Some Hadiths to Think About in this Time of HOT Weather

Hadiths from Sahih MuslimBook 4, Number 1284:

Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: When it is a hot day, (delay) the prayer till the extreme heat passes away, for the intensity of heat is from the exhalation of Hell.

Book 4, Number 1287:

Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: This heat is from the exhalation of Hell-fire, so delay the prayer till it is cool.

Book 4, Number 1289:

Abu Dharr reported: The Mu'adhdbin (the announcer of the hour of prayer) of the Messenger of Allah (may peace be upon him) called for the noon prayer. Upon this the Apostle of Allah (may peace be upon him) said: Let it cool down, let it cool down, or he said: Wait, wait for the intensity of heat is from the exhalation of Hell. When the heat is intense, delay the prayer till it becomes cooler. Abu Dharr said: (We waited) till we saw the shadow of the mounds.

Book 4, Number 1290:

Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: The Fire made a complaint before the Lord saying. "O Lord, some parts of mine have consumed the others." So it was allowed to take two exhalations, one exhalation in winter and the other exhalation in summer. That is why you find extreme heat (in summer) and extreme cold (in winter).

A Sin That Leads To Jannah......

A Sin that Leads to Jannah...
Ibn al-Qayyim (rahimahullah) said:
“Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf:‘A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.’ They said: ‘How is that?’He said: ‘He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation. And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly.” TAKEN FROM:Madaarij al-Saalikeen, 1/299

The Etiquette of Companionship

I was reading this the other day and again today, this is a very good read masha Allah. Insha Allah I pray

you all enjoy it as much as I did. Usually when I read something I like to highlight points that really catch my attention or if I want to go back and read that particular part again Allahu Alam enjoy .

The Manner Of Companionship" -Point Of Benefit Taken From The Book Al-Hilyah by Shaykh Bakr Abee Zayd rahimahullaah-
أدب الزمالة
The Etiquette of Companionship
احذر قرين السوء
Point 23. Beware of the bad companion
كما أن العرق دساس، فإن ”أدب السوء دساس”، إذ الطبيعة نقال، والطباع سراقة، والناس كأسراب القطا مجبولون على تشبه بعضهم ببعض، فاحذر معاشرة من كان كذلك، فإنه العطب والدفع أسهل من الرفع
"Just as hereditary disposition is hidden, 1 "bad characteristics are [also] hidden: 2 because character is transferable, and [first] impressions are major abductors of the hearts, and people are like the flocks of birds, naturally disposed to imitating one another; so beware of associating with whosoever is to this liking; for it is indeed destruction, and " prevention is (always) better than cure..."
وعليه، فتخير للزمالة والصداقة من يعينك على مطلبك، ويقربك إلى ربك ويوافقك على شريف غرضك ومقصدك وخذ تقسيم الصديق في أدق المعايير
صديق منفعة
صديق لذة
صديق فضيلة
"...Therefore, choose the best for companionship and friendship; someone who will help you in your talabah (quest), in drawing nearer to your Lord, and agrees with you in your noble objective and intention. Take [from me] the most precise gauge in categorizing friends:3
1. A friend who befriends you [solely] for his welfare.
2. A friend who befriends you [solely] for fun and entertainment.
3. A friend who befriends you for virtue..."
فالأولان منقطعان بانقطاع موجبهما، المنفعة في الأول واللذة في الثاني
"...As regards to the first two [categories of friends], then their [relationship] with you is cut off once the necessitating reason [for which they befriended you] is fulfilled: the attainment of welfare in the first and fun in the second..."
وأما الثالث فالتعويل عليه، وهو الذي باعث صداقته تبادل الاعتقاد في رسوخ الفضائل لدى كل منهما
"...As for the third category, then this is the one we will concentrate on. He is the one who is driven into a friendship due to mutual belief in the firm establishment of virtue in both people..."
وصديق الفضيلة هذا ”عمله صعبه” يعز الحصول عليها
ومن نفيس كلام هشام بن عبد الملك ”م سنة 125هـ”قوله
"ما بقى من لذات الدنيا شئ إلا أخ أرفع مؤونة التحفظ بيني وبينه” أ هـ
ومن لطيف ما يفيد بعضهم
"العزلة من غير عين العلم: زلة ومن غير زاي الزهد: علة"
"...A companion of virtue today is "a hard currency" and difficult to find. Amongst the beautiful sayings of Hishaam bin 'Abdil-Maalik rahimahullaah (died 125 hijree) is his saying: "Nothing remains of the worldly pleasures except a brother [with] whom I raise the burden of taking precaution between me and him." 4
Amongst the subtle statements that should be noted are some that say: " العزلة (al-'uzla, meaning "isolation") without the [letter] عين 'ayn from [the word] العلم al-'ilm, meaning "knowledge" becomes (in the Arabic language) زلة (zallah - a mistake), and without the [letter]
زاي zaay from the word الزهد (zuhd, asceticism) becomes [in the Arabic language] علة ('illa meaning "defect")..." 5
[Taken from Hilyata Taalibil-'Ilm by Shaykh al-'Allaamah Bakr Aboo Zayd rahimahullaahu ta'aalaa]
1 And on this a fabricated hadeeth, see al-Ilal al-Mutanaahiyah, (2/123, 127), and Sharhul-Ihyaa' (5/348).
2 Sharhul-Ihyaa' (1/74).
3 Muhaadharaatul-Islaamiyyah by Muhammad al-Khidr Husayn (p.125-136). Also see Tadhkiratul-Saami’ wal-Mutakallim by Ibn Jamaa’ah.
Imaam Maalik bin Anas rahimahullaah said:
"Whoever does not love knowledge then there is no good in him. So there should not be any acquaintance between you and him, and nor any friendship." [Imaam al-Kateeb al-Baghdaadee in his Al-Faqeeh wal-Mutafaqqih (vol. 1 pg. 15)]
From Aboo Hurayrah radhiyallaahu 'anhu, who said, "The Messenger of Allaah said, "A person is upon the Deen of his friend. So let each one of you look to whom he keeps as a friend." [Reported by Ahmad (2/303), Aboo Daawood (no.4812) and at-Tirmidhee (no.2484).]
Abud-Dardaa' radhiyallaahu ta'aalaa 'anhu said, "From the fiqh (understanding) of a person is whom he chooses to walk with, enter upon and sit with."
Muhammad bin Seereen rahimahullaah said, "Indeed this ‘Ilm (knowledge) is the Deen (Religlion) so look and see from whom you are taking your religion." [Reported by Imaam Muslim in his introduction to his saheeh(1/15)]
Damarah bin Rabee’ah said,
"From ‘Abdullaah bin Shawdhab who said, "Verily, it is from the bounty/favor of Allaah upon a youth, that when he devotes himself to worship he befriends a righteous person of the Sunnah who teaches and carries him upon it..." and he also said, "Verily, it is from the happiness of a youth and non-Arab/foreigner that Allaah guides them to a Scholar from the people of Ahlus-Sunnah." [Reported by al-Laalikaa’ee (no.30) in his Sharh ‘Usoolul-I’tiqaad.]
4 Tabaqaatun-Nassaabeen, (p.31)
5 Al-'Uzlah by al-Khattaabee.
evil, seclusion from unnessary and aimless activities, because isolation opens the mind and isolates the worries and grief. If applied with a correct understanding, to remain in seclusion (What Shaykh al-'Allaamah Bakr Aboo Zayd rahimahullaah is emphasising is the importance of good companion, but if it is not possible to find one - as is the situation today unfortunately - then in this case he or she should islolate themselves from excessive mixing with the people, but bearing in mind that the two conditions of such isolation; The first condition is al-'Ilm (knowledge); because isolation only benefits the one with knowledge. The second condition is az-Zuhd, and without these two, isolation changes from being something which is beneficial to being something which is harmful. And by isolation it is meant, isolation from remembering Allaah azza wa jalla) can be most beneficial.
Al-Khalaa'(the beneficial and legislative isolation) was something beloved to the Messenger of Allaah sallallaahu 'alayhe wa sallam and was something which prepared him for the Wahiy (revealation) from Allaah jalla wa 'aalaa, as it is confirmed from the hadeeth of our beloved mother 'Aa'ishah radhiyallaahu ta'aalaa 'anhaa that, "The begining of the Wahiy (revealation)to Allaah's Messenger sallallaahu 'alayhe wa sallam came in the form of Ru'yaas-Saalihah (good righteous (true) dreams) during the daytime which came true and clear like the brightness of the daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hiraa' where he used to make at-Ta'bbud (worship to Allaah alone) continuosly for consecutive nights before returning home to his family..." [al-Bukhaaree (no.3)]
Shaykhul-Islaam Ibn Taymiyyah rahimahullaahu ta'aalaa said,
"It is necessary for the 'abd (servant) to be isolated from others at times for praying, remember Allaah, qira'atul-Qur'aan (reciting the Qur'aan) and evaluating himself and his actions. Also, isolation allows one to make du'aa (supplication), make istighfaar (seek forgiveness), stay away from evil, and so on."
Imaam Ibnul-Jawzee rahimahullaah dedicated three chapters of his well-known book Saydul-Khaatir, he says:
"I have not seen or heard of anything that brings repose, honor, and dignity like seclusion. It helps one to stay away from evil, it protects one's honor, and it saves time. It keeps one away from the jealous minded and those who take pleasure in your affliction. It calls for the dhikr (rememberance) of the 'Aakhirah (Hereafter) and it allows one to reflect on meeting with Allaah. In times of seclusion one's thoughts may roam in that which is beneficial, in that which contains wisdom."
Only Allaah knows the the full benefits of seclusion, for in seclusion, one's mind develops, views and ripened,the heart finds repose, and finds himself to be in an ideal atmosphere for 'ibaadah (worship). By remaining isolated at times, one distances oneself from fitan (trials), from flattering the person who doesn't deserve praise, and from eyes of the jealousy and envy. One is saved from the haughtiness of the arrogant and the follies and wickedness of the idiot. In isolation, one's faults, actions, and statements are all secluded behind a veil.
During periods of isolation, one is able to delve deep into the sea of ideas and concepts. In such a state, the mind is free to form its opinions. The soul, when in isolation is free to achieve a state of rapture, to hunt for stimulating thought. With alone, one does nothing for show or ostentation, since no one but Allaah sees him and no man can hear him except th All Hearing.
Every 'Aalim Rabbaanee (Scholar who has insight into tending to and directing the people, in so much as he raises them upon the small [simple matters] of knowledge before the large [complicated matters]), a genius, or great contributor to society watered the seeds of their greatness from the well of isolation, until the seed became a plant, and then finally, a formidable tree.
Al-Qadhee 'Alee bin 'Abdil-'Azeez al-Jurjaanee rahimahullaah said in his lines of poetry:
"I never tasted the sweetness of life until,
I became a companion of home and book,
There is nothing more honorable than knowledge,
So I seek in no other an associate,
Truly, the only degradation is in mixing with people,
Therefore leave them and live nobly and stately."
Another Arab poet said:
"I have found company in my solitude and I remain fervently in my home,
So felicity was perpetual for me and my happiness grew,
I have severed human relations and I couldn't care,
Did the army go forth or has the president given us a visit!"
Ahmad bin Khaleel al-Hanbalee rahimahullaah said in one of his poems:
"Whoever strives for dignity and comfort
From a long and tedious anxiety,
Let him be one of the people,
And be contented with little,
How can the person find pleasure in life?
As long as he lives unwholesomely,
Between being poked by the deceitful,
And giving flattery to the conceited,
Between tolerating the stingy,
Woe to becoming acquainted with people,
and with all of their ways and lewd behavior and foolishness."
Al-Humaydee al-Muhaddath rahimahullaah said,
"Meeting with people brings about no benefit,
Except with the increase of "qeela wa qaal (he say, she say)"
So decrease in conversing with others, though barring,
the seeking of knowledge or the improvement of one's condition."
Ibn Faaris rahimahullaah said:
"They asked how I was, and I said well,
A need is fulfilled and another is neglected,
When distress is such that my heart becomes crowded,
I say that perhaps one day will bring with it some help and asisstance,
My friend is my cat and my soul's companion are my books,
and the object of my love is my night-lantern."
Imaam Sufyaan Ath-Thawree rahimahullaahu ta'aalaa (who died in 161 hijree) said,
"Hence you must take to the original affair, hold tight to it, and you should take to being unknown, for indeed this is the age to remain unknown. And take to remaining aloof, secluded, and associating little with the people, because when people used to meet, some of them would benefit the others. But as for today, then that has gone and in our view, salvation lies in abandoning them." [Related by Aboo Nu'aym in Al-Hilyah al-Awliyaa(6/356-7/144)]
It's also reported by Imaam adh-Dhahabee in his "As-Siyar A'laamin-Nubalaa (7/229 -257)" that Sufyaan ath-Thawree rahimahullaah said:
"Safety is that you don't desire to be known."
Al-Fudayl bin 'Iyaad rahimahullaah said:
"Whoever is saddened by loneliness and feels tranquil around the people, isn't safe from Riyaa." [As-Siyaar (8/436)]
He also said "Whoever loves to be mentioned will not be mentioned and whoever dislikes to be mentioned, then he will be mentioned." [As-Siyaar (8/432)]
From the poetry of Al-Jurjaanee 'Alee bin 'Abdil-'Azeez (d.392 hijree)
"They say there is some discomfort in you but in fact,
They saw a man who withdrew from the place of humiliation...
I saw that whoever draws nearer to people, would become insignificant to them.
And whosoever is honored by self-esteem will be honored. And if only the people of knowledge protected it, it would in turn have protected them.
And if they exalted it in the hearts of the people, it would have been exalted."
Aboo Sulaymaan al-Khattaabee rahimahullaahu ta'aalaa said: "Isolation benefits only the wise and scholars, and it is most dangerous to the ignorant person." [al-'Uzlah by al-Khattaabee (p.226).]
'Akhookum fillaah,
'Abdur-Rahmaan 'Umar Aboo Ruqayyah bin William bin James Hayes
Al-Jumu'ah, 4th of Jamaadaa 'Uolaa, 1429 AH.
(Corresponding to Friday, May 09,2008)
http://alatharee.multiply.com/tag/matoon%20al-ilmiyyah

Happy Jumah Surah Al Kahf

From Abu Sa’eed al-Khudri, who said: “Whoever reads Soorat al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).”

(Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471)

(b) “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.”

(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)

(c) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays.’”

Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong.

(al-Targheeb wa’l-Tarheeb, 1/29





Al Kahf
Surah 18. The Cave





18:1 Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:
Alhamdu lillahi allatheeanzala AAala AAabdihi alkitaba walam yajAAal lahuAAiwajan

18:2 (He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,
Qayyiman liyunthira ba/san shadeedanmin ladunhu wayubashshira almu/mineena allatheenayaAAmaloona alssalihati anna lahum ajran hasanan

18:3 Wherein they shall remain for ever:
Makitheena feehi abadan

18:4 Further, that He may warn those (also) who say, "Allah hath begotten a son":
Wayunthira allatheena qalooittakhatha Allahu waladan

18:5 No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!
Ma lahum bihi min AAilmin walali-aba-ihim kaburat kalimatan takhruju min afwahihimin yaqooloona illa kathiban

18:6 Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.
FalaAAallaka bakhiAAun nafsaka AAalaatharihim in lam yu/minoo bihatha alhadeethiasafan

18:7 That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.
Inna jaAAalna ma AAalaal-ardi zeenatan laha linabluwahum ayyuhum ahsanuAAamalan

18:8 Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).
Wa-inna lajaAAiloona maAAalayha saAAeedan juruzan

18:9 Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?
Am hasibta anna as-habaalkahfi waalrraqeemi kanoo min ayatinaAAajaban

18:10 Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"
Ith awa alfityatu ilaalkahfi faqaloo rabbana atina minladunka rahmatan wahayyi/ lana min amrinarashadan

18:11 Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):
Fadarabna AAala athanihimfee alkahfi sineena AAadadan

18:12 Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
Thumma baAAathnahum linaAAlama ayyualhizbayni ahsa lima labithoo amadan

18:13 We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:
Nahnu naqussu AAalaykanabaahum bialhaqqi innahum fityatun amanoobirabbihim wazidnahum hudan

18:14 We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!
Warabatna AAalaquloobihim ith qamoo faqaloo rabbunarabbu alssamawati waal-ardilan nadAAuwa min doonihi ilahan laqad qulna ithanshatatan

18:15 "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah?
Haola-i qawmuna ittakhathoomin doonihi alihatan lawla ya/toona AAalayhim bisultaninbayyinin faman athlamu mimmani iftara AAalaAllahi kathiban

18:16 "When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."
Wa-ithi iAAtazaltumoohum wamayaAAbudoona illa Allaha fa/woo ila alkahfiyanshur lakum rabbukum min rahmatihi wayuhayyi/ lakum minamrikum mirfaqan

18:17 Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.
Watara alshshamsa itha talaAAattazawaru AAan kahfihim thata alyameeni wa-ithagharabat taqriduhum thata alshshimaliwahum fee fajwatin minhu thalika min ayatiAllahi man yahdi Allahu fahuwa almuhtadi waman yudlilfalan tajida lahu waliyyan murshidan

18:18 Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.
Watahsabuhum ayqathanwahum ruqoodun wanuqallibuhum thata alyameeni wathataalshshimali wakalbuhum basitun thiraAAayhibialwaseedi lawi ittalaAAta AAalayhimlawallayta minhum firaran walamuli/ta minhum ruAAban

18:19 Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.
Wakathalika baAAathnahumliyatasaaloo baynahum qala qa-ilun minhumkam labithtum qaloo labithna yawman aw baAAdayawmin qaloo rabbukum aAAlamu bima labithtum faibAAathooahadakum biwariqikum hathihi ila almadeenatifalyanthur ayyuha azka taAAamanfalya/tikum birizqin minhu walyatalattaf walayushAAiranna bikum ahadan

18:20 "For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."
Innahum in yathharoo AAalaykumyarjumookum aw yuAAeedookum fee millatihim walan tuflihooithan abadan

18:21 Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."
Wakathalika aAAtharnaAAalayhim liyaAAlamoo anna waAAda Allahi haqqunwaanna alsaAAata la rayba feeha ithyatanazaAAoona baynahum amrahum faqaloo ibnooAAalayhim bunyanan rabbuhum aAAlamu bihim qala allatheenaghalaboo AAala amrihim lanattakhithanna AAalayhimmasjidan

18:22 (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.
Sayaqooloona thalathatun rabiAAuhumkalbuhum wayaqooloona khamsatun sadisuhum kalbuhum rajmanbialghaybi wayaqooloona sabAAatun wathaminuhumkalbuhum qul rabbee aAAlamu biAAiddatihim ma yaAAlamuhumilla qaleelun fala tumari feehim illamiraan thahiran wala tastaftifeehim minhum ahadan

18:23 Nor say of anything, "I shall be sure to do so and so tomorrow"-
Wala taqoolanna lishay-in innee faAAilunthalika ghadan

18:24 Without adding, "So please Allah!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."
Illa an yashaa Allahuwaothkur rabbaka itha naseeta waqul AAasaan yahdiyani rabbee li-aqraba min hatha rashadan

18:25 So they stayed in their Cave three hundred years, and (some) add nine (more)
Walabithoo fee kahfihim thalathami-atin sineena waizdadoo tisAAan

18:26 Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.
Quli Allahu aAAlamu bimalabithoo lahu ghaybu alssamawati waal-ardiabsir bihi waasmiAA ma lahum min doonihi minwaliyyin wala yushriku fee hukmihi ahadan

18:27 And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.
Waotlu ma oohiya ilaykamin kitabi rabbika la mubaddila likalimatihiwalan tajida min doonihi multahadan

18:28 And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.
Waisbir nafsaka maAAa allatheenayadAAoona rabbahum bialghadati waalAAashiyyiyureedoona wajhahu wala taAAdu AAaynaka AAanhumtureedu zeenata alhayati alddunya walatutiAA man aghfalna qalbahu AAan thikrinawaittabaAAa hawahu wakana amruhu furutan

18:29 Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!
Waquli alhaqqu min rabbikum faman shaafalyu/min waman shaa falyakfur inna aAAtadnalilththalimeena naran ahatabihim suradiquha wa-in yastagheethoo yughathoobima-in kaalmuhli yashwee alwujooha bi/sa alshsharabuwasaat murtafaqan

18:30 As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.
Inna allatheena amanoowaAAamiloo alssalihati inna lanudeeAAu ajra man ahsana AAamalan

18:31 For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!
Ola-ika lahum jannatu AAadnintajree min tahtihimu al-anharu yuhallawnafeeha min asawira min thahabin wayalbasoonathiyaban khudran min sundusin wa-istabraqinmuttaki-eena feeha AAala al-ara-iki niAAma alththawabuwahasunat murtafaqan

18:32 Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.
Waidrib lahum mathalanrajulayni jaAAalna li-ahadihima jannataynimin aAAnabin wahafafnahuma binakhlinwajaAAalna baynahuma zarAAan

18:33 Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.
Kilta aljannatayni atat okulahawalam tathlim minhu shay-an wafajjarna khilalahumanaharan

18:34 (Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."
Wakana lahu thamarun faqala lisahibihiwahuwa yuhawiruhu ana aktharu minka malanwaaAAazzu nafaran

18:35 He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,
Wadakhala jannatahu wahuwa thalimunlinafsihi qala ma athunnu an tabeedahathihi abadan

18:36 "Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."
Wama athunnu alssaAAataqa-imatan wala-in rudidtu ila rabbee laajidannakhayran minha munqalaban

18:37 His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?
Qala lahu sahibuhu wahuwa yuhawiruhuakafarta biallathee khalaqaka min turabinthumma min nutfatin thumma sawwaka rajulan

18:38 "But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.
Lakinna huwa Allahu rabbee walaoshriku birabbee ahadan

18:39 "Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons,
Walawla ith dakhalta jannatakaqulta ma shaa Allahu la quwwata illabiAllahi in tarani ana aqalla minka malanwawaladan

18:40 "It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-
FaAAasa rabbee an yu/tiyani khayranmin jannatika wayursila AAalayha husbananmina alssama-i fatusbiha saAAeedanzalaqan

18:41 "Or the water of the garden will run off underground so that thou wilt never be able to find it."
Aw yusbiha maohaghawran falan tastateeAAa lahu talaban

18:42 So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"
Waoheeta bithamarihi faasbahayuqallibu kaffayhi AAala ma anfaqa feehawahiya khawiyatun AAala AAurooshihawayaqoolu ya laytanee lam oshrik birabbee ahadan

18:43 Nor had he numbers to help him against Allah, nor was he able to deliver himself.
Walam takun lahu fi-atun yansuroonahumin dooni Allahi wama kana muntasiran

18:44 There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.
Hunalika alwalayatu lillahialhaqqi huwa khayrun thawaban wakhayrun AAuqban

18:45 Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.
Waidrib lahum mathala alhayatialddunya kama-in anzalnahu mina alssama-ifaikhtalata bihi nabatu al-ardi faasbahahasheeman tathroohu alrriyahu wakanaAllahu AAala kulli shay-in muqtadiran

18:46 Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.
Almalu waalbanoona zeenatu alhayatialddunya waalbaqiyatu alssalihatukhayrun AAinda rabbika thawaban wakhayrun amalan

18:47 One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.
Wayawma nusayyiru aljibala wataraal-arda barizatan wahasharnahum falamnughadir minhum ahadan

18:48 And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":
WaAAuridoo AAala rabbika saffanlaqad ji/tumoona kama khalaqnakum awwalamarratin bal zaAAamtum allan najAAala lakum mawAAidan

18:49 And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.
WawudiAAa alkitabu fataraalmujrimeena mushfiqeena mimma feehi wayaqooloona yawaylatana ma lihatha alkitabi layughadiru sagheeratan wala kabeeratan illaahsaha wawajadoo ma AAamiloo hadiranwala yathlimu rabbuka ahadan

18:50 Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!
Wa-ith qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa kanamina aljinni fafasaqa AAan amri rabbihi afatattakhithoonahuwathurriyyatahu awliyaa min doonee wahum lakumAAaduwwun bi/sa lilththalimeena badalan

18:51 I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!
Ma ashhadtuhum khalqa alssamawatiwaal-ardi wala khalqa anfusihim wamakuntu muttakhitha almudilleena AAadudan

18:52 One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.
Wayawma yaqoolu nadoo shuraka-iyaallatheena zaAAamtum fadaAAawhum falam yastajeeboo lahumwajaAAalna baynahum mawbiqan

18:53 And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.
Waraa almujrimoona alnnarafathannoo annahum muwaqiAAooha walamyajidoo AAanha masrifan

18:54 We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.
Walaqad sarrafna fee hathaalqur-ani lilnnasi min kulli mathalin wakanaal-insanu akthara shay-in jadalan

18:55 And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?
Wama manaAAa alnnasa anyu/minoo ith jaahumu alhuda wayastaghfiroorabbahum illa an ta/tiyahum sunnatu al-awwaleena awya/tiyahumu alAAathabu qubulan

18:56 We only send the apostles to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!
Wama nursilu almursaleena illamubashshireena wamunthireena wayujadilu allatheenakafaroo bialbatili liyudhidoo bihi alhaqqawaittakhathoo ayatee wama onthiroohuzuwan

18:57 And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.
Waman athlamu mimman thukkirabi-ayati rabbihi faaAArada AAanhawanasiya ma qaddamat yadahu inna jaAAalnaAAala quloobihim akinnatan an yafqahoohu wafee athanihimwaqran wa-in tadAAuhum ila alhuda falan yahtadoo ithanabadan

18:58 But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.
Warabbuka alghafooru thoo alrrahmatilaw yu-akhithuhum bima kasaboo laAAajjalalahumu alAAathaba bal lahum mawAAidun lan yajidoo mindoonihi maw-ilan

18:59 Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.
Watilka alqura ahlaknahum lammathalamoo wajaAAalna limahlikihim mawAAidan

18:60 Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."
Wa-ith qala moosa lifatahula abrahu hatta ablugha majmaAAa albahrayniaw amdiya huquban

18:61 But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
Falamma balagha majmaAAabaynihima nasiya hootahuma faittakhathasabeelahu fee albahri saraban

18:62 When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."
Falamma jawaza qalalifatahu atina ghadaana laqadlaqeena min safarina hatha nasaban

18:63 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"
Qala araayta ith awaynaila alssakhrati fa-innee naseetu alhootawama ansaneehu illa alshshaytanuan athkurahu waittakhatha sabeelahu fee albahriAAajaban

18:64 Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).
Qala thalika ma kunnanabghi fairtadda AAala atharihimaqasasan

18:65 So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.
Fawajada AAabdan min AAibadinaataynahu rahmatan min AAindinawaAAallamnahu min ladunna AAilman

18:66 Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"
Qala lahu moosa halattabiAAuka AAala an tuAAallimani mimma AAullimtarushdan

18:67 (The other) said: "Verily thou wilt not be able to have patience with me!"
Qala innaka lan tastateeAAamaAAiya sabran

18:68 "And how canst thou have patience about things about which thy understanding is not complete?"
Wakayfa tasbiru AAala malam tuhit bihi khubran

18:69 Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."
Qala satajidunee in shaa Allahusabiran wala aAAsee laka amran

18:70 The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."
Qala fa-ini ittabaAAtanee falatas-alnee AAan shay-in hatta ohditha lakaminhu thikran

18:71 So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"
Faintalaqa hattaitha rakiba fee alssafeenati kharaqahaqala akharaqtaha litughriqa ahlaha laqadji/ta shay-an imran

18:72 He answered: "Did I not tell thee that thou canst have no patience with me?"
Qala alam aqul innaka lan tastateeAAamaAAiya sabran

18:73 Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
Qala la tu-akhithneebima naseetu wala turhiqnee min amree AAusran

18:74 Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"
Faintalaqa hattaitha laqiya ghulaman faqatalahu qalaaqatalta nafsan zakiyyatan bighayri nafsin laqad ji/ta shay-annukran

18:75 He answered: "Did I not tell thee that thou canst have no patience with me?"
Qala alam aqul laka innaka lan tastateeAAamaAAiya sabran

18:76 (Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."
Qala in saaltuka AAan shay-in baAAdahafala tusahibnee qad balaghta min ladunnee AAuthran

18:77 Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"
Faintalaqa hattaitha ataya ahla qaryatin istatAAamaahlaha faabaw an yudayyifoohuma fawajadafeeha jidaran yureedu an yanqadda faaqamahuqala law shi/ta laittakhathta AAalayhi ajran

18:78 He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.
Qala hatha firaqubaynee wabaynika saonabbi-oka bita/weeli ma lam tastatiAAAAalayhi sabran

18:79 "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.
Amma alssafeenatu fakanatlimasakeena yaAAmaloona fee albahri faaradtu anaAAeebaha wakana waraahum malikun ya/khuthukulla safeenatin ghasban

18:80 "As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).
Waamma alghulamu fakanaabawahu mu/minayni fakhasheena an yurhiqahumatughyanan wakufran

18:81 "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.
Faaradna an yubdilahumarabbuhuma khayran minhu zakatan waaqraba ruhman

18:82 "As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."
Waamma aljidaru fakanalighulamayni yateemayni fee almadeenati wakana tahtahukanzun lahuma wakana aboohuma salihanfaarada rabbuka an yablugha ashuddahumawayastakhrija kanzahuma rahmatan min rabbikawama faAAaltuhu AAan amree thalika ta/weelu malam tastiAA AAalayhi sabran

18:83 They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
Wayas-aloonaka AAan thee alqarnayniqul saatloo AAalaykum minhu thikran

18:84 Verily We established his power on earth, and We gave him the ways and the means to all ends.
Inna makkanna lahu fee al-ardiwaataynahu min kulli shay-in sababan

18:85 One (such) way he followed,
FaatbaAAa sababan

18:86 Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."
Hatta itha balaghamaghriba alshshamsi wajadaha taghrubu fee AAaynin hami-atinwawajada AAindaha qawman qulna ya thaalqarnayni imma an tuAAaththiba wa-imma antattakhitha feehim husnan

18:87 He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).
Qala amma man thalamafasawfa nuAAaththibuhu thumma yuraddu ila rabbihifayuAAaththibuhu AAathaban nukran

18:88 "But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."
Waamma man amana waAAamila salihanfalahu jazaan alhusna wasanaqoolu lahu minamrina yusran

18:89 Then followed he (another) way,
Thumma atbaAAa sababan

18:90 Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.
Hatta itha balagha matliAAaalshshamsi wajadaha tatluAAu AAalaqawmin lam najAAal lahum min dooniha sitran

18:91 (He left them) as they were: We completely understood what was before him.
Kathalika waqad ahatnabima ladayhi khubran

18:92 Then followed he (another) way,
Thumma atbaAAa sababan

18:93 Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.
Hatta itha balaghabayna alssaddayni wajada min doonihima qawman layakadoona yafqahoona qawlan

18:94 They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?
Qaloo ya tha alqarnayniinna ya/jooja wama/jooja mufsidoona fee al-ardi fahalnajAAalu laka kharjan AAala an tajAAala baynanawabaynahum saddan

18:95 He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:
Qala ma makkannee feehi rabbeekhayrun faaAAeenoonee biquwwatin ajAAal baynakum wabaynahum radman

18:96 "Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."
Atoonee zubara alhadeedi hattaitha sawa bayna alsadafayni qalaonfukhoo hatta itha jaAAalahu naran qalaatoonee ofrigh AAalayhi qitran

18:97 Thus were they made powerless to scale it or to dig through it.
Fama istaAAoo an yathharoohuwama istataAAoo lahu naqban

18:98 He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."
Qala hatha rahmatun minrabbee fa-itha jaa waAAdu rabbee jaAAalahu dakkaawakana waAAdu rabbee haqqan

18:99 On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.
Watarakna baAAdahum yawma-ithinyamooju fee baAAdin wanufikha fee alssoorifajamaAAnahum jamAAan

18:100 And We shall present Hell that day for Unbelievers to see, all spread out,-
WaAAaradna jahannama yawma-ithinlilkafireena AAardan

18:101 (Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.
Allatheena kanat aAAyunuhumfee ghita-in AAan thikree wakanoo layastateeAAoona samAAan

18:102 Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.
Afahasiba allatheena kafarooan yattakhithoo AAibadee min doonee awliyaainna aAAtadna jahannama lilkafireena nuzulan

18:103 Say: "Shall we tell you of those who lose most in respect of their deeds?-
Qul hal nunabbi-okum bial-akhsareenaaAAmalan

18:104 "Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"
Allatheena dalla saAAyuhumfee alhayati alddunya wahum yahsaboonaannahum yuhsinoona sunAAan

18:105 They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.
Ola-ika allatheena kafaroobi-ayati rabbihim waliqa-ihi fahabitataAAmaluhum fala nuqeemu lahum yawma alqiyamatiwaznan

18:106 That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.
Thalika jazaohum jahannamubima kafaroo waittakhathoo ayateewarusulee huzuwan

18:107 As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,
Inna allatheena amanoowaAAamiloo alssalihati kanat lahumjannatu alfirdawsi nuzulan

18:108 Wherein they shall dwell (for aye): no change will they wish for from them.
Khalideena feeha layabghoona AAanha hiwalan

18:109 Say: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."
Qul law kana albahru midadanlikalimati rabbee lanafida albahru qabla an tanfadakalimatu rabbee walaw ji/na bimithlihi madadan

18:110 Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.
Qul innama ana basharunmithlukum yooha ilayya annama ilahukum ilahunwahidun faman kana yarjoo liqaa rabbihifalyaAAmal AAamalan salihan wala yushrikbiAAibadati rabbihi ahadan

Happy Jumah

From Abu Sa’eed al-Khudri, who said: “Whoever reads Soorat al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).”

(Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471)

(b) “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.”

(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)

(c) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays.’”

Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong.

(al-Targheeb wa’l-Tarheeb, 1/29

Regards to food and Diet

By Imaam Ibnul-Qayyim al-Jawziyyah
Comprehensive notes covering the most important qualities of the Prophet (sallallaahu ’alayhi wa sallam) in regards to food and diet.

It is sufficient for the son of Aadam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.




FOOD:


[1]: When he put his hand in the food, he would say, “Bismillaah (with the Name of Allaah),’’ and he told people to say this when eating. He said, “When any one of you eats, let him mention the name of Allaah. If he forgets to mention the name of Allaah at the beginning, let him say ‘Bismillaahi fee awwalihi wa aakhirihi,’ (with the name of Allaah, at its beginning and at its end).” [2] The correct view is that it is obligatory to mention the name of Allaah (say Bismillaah) when eating. The ahaadeeth which state this are saheeh (authentic) and are clear, with no contradictions in them.


[2]: When he raised the food to his mouth, he would say, “Al-hamdu lillaahi hamdan katheeran tayyiban mubaarakan feehi ghayri makfiyyin wa laa muwadda’ wa laa mustaghni ’anhu Rabbanaa ’azza wa jall (Allaah be praised with an abundant, beautiful, blessed praise. He is the One Who is Sufficient, Who feeds and is never fed, The One Who is longed for, along with that which is with Him, and the One Who is needed. He is Our Lord, may He be glorified). [3]


[3]: He never criticized food at all. If he liked it, he would eat it, and if he did not like it, he would leave it and not say anything. [4] Or he would say, “I do not feel like eating this.” [5]


[4]: Sometimes he would praise the food, as when he asked his family for food, and they said, “We have nothing but vinegar.” He asked for it and started to eat it, saying, “What good food is vinegar.”[6]


[5]: He used to talk whilst he was eating, as is seen from the report quoted above about vinegar. And he said to his stepson ’Umar Ibn Abee Salamah (radiyallaahu ’anhu) when he was eating with him: “Say Bismillaah and eat from that which is in front of you in the dish.’’ [7]


[6]: He would repeatedly urge his guests to eat, as generous hosts do, and as is seen in the hadeeth of Aboo Hurayrah (radiyallaahu ’anhu), related by al-Bukhaaree, about the story of drinking milk, where he repeatedly said to him, “Drink,” and he kept telling him to drink until he (the guest) said, “By the One Who sent you with the truth, I have no more room for it!” [8]


[7]: When he ate with others, he would not leave until he had made du’aa (supplication) for them. He made du’aa in the house of ’Abdullaah Ibn Bishr, and said: “O Allaah, bless for them that which You have provided for them, forgive them and have mercy on them.” [9]


[8]: He commanded people to eat with their right hands and forbade them to eat with their left hands. He said, “The Shaytaan eats with his left hand and drinks with his left hand.” [10] This implies that eating with the left hand is haraam (unlawful), and this is the correct view, because the one who eats with his left hand is either a shaytaan (devil), or he is imitating the Shaytaan. It was also reported in an authentic hadeeth that he told a man who was eating with his left hand in his presence, “Eat with your right hand!” The man said, “I cannot.” He said, “May you never be able to,” and the man never lifted his right hand to his mouth after that. [11] If it was permissible (to eat with the left hand), he would not have prayed against him for doing so. It was the man’s stubborn arrogance that made him refuse to obey the command, and this is the utmost disobedience which deserved this prayer against him.


[9]: He commanded those who complained that they never felt full to eat together and not separately, and to mention the name of Allaah (say Bismillaah) over the food so that He might bless it for them. [12]

[10]: It was also reported that he said, “I do not eat reclining.” [13]


[11]: He used to eat using the first three fingers (of his right hand), which is the best way of eating.


THE PROPHET’S GUIDANCE REGARDING EATING:


[1]: The Prophet (sallallaahu ’alayhi wa sallam) used to know what he was eating.


[2]: He used to eat what was good for him.


[3]: He used to eat enough to keep him going, but no so much as to make him fat. Ibn ’Umar related that the Prophet (sallallaahu ’alayhi wa sallam) said, “The believer eats in one stomach whilst the disbeliever eats in seven.” [14]


[4]: He taught his Ummah something to protect them from diseases caused by eating and drinking. He said, “The son of Aadam does not fill any vessel worse than his stomach. It is sufficient for the son of Aadam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” [15]


Footnotes:


[1] Zaadul-Ma’aad (p. 2/397-406)

[2] Saheeh: Related by at-Tirmidhee (no. 1859) and Aboo Daawood (no. 3767).

[3] Related by al-Bukhaaree (no. 5142)

[4] Related by al-Bukhaaree (no. 3370) and Muslim (no. 2064).

[5] Related by al-Bukhaaree (no. 5076) and Muslim (no. 1946).

[6] Related by Muslim (no. 5052)

[7] Related by al-Bukhaaree (no. 5061) and Muslim (no. 2022).

[8] Related by al-Bukhaaree (no. 6087)

[9] Related by Muslim (no. 2042)

[10] Related by Muslim (no. 2020)

[11] Related by Muslim (no. 2021)

[12] Saheeh: Narrated by Abu Dawood (3764) and Ibn Maajah (3286).

[13] Related by al-Bukhaaree (no. 5083)

[14] Related by al-Bukhaaree (no. 5081) and Muslim (no. 2060).

[15]: Saheeh: Related by at-Tirmidhee (no. 1381)and Ibn Maajah (no. 3349). It was authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in Silsilatul-Ahaadeethus-Saheehah (no. 2265).


http://www.troid.org/ibaadah/actions-of-the-messenger/food-and-eating-habits-according-to-the-sunnah.html

The Importance of A Good Companion

The Importance of a Good Companion

Choosing and having good companions is extremely important for many reasons and from many aspects.


1. Mankind cannot live alone; every individual must live and interact with others, and when interacting with others one either influences or is himself influenced.


2. Those people whom you sit with and make your friends are inevitably going to fall into one of two categories. They will either be good individuals - who guide and encourage you towards what is good and help you to accomplish that which Allaah has ordered, or they are going to be bad - encouraging you to do what is pleasing to Satan, that which misleads you, and leads you to the Hell-Fire.

3. When the Prophet was sent with the mission to establish Islam, he did not do it on his own. Rather, Allaah chose for him companions who accompanied him and who carried the Message until it was complete.



These three aspects show the importance of having good companions, companions who are righteous. Such a companion will help you to do what is good and remind you of Allaah, he will enjoin what is good and forbid what is evil. These aspects also show the importance of avoiding befriending bad companions, because such a companion will have a bad effect upon you, they help you to do those deeds which are displeasing to Allaah and which lead to the Hell-Fire.

The Prophet gave a good similitude regarding this. He said: .""The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell [Al-Bukhaari and Muslim]



The Prophet explained the matter of good companionship, so that no room is left for doubt or confusion, when he said: "A person is upon the religion of his close friend, so beware whom you befriend." [Abu Daawood and At-Tirmithi]




This means that a person will be upon the same methodology as his friend, the same path as his friend, the same nature, manner and behavior as his friend.


So we must be careful whom we befriend. There is an Arabic saying: 'Your companion is what pulls you to something.' So if your companion is good, he will pull you towards that which is good.


He will order us with what is good and forbid us from what is evil. If he observes us committing sins he would warn us, if he becomes aware of our shortcomings he would advise us, and if he finds a fault in us he would cover it and not disclose it to others.


About this, the Prophet said: "…Whoever conceals (the fault of) a Muslim, Allaah will conceal his fault on the day of Judgment." [Abu Daawood]


So should you see a fault in your brother, you should wish to remove that fault from him and not expose it to the people. This is what is required by brotherhood and again stresses the importance of choosing friends who are upon the correct way, who are loyal, and who hide your faults whilst ordering you with good and forbidding you from evil, who stand beside you and support you, and co-operate with you upon all that is good.

This principle is important from the standpoint of how the religion is to be established, and from the standpoint of what brotherhood is and what it does. Indeed, the reason that one takes a companion is to help him establish Islam, and to help him worship Allaah.



We find a good example in the Prophet Moosaa
the one whom Allaah chose and spoke to. When Allaah sent him to Pharaoh, he (Moosaa) said as Allaah informs us saying (what means): "And appoint for me a helper from my family, Haaroon - my brother; increase my strength with him, and let him share my task (of conveying Allaah's Message and Prophethood), that we may glorify You much and remember You much." [Quran; 20: 29-34]

Moosaa wanted his brother to support him and help him, protect him and accompany him. This is exactly what the believers do for one another. For the thing that binds the believers together and makes them brothers is the bond of faith.

The Prophet said: "There are three characteristics; whoever has them will taste the sweetness of faith: That Allaah and His Messenger are more beloved to him than all else, that he loves a person and does not love him except for the sake of Allaah, and that he would hate to revert to unbelief just as he would hate to be thrown into the Fire." [Al-Bukhaari and Muslim]

Thus the connection between the believers is based upon faith and sincere brotherhood. Beware against taking any companion if such companionship is based upon other than this, for if you were to do that you would then bite your hands in grief.


Just as the unjust ones will bite their hands in grief. Allaah Says (what means): "And (remember) the Day when the wrong-doer (oppressor, polytheist etc.) will bite at his hand, he will say: `Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (the Quran) after it had come to me….'" [Quran; 25:27]

And Allaah Says (what means): "And whosoever turns away from the remembrance of the Most Beneficent (Allaah), We appoint for him Satan to be a Qareen (intimate companion) to him." [Quran; 43:36]


So all of the physical togetherness that you see around you, which is based upon other than faith will be wiped away on that Day, and it will be a source of misery and torture for them. Allaah Says (what means): "Friends on that Day will be foes one to another except the pious." [Quran; 43:67]

www.islamweb.net

what NOT!!! to wear when it's Windy outside

I went out with two of my companions this past Saturday Masha Allah, everything was going well alhumdulilah. Until I got out of the car and started walking to the stores.
Wait I have to start from the beginning Insha Allah this past Saturday my lil mommah went with her Abi alhumdulilah and my son wanted to stay home masha Allah, I usually take them with me every where I go masha Allah and the Uktis that know me know I take my kids with me everywhere alhumdulilah. So with one away with Abi and the other wanted to stay home I was child free this past Saturday, so I guess the thought and excitement of that over took me while getting dress lol. Our Plans were we would leave after lil mommah was picked up insha Allah, so while waiting,,, of course I am not dress yet, well not dressed to go outside at least, I was just lounging around in some white jogging pants that were lol obvious too small for me they wasn't tight just way too short highwaters with a flare,,, too small,, but what the heck i'm in the house I mean who's gonna see me emmm emmm emmm lol. Anyways my companions call me and we decide ok we are going now so I will pick up one Ukti and we all meet at the others house, So im like ok, I hurry up and get my over head abaya throw it on khimar and niqab and head out the door oops I forgot I put on some long black socks too ok so i'm out WITH THE QUICKNESS and child free. It was a little windy but not windy enough to remind me that I have on HIGHWATER WHITE JOGGING PANTS WITH LONG BLACK SOCKS WINDY. So I paid it no mind , So I pick my one companion up and we head to our other companions house at this point I'm still not noticing the wind, so now were all together ready to go, I'm still gitty over not having the kids so I'm ready to go shopping. We had to park a little ways from the stores we were going to,so we get out and start walking and like all of a sudden this BIG GOOSH of wind hit me and my abaya clung too me and not only did it cling but it raised a little bit at the bottom and exposed my HIGHWATER WHITE JOGGING PANTS WITH LONG BLACK SOCKS LOL Oh My Goodness. I say to my one companion walk in front of me until the wind dies down here she goes lol OH JIMINY CRIKET WHO TOLD YOU TO COME OUT OF THE HOUSE WITH THEM ON anyways LOLLLLLLLLLLLL so were all laughing and I'm telling her to be quiet and keep walking so nobody looks, Now I'm trying to keep my abaya down and walking oh so funny. We go into one store my companion says roll them up so you can't see them any more lol that made it worse lol , we leave that store and here comes the wind again now you see my HIGHWATER WHITE JOGGING PANTS ROLLED UP WITH LONG BLACK SOCKS ON Oh BOY. Once the wind made my abaya go up that time I stopped in place and unrolled my pants lol with my feet underneath my abaya. keep in mind I have on a over head abaya so alhumdulilah we go into this islamic store that sales overgarment, I'm looking around for a changing room I find it and asked one of my companions to come in with me, soon as I got in their I hurried up took my niqab off khimar off and pulled my overhead abaya off my head lol to my shoulder put my khimar back on and niqab came out with a sigh of relief my goodness so funny What a day. Masha Allah

The Other Woman

I got this poem yesterday in my email masha Allah, with the sisters permission wanted to share it with you all Insha Allah. Also visit the Ukti's blog Insha Allah shukran Uktie nazreneprincess.wordpress.com.

You see she

she and me

and she is not my enemy

she and i co-exist happily.

You see we

she me and he

have one heart

one home

one family.

And, while i bear you no ill will

I bear the weight of your burden

because she and me

i mean we,

often get mistaken for

what you have chosen to be.

I know he

told you about she

and you said

whats her heart have to do with me.

you said as long as he

rides for me

has a heart that beats for me

then it doesn't matter

that only she

gets to be

wifey.

but if she

were like me

and saw what you have chosen to be

she would tell you honestly

if you can love me and he

then this duo and increase to three.

Cuz if we

she me and he

love each other the way its supposed to be

then your life can be

more than letting he

get what he wants from you

and what he needs from me.

El- Ayn

What is El-'Ayn?

Many people suffer unexplained illnesses, break up of marriages, childbirth defects or stillbirths, breakup of communities, failed businesses etc. never understanding why. Many of us in the West are unaware of the harms of Hasad (Envy) or El 'Ayn (the Evil Eye). The 'ulamaa' (scholars) of the El-Lajnah El-Daa'imah (Standing Committee for Islaamic Research) were asked to define al-ayn. They responded with the following:

"The Arabic word El-'Ayn (the 'ayn) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet, Muhammad (Sallallaahu 'alaihi wa sallem) to seek refuge with Him from the haasid (envier), as He said:

"And from the evil of the envier when he envies" (El-Falaq 113:5)

Everyone who puts the 'ayn o­n another is haasid (envious), but not every haasid puts the 'ayn o­n another. The word haasid (envier) is more general in meaning than the word 'aa'in (one who puts the 'ayn o­n another), so seeking refuge with Allaah from the o­ne who envies includes seeking refuge with Him from the o­ne who puts the 'ayn o­n another. The 'ayn is like an arrow which comes from the soul of the o­ne who envies and the o­ne who puts the 'ayn o­n another towards the o­ne who is envied and o­n whom the 'ayn is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back o­n the o­ne who launched it.
Adapted from Zaad El-Ma'aad by Ibnul-Qayyim (Rahimuhullaah).

There are ahaadeeth from the Prophet (Sallallaahu 'alaihi wa sallem) which speak of the effects of the 'ayn. For example it is narrated in Es-Saheehayn that 'Aa'ishah (Radiyallaahu 'anhaa) said: The Messenger of Allaah (Sallallaahu 'alaihi wa sallem) used to tell me to recite ruqyah for protection against the 'ayn.

Muslim, Ahmad and Et-Tirmidhi narrated from Ibn 'Abbaas (Radiyallaahu 'anhumaa) that the Prophet (Sallallaahu 'alaihi wa sallem) said:
"The 'ayn is real and if anything were to overtake the divine decree, it would be the 'ayn. When you are asked to take a bath (to provide a cure) from the influence of the 'ayn, you should take a bath." This was classified as saheeh by Et-Tirmidhi, and also by El-Elbaani in Es-Silsilah Es-Saheehah, 1251.

Imaam Ahmad and Et-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma' bint 'Umays said: "O Messenger of Allaah, the children of Ja'far have been afflicted by the 'ayn, shall we recite ruqyah for them?" He said, "Yes, for if anything were to overtake the divine decree it would be the 'ayn." Classified as saheeh by El-Elbaani in Saheeh Et-Tirmidhi.

Abu Dawood narrated that 'Aa'ishah (Radiyallaahu 'anhaa) said: The person who had put the 'ayn o­n another would be ordered to do wudoo', then the person who had been afflicted would wash himself (with that water). This was classified as saheeh by El-Elbaani in Saheeh Abi Dawood.

Imam Ahmad (Hadeeth #15550), Maalik (Hadeeth #1811), An-Nasaa'i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (Sallallaahu 'alaihi wa sallem) came out and traveled with him towards Makkah, until they were in the mountain pass of El-Kharaar in El-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. 'Aamir ibn Rabee'ah, o­ne of Banu 'Adiyy ibn Ka'b looked at him whilst he was doing ghusl and said: "I have never seen such beautiful skin as this, not even the skin of a virgin," and Sahl fell to the ground. They went to Messenger of Allaah (Sallallaahu 'alaihi wa sallem) came and said, "O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head." He said, "Do you accuse anyone with regard to him?" They said, " 'Aamir ibn Rabee'ah looked at him." So the Messenger of Allaah (Sallallaahu 'alaihi wa sallem) called 'Aamir and rebuked him strongly. He said, "Why would o­ne of you kill his brother? If you see something that you like, then pray for blessing for him." Then he said to him, "Wash yourself for him." So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him. Classified as saheeh by El-Elbaani in El-Mishkaat, # 4562.

The majority of 'ulamaa' are of the view that people can indeed be afflicted by the 'ayn, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence.

With regard to the hadeeth, (One third of those who are in the grave are there because of the 'ayn), we do not know how sound it is, but the author of Nayl El-Awtaar said that El-Bazzaar narrated with a hasan isnaad from Jaabir (Radiyallaahu 'anhu) that the Prophet (Sallallaahu 'alaihi wa sallem) said:

"Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the 'ayn."

The Muslim has to protect himself against the shayaateen (devils) among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (Sallallaahu 'alaihi wa sallem), reciting El-Ma'awwadhatayn [the last two soorahs of the Qur'aan], Soorat El-Ikhlaas, Soorat El-Faatihah, and Aayat El-Kursi.

Du'aa's for protection include the following:

A'oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).

A'oodhu bi kalimaat-illaah il-taammati min ghadabihi wa 'iqaabihi, wa min sharri 'ibaadihi wa min hamazaat esh-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).

And o­ne may recite the words of Allaah:

"Hasbi Allaahu laa ilaaha illa huwa, 'alayhi tawakkaltu wa huwa Rubb ul-'arsh il-'adheem

(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)" (Et-Towbah 9:129)

And there are other similar du'aa's that are prescribed in sharee'ah. This is what was meant by Ibnul-Qayyim in the words quoted at the beginning of this answer.

If it is known or suspected that a person has been afflicted by the 'ayn, then the o­ne who put the 'ayn o­n him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the o­ne o­n whom he put the 'ayn, pouring it from behind in o­ne go. Then he will be healed, by Allaah's leave.

Fataawa El-Lajnah El-Daa'imah lil-Buhooth El-'Ilmiyyah wel-Ifta, 1/186



Shaykh Muhammad Es-Saalih El-'Uthaymeen (Rahimuhullaah) was asked:

Can the 'ayn afflict a person? How is it treated? Does being o­n o­ne's guard against it contradict putting o­ne's trust in Allaah?

He replied:

Our opinion concerning the 'ayn is that it is real and is proven both by Islaamic teachings and by real life experiences. Allaah says:

"And verily, those who disbelieve would almost make you slip with their eyes (through hatred)" (El-Qalam 68:51)

Ibn 'Abbaas (Radiyallaahu 'anhumaa) and others said, commenting o­n this verse: this means, they put the 'ayn o­n you with their glances.

The Prophet (Sallallaahu 'alaihi wa sallem) said: "The 'ayn is real and if anything were to overtake the divine decree, it would be the 'ayn. When you are asked to take a bath (to provide a cure) from the influence of the 'ayn, you should take a bath." Narrated by Muslim. An-Nasaa'i and Ibn Maajah narrated that 'Aamir ibn Rabee'ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.

Reality confirms that and it cannot be denied.

In the event that you are afflicted by the 'ayn, you should use the treatments recommended in sharee'ah, which are:

1. Reciting ruqyah: The Prophet (Sallallaahu 'alaihi wa sallem) said, "There is no ruqyah except in the case of the 'ayn or fever." Et-Tirmidhi, 2057; Abu Dawood, 3884.

Jibreel used to do ruqyah for the Prophet (Sallallaahu 'alaihi wa sallem) and say, "Bismillaahi arqeeka min kulli shay'in yu'dheeka, min sharri kulli nafsin aw 'aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you)."

2. Asking the person who has put the 'ayn o­n another to wash, as the Prophet (Sallallaahu 'alaihi wa sallem) commanded 'Aamir ibn Rabee'ah to do in the hadeeth quoted above. Then the water should be poured over the o­ne who has been afflicted.

With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. Allaahu 'Alam (And Allaah knows best).

There is nothing wrong with taking precautions against the 'ayn before it happens, and this does not contradict the idea of tawakkul (putting o­ne's trust in Allaah). In fact this is tawakkul, because tawakkul means putting o­ne's trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (Sallallaahu 'alaihi wa sallem) used to seek refuge for El-Hasan and El-Husayn and say: U'eedhukuma bi kalimaat Allaah Et-taammati min kulli shaytaanin wa haammah wa min kulli 'aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every shaytaan and every poisonous reptile, and from every 'ayn).'" Et-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, "Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa'eel, ('Alaihumaa Salaam)." Narrated by al-Bukhaari, 3371.


Fataawa Esh-Shaykh Ibn 'Uthaymeen, 2/117, 118

Strangers SubhanAllah

I remember living in Iowa, and this Imam Masha Allah would give really good lectures and Kutbahs masha Allah. Great lecture Insha Allah

Jumah, ,Iowa,Proper Covering,That's Not Hijab

Insha Allah This post will be about all four topics Insha Allah.

~Jumah~
I went to Jumah today alhumdulilah very nice kutbah masha Allah, the kutbah today was about salat and about performing salat correctly and so forth. I'm not too sure if the Imam mentioned proper covering for men and women because at some point during the kutbah I had to get up and take lil mommah potty. So any who after jumah today one of the sister stood up and made and announcement about sisters not covering correctly for prayer some how I miss that part too because I had gone to put lil mommah shoes on then this sister came out too the shoe area greeted me,and was saying how nervous she was,,,,, and i'm like why? She says because of the comment I just made about sisters not covering correctly then I said oh ok,,,,,,,,, then i'm like wait did I miss that too,,, what comment? Then she explained, and I told her that's good masha Allah unfortunately the ways you see these sisters covering it has to do with their culture. From my own personal experience (being married to an West African man) it's hard to advice some sisters specialy when it comes to it conflicting with their culture of dress. As We're walking to our cars another sister comes up to us and starts talking to us about the comment this sister just made and that We really need to do a talk or have a discussion about proper covering specially during salat. I TOTALY agree.

~~~~~~~Iowa~~~~~~ Growing in my deen understanding proper covering

~~~~~ Proper Covering ~~~~~~ What does it mean to you ?
I remember one morning on my way to work, I was dropping my son off at school an islamic school that was also the masjid, Usually when i go, there is no one there except the maintanace man or women getting school read for the day.This one perticular morning The Imam was there and the layout of this masjid is when you walk in, the imams office/principle office is the first door you see and usually it's closed because he is usually not there when I come because I was dropping my son off early so I could get to work on time. So this one morning I drop him off and I open the door and the imams door is open and he is sitting there and he looked at me in a Very disapointed way so I just thought maybe he is having a not so good morning and was thinking about something at that perticular time and I just happen to see the expression on his face. So I give him the greeting then I walk my son to his class room. I go to leave, and Imam call me into his office, I knew it wasn't something good at this point because he still has that same dissapointing look on his face,.First thing he ask me was, What does Proper hijab and covering mean to YOU? My response scarf,long sleeves, long pants or long skirt,or jilbab. After me saying that he hands me this paper and suggest I read it and As Salaamu Alaikum <-my clue to leave now lol foreal thats all he said Mind you I was on my ways to work so I was wearing some casual pants and a suit jacket and hijab to match and some type of heels or dress shoes. When I left my home that morning I considered my self covered, until the imam asked me that question. That whole day I felt soooooo self conscious about what I had on that day subhanAllah . After reading this article along with a few others, I figure out that I was not covering properly at all subhanAllah . My clothes were in fact not loose enough and the jilbabs I was wearing back then were tooo tight as well subhanAllah May Allah forgive me of my shortcoming Ameen.
How I dressed before and thought was covering (NOTE THIS IS NOT ME) this is how I was dressed that day

How I cover now of course with niqab (NOTE THIS TOO IS NOT ME ) just wanted to show MY understanding of coverning then and now alhumdulilah.





1) Women must not dress so as to appear as men. "Ibn Abbas narrated: 'The Prophet (Sallalahu alayhi wasalaam) cursed the men who appear like women and the women who appear like men.'" (Bukhari)

(2) Women should not dress in a way similar to the unbelievers.


The Conditions for the Proper Hijaab
AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
SOURCE: His treatise "Wujoob Sitr-il-Wajhi wal-Kafayn"
PRODUCED BY: Al-Ibaanah.com

Second: An explanation of the conditions required for the Hijaab to fulfill its religious objective. Below is a list of the Hijaab’s necessary conditions:

1. The Hijaab must cover a woman’s entire body, based on Allaah’s statement: “O Prophet! Tell your wives and your daughters and the believing women to cast their jalaabeeb over themselves (i.e. their bodies).” [33:59] You have already come to know from what we have written previously that the jilbaab is a long garment that is ample enough to cover the entire body and that the meaning of the word idnaa (to cast) is “to lower” and “to let down” as was stated previously.

2. The garment must be thick, not thin and transparent. This is since the objective of the Hijaab, which is to veil a woman’s entire body and her hidden and apparent adornment, cannot be achieved with a thin garment. Therefore, that which a great amount of covered women wear today, which they call the ‘abaa’ah (cloak) or the malaa’ah (mantle), but which are transparent and describe the skin, such that the onlooker can see what lies beneath the garment, is not considered a legitimate Hijaab since it only brings about an increase in her ability to entice (men) with her attractive and alluring features. And yet they only wear it so that it could be said: “They are wearing Hijaab.” So we seek Allaah’s refuge from deception, the harm of which only falls on those who love and are infatuated with it.

3. The Hijaab must not be a source of decoration in itself, such as by it being colorful and flashy, causing eyes to turn towards it and hearts to be diseased (with temptation). We explained previously the meaning of Allaah’s saying: "And (tell the believing women) not to display their zeenah (adornment) except for that which is apparent from it.” [24:31] So since it is this way, then every Hijaab that does not prevent the display of one’s adornment in front of male-strangers, is not a valid Hijaab.

4. It must be ample and loose, since a tight garment outlines the body and reveals it in front of male strangers. So it goes against the objective that is sought after from the obligation of Hijaab. Furthermore, from the various types of tight clothes is that which is called pants, since it does not properly cover what it goes over. On top of that, it describes and outlines the body, as well as resembling the dress of men, and the Prophet (sallAllaahu ‘alayhi wa sallam) cursed: “The man who wears a woman’s garment and the woman who wears a man’s garment.” [Reported by Abu Dawood and An-Nasaa’ee]

5. It is also required for the Hijaab not to be perfumed, since fragrances cause men’s desires to be incited and for them to be tempted, against their wills. So a woman who does this carries the sin of her action as well as the sin of those who respond to her active call to this type of fornication. It is reported in a hadeeth collected by the Sunan compilers and others that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed, when a woman perfumes herself and then passes by a gathering, she is such and such” – meaning a fornicator. And in another narration, he (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a woman perfumes herself and then passes by a group of people such that they can smell her scent, she is a fornicator.”

These, O Muslim brothers and sisters, are the conditions required for the Hijaab to achieve its intended objective. So we must fear Allaah and be dutiful to Him by obeying what He has commanded and abstaining from what He has forbidden, and by following His Messenger (sallAllaahu ‘alayhi wa sallam), for indeed this brings success in both this life and the next
~~~~~~~~~~~That's Not Hijab~~~~~~~~~~~

Haram Police

Question????????????

I have a question for my fellow muslimahs and bloggers Insha Allah, What's a ghusl/wudoo friendly hair style besides braids? I just can't do the braid thing masha Allah for one takes too long and two it's too hard for me to take down myself Allahu Alim. Has anyone read the new book out titled "Dangers of the Beauty Salon" by Shaykhah Umm Abdillah al-Waadi'yyah? I have not read it or got it yet Insha Allah I will.

Were I've Been ?

Ok currently I'm working on another post West African Dish ~~Fish & Attiéké~~ I will be posting it in the next few days insha Allah. The other thing I've been doing i'm in the process of enrolling my son in K12 alhumdulilah so now he is doing the placement test so I've been busy with that as well masha Allah. Oh yeah how could I forget it's Jumah(Friday Prayer) today Alhumdulilah I love Jumah(so refreshing)alhumdulilah and the day my son and I play video games and eat junk food together at night. ANNOUNCEMENT: I got both my shoes,niqab clean I'm going to Jumah insha Allah As Salaamu Alaikum Wa Rahmatulahi Wa Barakatuh. Happy Jumah

slideshow to the Right

As Salaamu Alaikum Wa Rahmatulahi Wa Barakatuh
The slideshow there to the right are a few books I have enjoyed reading, Insha Allah I will add a few more.

Amazement of My Children Masha Allah

I am truly amazed at the growth in my children masha Allah. My son has been memorizing Quran consistintly since 2006 masha Allah and his ability to retain it all has amazed my husband and I masha Allah alhumdulilah my husband sorta put him on this learning schedulal. Most kids are watching cartoons in the morning (benifitting them in no way) before going to school or just sitting around. My husband and I felt that would be a good time to get his Quran memorizaton in, so every morning before going to school my son eats breakfast and does 1/2 hour with Quran listening to Ali Jaber recitation and repeating after him. Then on sundays after mahgrib my husband review that surah that he worked on for that week and gives him another for the following week masha Allah So the other day my son was washing dishes and I was in my bedroom getting dishes and it sounded like he(my son) was talking to his self because I couldn't really hear what he was saying masha Allah so I walked in the kitchen and I hear him reciting surah 55 Ar-Rahman that's the surah he was working on this week masha Allah masha Allah alhumdulilah I was soooooooooo happy and of course emotional... Allah has truly blessed me with two wonderful children. May Allah continue to bless them and protect them and keep them on the siratal mustaqeen Ameen.
Ar Rahmân
Surah 55. The Beneficent, The Mercy Giving

55:1 (Allah) Most Gracious!
Alrrahmanu

55:2 It is He Who has taught the Qur'an.
AAallama alqur-ana

55:3 He has created man:
Khalaqa al-insana

55:4 He has taught him speech (and intelligence).
AAallamahu albayana

55:5 The sun and the moon follow courses (exactly) computed;
Alshshamsu waalqamaru bihusbanin

55:6 And the herbs and the trees - both (alike) bow in adoration.
Waalnnajmu waalshshajaru yasjudani

55:7 And the Firmament has He raised high, and He has set up the Balance (of Justice),
Waalssamaa rafaAAahawawadaAAa almeezana

55:8 In order that ye may not transgress (due) balance.
Alla tatghaw fee almeezani

55:9 So establish weight with justice and fall not short in the balance.
Waaqeemoo alwazna bialqisti walatukhsiroo almeezana

55:10 It is He Who has spread out the earth for (His) creatures:
Waal-arda wadaAAahalil-anami

55:11 Therein is fruit and date-palms, producing spathes (enclosing dates);
Feeha fakihatun waalnnakhluthatu al-akmami

55:12 Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.
Waalhabbu thoo alAAasfiwaalrrayhani

55:13 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:14 He created man from sounding clay like unto pottery,
Khalaqa al-insana min salsalinkaalfakhkhari

55:15 And He created Jinns from fire free of smoke:
Wakhalaqa aljanna min marijinmin narin

55:16 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:17 (He is) Lord of the two Easts and Lord of the two Wests:
Rabbu almashriqayni warabbu almaghribayni

55:18 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:19 He has let free the two bodies of flowing water, meeting together:
Maraja albahrayni yaltaqiyani

55:20 Between them is a Barrier which they do not transgress:
Baynahuma barzakhun la yabghiyani

55:21 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:22 Out of them come Pearls and Coral:
Yakhruju minhuma allu/luo waalmarjanu

55:23 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:24 And His are the Ships sailing smoothly through the seas, lofty as mountains:
Walahu aljawari almunshaatufee albahri kaal-aAAlami

55:25 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:26 All that is on earth will perish:
Kullu man AAalayha fanin

55:27 But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.
Wayabqa wajhu rabbika thooaljalali waal-ikrami

55:28 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:29 Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!
Yas-aluhu man fee alssamawatiwaal-ardi kulla yawmin huwa fee sha/nin

55:30 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:31 Soon shall We settle your affairs, O both ye worlds!
Sanafrughu lakum ayyuha alththaqalani

55:32 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:33 O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!
Ya maAAshara aljinni waal-insiini istataAAtum an tanfuthoo min aqtari alssamawatiwaal-ardi faonfuthoo la tanfuthoonailla bisultanin

55:34 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:35 On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:
Yursalu AAalaykuma shuwathunmin narin wanuhasun fala tantasirani

55:36 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:37 When the sky is rent asunder, and it becomes red like ointment:
Fa-itha inshaqqati alssamaofakanat wardatan kaalddihani

55:38 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:39 On that Day no question will be asked of man or Jinn as to his sin.
Fayawma-ithin la yus-alu AAan thanbihiinsun wala jannun

55:40 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:41 (For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet.
YuAArafu almujrimoona biseemahumfayu/khathu bialnnawasee waal-aqdami

55:42 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:43 This is the Hell which the Sinners deny:
Hathihi jahannamu allatee yukaththibubiha almujrimoona

55:44 In its midst and in the midst of boiling hot water will they wander round!
Yatoofoona baynaha wabayna hameeminanin

55:45 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:46 But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-
Waliman khafa maqama rabbihijannatani

55:47 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:48 Containing all kinds (of trees and delights);-
Thawata afnanin

55:49 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:50 In them (each) will be two Springs flowing (free);
Feehima AAaynani tajriyani

55:51 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:52 In them will be Fruits of every kind, two and two.
Feehima min kulli fakihatinzawjani

55:53 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:54 They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).
Muttaki-eena AAala furushin bata-inuhamin istabraqin wajana aljannatayni danin

55:55 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:56 In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-
Feehinna qasiratu alttarfilam yatmithhunna insun qablahum wala jannun

55:57 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:58 Like unto Rubies and coral.
Kaannahunna alyaqootu waalmarjanu

55:59 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:60 Is there any Reward for Good - other than Good?
Hal jazao al-ihsani illaal-ihsanu

55:61 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:62 And besides these two, there are two other Gardens,-
Wamin doonihima jannatani

55:63 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:64 Dark-green in colour (from plentiful watering).
Mudhammatani

55:65 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:66 In them (each) will be two Springs pouring forth water in continuous abundance:
Feehima AAaynani naddakhatani

55:67 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:68 In them will be Fruits, and dates and pomegranates:
Feehima fakihatun wanakhlunwarummanun

55:69 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:70 In them will be fair (Companions), good, beautiful;-
Feehinna khayratun hisanun

55:71 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:72 Companions restrained (as to their glances), in (goodly) pavilions;-
Hoorun maqsooratun feealkhiyami

55:73 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:74 Whom no man or Jinn before them has touched;-
Lam yatmithhunna insun qablahum walajannun

55:75 Then which of the favours of your Lord will ye deny?-
Fabi-ayyi ala-i rabbikumatukaththibani

55:76 Reclining on green Cushions and rich Carpets of beauty.
Muttaki-eena AAala rafrafin khudrinwaAAabqariyyin hisanin

55:77 Then which of the favours of your Lord will ye deny?
Fabi-ayyi ala-i rabbikumatukaththibani

55:78 Blessed be the name of thy Lord, full of Majesty, Bounty and Honour.
Tabaraka ismu rabbika theealjalali waal-ikrami