al-Mubaarak narrated that Abu Ja‘far said:

A man came to Husayn ibn ‘Ali to seek his help, and he found him in seclusion for worship. He said: Were it not for being in seclusion, I would have gone out with you and helped you with what you need. Then the man left and went to al-Hasan ibn ‘Ali, and told him what he needed, and he went out with him and helped him. The man said: I did not like to bother you and ask for your help, but I started with Husayn and he said, Were it not for being in seclusion, I would have gone out with you. Al-Hasan said: To help a brother in faith of mine is dearer to me than secluding myself in worship for a month.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Helping Muslims with what they need is more important than secluding oneself for worship, because helping them benefits others and yourself, and doing something that benefits others and yourself is better than doing something that benefits only yourself, except when the deed that only benefits oneself is one of the obligatory and essential duties of Islam.

End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen (20/180).

Thirdly:

Among the seven whom Allah will shade with His shade on the Day when there will be no shade but His are “two men who love one another for the sake of Allah, meeting and parting on that basis”, as it says in the saheeh hadith on which the scholars are agreed.

Ahmad (22002) narrated from ‘Ubaadah ibn as-Saamit that the Messenger of Allah (blessings and peace of Allah be upon him) said: “[Allah says:] ‘My love is due for those who love one another for My sake; My love is due for those who visit one another for My sake; My love is due for those who help one another for My sake; My love is due for those whose hearts are free of grudges and who uphold ties with one another for My sake.’”

Classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (4321)

It is possible to attain these high levels by means of sincere love for one’s brother, intending it solely for the sake of Allah, cooperating in righteousness and piety on a basis of love, sincerely advising one another to do good, getting together to do acts of worship, and casting away evil and inappropriate words and deeds; and by loving for your brother what you love for yourself, hating for him what you hate for yourself, sharing his joys and sorrows, helping him to obey Allah, helping him in matters of concern to him having to do with this world or the hereafter, defending him in his absence, not hesitating to help him or any of his family members, speaking well of him, concealing his faults, not backbiting about him, and not telling lies about him; and by treating him as well as you would treat your own brother, if not better than that.

To sum up: you should treat him in all good ways that you would like to be treated yourself, in word and in deed, in his absence and in his presence.

For more information, please see the answer to question no. 199047.

And Allah knows best.

Source:- Islamqa.info

Topic : Marriage: Sexual Relations (Strictly for person between 18 and above) 18+

Question: 
Dear Brothrer in Islam, As Salam O Alikum, my question is in regards to the same topic that has been asked so many times, and in particular refers to Oral Sex between husband and wife, is it permissible for a man to lick, suck and touch his wife's vagina? and similarly can a woman do the same, i.e. lick or suck her husband's penis, however, as you stated it is permisible a long as it is not used as a means to avoid having intercourse, and is allowed if it provokes sexual desires within the couple, and is beneficiary in terms of satisfaction, however my question is, what happens if either the wife or the husband ejeculates, i.e. the sperm goes in the wife's mouth, is it haram then? or what if she swallows it? and similarly what if the wife gets an orgasm whilst the husband is sucking her vagina and it goes in his mouth? is it considered haram? Please forgive my use of foul language, but please note that since we reside in a non muslim country, we have often had arguements, and come across muslim friends who state oral sex as permissible, but then again there are scholar who argue, saying that it is not quite permissible if either the lubricatnt or the sperm goes in the wifes mouth or the vaginal releases after or before orgasm goes in the husband's mouth as this is considered unclean and nifas, please kindly provide specific answer to my question with ahadiths and evidence from both Quran and the Hadiths books, as this will allow not only us, but other muslim couples with the knowledge as to what they are doing is permissible or not, and personally i know quite a few friends who are unmarried and believe that it is permissible, and would do oral sex after marriage, and would like to know if the ejacualtion of sperm or lubricant or vaginal releases reaching ones mouth is permissible or not jazak ALLAH khair for the answer in advance may this question be of benefit to all the the other brothers and sisters in Islam, and may ALLAH give us the taufeek and hidayah to do the rightious deeds, Ameen Wassalam..

Answer:  Bismillahir-RaHmanir-RaHeem. It is permissible. Allah Almighty says in Holy Quran chapter number 2 Al-Baqarah, verse number 222 and 223: -"They ask thee concerning womens courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them as ordained for you by Allah. For Allah loves those who turn to Him constantly; and He loves those who keep themselves pure and clean. -Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear God. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.".(Holy Quran 2:222 and 223) Based on this, all acts that aim at satisfying and pleasing the spouses are allowable so long as two things are avoided, that is anal sex and having sex with a wife while she is still in her menstruation or post partum bleeding. A husband/wife can satisfy her wife/husband through other avenues. A wife can masturbate her husband; similarly a husband is perfectly justified in satisfying his wife through other avenues; he could very well masturbate her; if he were to do this, he is working within the perfect limits of Islam. A person masturbating on himself/herself is not allowed in Islam except in dire necessity where one fears falling into adultery; marriage is intended in Islam to be a shield against that. So being married, you should never be forced into this option. Eminent Muslim scholar Sheikh Yusuf Al-Qaradawi: "The Qur'an emphasizes the spiritual objectives of marriage, making them the foundations of marital life. These objectives are realized in the peace of mind which comes through wholesome sexual experience with the spouse whom one loves, in the enlargement of the circle of love and affection between the two families united through marriage, and in the nurturing of affection and tenderness among the children under the loving care of their parents. These are the objectives mentioned by Allah in the verse that reads: "And among His signs is that He created for you mates from among yourselves, that you may dwell with them in tranquility, and He has put love and mercy between you. Indeed, in this are signs for those who reflect." (Ar-Rum: 21) At the same time, the Qur'an does not neglect the sensual aspect and the physical relationship between husband and wife. It guides human beings to the best path, fulfilling the demands of the sexual urge while avoiding harmful or deviant practices." Allah, Exalted and Glorified be He, says: "And who guard their modesty, save from their wives or the slaves, that I heir right hands possess, for then they are not blameworthy, but Who so craveth beyond that, such are transgressors." (Al-Mu'minun: 5-7)" In the light of this, scholars maintain that the husband is allowed to enjoy his wife through any means of enjoyment except anal sex, for that is forbidden. May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best.

Reference: IslamiCity Source:- http://www.islamicity.org/qa/action.lasso.asp?-db=services&-lay=Ask&-op=eq&number=29633&-format=detailpop.shtml&-find

HIJAAB: My Pride, Their Headache.

                                             

                                                       Bismillaahir-Rahmoonir-Roheem

                                  Some years ago, a non-Muslim friend and I were discussing about the rampant, disheartening and immoral dress code among some youth ladies in our area. Unconsciously, this non-Muslim friend of mine frankly confessed that he did have great phobia to flirt with an 'hijaab sister', let alone touch any part of her body, unlike his usual practice with any other lady/ladies. Immediately, I asked why. Do you know his response?

He said, "Anytime I see hijab sisters, I respect their beauty, virtue and also hold them in high esteem without any filth or leverage." This is the major threat your hijab creates for demonic/ungodly men around you.

It is a known fact that Muslim ladies in hijab (a covering that conceals/covers the hair and neck of a women) are not only pretty, but are also respected and protected from molestation in any socio-cultural environment they find themselves.

          Hijaab should neither be a decoration nor a curse for me as a Muslim lady. I should always be proud of my head covers anywhere I am. Some non-Muslims may attack me with names like SLAVES, UNCIVILIZED and UNSOCIALIZED FOLK. They may even go to the extent of calling me a fundamentalist. Of course, I'm proud to be a fundamentalist - who knows and plans to know much more about my religion - Al Islaam. That is what Islamic fundamentalist is.
          However, do I really care if I'm addressed as an uncivilized, outdated, 'Old-school', bucolic or out-fashioned lady just because I flaunt my hijaab in a way that pleases Allah? These folks calling kettles black, do dress half-naked, package or pack in jean-trousers or jumpy tight skirts with back parting.

          These ladies with animalistic orientation even sit in front pews during worship, thereby tempting their pulpits to remain dumb and silent. I their own thinking, I guess this is what thney described as a modern civilisation. Oh my God! What an irony of the human society we live in!!
In addition, to anyone who has seen the common portraits of the virgin Mary, one will notice that Mary the mother of Jesus had her head covered. Do you call that a coincidence?
          
   Have you ever seen a catholic sister walk around bare-headed? Why does she cover her head?  Wallaahi, Muslim ladies should at all times be proud of their hijaab. You are beautiful in the coverings Maa Shaa Allaah.
Why should I need to be proud of my HIJAAB?     Both the Qur'an and the Bible command ladies to always cover their heads.

1.            Corinthians 11:5-6 say:
                     "But every WOMAN that prayeth or prophesieth with HER HEAD UNCOVERED   dishonured her head......... For if the woman be not covered, let her be shorn: but if it be a shame for a woman to be shorn or shaven, LET HER BE  |COVERED."

Similarly, In Suuratun-Nuur, Verse 32, Allah says:
                     "And say to the believing women that.............. and draw their head-covering over their bossoms, and that they disclose not their beauty..."



Also, Allaah instructs Prophet Muhammad in Qur'an 33:60 to educate his wives and the wives of the believers the beauty of hijaab.

"O Prophet! Tell thy wives and thy daughters and the women of the believers that they should draw close to them portions of their loose outer coverings. That is nearer that they may thus be distinguished and not molested"

        However, some Muslim and non-Muslim ladies do decieve themselves. HOW? These set of ladies only cover their heads fully or partially with scarves whenever they are in  mosques or churches respectively. This is hypocrisay, sisters! Let's call a spade a spade. On a final note, permit me to share this puzzle with you.


"I have two (2) POP sweets, one is fully wrapped while the other has been unwrapped. As an individual, if I give you the opportunity to choose either of the sweets, which one will you go for? and Why?






Extracted from MSSN's Magazine (Al-Faaeedah - The Benefit)

Marriage in Islam (Full Explanation)

                                                Bismillaahir-Rahmoonir-Roheem

Marriage is a Sunnah that is strongly recommended. Muslims are encouraged to marry as it is regarded as half of one’s deen. As with everything in life, Islam has given us guidance on how to marry, what to look out for in a potential spouse and who to marry. This article will be focusing on who you cannot marry.

True, there are a lot of fish in the sea, but there are some fish you must not catch! Not to worry, these fish are not many. Knowing who you cannot marry also helps you know your mahram. Mahram are the people you are permanently forbidden from marrying due to blood or marriage ties.

The people Muslims are not allowed to marry are divided into 2 broad groups.

1.      Permanent prohibition

2.      Temporary prohibition

Permanent prohibition

These are the people a Muslim is permanently forbidden from marrying. These are also called his/her mahram. A Muslim woman is allowed to uncover in front of these people and does not have to wear hijab. This category is further sub-divided into 3;

a.       Blood relatives

b.      In-law based relationships

c.       Foster relationships

Blood relatives

These are people prohibited to marry because of the blood relationship with them. Allah prohibited marriage to the following women [1];

·         Mother – this also includes every woman that was a direct cause of your birth like your paternal and maternal grandmothers, great-grandmothers, great great grandmothers and upwards.

·         Sister – this includes your half-sisters and step sisters. Half-sisters are the ones you share a parent with, i.e. you have the same mother or father. While step sisters are the ones you don’t share any parent with e.g. your father married a widow who already had a daughter, you don’t share the same father or mother with that girl so she’s your step sister.

·         Daughter – this includes every woman whose birth was a directly caused by you like your granddaughter, great granddaughter and downwards.

·         Mother’s Sisters (maternal aunts) – this also includes your grandmother’s sisters from both mother and father’s sides (i.e. grandaunts) and upwards.

·         Father’s Sisters (paternal aunts) – this also includes your grandfathers’ sisters from both mother and father’s sides and upwards.

·         Brothers’ daughters (nieces) – this also includes your nieces daughters and downwards.

·         Sisters’ daughters (nieces) – this also includes your nieces daughters and downwards.

In-law Relationships

These are people prohibited to marry because they have marriage ties with some of your family members.

·         Father’s other wives i.e. your step mothers[2]

·         Sons’ wives (daughters-in-law)

·         Wives’ mothers (mothers-in-law)

·         Wives’ daughters from other men (i.e. your step daughters) – this prohibition holds only after consummation with their mothers. If the mother is divorced or dies before the marriage was consummated, her daughter (from another man) is lawful for you to marry.

Foster Relationships

Foster mothers and foster fathers are taken as real mothers and fathers when it comes to marriage laws; hence, all the people listed under the Blood Relativescategory are also listed here.[3] A foster mother is the woman (human being) who breastfed you 5 times while you were below 2 years. While a foster father is the one who caused the milk to flow from that foster mother. The present husband of the woman isn’t always the foster father as she might have re-married after the one who impregnated her (caused the milk to flow) divorced her or died.

‘Aa’ishah narrated: “When the Qur’an was first revealed, the number of breast-feedings that would make a child a relative (mahram) was ten, then this was abrogated and replaced with the number of five which is well-known.”[4]

Umm Salamah said: The Messenger of Allah (ﷺ) said: “The only breastfeeding that creates the relationship of mahram is that which fills the stomach from the breast, before weaning.”[5]

During the time of the Prophet (ﷺ) 2 people were married and a slave woman came to say she breastfed both of them. The Prophet (ﷺ) nullified the marriage even though they already had kids. [6]

The daughter of Hamzah (the Prophet’s uncle) became his niece (instead of his cousin) because the same woman breastfed the Prophet and Hamzah. Hence they were like brothers. [7]

In summary, the conditions for foster mother are;

·         She must be a human being, not an animal. If a baby drinks an animal’s milk, the animal does not become its foster mother.

·         The child must be below 2 years. If a husband drinks his wife’s milk, she doesn’t become his foster mother.

·         The suckling must be done a minimum of five known times to the child’s fill. If the child was not satisfied in any of the suckling or was fed less than 5 times, then the woman does not qualify as a foster mother.

Temporary Prohibitions

These are people prohibited to marry temporarily because of some conditions. Once those conditions are removed, marriage to the person becomes lawful.

a.       Wives’ Sisters – Allah makes it forbidden to marry a woman and her sister at the same time [1] i.e. you cannot marry your sister-in-law. But if the woman is divorced or dies, then her sister becomes lawful to marry. This prohibition also extends to her aunts and nieces.

b.      Non-Muslims – Allah has prohibited Muslims from marrying non-Muslims. [8]Once any reverts to Islam, they become lawful to marry. The exception to this are the Jewish and Christian women lawful for Muslim men to marry on the condition that they are virgins. [9]

c.       One who commits zina – Allah has prohibited marrying a Muslim who commits zina. [10] This is temporary until the person repents.

d.      A Muslim man who has 4 wives is temporarily not allowed to marry. Allah has placed the maximum number lawful for a man as 4. If one of his wives dies or is divorced, then he may marry another.

e.       A Muslim in the state of Ihram during Hajj or Umrah is temporarily not allowed to marry till he/she leaves the state of Ihram. This is because the Messenger of Allah (ﷺ) said “A muhrim must neither marry himself, arrange the marriage of another one, nor should he make the proposal of marriage.” [11]

f.       Every married woman is temporarily forbidden to marry and be married till she is widowed or divorced. [12]

g.      Women in their iddah – Allah has also prohibited women temporarily from marriage till they complete their iddah period. [13]

Now that we know the fish that are not permissible in the sea, every other person apart from all these are permissible for marriage. May Allah grant us spouses that will be the coolness of our eyes. Aammeen.

References

1.      An-Nisa’a 4:23

2.      An-Nisa’a 4:22

3.      Sahih Bukhari: Book 7, Volume 62, Hadith 166

Source:- FW

Hardwork Pays.

Prof Yemi Osinbanjo wrote;          

 While I was teaching at the University of Lagos, as a young lecturer, in the department of Public Law in the Faculty of Law, there were 3 typists in the department.

 The chief typist, senior typist, and the junior typist. Because in those days before laptops and personal computers, typists in universities had to do a lot of work and they were very important because you always needed to type all your materials.

When there was work to do, what l discovered was that the chief typist would disappear. He works only till 4 pm. 

The senior typist would be nowhere to be found. But a gentleman called Adereni the junior typist, who only had his school certificate, was remarkably hardworking. Sometimes I would drop him off at his home at 1am.

Years after I was working as an adviser to the then Attorney-General of the Federation Hon. Bola Ajibola, who later became a judge of the World Court. 

While in the court at The Hague, in the Netherlands, one day he called me and asked if I could recommend a good secretary who is hard working and could do long judgments.

 I had three options, chief typist, senior or this junior typist, but the junior typist at a time had only school certificate, he didn’t have any other qualification but l choose him.

 He got to the Hague, and typically worked hard and diligently. Every judge in the court wanted him to work with them.

 He later moved his family over to the Hague and got degrees and made a good living for himself. One day he remembered me and actually sent me a car.

#hardworkpays

Check Yourself.

Beware of the Leaking Bucket​

1. You make people believe you are righteous but secretly you are devil's agent.

 (A leaking bucket).​

2. You pray all the time but you have no strong faith at all. 

(A leaking bucket).​

3. You're very kind to people and speak with them gently but with your family you're always harsh.

(A leaking bucket).​

4.. You honour and treat your guests well but when they leave, you gossip about them and talk about their flaws. 

(A leaking bucket).​

5. You give a lot of charity to the poor but you humiliate them and hurt them.

 (A leaking bucket).​

6. You stand up to pray at night, fast and read The Holy Book everyday but you cut your family ties. 

(A leaking bucket).​

7. You joke with friends openly but behind them you swear, insult, curse and blackmail them. 

(A leaking bucket).​

8. You help others but you're doing it to gain something from them and not doing those acts of kindness for the sake of Almighty God's Glory.

 (A leaking bucket).​

9. You post reminders and have thousands of followers on facebook, twitter and instagram but you're doing it for the fame, not to spread the Quran.

 (A leaking bucket).​

10. You read this beautiful post and you gain from it but deliberately refuse to share with others. 

(A leaking bucket).​

May the Almighty God have mercy on us not to become Leaking Buckets.

Ad-Dunyaa: Place of Trials and Tribulations.

This world is the Place of Trials and Tribulations.

What is this world?

Praise be to Allaah.
This world is the place of striving and the Hereafter is the place of reward or punishment, where the believers will be rewarded with Paradise and the disbelievers will be punished with Hell.
Paradise is good and none but those who were good will enter it. Allaah is Good and accepts nothing but that which is good. So the way of Allaah with His slaves is to test them with calamities and tribulations, so that the believer may be known from the kaafir and so that the truthful may be distinguished from the liar, as Allaah says (interpretation of the meaning):
“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.
And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)”
[al-‘Ankaboot 29:2-3]
Victory and success cannot be achieved except after tests which will bring the good forth from the evil and tell the believer apart from the kaafir, as Allaah says (interpretation of the meaning):
“Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allaah disclose to you the secrets of the Ghayb (Unseen)”
[Aal ‘Imraan 3:179]
Among the trials with which Allaah tests His slaves in order to distinguish the believers from the disbelievers is that which He mentions in the aayah (interpretation of the meaning):
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Saabiroon (the patient).
Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’
They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”
[al-Baqarah 2:155-157]
So Allaah tests His slaves, and He loves those who are patient, and gives them the glad tidings of Paradise.
Allaah tests His slaves with jihaad, as He says (interpretation of the meaning):
“Do you think that you will enter Paradise before Allaah tests those of you who fought (in His Cause) and (also) tests those who are As-Saabiroon (the patient)?”
[Aal ‘Imraan 3:142]
Wealth and children are a trial by means of which Allaah tests His slaves, to know who will give thanks for them, and who will be distracted from Allaah by them:
“And know that your possessions and your children are but a trial and that surely, with Allaah is a mighty reward”
[al-Anfaal 8:28 – interpretation of the meaning]
Allaah tests us, sometimes with calamities and sometimes with blessings, to show who will be thankful and who will be ungrateful, and who will obey and who will disobey, then He will reward or punish them on the Day of Resurrection:
“and We shall make a trial of you with evil and with good. And to Us you will be returned”
[al-Anbiya’ 21:35 – interpretation of the meaning]
Testing is according to one’s faith; the most severely tested among mankind are the Prophets, then the next best and the next best. The Prophet (peace and blessings of Allaah be upon him) said: “When I fall ill, my pain is equivalent to the pain of two men among you.” (Narrated by al-Bukhaari, 5648).
Allaah tests His slaves with different kinds of trials.
Sometimes He tests them with calamities and tribulations to distinguish the believer from the disbeliever, the obedient from the disobedient, the grateful from the ungrateful.
Sometimes Allaah tests His slaves with calamities; when they commit sin, He punishes them with calamities so that they might come back to him, as He says (interpretation of the meaning):
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[al-Shoora 42:30]
“And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allaah) with submission to Him” [al-Mu’minoon 23:76]
Allaah is merciful to His slaves; He sends repeated tribulations upon the ummah so that they may return and repent to Him, and give up that which Allaah has forbidden, and so that Allaah might forgive them. Allaah says (interpretation of the meaning):
“See they not that they are put in trial once or twice every year (with different kinds of calamities, disease, famine)? Yet, they turn not in repentance, nor do they learn a lesson (from it)”
[al-Tawbah 9:126]
It is part of the mercy of Allaah that disasters befall sinners in this world, so that their souls might be purified and they might come back to Allaah before they die:
“And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam)”
[al-Sajdah 32:21 – interpretation of the meaning]
Sometimes Allaah tests His slaves with calamities in order to raise them in status and to expiate for their sins, as the Prophet (peace and blessings of Allaah be upon him) said: “No misfortune or disease befalls a Muslim, no worry or grief or harm or distress – not even a thorn that pricks him – but Allaah will expiate for some of his sins because of that.” (Agreed upon. Narrated by al-Bukhaari, 5641).

May Allah (Subhanahu Wa Ta'allah) grant us tolerance & perseverance to be able to withstands His trials and passes His tests.

The Virtues of Jum'ah

VIRTUE OF JUMAH (FRIDAY PRAYER)

There is a special hour on Friday, during which all prayers are accepted and answered by Allah, all Glory and Praise be to Him. This is part of the blessings that Allah has blessed this day with, over all the other days of the week.

Ibn Qayyim al-Jawziyya (rahimahullah) said as to the exact hour of Friday during which this occurs is after the Asr prayer until the Magrib prayer because of the following hadith:
"Friday has twelve hours (or part to it). There is one hour during which if a Muslim asks Allah anything, Allah will give it to him, so find it during the last hour after Asr."
{Abu Dawud&An-Nasai}

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, mentioned the day of Friday and he said, “During it is an hour when any Muslim servant who stands in prayer and asks Allah the Exalted for something will have it granted,” and he indicated with his hand that the time is very short.

Source: Sahih Bukhari 893, Sahih Muslim 852

Grade: Mutaffaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Imam Muslim

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَكَرَ يَوْمَ الْجُمُعَةِ فَقَالَ فِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ وَهُوَ قَائِمٌ يُصَلِّي يَسْأَلُ اللَّهَ تَعَالَى شَيْئًا إِلَّا أَعْطَاهُ إِيَّاهُ وَأَشَارَ بِيَدِهِ يُقَلِّلُهَا

893 صحيح البخاري كِتَاب الْجُمُعَةِ بَاب السَّاعَةِ الَّتِي فِي يَوْمِ الْجُمُعَةِ

852 صحيح مسلم كِتَاب الْجُمُعَةِ باب فِي السَّاعَةِ الَّتِي فِي يَوْمِ الْجُمُعَةِ

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “When the day of Friday arrives there are angels upon the door of every mosque to record those who arrive in order and when the Imam sits to deliver the sermon they close their scrolls and come to listen to the remembrance. The example of one who arrives earliest is like one who offers a fine camel, then the next is like one who offers a cow, then the next is like one who offers a ram, then the next is like one who offers a chicken, then the next is like one who offers an egg.”

Source: Sahih Bukhari 887/3039, Sahih Muslim 850

Grade: Mutaffaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Imam Muslim

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ يَوْمُ الْجُمُعَةِ كَانَ عَلَى كُلِّ بَابٍ مِنْ أَبْوَابِ الْمَسْجِدِ مَلَائِكَةٌ يَكْتُبُونَ الْأَوَّلَ فَالْأَوَّلَ فَإِذَا جَلَسَ الْإِمَامُ طَوَوْا الصُّحُفَ وَجَاءُوا يَسْتَمِعُونَ الذِّكْرَ وَمَثَلُ الْمُهَجِّرِ كَمَثَلِ الَّذِي يُهْدِي الْبَدَنَةَ ثُمَّ كَالَّذِي يُهْدِي بَقَرَةً ثُمَّ كَالَّذِي يُهْدِي الْكَبْشَ ثُمَّ كَالَّذِي يُهْدِي الدَّجَاجَةَ ثُمَّ كَالَّذِي يُهْدِي الْبَيْضَةَ

887/3039 صحيح البخاري كِتَاب الْجُمُعَةِ بَاب الِاسْتِمَاعِ إِلَى الْخُطْبَةِ

850 صحيح مسلم كِتَاب الْجُمُعَةِ باب فَضْلِ التَّهْجِيرِ يَوْمَ الْجُمُعَةِ

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever performs ablution in an excellent manner and comes to Friday prayer and listens while remaining quiet, then he will have his sins forgiven until the next Friday and an additional three days, but whoever plays with pebbles has behaved frivolously.”

Source: Sahih Muslim 857

Grade: Sahih (authentic) according to Imam Muslim

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ ثُمَّ أَتَى الْجُمُعَةَ فَاسْتَمَعَ وَأَنْصَتَ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ وَزِيَادَةُ ثَلَاثَةِ أَيَّامٍ وَمَنْ مَسَّ الْحَصَى فَقَدْ لَغَا

857 صحيح مسلم كِتَاب الْجُمُعَةِ من اغتسل ثم أتى الجمعة فصلى ما قدر له ثم أنصت حتى يفرغ من خطبته ثم يصلي معه غفر له

Ibn Umar reported: He heard the Messenger of Allah, peace and blessings be upon him, say while upon the pulpit, “People need to stop neglecting the Friday prayers or else Allah will place a seal over their hearts and they will become heedless.”

Source: Sahih Muslim 865

Grade: Sahih (authentic) according to Imam Muslim

عن ابن عمر قال سمع رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ عَلَى أَعْوَادِ مِنْبَرِهِ لَيَنْتَهِيَنَّ أَقْوَامٌ عَنْ وَدْعِهِمْ الْجُمُعَاتِ أَوْ لَيَخْتِمَنَّ اللَّهُ عَلَى قُلُوبِهِمْ ثُمَّ لَيَكُونُنَّ مِنْ الْغَافِلِينَ

865 صحيح مسلم كِتَاب الْجُمُعَةِ باب التَّغْلِيظِ فِي تَرْكِ الْجُمُعَةِ

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَّ عَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَّ عَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ