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happy spirit

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Everything posted by happy spirit

  1. Wrong concepts of happiness?

    One is often carried adrift by different pleasures. He leaves no pleasure uncommitted, assuming that if he achieves all that which brings pleasure he would ultimately attain happiness. However, he becomes surprised to learn that by doing so, he is actually growing farther from happiness, instead of nearer to it. This is because the pleasures of this worldly life are diverse and come in different shapes and sizes, and not all pleasures yield happiness. It is because of this that confusion results between the concept of happiness and the concept of pleasure. The fact is that, on the one hand, both of them meet at a point and that, on the other hand, they differ from one another. They are similar in the fact that each brings pleasure, but they differ in that pleasure is reaped in a few moments and its ecstasy is immediately over after the completion of its cause, and then perhaps even regret, unhappiness and misery ensue. Happiness, however, remains with the person for a longer period of time and neither regret nor misery ensues. source:https://www.path-2-happiness.com/en/the-path-to-happiness-the-path-to-happiness-the-concept-of-happiness-and-its-reality
  2. 1. Delaying a ghusl until the time of a prayer is about to leave. 2. For a female not to pray an obligatory prayer after her menstrual cycle stops. For example, her cylcle stopped before the period of zhur was over and the time ramaining for that prayer was enough to pray one raka’a of prayer. In this case it is obligatory on her to take a bath and pray zhur. The Prophet ﷺ said: “He who performs a raka’a of Subh prayer before the sun rises, has met (the time for) Salatul Subh. And he who performs a raka’a of Asr prayer before sunset, has met (the time for) Salatul ‘Asr.” [ agreed upon], source: https://www.al-feqh.com/en/al-ghusl
  3. What is the story of The ark?

    When prophet Noah was certain that they would not accept any logical argument, nor be guided, he prayed to Allah to save him from the obstinate people who surrounded him: }He said: “My Lord! Verily, my people have belied me.}(Ash-Shu’arâ’:117){Therefore judge You between me and them, and save me and those of the believers who are with me.”}(Ash-Shu’arâ’:118) Moreover, while Noah was trying to frighten and warn his people of Allah’s punishment when they insisted on disbelief, some of them replied in mockery:{“now bring upon us what you threaten us with, if you are of the truthful.”} (Hûd:32) Noah replied to them that it was not for him to decide. He said: }“Only Allâh will bring it (the punishment) on you, if He wills”}(Hûd:33){“And my advice will not profit you, even if I wish to give you good counsel”}(Hûd:34) Allah revealed to him: {“None of your people will believe except those who have believed already. So be not sad because of what they used to do.”}(Hûd:36) The argument against them was complete, and there were no more excuses. Noah’s call to his people continued for nearly ten centuries. He completely despaired of them and called to Allah, saying: {26. And Nûh (Noah) said: “My Lord! Leave not one of the disbelievers on the earth!” 27. “If You leave them, they will mislead Your slaves, and they will beget none but wicked disbelievers.”}(Nûh:26-27) source: https://www.path-2-happiness.com/en/the-path-to-happiness-messengers-and-prophets-the-history-of-the-messengers-noah
  4. As-Sufrah As-Sufrah is the pale yellow blood that flows from a female. Al-Kudrah Al-Kudrah is black or very, very dark blood. The Ruling of Al-Kudrah and AsSufrah When a woman sees pale yellow blood or black blood, or sees usual wetness, then her situation is either of the following: a. She sees it during the period of menstruation or right before the time of purity (from menstruation). In this condition, the ruling regarding one who menstruates applies for her. This is in accordance with the hadeeth narrated by A’ishah. She stated that the women used to use pieces of cloth similar to pads during their menstrual cycles. When they saw the cotton stained with pale yellow blood, she would say to them: “Do not be in haste. Wait until you see the whitish discharge.” She meant that it (the whitish discharge) is the sign of purity from menstruation.” b. Or she sees it after purification (from menstruation). In this situation, it will not be regarded or given any consideration. Neither wudu’ nor al-ghusl is therefore imperative on her. This is according to the hadeeth narrated by Umm’Atiyyah when she said: “We used to not regard Al-Kudrah and As-Sufrah as (being) important after purification.” [ narrated by Abu Dawud.] source: https://www.al-feqh.com/en/menstruation-istihadhah-irregular-bleeding-and-post-natal-bleeding
  5. 1- If a womans hair is braided, she’s not obliged to undo her braids to perform a ghusl. This applies to purification from a menstrual cycle or janabah. 2- It is recommended for the woman to take a piece of cotton/tissue, put musk on it and wipe the path the blood used to take after she has bathed due to her menstrual cycle stopping. 3- If a muslim makes a ghusl to purify himself from major hadath and prays, his prayer is valid, whether he intended wudu’ with it or not. https://www.al-feqh.com/en/al-ghusl
  6. The period starts from the first wipe after one’s wudu’ is invalidated. When a person puts on socks while being in a state of purity, and thereafter he becomes impure (by defecating for example), then he may wipe over the socks when performing al-wudu’. This would be considered the first time he wiped after putting on the socks. From this time the period of a day and a night (24 hours) starts to be counted. For example, A man performs wudu’ by washing his feet, and thereafter puts on his socks and prays fajr. His wudu’ was invalidated around 10am, and then he performed wudu’ around 11am to observe the mid-day optional prayer (Salatudh-duha), wiping his socks in the process. From this time onward, he is permitted to keep on wiping over his socks until 11am of the following day. This is for the non-traveller. As for the traveller, however, it (the wiping period) is three days and three nights. What Invalidates Wiping 1- Termination of the prescribed period of wiping. 2- Removal of one or both of the socks. 3- Occurrence of greater impurity. Safwa’n Ibn ‘Assaal t said: “The Prophet ﷺ used to order us, when we were traveling, not to remove our leather footwear (khuff) for three days and nights, except for Janabah (sexual discharge). That is do not remove them for defecating, urinating, and sleep.” [ narrated by At-Tirmidhi.] source: https://www.al-feqh.com/en/wiping-over-socks-casts-and-bandages-for-wudu-ablution
  7. One wife … Is it Enough?

    Michael: “Being brief and concise, the topic is that I believe that marriage should be monogamous for both sides. In other words, I believe that the polygamy, that Islam allows, is a kind of oppression meted out towards the woman, don't you agree with me?!” Yousef: “Which woman do you mean?” Michael (in surprise): “The woman! The wife! Is there any other woman in this relationship?!” Yousef: “As we previously agreed, to rightly discuss a topic it should be within a general framework in which all matters are arranged and all dimensions are considered.” Michael: “Well, How can this affect our topic?” Yousef: “It can affect it as when we discuss the polygamy, we should consider the woman’s interests, as the female sex; i.e. all women, and consider the society’s interests as a whole, and man’s interests, as well, and the differences between him and the woman.” Michael (interrupting): “Here we come to the origin of the oppression that is meted out towards the woman in your community: the differences between the man and the woman! These so called differences are values set by the males in your eastern community, in order to exploit women and use her for your own enjoyment. What are these differences (that you referred to)? Why doesn't the woman have the right to marry more than one man? Isn't that evidence of the men's lust in this community? Yousef: Wait... Wait… slow down, my friend.. You have thrown a fission bomb of questions at me which is prohibited in any conversation, and all of which I can't deal with at one time.. All of these will be discussed, but let's first break this bomb into pieces. Starting with what provokes you most: Don't you agree with me that there are differences between men and women? Michael: What differences? Yousef: For a start; the biological differences between the physical nature of women and men. Michael: Of course there are biological differences, what does this have to do with our topic? Yousef: I won't speak from a religious prospective, though I definitely believe in the necessity of accepting and admitting it (such a view), but I will speak from an intellectual and scientific prospective, which you have previously declared that you believe in. Look sir, l recently conducted scientific studies that prove that the chemistry behind love in man differs from that in woman. This urged many scientific institutions to intensively research the emotional differences between men and women. Researchers discovered astonishing results which denotes that the male genes induce polygamous relationships, whereas the female genes induce stability and monogamous relationships. Modern-day science has already proved that man can love more than one woman, without affecting his love for any of them. A CNN site cited on the authority of Lisa Diamond, a Professor of Psychology at the University of Utah, that there is biological evidence that plurality in sexual male relationships originates from the male physical structure. A team of researchers from the British Oxford University denoted in a study in 2007 that women, on the contrary to men, are mainly interested in their bodies or their children, because of their abundance of the hormone oxytocin, which increases their attachment to their children. New studies indicate that particular parts of men's brains grow to twice the size of that of women’s. Perhaps the greatest difference between the male and female brain is that men have a part which is responsible for sexual desire which is almost 2.5 times larger than that in women. Furthermore, do you think, my friend, that these differences should not have an influence on reality? To continue this dialogue, click on this link: https://www.path-2-happiness.com/en/dialogues-one-wife-is-it-enough
  8. 1- Washing of the hands three times before al-wudu’. 2- Using As-Siwak. 3- Washing the limbs three times, except the head and ears, which are to be wiped once 4- Starting from the right. 5- Lengthening the ‘place of light’, meaning that one should wash above the elbow and the ankles when permforming wudu’. 6- Parting the beard with the fingers so that water can reach the skin of the face beneath it. 7- Rubbing water in between the fingers and toes. 8- Rubbing water evenly and thoroughly over the body parts to be washed and not just pouring water over them. 9- Being conservative with the use of water. The Prophet ﷺ said: “Verily there will be from my nation those (followers) who exceed the bounds in wudu’,” [ narrated by Abu Dawud] - i.e. they will waste water when making wudu’. 10- Supplicating after wudu’. The Prophet ﷺ said, “There is not one of you who completes al-wudu then says ‘Ash hadu a la ilah illallah wahdahu la shareeka lahu wa ash hadu anna Mudammadan abduhu wa rasulahu, Alluhamma ij-alnee min at-tawwabeen wa ij-alnee min al-mutatahireen’ except that the eight doors of paradise are opened for him, and he can enter from any door he chooses (on the day of judgment).”[ narrated by At-Tirmidhi.] 11- Praying two raka’a after making wudu’. The Prophet ﷺ said, “Whoever makes wudu’ like I make wudu then stands and prays two raka’as of prayer without letting his thoughts wander, his past sins will be forgiven.” [ agreed upon.] source: https://www.al-feqh.com/en/wudu-ablution
  9. There is no happiness, peace or tranquility similar to that caused by monotheism. Allah says: {It is those who believe (in the Oneness of Allâh and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allâh), for them (only) there is security and they are the guided.}(Al-An’âm:82) Thus, the more one’s monotheism is completed and perfected, the more he feels secure, tranquil and happy in this world and the Hereafter, because Allah widens his chest and fills it with pleasure and relief. On the other hand, polytheism - Allah forbid –brings misery and distress into one’s chest, as if he was ascending into the sky. Allah says: {And whomsoever Allâh wills to guide, He opens his breast to Islâm, and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. Thus Allâh puts the wrath on those who believe not.}(Al-An’âm:125) source: https://www.path-2-happiness.com/en/the-path-to-happiness-the-path-to-happiness-the-causes-of-happiness
  10. Prayer Times

    The prayer(Salat) times are: 1- Time for Fajr (dawn) prayer: From the appearance of the true dawn - the whiteness (white light) that appears from the direction of the east - until when the sun rises. 2- Time for Dhur (noon) prayer: From when the sun moves away from the meridian (post meridiem) until when the shadow of an object is up to its length, (i.e. this shadow is) after the first shadow cast by the sun before it changes direction away from the meridian. This is because every object casts its shadow towards the west and this diminishes continuously as the sun rises. Eventually the shadow seizes to diminish and thereafter starts to increase in length (elongate). The time when this elongation starts marks the midday (meridiem). 3- Time for ‘Asr prayer: From the end of the time of Dhur prayer until when the shadow of an object doubles its height (length), (i.e. this shadow is) after the first shadow cast by the sun before it changes direction away from the meridian. 4- Time for Maghrib (sunset) prayer: From the sunset until when the red glow disappears. The red glow is the red light which appears at the horizon during the course of the sun setting. 5- Time for ‘Isha prayer: From the end of Maghrib’s time until the middle of the night, since the Prophet ﷺ said: “…the time of Salat ul-‘Isha extends to the middle of the night.” [ Source: Muslim.] However, in this day and age the prayer times can be known easily through the use of prayer calendars. source: https://www.al-feqh.com/en/conditions-of-the-validity-of-salat
  11. How To Pray

    How to pray in Islam? How to pray effectively: The Prophet ﷺ said: “Pray as you have seen me pray.” [ Source: Bukhari.] It was reported on the authority of ‘A’ishah (may Allah be pleased with her) who said: “The Messenger of Allah used to begin the Salah by saying Allahu Akbar, and reciting Alhamdulillahi Rabbil’a’lameen. And he would, when making ruku’, neither raise his head nor lower it, but rather (maintain) a degree between the two. And he would, when rising up from ruku’, not prostrate until he had stood up completely. And he would, when rising up from prostration, not prostrate (again) until he had sat back completely. He would recite At-Tahiyyah at (the end of) every two rak’at. He would lay his left foot down while making the right foot upright (when in the sitting position). He used to prohibit the sitting posture of Shaytan, and a person outstretching their arms (on the ground) as a dog does when sitting. And he would end the prayer by saying As-Salaamu ‘Alaikum.” [ Source: Muslim.] Facing the Qiblah and Saying Takbeeratul Ihram (the initiating takbeer) - The one intending to perform Salat should stand facing the direction of the Qiblah, being fully aware that he is standing before Allah, The most High, and with utmost humility. - He then makes the intention in his heart to offer prayer, but it is not permissible to say this intention out loud, because that is an innovation. He (the Prophet) (may the prayers and peace be upon him) has said that actions are by their intention, and there is but for each man that which he has intended.[ Source: Agreed upon.] - Then he raises his hands to be level with his shoulders or ears, saying: “Allahu Akbar.” [ Source: Muslim.] - Then he places his right hand over his left on his chest, holding the left hand with the right. [ Source: Ahmad.] Commencement of the Prayer and the Recitation of Fatiha The person praying lowers his head and casts his gaze towards the place of prostration,[ Source: Bukhari.] then he says the opening supplication: “Subhanaka Allahumma wa bihamdika wa tabarakasmuka, wa ta’ala Jadduka, wa la ilaha ghayruka,” [ Source: Muslim.] meaning: Glorified be You Oh Allah, and Praises be to You, Blessed is Your Name. Exalted is Your Majesty, there is no God but You. - Then he says after that: “A’udhu billahi minash-shaytanir-Rajeem” meaning: I seek refuge in Allah from Satan, the accursed, “Bismillahi-r-Rahmanir-Raheem” meaning: In the name of Allah, the Beneficent, the Merciful. All these are to be said as gentle whispers. [ Source: Muslim.] After that, he recites Fatiha [ Source: Bukhari.] and thereafter says ‘Ameen.” Meaning: “O Allah, answer this (supplication).” - Following that, in the first two raka’at he recites a chapter, or any part of a chapter that is easy for him, from the Qur’an. He reads aloud in Fajr (dawn) prayer and the first two raka’at of Maghrib and Isha’. Bowing and Rising from it The person praying raises his hands and says “Allahu Akbar”, then bows, spreading his fingers out on his knees as if he is grabbing them. He makes his back and head level, and then says: “Subhana Rabbiyal Adheem” meaning: Glorified be my Lord, the Exalted (three times). [ Source: At-Tirmidhi.] Thereafter, he rises and says (if he is the imam or is praying alone): “Sami’Allahu liman hamidah,” [ Source: At-Tirmidhi.] meaning: Allah hears those who praise Him; and thereafter everybody (including the imam and ma′mum (those praying behind the imam) and also he who is praying alone) says: Rabbana wa lakal hamd. Mil′as-samaawati wa mil′al’rdhi wa mil′a maa shi’ta min shaiin ba’d.” [ Source: At-Tirmidhi.] Meaning: Our Lord, and to you be the praise. The heavens and the earth and what lies between them is filled with Your praises, and whatever else You wish is filled (with your praises). It is recommended to place one’s hands on the chest, as one had done while standing before bowing. Prostrating and Rising up from it The person observing the prayer says “Allahu Akbar” and falls into prostration, touching the ground first with his knees then the hands [ Source: Abu Dawud.] then his forehead and nose. He spreads his palms out flat on the ground besides his ears or shoulders. He places his fingers towards the Qiblah, lifting his arms up from the floor, his upper arm away from his sides [ Source: Al-Bukhari.] and his stomach away from his thighs. Following that he says: “Subhaana Rabbial A’la” Meaning: glorified be my Lord, the Most High (three times). He should supplicate much when he is prostrating. [ Source: Muslim.] He then raises his head saying; “Allahu Akbar”, without raising his hands, and sits by laying his left foot down (on the ground), but putting his right foot upright, with its toes facing the direction of the Qiblah. [ Source: Muslim.] He places his hands out flat on his thighs with the fingers facing the Qiblah, and says: “Allahumma-ghfirli warhamni wajburni wahdini warzuqni,” [ Source: At-Tirmidhi.] meaning “Oh Allah, forgive me, have mercy upon me, enrich me, guide me and provide for me.” Subsequently he says: “Allahu Akbar” and prostrates for the second time as he had done in the first prostration. He then raises his head saying: “Allahu Akbar” and sits for a short time. This sitting is called Jilsatul istiraha’ (a sitting to rest) as evidenced by the hadeeth of Malik bn Huwairith , while describing the Prophet’s ﷺ manner of prayer, saying: “He does not rise until he sits a (short) while.” [ Source: Al-Bukhari.] He then says “Allahu Akbar”, and rises to perform the second rak’ah, supporting himself with his hands. [ Source: Al-Bukhari.] He prays the second rak’ah as he did the first, but does not read any of the opening invocations which are read at the start of the prayer At-Tashahhud On finishing the first two raka’at, he sits to recite the first At-Tashahhud, laying his left foot on the ground and placing the right foot upright. He places his hands on his thighs, the left hand placed out flat, but as for the right hand, the little finger and the ring finger are clenched to his palm, with the middle finger and the thumb touching each other to form the shape of a circular ring, and the index finger raised. He points with the raised index finger while reciting the At-Tashahhud and also gazes at it, saying: Attahiyyatu lillahi was salawaatu, wattayyibaatu, assalaamu ‘alaika ayyuhan-nabiyyu wa rahmatullahi wa barakaatuhu, assalaamu ‘alaina wa ‘ala ‘ibadillahis saaliheen. Ash-hadu an la illaha illallahu wa ash-hadu anna Muhammadan ‘abduhu wa Rasoooluhu.” [ Source: Al-Bukhari.] Meaning: “All salutations are due to Allah, and all prayers and good words (are due to Him). Peace be upon you, O’ Prophet, and the Mercy of Allah and His Blessings. Peace be upon us and the righteous servants of Allah. I bear witness that there is no deity worthy of worship but Allah, and I bear witness that Muhammad is His servant and Messenger.” Then he rises – if it is more than a two raka’at prayer – saying “Allahu Akbar” and raising his hands as he does so. He does not recite anything in the remaining rak’ah(s) except Fatiha. He sits in a tawarruk posture [ Source: Abu Dawud.] during the last at-Tashahhud. What is meant by this is that the left foot is placed so as to appear on the right side, from under the right leg, while it (the left leg) is laid on the floor. He sits on his buttocks while the right foot is upright, and he recites what was related in the first at-Tashahhud, but adds the following: “Allahumma salli ‘ala Muhammadin wa ‘ala aali Muhammadin, kama sallaita ‘ala Ibraheema wa ‘ala aali Ibraheema, innaka Hameedun Majeed. Allahumma baarik ‘ala Muhammadin wa ‘ala aali Muhammadin, kama baarakta ‘ala Ibraheeema wa ‘ala aali Ibraheema, innaka Hameedun Majeed.” [ Source: Al-Bukhari.] Meaning: “Oh Allah, bestow your favor on Muhammad and upon the household of Muhammad as you have bestowed your favor upon Ibraheem and the family of Ibraheem. Verily, You are Full of praises, Most Glorious. Oh Allah, bless Muhammad and the household of Muhammad as you have blessed Ibraheem and the family of Ibraheem. Verily, You are Full of praises, Most Glorious.” Then he says: ”Allahumma inni a‘udhu bika min ‘adhabi Jahannama, wa min ‘adhabil qabri, wa min fitnatil mahya wal mamaati, wa min sharri fitnatil maseehid-dajjal.”[ Source: Al-Bukhari.] Meaning: “Oh Allah, I seek refuge in you from the punishment of the Hellfire, from the punishment of the grave, from the trials of life and death, and the evil of the false Messiah.” Saying the Salam At the end of the prayer the person says Salam to the right saying: “As-salamu ‘alaikum wa rahmatullah.” [ Source: Muslim.] Following that he repeats it to his left . Some Athkar (words of remembrance and supplication) said after Salah - “Astaghfirullah” (three times), “Allahumma antas-Salamu waminkas-salamu, tabaarakta yaa thal-Jalali wal-Ikram.” [ Source: Muslim.] Meaning: I seek the forgiveness of Allah (to be said three times). O Allah, You are As-Salam (The One Who is free from all defects and deficiencies) and from You is all peace. Blessed are You, O Possessor of Majesty and Honour. - ”La ilaha illallahu wahdahu la shareeka lahu, lahul-mulku wa lahul hamdu wa huwa ‘ala kulli shay’in qadeer. Allahumma la mani‘a lima a‘tayta wala mu’tiya ‘lima mana‘ta, wa la yanfa’u dhal jaddi minkal jaddu.” [ Source: Al-Bukhari.] Meaning: There is no God but Allah alone. He has no partner. His is the Dominion and His is all the Praise, and He is capable of all things. Oh Allah, there is none who can prohibit what You have given, and none who can give what You have prohibited, and wealth can not avail any wealthy person against Your Will and Decisions. “La ilaha illallahu wahdahu la shareeka lahu, lahulmulku, wa lahul hamdu wa huwa ‘ala kulli shayin qadeer. La haola wala quwwata illa billah, La ilaha illallahu, wala na ‘budu illa iyyahu, lahun ni’matu walahul fadhlu, wa lahuth-thanaa’ul hasanu, la ilaha illallahu mukh-liseena lahud-deena wa lau karihal kaafiroon.” [ Source: Muslim.] Meaning: There is no God but Allah alone, He has no partner, His is the Dominion and His is all the Praise and He is capable of all things. There is no power and might except that of Allah. There is no god but Allah, and we shall not worship other than Him. All good praises are due to Him. There is no God but Allah; we reserve our devotion purely for Him, though the disbelievers may detest it. “Subhana llahi, wal hamdu lillahi, wallahu akbar” (thirty-three times each), “La ilaha illallahu wahdahu la shareeka lahu, lahul mulku wa lahul hamd wa huwa ‘ala kulli shay’in qadeer.” [ Source: Muslim.] Meaning: Glorified be Allah, and praises are due to Allah, and Allah is the greatest (thirty-three times). There is no God but Allah alone. He has no partner, His is the Dominion, and His is all the Praise and He is capable of all things. - “Allahumma a’inni ‘ala thikrika, wa shukrika, wa husni ‘ibaadatika.” [ Source: Abu Dawud.] Meaning: O Allah, help me to remember You, to give You thanks and to be Your good servant. - Recitation of Ayatul-kursiy, suratul Ikhlas, al- Falaq, and an-Nas. [ Source: An-Nasaee.] He also says: “Allahumma inni as′aluka ‘ilman nafian warizqan toyyiban wa ‘amalan mutaqaballan,” [ Source: Ibn Majah.] after saying tasleem in the fajr prayers. Meaning: O Allah, I ask You for knowledge that is of benefit, a good provision and (to be able to do) deeds that will be accepted. source: https://www.al-feqh.com/en/description-of-salat-islamic-prayer
  12. Non-obligatory Voluntary Fasting These include all forms of optional fasts that are performed in order to be closer to Allah, the Exalted. Supererogatory fasts comprise great virtues and magnificent rewards. In a Qudsi hadeeth reported by Abu Hurayrah, the Prophet ﷺ said: “Indeed every righteous deed by the son of Adam is rewarded from ten to seven hundred times, but Allah Almighty says: ‘Fasting is an exception. This is because it is for Me and I shall reward (the one who fasts) accordingly.’” [ Agreed upon.] Days on which Voluntary Fasting is Recommended The bright days in every month The bright days These are the 13th, 14th and 15th days of every Islamic month. They are referred to as bright days because their nights are brightened by the light of the moon. It is authenticated that Abd al-Malik ibn al-Minhal conveyed from his father that the Prophet ﷺ ordered them to fast the three “bright” days. He said, “It is [equivalent] to fasting the entire month.” [ Source: Ibn Habban.] - Fasting on Monday and Thursday of every week Abu Hurayrah reported that the Prophet ﷺ said: “Deeds are reported to Allah Almighty on every Monday and Thursday; and I like that my deeds are reported while I am fasting.” [ Source: Tirmidhi.] - Fasting on alternative days The best form of supererogatory fast is the fast of Prophet Dawud (peace be upon him). He used to fast a day and take a break the next day. Abdullah ibn ‘Amr reported the Prophet ﷺ to have said: “The best form of fasting is the fasting of Dawud (peace be upon him); he used to fast a day and take a break on the next (day).” [ Source: An-Nasaii.] source: https://www.al-feqh.com/en/voluntary-fasting-and-non-obligatory-supererogatory-fasting
  13. How to pray in Islam?

    How to pray effectively? Facing the Qiblah and Saying Takbeeratul Ihram (the initiating takbeer) Commencement of the Prayer and the Recitation of Fatiha Bowing and Rising from it Prostrating and Rising up from it At-Tashahhud Saying the Salam Some Athkar (words of remembrance and supplication) said after Salah - “Astaghfirullah” (three times), “Allahumma antas-Salamu waminkas-salamu, tabaarakta yaa thal-Jalali wal-Ikram.” [ Source: Muslim.] - ”La ilaha illallahu wahdahu la shareeka lahu, lahul-mulku wa lahul hamdu wa huwa ‘ala kulli shay’in qadeer. Allahumma la mani‘a lima a‘tayta wala mu’tiya ‘lima mana‘ta, wa la yanfa’u dhal jaddi minkal jaddu.” [ Source: Al-Bukhari.] “La ilaha illallahu wahdahu la shareeka lahu, lahulmulku, wa lahul hamdu wa huwa ‘ala kulli shayin qadeer. La haola wala quwwata illa billah, La ilaha illallahu, wala na ‘budu illa iyyahu, lahun ni’matu walahul fadhlu, wa lahuth-thanaa’ul hasanu, la ilaha illallahu mukh-liseena lahud-deena wa lau karihal kaafiroon.” [ Source: Muslim.] “Subhana llahi, wal hamdu lillahi, wallahu akbar” (thirty-three times each), “La ilaha illallahu wahdahu la shareeka lahu, lahul mulku wa lahul hamd wa huwa ‘ala kulli shay’in qadeer.” [ Source: Muslim.] - “Allahumma a’inni ‘ala thikrika, wa shukrika, wa husni ‘ibaadatika.” [ Source: Abu Dawud.] - Recitation of Ayatul-kursiy, suratul Ikhlas, al- Falaq, and an-Nas. [ Source: An-Nasaee.] He also says: “Allahumma inni as′aluka ‘ilman nafian warizqan toyyiban wa ‘amalan mutaqaballan,” [ Source: Ibn Majah.] after saying tasleem in the fajr prayers. Meaning: O Allah, I ask You for knowledge that is of benefit, a good provision and (to be able to do) deeds that will be accepted. An Issue A woman is like a man with regards to the manners of prayers, in every way. source: https://www.al-feqh.com/en/description-of-salat-islamic-prayer
  14. 1- Conditions of zakat : The Nisab is required to be more than what is necessary for the basic needs of man e.g. feeding, clothing, shelter etc. This is because Zakat has been ordained as a support for the poor. It is therefore important that the payer of Zakat is not in need himself. 2- The Nisab must completely belong to a particular individual. Zakah is not paid from money or property that does not belong to a specific person. For example, money that was contributed towards building a mosque, an endowment set aside for the well-being of a community, or properties in the treasuries of welfare or philantropic organizations. source: https://www.al-feqh.com/en/rules-of-zakat-in-islam-and-its-conditions#ix6
  15. 1- Conditions of zakat : The Nisab is required to be more than what is necessary for the basic needs of man e.g. feeding, clothing, shelter etc. This is because Zakat has been ordained as a support for the poor. It is therefore important that the payer of Zakat is not in need himself. 2- The Nisab must completely belong to a particular individual. Zakah is not paid from money or property that does not belong to a specific person. For example, money that was contributed towards building a mosque, an endowment set aside for the well-being of a community, or properties in the treasuries of welfare or philantropic organizations. source: https://www.al-feqh.com/en/rules-of-zakat-in-islam-and-its-conditions#ix6
  16. Pure Leftover Water

    purification in Islam 1-Leftover water from a human being: It is reported “that the Prophet ﷺ used to drink from what A’ishah (may Allah be pleased with her) had drunk while she was menstruating, and he used to put his mouth on the place where she drank from.”[ narrated by Muslim.] 2-Leftover water from a cat: The Prophet ﷺ said of the cat that drank from a container: “It (the cat) is not impure. It is merely one of your companions who frequently wanders amongst you.” [ narrated by At-Tirmidhi.] 3-Leftover water from animals whose consumption is permissible, as well as mules, donkeys, carnivores, hunting birds and their likes. It is pure. This is because the basis of all things is purity when there is no evidence proving otherwise. It is well known that the Prophet ﷺ used to ride donkeys as did others during his time. This proves that donkeys are not impure. source: https://www.al-feqh.com/en/leftover-water
  17. source: https://www.al-feqh.com/en/purification-of-water-in-islam
  18. It was narrated that a man performed wudu’ but left a patch around his feet unwashed. When the Prophet ﷺ saw this, he said: “Return and perfect your wudu’.” Then he (the man) returned and thereafter prayed. [ narrated by Muslim.] Imperfections in Wudu’ Include: 1- Not washing the ankles. 2- Not washing the elbows as a result of tight cloths. 3- Not washing the part between the ears and beard. 4- Not washing the left palm together with the back of the left hand. 5- Performing wudu’ while having grease on the parts to be washed which is enough to stop the water from reaching the skin. 6- A female performing wudu’ when she has some form of beautification on her hands that prevents water from touching the skin. 7- Not rubbing between the fingers and the toes when water doesn’t go smoothly between them. 8- Wiping the neck. This is not part of wudu’ but when the need arises it should be done before or after wudu’. 9- Reading unislamic supplications like those specific to washing each limb, or like saying “zamzam!” to someone who has performed wudu’. source: https://www.al-feqh.com/en/wudu-ablution
  19. Those to Whom Zakat is Not Paid?

    (Beneficiaries of zakat) 1- The wealthy and those able to earn a living Due to the Prophet’s statement ﷺ: “There is no share of it (Zakah) for the rich and those who are strong and able to earn a living.” [ Source:Abu Dawud] 2- Parents, children and wives (those who are financially dependent on the person) It is not permissible to give Zakat to those whom a Muslim is obliged to cater for e.g. the father, mother, grandfather, grandmother, children, and grandchildren; this is because giving Zakat to them will make them needless of his mandatory spending, thereby freeing him of their burden and as a result the benefits of Zakat goes to him, just as if he had paid it to himself. 3- Disbelievers whose hearts are not inclined (to Islam etc.) It is not permissible to give Zakat to disbelievers, as long as the intention is not to incline their hearts to Islam etc. This is due to the Prophet’s statement ﷺ: “It (Zakah) is collected from their rich and given to their poor,” [ Source:Al-Bukhari] i.e. the rich among the Muslims and their poor, but none other than them. Also because one of the aims of Zakat is to enrich the poor Muslims and consolidate the pillars of love and brotherhood among individuals of the Islamic society, but this is not permissible with regards to the disbelievers. 4- The household of the Prophet ﷺ [ The Prophet’s household are the offspring (banu) of Hashim] Zakah is not permissible for the household of the Prophet ﷺ as a mark of honour and respect to them. The Prophet ﷺ said: “Indeed these alms are only people’s impurities and indeed they are not permissible for Muhammad and his household.” [ Source: Muslim] 5- The freed slaves of the household of the Prophet ﷺ They are the slaves freed by the household of the Prophet ﷺ, due to this hadith: “Indeed, alms are not permissible for us and verily, the freed slaves of a people are part of them.” [ Source: At-Tirmidhi] “Part of them” i.e. the ruling concerning the former also applies to the latter. As such, Zakah is forbidden for the freed slaves of the household of Banu Hashim. 6- An unfreed slave Zakah is not paid to a slave, because the property of a slave belongs to his master. When Zakat is paid to him, it is transferred to the ownership of his master. Furthermore, it is the responsibility of his master to cater for him. Excluded from this is the one working to free himself from slavery (mukatib); he is given from Zakat what is sufficient to settle what is left of the stipulated amount. Also the slave who administers Zakah can be given Zakah; when a slave is an administrator of Zakah, he is given from it, because he is like a labourer and a slave can be hired on the permission of his master. source: https://www.al-feqh.com/en/people-to-whom-zakat-is-paid-and-how-it-is-paid
  20. Do you know how to perform al-ghusl?

    How to perform ghusl in a correct way: source: https://www.al-feqh.com/en
  21. (Zakat on gold and silver) 1- Nisab of gold is twenty Dinars or 85grams. A dinar of gold equals four grams and a quarter, the Nisab of gold in grams will then be 4.25 x 20= 85grams of pure gold. 2- The Nisab of silver is two hundred dirham or 595 grams. A dirham of silver equals 2.975 grams, the Nisab of silver in grams will then be 2.975 x 200 = 595 grams of pure silver. 3- The Nisab of paper currency is calculated on the basis of the Nisab of gold or silver when the collection of Zakah is due. When the money has reached the Nisab of either gold or silver, Zakah then becomes obligatory. For example, if a gram of gold equals $30, Zakah becomes obligatory if one has 30 x 85 = 2 550. source: https://www.al-feqh.com/en/zakat-on-gold-and-silver
  22. beneficiaries of zakat - Zakah is a calculated periodic right payable from a property and it is an individual obligation upon everybody that has the csapacity to pay it. - On one’s property there are other rights apart from Zakah, which are characterised by being contingent and are not calculated according to any known formula as Zakah is. They are also not as constant as Zakah and do not become obligatory due to the presence of money; rather, they become obligatory due to some contingent reasons, and the ownership of money is a condition for it being obligatory. Examples include spending on ones parents, relatives, wife, and in the prevention of any harm in times of disaster when the public treasury cannot take care of it. - Levies/taxes do not spare one from Zakah, even if they are equitable. Zakah is a form of worship, while tax is a civic duty and one does not replace the other. source: https://www.al-feqh.com/en/people-to-whom-zakat-is-paid-and-how-it-is-paid
  23. When is At-Tayammum prescribed?

    1. During the scarcity of water or its unavailability Allah, The Most Exalted, says: “... and you find no water, perform At-Tayamum.” (Al-Ma’idah:6) But it’s said that a person is not considered as having a lack of water when he has not searched for it. 2. When one is incapable of using water, even when it is available For example, a sick and/or an eldery person who cannot move and has no one to help him/her perform wudu’. 3. When one fears he will be harmed by using water Examples include: a- A sick person whose use of water (for pruificaton) may aggravate his sickness; b- A person experiencing extreme cold and does not have the means to warm water, coupled with a strong fear that he may fall sick from the use of cold water. This is because the Prophet ﷺ approved of the action of Amr Ibn Al-‘As when he led his people in prayer and he had performed at-tayammum due to the extreme cold.[ narrated by Abu Dawud.] c-Someone far away from others or on a long journey with no water except a little for him to drink and he is not able to get other water.
  24. Fatwas of Wudu'

    1- Whenever a Muslim rises from sleep and wishes to perform wudu’ from water in a bowl, he should wash his hands three times and then make wudu’ with new/different water. This is according to the saying of the Prophet ﷺ: “Whenever any of you rises from sleep, he should not dip his hand(s) into the bowl (of water) until he has washed them three times (outside the bowl), certainly he does not know where they (his two hands) ‘slept’,” [ agreed upon.] i.e. where they were while he was asleep. 2- It is mandatory to ensure that water touches all the parts of the body which are obligatory to wash, especially between the toes and fingers, ears and beard as well as the elbows, ankles and the heel. The Prophet ﷺ said: “Woe unto the heels (untouched by water) from the hellfire.”[ narrated by Muslim.] 3- The fundamental principle regarding At-Tahara, is that it’s established on a certainty. Thus, if one was sure one was in a state of purity, but now he doubts whether his wudu’ was nullified after that time, then he should base his conclusion on what he is sure about, i.e. he should presume that he is in a state of purity. Likewise, if he was sure he was not in a state of purity, then he doubts whether he had performed wudu’ afterwards or not, what he is sure of is that he was without wudu’, so he should therefore perform wudu’. 4- When a Muslim performs wudu’ and washes the parts of wudu’ either once or twice each, or some parts once, and others twice and thrice, his wudu’ is correct. 5- Whosoever forgot and prayed without wudu’ must repeat the Salah (prayer) whenever he remembers. 6- Whosoever performed wudu’ and subsequently is stained with an impurity should just remove the impurity, however it does not oblige him to renew his wudu’. This is because such is not a hadath (urinating, defecating, etc.) that nullifies wudu’.
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