Death is better for a believer; rather than to live with arrogance even for a second.

Death is better for a believer; rather than to live with arrogance even for a second.

Pride is My cloak and greatness is My robe

The Messenger of Allah (sal Allahu alaihi wa sallam) said, “Allah the Almighty said, ‘Pride is My cloak and greatness is My robe, and he who competes with Me in respect of either of them, I shall cast into the Hell Fire.’”

[Sunan Abu Dawud - Classed as Sahih by Shaykh al-Albaani]

Commentary:

Kibr (arrogance/pride) is a blameworthy characteristic which is the feature of Iblees and his cohorts in this world, those on whose hearts Allah has placed a seal.

The first one who showed arrogance towards Allah and His creation was the accursed Iblees, when Allah commanded him to prostrate to Adam and he refused and was arrogant, and said, “I am better than him (Adam), You created me from fire, and him You created from clay.”

Allah says (interpretation of the meaning):

“And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’, and they prostrated themselves, except Iblees (Satan), he refused to be of those who prostrated themselves.

(Allah) said: ‘What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?’ Iblees said: ‘I am better than him (Adam), You created me from fire, and him You created from clay’” [Al-A’raaf 7:11-12]

Arrogance is one of the characteristics of Iblees, so whoever wants to be arrogant should realise that he is acquiring a characteristic of the devils, and that he is not acquiring a characteristic of the noble angels who obeyed their Lord and fell down prostrate.

Moreover, arrogance may be the cause of a person being deprived of Paradise and may mean that the Lord of Glory will not even look at him, as it says in the following two ahadith:

1. It was narrated from ‘Abd-Allah ibn Mas’ood (radi Allahu anhu) that the Prophet (sal Allahu alaihi wa sallam) said: “No one who has an atom’s-weight of arrogance in his heart will enter Paradise.” A man said, “O Messenger of Allah, what if a man likes his clothes and his shoes to look good?” He (sal Allahu alaihi wa sallam) said, “Allah is Beautiful and loves beauty. Arrogance means rejecting the truth and looking down on people.” [Sahih Muslim]

2. It was narrated that ‘Abd-Allah ibn ‘Umar (radi Allahu anhu) said: The Messenger of Allah (sal Allahu alaihi wa sallam) said: “Whoever lets his garment drag along the ground out of pride, Allah will not look at him on the Day of Resurrection.” Abu Bakr (radi Allahu anhu) said: “Sometimes my garment slips down on one side, unless I pay attention to it.” The Messenger of Allah (sal Allahu alaihi wa sallam) said, “You are not doing that out of pride.” [Sahih Al-Bukhari]

Secondly:

Pride is an attribute that is not befitting for anyone except Allah. One of Allah’s names is Al-Mutakabbir (the Majestic) which means He is the One Who is above all bad qualities, shortcomings and faults, because of His might and pride. Whoever seeks to compete with Allah in that, Allah will destroy him, wreak vengeance on him and make things difficult for him.

In a similar Hadith to the one we are discussing, it was narrated that Abu Sa’eed al-Khudri and Abu Hurayrah (radi Allahu anhum) said: The Messenger of Allah (sal Allahu alaihi wa sallam) said: “Might is His garment and pride is His cloak; whoever seeks to compete with Me concerning them, I will punish him.” [Sahih Muslim]

Imam Al-Nawawi (may Allah have mercy upon him) said in his ‘Sharh (commentary) on Sahih Muslim’: “This is how it is narrated in all texts. The pronoun in the words ‘His garment’ and ‘His cloak’ refers to Allah, and there is something omitted; what is meant is ‘Allah says, ‘whoever seeks to compete with Me concerning them, I will punish him’.

What is meant by ‘seeks to compete with Me’ is seeking to acquire that characteristic in the sense of sharing in it.

This is a stern warning against arrogance which clearly demonstrates that it is haram.

Everyone who tries to be arrogant and put himself above others, Allah will bring him down among the lowest of the low, and will humiliate him, because he is going against reality, so Allah will punish him by thwarting his aims; the punishment is to fit the crime.

The one who is arrogant towards the people will be trampled beneath the feet of the people on the Day of Resurrection, as a punishment for his arrogance.

It was narrated from ‘Amr ibn Shu’ayb via his father and grandfather that the Prophet (sal Allahu alaihi wa sallam) said: “On the Day of Resurrection, the arrogant will be gathered like ants in the form of men. Humiliation will overwhelm them from all sides. They will be driven to a prison in Hell called Bawlas, with the hottest fire rising over them, and they will be given to drink of the juice of the inhabitants of Hell, which is teenat al-khabaal.” [Narrated by al-Tirmidhi, 2492 - Classed as Hasan by al-Albaani in Sahih al-Tirmidhi, 2025]

Thirdly:

Arrogance is of several types, including the following:

1. When a person does not accept the truth and produces false arguments against it, as we have mentioned in the Hadith of ‘Abd-Allaah ibn Mas’ood (radi Allahu anhu), “Arrogance means rejecting the truth and looking down on people.”

2. When a person admires himself for his beauty or handsomeness, or the fineness of his food or clothing, so he feels proud and arrogant and feels superior to people.

It was narrated that Abu Hurayrah (radi Allahu anhu) said: The Prophet (sal Allahu alaihi wa sallam) said: “Whilst a man was walking, dragging his garment with pride, with his hair nicely combed, Allah caused the earth to swallow him and he will go on sinking in it until the Day of Resurrection.” [Sahih al-Bukhari and Muslim]

A similar case is the story of the friend of the man whose companion spoke to him arrogantly. Allah says (interpretation of the meaning):

“And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’” [Al-Kahf 18:34]

It may be that he was boasting about his tribe and linage.

Fourthly:

One of the remedies for arrogance is to think of yourself as being just like other people and realise that they are like you, they were born from a mother and a father just as you were, and that taqwa (piety, fear of Allah) is the true criterion of superiority.

Allah says (interpretation of the meaning):

“Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)” [Al-Hujuraat 49:13]

The arrogant Muslim should realize that no matter what he achieves, he is still too weak to attain a stature like the mountains in height or rend nor penetrate the earth (cf. al-Isra’ 17:37), as Allah says (interpretation of the meaning):

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses” [Luqmaan 31:18-19]

Imam Al-Qurtubi (may Allah have mercy upon him) said:

“The phrase “nor walk in insolence through the earth” is a prohibition of arrogance and is enjoining humility. Marah (translated here as insolence) is excessive joy, or it was said that it means being arrogant in walking, or thinking too highly of oneself.

Qutaadah (may Allah have mercy upon him) said: it means showing off in walking; or it was said that it means vanity.

All of these suggestions are close in meaning, but they may be divided into two categories: those which are blameworthy and those which are praiseworthy.

Arrogance, vanity, showing off and thinking too highly of oneself are blameworthy; joy and energy are praiseworthy.” [Tafseer al-Qurtubi]

Another remedy for arrogance is for a person to realise that on the Day of Resurrection he will be gathered in a small form like an ant which will be trampled underfoot. Arrogant people are hated by other people just as they are hated by Allah; people love humble, tolerant and gentle people, and they hate those who are harsh and cruel to people.

Another remedy is to remember that he and urine came out of the same place; that he began as a despised drop of sperm and he will end up as a rotten corpse, and that in between he is a vessel for faeces. So what does he have to feel so proud and arrogant about?!

We ask Allah to rid us all of pride and arrogance and make us humble. Ameen!

And Allah knows best!

Good Friend

In the name of Allah, Most Gracious, Most Merciful

Indeed the best speech is the Book of Allaah and the best guidance is the guidance brought by Muhammad(let peace be upon him). The most evil of matters is the innovated one. Every innovation is bid'ah. Every bid'ah is misguidance, and every misguidance leads to Hell Fire.

Words of Prophet Sallahu Alaihiwasallam in choosing right friend:

Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.”
Source: [Sunan Abu Dawud 4833 , Jami` at-Tirmidhi 2378, Riyad as-Salihin :367 Sahih according to An-Nawawi]

Narrated Abu Musa:
Allah's Messenger (ﷺ) said, "The example of a good companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof."  [Sahih al-Bukhari 2101]


In his commentary of this Hadith, Imam an-Nawawi (RAH) said that the Messenger of Allaah (sallAllaahu 'alayhi wa salam) compared a good companion to a seller of musk and spoke of the virtue of having companions who are good, who have noble manners, piety, knowledge and good culture. Such are those who grant us from their virtue. And he (sallAllaahu 'alayhi wa salam) forbade us to sit with those who do evil, commit a lot of sins and other bad deeds, as well as with innovators, backbiters, and so forth.

Another scholar said: “Keeping good company with the pious results in attainment of beneficial knowledge, noble manners and righteous actions, whereas keeping company with the wicked prevents all of that.”

Bad companionship is detrimental to your religion.
Bad friends stopped Abu Taalib from accepting Islam whilst he was on his deathbed.
The son of Prophet Nuh, too chose bad company over his truthful father and was doomed.
Qarun and Haman were two bad friends of Firawn who gave him wrong advices .



YOUR FRIENDS REFLECT YOUR PERSONALITY..   By Nisaar Y Nadiadwala
There are two fine examples of a good friend and a bad friend in the Qur’an which goes unnoticed by many readers of the Qur’an. Qarun was from Bani Israel and not from the people of Pharaoh, yet he choose to desert his own people and opted to be doomed along with the Paraoh (Surah Qasas , ch 28, verse 76).
Qarun held a top position in the ministry of the Pharaoh, and naturally it was expected of him to be a source of benefit to his own people but rather he was among those who incited Pharoah against the Bani Israel, especially Moosa (a.s.). It was he who was among those who advised the Pharoah to kill the male children of Bani Israel and leave the females alive (Surah Ghafir ch 40, verse 24, 25) He was among those who incited Pharaoh to kill Moosa. Qarun and Haman were among those bad advisors who hastened Pharaoh to his own destruction. In the same Surah, the next ayat begins with a man from the people of Pharaoh, who too held a good position in the court, but the Qur’an testifies that he was a believer (Surah Ghafir, ch 40, verse 28). He advised Pharaoh not to kill Moses and kept on arguing on his behalf. The Quran records his arguments till 16 verses!
What kind of suggestions and advices your friends give you? Do they allure you to a new movie or introduce you to a Non-mahram or accompany you to a mall and insist that you buy branded mobiles, and dresses and shoes and blow away your money….? Or do they caution you from being immodest or discourage your from plunging into sexual adventures and being extravagant? If you can differentiate between a good advice and a bad advice then you are a good advisor for your own self.
The Qur’an highlights an essential quality of a good friend which can be used as a parameter in judging your friends. Open Surah Toubah ch 9, verse 71, and read it : The believing man and the believing women are wali of each others…….Wali is among the most misunderstood term by many Muslims. The Qur’an uses it for a ‘protector’ ‘a well wisher’, ‘a guardian’ and ‘a friend’. The wise verse further elaborates “They command that which is good and forbid that which is bad”. Do your friends command you to do good and stop you from haram? Rather I would turn the question in your direction and ask you “do you yourself qualify this test with regards to your friends”? When was the last time that you noticed that your friend is addicted to TV serials or watching movies or chasing girls? Do you possess enough courage like that believing man from the people of Pharaoh who dared to stand up for truth in spite of all odds against him?
Bad companions will discourage you, they will try to pull you down and yet continue to be with you pretending to be your will wishers. You will find many around you. If you refer Surah Ahzab, Surah 33, verse 12- 13, you will find a mentioning of such people too. They have a disease in their hearts. So at a crucial junction when the Muslims were busy in encouraging each others, they tried to demoralize them “farje’oo” they passed a word, “Return back to you homes” trying to cause fissures among the ranks of the Muslims. Do your friends discourage you from going ahead with good things? Or do you discourage your friends from going ahead in good things?
The Qur’an describes the plight of a person who will regret for being doomed due to wrong friends: Ah woe to me! I wish I had not taken so and so as my close friend…. Surah Furqan ch 25 verse 28.
Author:Nisaar Nisaar Y. Nadiadwala"
https://www.facebook.com/NisaarYNadiadwala/posts/968974263153271

And Finally a Dua  from “The Noble Qur’aan” to ever remember!

Ash-Shu'araa / The Poets Chapter 26: verses 83 to 87

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ.
وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِينَ
وَاجْعَلْنِي مِن وَرَثَةِ جَنَّةِ النَّعِيمِ
وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ

Rabbi Habli Hukmow wa-al hikni bis-saliheen. waja al-li lisana sidhkhin fil a’khirin. Waja alni min warazathi jannathin naeem. Wala thukzini yo’wma yubath’oon

[26:83] My Lord! Bestow Hukm (religious knowledge) on me, and join me with the righteous.

[26:84] And grant me an honorable mention in later generations.

[26:85] And make me one of the inheritors of the Paradise of Delight.

[26:87] And disgrace me not on the Day when (all the creatures) will be resurrected.

Allah has blessed me with many wonderful friendships throughout my life. Most have served as a comforting, healing balm that has pulled me through some of the more difficult times of my life. Others have created so much drama and turmoil that I couldn't cut them loose fast enough! I have friendships that have followed me from childhood until now, as I attempt to raise my own children, and I have encountered fresh, new relationships in the process of carving their own deep, meaningful connections. The Prophet  was known to have said, "When souls recognize one another, they will become friends, if not, they will simply part ways." [Muslim]

The Prophet  also stated, “A true believer is a mirror to his brother. He prevents him from any harm.” [Abu Daawood] We are in fact mirrors in some way of those we decide to take on as companions. I have been guilty of associating with individuals whose behavior is not worth mentioning, let alone imitating. I have suffered the consequences of those alliances. When left alone for a while after having departed their company, I would suddenly see the light and recognize them for the lying/undependable/deviant person they really were all along. But then also came the sobering realization that I might not be so different, as I had found something attractive enough in them to pursue an acquaintance, regardless of all the glaring, warning signs.

As believers, we are instructed to be careful of the companions we choose for friendship. Our friendships can draw us closer to our Creator or cause us to sever all ties of faith we have established. As with most relationships in this lifetime, we will experience blessings in some friendships, and trials through others. Just who are your friends? How do they affect the person you are or hope to become? What kind of friend are you?

The Peer Pressure that Never Ends

It doesn't matter if you are a high school student, university student, or working your way through the corporate world. Peer pressure is a never-ending presence that must be dealt with. Its face may change, but its goal is unwavering: to influence you by attacking your personal vulnerabilities. It may be the quiet urge to join your fellow students after a difficult exam at that party everyone's been talking about all week. Sure there will be drinking, smoking and free gender mixing, but you can still go and have a good time without indulging in all of that, right? Or maybe it's the feeling that you might fit in with your coworkers even better if just once and a while you joined them after work at their favorite little bar down the street. After all, there's no harm in a little socializing after work, right?

We all want to fit in. In our human desire to feel comfortable in our surroundings with others, we must always consider the cost, for there is a consequence for every action we choose. Most of us are usually aware of who, what, when and where pressure to do wrong can surface. It is important that we surround ourselves with righteous friendships, the kind that provides goodness, security, and remembrance of Allah. The Quran encourages us to cultivate such relationships: “And keep your soul content with those who call on their Lord morning and evening, seeking His face, and let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor 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.” [Quran 18:28]

When faith wanes in the presence of beneficial friendships, you find that you are surrounded by those who stand strong in front of you, beside you, and behind you providing much needed support. When it seems you might slip and fall, they are there with ropes of faith that tie around you and pull you up and onward. The Prophet  gave a beautiful analogy of this sort of friendship saying, “The good companion and the bad companion are like the bearer of musk and the one who pumps from the bellows. With the bearer of musk, he will give you a share, or you will buy from him, or you will smell a pleasant scent from him; but the one who pumps the bellows, either he will burn your clothes or you will smell a foul stench from him.”[Al-Bukhari and Muslim]

What About Your Friends?

We are most likely to be similar to those we spend the majority of our time with. As the Prophet  once said, “A person is likely to follow the faith of his friend, look (carefully) whom you choose to befriend.” (Ahmad) So what are some specific traits of sincere, loving, true friends?

They Help You to Become a Better and More Productive Person. A good and sincere friend actually inspires you, through his/her words or actions, to do self-reflection and to improve yourself.

He/She is Like a Mirror to You. The Prophet  stated, "The believer is like a mirror to other believers (in truthfulness)." [Abu Daawood]. Like a mirror's ability to cast a true reflection, so should your friend be true enough to give you an honest image of yourself. They should be able to for-give your mistakes, but not hide or exaggerate your strengths and weaknesses.

His/Her Manners and Lifestyle Remind You of Allah? The Prophet  was once asked, “Who is the best person to befriend?” He who helps you remember Allah, and reminds you when you forget Him," he wisely counseled. The Prophet  was also asked, "Who is best among people?" He replied, "He who, when you look at him, you remember Allah." A friend such as this reflects qualities of love, mercy, honesty, service, patience, optimism, professionalism, and the entire lifestyle taught by Islam.

Does He/She Love You Solely for the Sake of Allah? Often the friendships we have from school, work, and throughout our community may crumble over time if not initiated for the right reasons. A friendship based on Islamic principles is sincere and ever-lasting. It can be strengthened by a higher purpose and strong faith.

Do You Feel Comfortable and Secure in His/Her Presence? If you are in the midst of a friendship that leaves you feeling guilty about the things you do and the conversations you share, then it might be time to question the benefit of that relationship. Is the short time in this life with such a friend worth the consequences that you may ultimately have to face with Allah?

It is important that you have complete confidence in your values and beliefs. This makes setting limits and boundaries of what is acceptable and what is not acceptable much easier. You must be completely aware of your boundaries at all times. Above all, you must know what pleases and offends Allah. Friendships based on superficial principles can lead you to an artificial world of false hopes and illusion. There are two ways to handle a "toxic" friendship: either try gently to influence your friend through positive, Islamic inspiration, or simply to end the relationship. We are all familiar with the popular saying that every relationship that we encounter has "a season and a reason," meaning some friendships will stand the test of time and last a life-time, while others will be brief encounters. Every relationship has a valuable lesson for us to learn. When considering your friendships, remember the wise saying: “Being alone is better than having an evil companion; and having a sincere companion is better than being alone.” (Unknown)
http://www.islamweb.net/en/article/198784/the-company-we-choose-to-keep

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

Zaqqoom

Zaqqoom – The Food of Jahannum The Prophet (sal Allahu alaihi wa sallam) said: “If one drop from Az-Zaqqoom were to land on this world, the people of earth and all their means of sustenance would be destroyed. So how must it be for the one who must eat it?” [Tirmidhi]

 In this hadith the Prophet (sal Allahu alaihi wa sallam) portrayed for us the ugly and terrifying nature of Zaqqoom. Zaqqoom and Daree are the foods of the people of Jahannum. However, these foods will be of no benefit whatsoever to the people who eat them, and they will not enjoy them in the least. This is one of the forms of punishment that they will suffer. Allah (subhana wa ta’ala) says: “Verily the tree of Zaqqoom will be the food of the sinful, like molten brass, it will boil in their insides, like the boiling of scalding water.” [Quran 44:43-46]

Another description of the tree of Zaqqoom is in the following Ayaat of the Quran: “Is that (Jannah) the better entertainment or the tree of Zaqqoom? For We have truly made it a trial for the wrongdoers. For it is a tree that springs out of the bottom of Hellfire. The shoots of its fruit-stalks are like the heads of devils; Truly, they will eat thereof and fill their bellies therewith. Then on top of that they will be given to drink a mixture made of boiling water. Then, shall their return be to the blazing Fire of Hell.” [Quran 37:62-68]

The Prophet (sal Allahu alaihi wa sallam) had complete conviction in the Hereafter and Allah (subhana wa ta’ala) filled his heart with our love, so he tried his utmost to save us from Jahannum. The descriptions of Zaqqoom show us why the Prophet (sal Allahu alaihi wa sallam) undertook every hardship so that people may change their course and not betray their oath to Allah (subhana wa ta’ala).

making du’aa’ in mother tongue

   

Ruling on making du’aa’ in languages other than Arabic in the prayer - 20953

Can we ask duas,in languages other than arabic in the salat after thashahud and the duas in sunnah.can we pray other duas from the quran that is not in sunnah.

Praise be to Allaah.  

Firstly: 

If the worshipper can say du’aa’ well in Arabic, it is not permissible for him to make du’aa’ in any other language. 

But if the worshipper is unable to make du’aa’ in Arabic, there is no reason why he should not make du’aa’ in his own language, so long as he starts learning Arabic in the meantime.  

With regard to making du’aa’ in languages other than Arabic outside of prayer, there is nothing wrong with that, especially if that will make the worshipper more focused in his du’aa’. 

Shaykh al-Islam Ibn Taymiyah said: 

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

Majmoo’ al-Fataawa, 22/488-489. 

Secondly: 

There is nothing wrong with reciting du’aa’s mentioned in the Qur’aan even if there is no report in the Sunnah that the Prophet (peace and blessings of Allaah be upon him) recited them in his du’aa’. They are all good and contain guidance. Most of the du’aa’s of the Prophets and Messengers that we know are from the Qur’aan. Undoubtedly their du’aa’s are the most eloquent and most profound in meaning. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

People should make du’aa’ by reciting the prescribed du’aa’s that are mentioned in the Qur’aan and Sunnah, because these are undoubtedly virtuous and good, and this is the straight path. The scholars of Islam and the imams have mentioned the du’aa’s that are prescribed in Islam, and turned away from the innovated du’aa’s, so we should follow them in that. 

Majmoo’ al-Fataawa’, 1/346, 348. 

And Allaah knows best.

Islam Q & A
 http://www.islamqa.com/en/ref/islamqa/20953/print

Moderation in Eating and avoid Extravagance

ALL Praise be to ALLAH!

http://www.youtube.com/watch?v=MNr4tgTEOMs

The are many who are hungry and starving and Islam,  nicely  teaches us on  “How to Eat”..  In  Empire Hotel, Koramangala, Bangalore I saw this quote “ Take what you Eat and Eat what you can…”    

The Sunnah encourages moderation in eating, and strongly criticizes extravagance.

On Wastage:

And eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance) [Qur’an, al-Araaf :31]

Muslim :: Book 23 : Hadith 5046

Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: The Satan is present with any one of you in everything he does; he is present even when he eats food; so if any one of you drops a mouthful he should remove away anything filthy on it and eat it and not leave for the devil; and when he finishes (food) he should lick his fingers, for he does not know in what portion of his food the blessing lies.

Muslim :: Book 23 : Hadith 5044

Jabir reported Allah's Messenger (may peace be upon him) as saying: When any one of you drops a mouthful he should pick it up and remove any of the filth on it, and then eat it, and should not leave it for the Satan, and should not wipe his hand with towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.

Muslim :: Book 23 : Hadith 5049

Anas reported that when Allah's Messenger (may peace be upon him) ate food he licked his three fingers, and he said: When any one of you drops a mouthful he should remove anything filthy from it and then eat it, and should not leave it for the Satan. He also commanded us that we should wipe the dish saying: You do not know in what portion of your food the blessing lies.

On Overeating:
The Prophet (peace and blessings of Allaah be upon him) said: The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam 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.” Narrated by al-Tirmidhi (2380); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (2265).

A man burped in the presence of the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection.” Narrated by al-Tirmidhi (2015); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

It was narrated that Naafi’ said: Ibn ‘Umar used not to eat until a poor man was brought to eat with him. I brought a man in to eat with him and he ate a great deal. He said: O Naafi’, do not let this man enter upon me, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The kaafir eats in seven intestines.” Narrated by al-Bukhaari (5393) and Muslim (2060).

Al-Nawawi said, commenting on this hadeeth (14/25): 

The scholars said: What the hadeeth means is to be content with little in this world and encouraging asceticism and contentment, in addition to the fact that eating little is a good characteristic, and eating a great deal is the opposite. As for the words of Ibn ‘Umar concerning the poor man who ate a great deal in his presence, “Do not let him enter upon me,” he only said that because he was behaving like a kaafir, and if a person is behaves like a kaafir it is makrooh to mix with him unnecessarily; moreover, the amount that this man ate could had fed a number of people.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

Unity in Muslim Ummah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

In the Name of ALLAH the Most Beneficent and The Merciful

وَإِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلَاثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلَّا مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي

"And the Banu Isra’il divided into seventy-two sects and my ummah will divide into seventy-three sects, all of whom will go into the Fire except one millat (sect). “The sahabah  (RA) asked (him), “Who are they, O Messenger of Allah (SAW)”. He said, “(Who follow) what I am on and my companions (are on).”

The above Hadiz speaks about the divisions that will occur in Islam. But this Hadiz cannot be taken as a proof to divide the religion of Islam. Let see in the light of Quran on  division in Islam and whether this is permissible. very good explanation of Hadith of 73 sects by Sheik Yasir Qadhi  https://www.youtube.com/watch?v=6fDXifZ5jnY

ALLAH Subhanallhu Ta'ala says
وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ
And do not dispute (with one another) lest you lose courage and your strength departs [Soorah al-Anfaal 8:46]

وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ ..  مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
And do not be among those join deities with Allaah, those who split up their Deen and become sects - each party rejoicing with what it has! [Soorah ar-Room, 30:32]

وَلَا يَزَالُونَ مُخْتَلِفِينَإِلَّا  ...  مَن رَّحِمَ رَبُّكَ
But they will not cease to differ, except those on whom your Lord bestows His Mercy  [Soorah Hood 11:118-9]

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ
Verily, those who divide their religion and break up into sects, you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) have no concern with them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.[Soorah al-An'aam 6:159]

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
But they have broken their religion among them into sects, each group rejoicing in what is with it.[Soorah al-Mu'minoon  23:53]

فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ
So, leave them in their error for a time. [Soorah al-Mu.minoon  23:54]

وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ
And they divided not till after knowledge had come to them, through (selfish) transgression between themselves.[Soorah ash-Shooraa 42:14]


When ALLAH forbids dividing the ALLAH's religion, what does the sectarist have to say:

The following is the verse they quote

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong,and those will be the successful. [Soorah Aal-'Imraan 3:104]

But they forgot the next verse which says

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
"And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment" [Soorah Aal-'Imraan 3:105]

which warns from dividing. In today's world there are plenty of sects, divisions and organisation who claim that they call towards ALLAH but at the same time hate each other.

What should we do if we differ in the religious matters?
Answer:   We should refer to holy Qur.aan and authentic Sunnah.
Evidence from the Noble Quraan
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
If you differ in anything amongst yourselves, refer it to Allâh and His  Messenger [sal-Allâhu 'alayhi wa sallam], if you believe in Allâh and in the Last Day. That is better and more suitable for final determination."

ALLAH Subahanallahu Ta'ala also says
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ۚ ذَٰلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge). ( [Ash Shooraa 42: 10]

Evidence from the authentic Sunnah
I am leaving two things with you, you will never go astray if you hold fast to them, and they are Allaah's Book and the Sunnah», [Transmitted by al-Bukhaaree and Muslim]


How Prophet Mûsâ (Moses) (AS) handled difference of opinion:
Hârûn (Aaron) (As) feared causing division:
[Mûsâ (Moses)] said: "O Hârûn (Aaron)! What prevented you when you saw them going astray;
"That you followed me not (according to my advice to you)? Have you then disobeyed my order?"
He [Hârûn (Aaron)] said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: 'You have caused a division among the Children of Israel, and you have not respected my word!' [20:92 -94] ... And Musa(AS) asked for the forgiveness of his brother Harun(AS)[7:151].

Let see how the great companions of our Prophet (let peace be upon him) handled difference of opinion:
حَدَّثَنَا مُسَدَّدٌ، أَنَّ أَبَا مُعَاوِيَةَ، وَحَفْصَ بْنَ غِيَاثٍ، حَدَّثَاهُ - وَحَدِيثُ أَبِي مُعَاوِيَةَ، أَتَمُّ - عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، قَالَ صَلَّى عُثْمَانُ بِمِنًى أَرْبَعًا فَقَالَ عَبْدُ اللَّهِ صَلَّيْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم رَكْعَتَيْنِ وَمَعَ أَبِي بَكْرٍ رَكْعَتَيْنِ وَمَعَ عُمَرَ رَكْعَتَيْنِ زَادَ عَنْ حَفْصٍ وَمَعَ عُثْمَانَ صَدْرًا مِنْ إِمَارَتِهِ ثُمَّ أَتَمَّهَا ‏.‏ زَادَ مِنْ هَا هُنَا عَنْ أَبِي مُعَاوِيَةَ ثُمَّ تَفَرَّقَتْ بِكُمُ الطُّرُقُ فَلَوَدِدْتُ أَنَّ لِي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَيْنِ مُتَقَبَّلَتَيْنِ ‏.‏ قَالَ الأَعْمَشُ فَحَدَّثَنِي مُعَاوِيَةُ بْنُ قُرَّةَ عَنْ أَشْيَاخِهِ أَنَّ عَبْدَ اللَّهِ صَلَّى أَرْبَعًا قَالَ فَقِيلَ لَهُ عِبْتَ عَلَى عُثْمَانَ ثُمَّ صَلَّيْتَ أَرْبَعًا قَالَ الْخِلاَفُ شَرٌّ ‏.‏
صحيح دون حديث معاوية بن قرة   (الألباني)

Narrated 'Abd al-Rahman b. Zaid:
'Uthman prayed four rak'ahs at Mina. 'Abd Allah (b. Mas'ud) said: I prayed two rak'ahs along with the Prophet (ﷺ) and two rak'ahs along with 'Umar. The version of Hafs added: And along with 'Uthman during the early period of his caliphate. He ('Uthman) began to offer complete prayer (i.e. four rak'ahs) later on. The version of Abu Mu'awiyah added: Then your modes of action varied. I would like to pray two rak'ahs acceptable to Allah instead of four rak'ahs.

Al-A'mash said: Mu'awiyah b. Qurrah reported to me from his teachers: 'Abd Allah (b. Mas'ud) once prayed four rak'ahs. He was told: You criticized 'Uthman but you yourself prayed four ? He replied: Dissension is evil.
Sunan Abi Dawud 1960 http://sunnah.com/abudawud/11/240
Its chain of narration is Saheeh (authentic), and something similar to this is related in the Musnad (5/155) of Imaam Ahmad, from Abu Dharr (raa).

They knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions.

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
And the foremost to embrace Islâm of the Muhâjirûn and the Ansâr and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.[Soorah at-Towbah 9:100]

Ibn Mas'ud –(radiallaahu 'anhu) – would advise his students, "If your intention is one of these three, do not seek knowledge: To shame the ignorant, or to argue with the Fuqahaa' (scholars), or to cause people to turn their faces in your direction. Intend with your actions and words that which is with Allaah, for indeed that which is with Allaah shall remain and everything else shall perish".

Speak Gently - "neither we are better than Musa (AS) Nor the wrong doer as bad as pharaoh:

“Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allaah].” [Taa Haa 20:43-44]

Do not show InJustice because you Hate them:

[5:8] O you who believe! Stand out firmly for Allâh as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety; and fear Allâh. Verily, Allâh is Well-Acquainted with what you do.

Always say Good words

[17:53] And say to My slaves (i.e. the true believers of Islâmic Monotheism) that they should (only) say those words that are the best. (Because) Shaitân (Satan) verily, sows a state of conflict and disagreements among them. Surely, Shaitân (Satan) is to man a plain enemy.

The Misleaders carry the sin of others as well

[16:25] They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!

Have Excuse for Brother and Supplicate for forgiveness and Straight path

قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ
قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ
[7:150] [Hârûn (Aaron)] said: "O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me amongst the people who are Zâlimûn (wrong doers)."
[7:151] Mûsâ (Moses) said: "O my Lord! Forgive me and my brother, and admit us into Your Mercy, for you are the Most Merciful of those who show mercy."

A Call towards Unity:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves, and remember Allâh's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allâh makes His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. [Soorah Aal-'Imraan 3:103]

قُلْ مَن كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا ۚ حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا
Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): Whoever is in error, the Most Gracious (Allâh) will extend (the rope) to him, until, when they see that which they were promised, either the torment or the Hour, they will come to know who is worst in position, and who is weaker in forces. [Soorah Maryam 19:75]


A Dua for Unity:
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ
Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.[Soorah al-Hashr 59:10]


MESSAGE to the Islamic Ummah -sheikh Muhammed Ar-Rawi--هنا بكى محمد الراوي
http://www.youtube.com/watch?v=vaKwA9R-lS0


And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

Lowering the gaze

Praise be to Allaah.

Firstly: 

Lowering the gaze (ghadd al-basr) means restraining the gaze and not allowing it to wander or dwell upon anything. 

Ibn Faaris said in Mu’jam Maqaayees al-Lughah (4/307): 

Ghayn and daad indicate restraining, as in the phrase ghadd al-basr (lowering the gaze)… End quote.  

Ibn al-Manzoor said in Lisaan al-‘Arab (7/196): 

Lowering the gaze (ghadd al-basr) means restraining it. End quote. 

Secondly: 

In Islamic terminology it refers to a number of things: 

1 – Refraining from looking at people’s ‘awrahs, which includes the beauty of a non-mahram woman. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (15/414): 

Allaah, may He be glorified and exalted, has enjoined us in His Book to lower the gaze, which is of two types: refraining from looking at ‘awrahs and refraining from looking at the site of desire. 

The former refers to a man refraining from looking at the ‘awrah of another person. 

The second refers to looking at uncovered parts of a non-mahram woman. This is more serious than the former, just as alcohol is more serious than dead meat and blood and pork, and the hadd punishment should be carried out on the one who drinks it, because these haraam things are not as desirable as alcohol may be.

2 – Refraining from looking into people’s houses and things that are behind closed doors 

Ibn Taymiyah says in Majmoo’ al-Fataawa (15/379): 

Just as lowering the gaze includes not looking at the ‘awrahs of other people and other haraam things, it also includes refraining from looking into people’s houses. A man’s house conceals his body just as his garments conceal him. Allaah has mentioned lowering the gaze and guarding one’s private parts after the verse about asking for permission to enter, because the house covers a person just as the clothes on his body do. End quote. 

Ibn al-Qayyim (may Allaah have mercy on him) said in Madaarij al-Saalikeen (1/117): 

Haraam kinds of looking include looking at ‘awrahs, which is of two types: the ‘awrah behind a garment and the ‘awrah behind doors. End quote. 

3 – Refraining from looking at what people have of wealth, wives, children, worldly goods and so on. 

Allaah says (interpretation of the meaning): 

“Look not with your eyes ambitiously at what We have bestowed on certain classes of them (the disbelievers), nor grieve over them. And lower your wings for the believers (be courteous to the fellow‑believers)”

[al-Hijr 15:88] 

Ibn Sa’di said in his Tafseer (434): 

i.e., do not admire them in such a way that you will distracted with desire for the worldly pleasures enjoyed by those who live in luxury and by which the ignorant are deceived. You should be content with that which Allaah has given you of the seven oft-repeated verses and the Holy Qur’aan (cf. al-Hijr 15:87). End quote. 

He also said (p. 516): 

i.e., do not be impressed and do not look repeatedly admiring worldly pleasures and those who are enjoying them, such as delicious food and drink, fine clothing, beautiful houses and adorned women, for all of that is the adornment of this world in which those who are deceived rejoice. And those who do wrong enjoy it by ignoring the Hereafter. But it will all soon end and cease to be, and those who love it will die, then they will regret when regret will be to no avail, and they will realize the state they are in when the Resurrection begins. Allaah has made it a test and a trial, so that it may be known who will be deceived by it and who will be better in deeds. End quote. 

Thirdly: 

The scholars have mentioned many benefits of lowering the gaze, including the following: 

Ibn al-Qayyim (may Allaah have mercy on him) said in al-Jawaab al-Kaafi (125):

There are a number of benefits in lowering the gaze: 

1 – It is obedience to the command of Allaah, which brings happiness to man in this world and in the next. There is nothing more beneficial to a person in this world and in the next than obeying the commands of his Lord, may He be blessed and exalted, and those who are happy in this world and the next can only attain that happiness by obeying His commands, and those who are doomed in this world and in the next are only doomed because they ignore His commands.

 2 – It prevents the poisoned arrows (of the shaytaan), which may lead to his doom, from reaching his heart. 

3 – It creates a heart that is devoted to and focused on Allaah. Letting the gaze wander distracts the heart and keeps it far from Allaah. There is nothing more harmful to a person than letting his gaze wander, as it creates alienation between a person and his Lord. 

4 – It strengthens the heart and brings it peace, just as letting the gaze wander weakens it and makes it sad. 

5 – It brings light to the heart, just as letting the gaze wander brings darkness to it. Hence Allaah mentioned the verse of light immediately after the command to lower the gaze, as He says (interpretation of the meaning): 

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts…”

[al-Noor 24:30] 

Then straight after that He says (interpretation of the meaning): 

“Allaah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp”

[al-Noor 24:35] 

i.e., the likeness of His light in the heart of His believing slave who obeys His commands and heeds His prohibitions. If the heart is enlightened blessings will come to it from all sides, but if it is darkened, calamity and evil will come to it from all places. Whatever exists of innovation, misguidance, following whims and desires, avoiding true guidance and turning away from the means of happiness and focusing on the means that lead to doom, that will be recognizable by means of the light that is in the heart. If that light is lost then one will left like a blind man stumbling in the darkness. 

6 – It generates true insight which can distinguish between truth and falsehood, sincerity and lies. Allaah rewards His slave for his good deeds with something similar and if he gives up something for the sake of Allaah, He will compensate him with something better than it. So if he lowers his gaze and refrains from looking at things that Allaah has forbidden, Allaah will compensate him with enlightenment; he will compensate him for restraining his gaze for the sake of Allaah, and will open to him the doors of knowledge, faith and true insight which he only attained by means of the light in his heart. The opposite of that is the blindness which Allaah attributed to the homosexuals, which is the opposite of insight. Allaah says (interpretation of the meaning):  

“Verily, by your life (O Muhammad (peace and blessings of Allaah be upon him), in their wild intoxication, they were wandering blindly”

[al-Hijr 15:72] 

7 – It creates a heart that is steadfast, brave and strong. Allaah will give him both insight and power and strength, as it says in the report: “The one who goes against his whims and desires, the shaytaan flees from his shadow.”  

On the other hand, the one who follows his whims and desires will feel a sense of humiliation, indignity, worthlessness and insignificance, which is the punishment which Allaah has decreed for those who disobey Him as al-Hasan said: “Even if they ride the finest of mounts, the effect of sin will never depart from them. Allaah insists that the one who disobeys Him will be humiliated.” 

Allaah, may He be glorified and exalted, has connected strength to obedience to Him, and humiliation to disobedience to Him. Allaah says (interpretation of the meaning): 

“But honour, power and glory belong to Allaah, and to His Messenger (Muhammad (peace and blessings of Allaah be upon him), and to the believers”

[al-Munaafiqoon 63:8] 

“So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers”

[Aal ‘Imraan 3:139]. 

Faith is both words and deeds, inward and outward. Allaah says (interpretation of the meaning): 

“Whosoever desires honour, power and glory then to Allaah belong all honour, power and glory [and one can get honour, power and glory only by obeying and worshipping Allaah (Alone)]. To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds)”

[Faatir 35:10] 

i.e., whoever desires power, let him seek it by means of obedience to Allaah and remembrance of Him, by speaking good words and doing good deeds. In Du’aa’ al-Qunoot it says: “he is not humiliated whom You have befriended, nor is he honoured who You take as an enemy”. Whoever obeys Allaah is His friend in as much as he obeys Him, and he will have support and honour from Him commensurate with his obedience towards Him. Whoever disobeys Him is His enemy in as much as he disobeys Him, and he will have humiliation from Him commensurate with his disobedience towards Him. 

8 – It blocks the shaytaan from a means of entering his heart, for he may enter with looking, and penetrate the heart faster than the wind blowing through an empty space, and he may present to him the image that he looked at and make it attractive, like an idol to which his heart becomes devoted, then he encourages him and gives him hopes, and fans the flames of desire in his heart, adding the fuel of sin which could not have reached his heart without looking at that image. So his heart becomes inflamed and surrounded with fire on all sides, resulting in infatuation and frustration, and he is in the midst of it like a lamb in the oven. Hence the punishment for those whose desires were fuelled by haraam looking is that in al-Barzakh they are placed in an oven of fire. 

9 – It distracts one from thinking of what is in one’s best interests, so his affairs become neglected and he follows his whims and desires and neglects to remember his Lord. Allaah says (interpretation of the meaning): 

“and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts, and whose affair (deeds) has been lost”

[al-Kahf 18:28] 

10 – Between the eyes and the heart there is a connection which means that the one is affected by the other, and if one of them becomes good, the other will also become good, and if one becomes corrupt the other will become corrupt. If the heart becomes corrupt the gaze will become corrupt, and if the gaze become corrupt the heart will become corrupt, and similarly if one is sound the other will also be sound. End quote. 

And Allaah knows best.

Ref: http://islamqa.com/en/ref/islamqa/85622/print

THE REWARD OF TAKING CARE OF THE WIDOWS AND THE ORPHANS

The believers are protectors of one and other. So when we find those in need, such as the orphans and the widows, we should strive to help them. Below is are some reminders of the rewards for doing so.

"And they feed, for the love of Allah, the poor, the orphan, and the captive..." [Soorah al-Insaan, 8]

When a little girl cries halfway around the world, are her tears any less real? Would you like to be like a Mujaahid or like those who spend their days fasting and their nights praying?

"One who cares for widows and the poor is like those who fight in the way of Allah or those who spend their days fasting and their nights praying." [Agreed upon, also in Adab al-Mufrad of Imaam Al-Bukhari in chapter "The Virtue of Those Who Care for Orphans"]

Would you like Allah Subhanahuwata`alaa to remove one of your griefs on the Day of Judgment?

"Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Judgment" [Saheeh Muslim]

Would you like forgiveness and bounty from Allah subhanahuwata`ala?

"The Shaitan promises you poverty and enjoins you on lewdness. But Allah promises you forgiveness from Himself with bounty. And Allah is All-Sufficient for His creatures' needs, All-Knower." [Soorah al-Baqarah, 268]

Would you like to be in the eternal Jannah with our beloved Prophet and the best of creation, sallallaahu`alaihiwasallam?

"I and the caretaker of the orphan will enter Paradise together like this, raising (by way of illustration) his forefinger and middle finger jointly, leaving no space in between." [Saheeh al-Bukhaari]

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Sponsoring an orphan means taking care of his religious and worldly interests, teaching him and guiding him etc with regard to religious matters, and taking care of his food, drink, shelter and other worldly concerns. [Sharh Riyaadh al-Saaliheen, 5/113]

by: Qur'an: Solution of Life

Aqeedah of TNTJ/PJ

PJ தவறுகள் சில

1. அல்லாஹ் மேகத்தில் வருவான் என்பதற்கு அல்லாஹ்வின் தண்டனை வரும் என்று விளக்கம் கொடுத்துள்ளார்.

2. ஹாரூத் மாரூத் மலக்குகள் அல்ல. ஷைத்தான்கள் என்று எழுதியுள்ளார்.

3. ஸாத் அத்தியாயத்தில் 34 வது வசனத்தில் அவரது சிம்மாசனத்தில் ஒரு முண்டத்தைப் போட்டோம் என்று மொழிபெயர்க்காமல் அவரை ஒரு சடலமாகப் போட்டோம் என்று எழுதியுள்ளார். சுலைமான் நபி ஒரு இரவில் நூறு மனைவியருடன் உடலுறவு கொண்டதாக வரும் ஹதீஸ்களை மறுத்துள்ளார்.

4. ரசூல், நபி என்பதற்கிடையே எந்த வேறுபாடும் இல்லை என்று எழுதியுள்ளார்.

5. ஆதம்(அலை) அவர்கள் சொர்க்கத்திலிருந்து வெளியேற்றப்பட்டார்கள் என்று எழுதாமல் ஒரு தோட்டத்திலிருந்து வெளியேற்றப்பட்டார்கள் என்று எழுதியுள்ளார்.

6. சிஹ்ர் - சூனியம் என்பது கற்பனை என்கிறார்.

7. நபிகள் நாயகத்துக்கு சூனியம் செய்யப்பட்டதாக புகாரியில் இடம் பெற்ற ஹதீஸை மறுக்கிறார்.

8. நம்பகமானவர்கள் வழியாக அறிவிக்கப்படும் ஹதீஸ்கள் குர்ஆனுக்கு முரணாக இருந்தால் அதை மறுக்க வேண்டும் என்கிறார். இத்தகைய ஹதீஸ்கள் சுமார் 50 உள்ளன எனக் கூறுகிறார்.

9. பத்து தடவை பாலூட்டினால் தான் தாய் பிள்ளை உறவு ஏற்படும் என்று நபிகள் நாயகம் மரணிக்கும் வரை குர்ஆனில் ஒரு வசனம் இருந்தது என்று ஆயிஷா (ரலி) அறிவிக்கும் ஹதீஸையும் இவர் மறுக்கிறார்.

10. ஸாலிம் என்ற இளைஞருக்கு பாலூட்டு அவர் உன் பிள்ளையாகி விடுவார் என்று ஹுதைபா (ரலி) அவர்களின் மனைவியிடம் நபிகள் நாயகம் (ஸல்) கூறியதாக வரும் ஹதீஸையும் இவர் மறுக்கிறார்.

11. முடிச்சுக்களில் ஊதும் பெண்கள் என்பது சூனியக்காரர்களைக் குறிக்காது. ஷைத்தானையே குறிக்கும் என்று எழுதியுள்ளார்.

12. பெண்கள் முகத்தை மறைக்க எந்த ஆதாரமும் இல்லை என்கிறார். இதனால் ஒழுக்கக் கேடுகள் தான் ஏற்படும் என்கிறார்.

13. குர்ஆனை எடுத்து எழுதிய நபித் தோழர்கள் சில எழுத்துப் பிழைகளை விட்டுள்ளனர். அது அப்படியே உள்ளது எனக் கூறி சில ஆதாரங்களையும் கூறுகிறார்.

14. குர்ஆனின் ஓரத்தில் ஸஜ்தா என்றும் மற்றும் சில வார்த்தைகளும் பின்னால் எழுதப்பட்ட பித்அத் என்று கூறி இவ்வாறு செய்தவர்களைக் கண்டிக்கிறார்.

15. நிச்சயமாக என்பதை அறவே தவிர்த்து விட்டார்.

இவரது திருக்குர்ஆன் தமிழாக்கத்தில் நாங்கள் கண்ட தவறுகள் இவை. இவை தவிர அவரது உரைகளிலும், நூல்களிலும் இன்னும் பல தவறுகளைச் செய்துள்ளார். உதாரணத்துக்காக சில. இவை மட்டுமல்லாமல் இன்னும் உள்ளன.

1. இறைவன் முதல் வானத்திற்கு இறங்குகிறான் என்பதற்கு நேரடிப் பொருள் செய்யவில்லை.

2. இஜ்மாவையும், கியாஸையும் அறவே மறுக்கிறார்.

3. சலபிக் கொள்கையை மறுத்து கிண்டல் செய்கிறார். அவர்கள் தக்லீது செய்பவர்கள் என்கிறார்.

4. மனித உடலுக்குள் ஜின்கள் நுழைவதையும் இவர் மறுக்கிறார்.

5. நபிகள் நாயகம் (ஸல்) மரணித்த பின் அவர்களை யாரும் கனவில் காண முடியாது என்கிறார்.

6. பலவீனமான ஹதீஸ்கள் துணைச் சான்றுகள் மூலம் சரியான ஹதீஸ் என்ற நிலைக்கு உயரும் என்பதையும் மறுக்கிறார்.

7. தாடியைக் கத்தரிக்க எந்த அளவும் நிர்ணயிக்கப்படவில்லை என்கிறார்.

8. ஆடைகளைத் தரையில் இழுபடும்படி தொங்க விடுவதால் தவறல்ல என்கிறார்.

9. ஒரு பொருளுக்கு ஒரு தடவை தான் ஜகாத் என்கிறார். ஒரு தடவை ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் ஜகாத் இல்லை என்கிறார்.

10. ஜும்ஆவுக்கு முன் சுன்னத் உண்டு என்கிறார்.

11. குழந்தையாக இருந்த போது நபிகள் நாயகத்தின் இதயம் பிளக்கப்பட்டதை மறுக்கிறார். அது குர்ஆனுக்கு முரண் என்கிறார்.

தொகுப்பு:
முகம்மது ஜக்கி  , முபாரக் மதினி ,முகம்மது நூஹ்
தம்மாம் ஜாலியாத்,
சவூதி அரேபியா
நன்றி : http://onlinepj.com/vimarsanangal/pj_patriya_vimarsanam/pj_noolukku_thataiya/

அரபியில் படிக்க:
http://onlinepj.com/design/ksa02.jpg

http://onlinepj.com/design/ksa03.jpg
http://onlinepj.com/design/ksa04.jpg
http://onlinepj.com/design/ksa05.jpg
http://onlinepj.com/design/ksa06.jpg

My Dearest Husband

My Dearest Husband 

When I forget,  Please remind me...
When I do a sin, Tell me to repent...
When I fear, Tell me there is hope...
When I cry over my sins,Tel me to bear...
When I slip, Pull me up...
When I have hardship,Remind of my test...
When U love me,Don't love me for me...

♥ I'm Nothing, But a Servant of
ALLAH... So Love Me for HIS Sake ♥

Sisters share this poem with your Husband :)

MERITS OF SURAH Al- Fathiha

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ
And indeed, We have bestowed upon you seven of Al-Mathâni (seven repeatedly recited Verses), (i.e. Sûrat Al-Fâtihah) and the Grand Qur'ân.  [Soorah al-Hijr , Chapter 15: 87]

1. Most Superior Surah in Qur'an ( أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ)
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا شُعْبَةُ، قَالَ حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي سَعِيدِ بْنِ الْمُعَلَّى، قَالَ كُنْتُ أُصَلِّي فَدَعَانِي النَّبِيُّ صلى الله عليه وسلم فَلَمْ أُجِبْهُ قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي كُنْتُ أُصَلِّي‏.‏ قَالَ ‏"‏ أَلَمْ يَقُلِ اللَّهُ ‏{‏اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ‏}‏ ثُمَّ قَالَ أَلاَ أُعَلِّمُكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ ‏"‏‏.‏ فَأَخَذَ بِيَدِي فَلَمَّا أَرَدْنَا أَنْ نَخْرُجَ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّكَ قُلْتَ لأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ مِنَ الْقُرْآنِ‏.‏ قَالَ ‏"‏‏{‏الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ‏}‏ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ الَّذِي أُوتِيتُهُ ‏"‏‏.‏

Abu Saeed Rafi bin al-Mu'alla said: "Allah's Messenger (SAW) said, 'Shall I not teach you the most superior surah in the Qur'ân before you leave the mosque?' He took me by the hand. When we were about to leave, I said, 'O Messenger of Allah, you said you would teach me the most superior surah in the Qur'ân.
The Prophet (saw) said, '"Praise to Allah, Lord of the worlds" [i.e., Surah al-Fatiah]; it is the seven repeatedly recited verses and the magnificent Quran which was given to me.' " (Sahih  al-Bukhari 5006)

2.
حَدَّثَنَا حَسَنُ بْنُ الرَّبِيعِ، وَأَحْمَدُ بْنُ جَوَّاسٍ الْحَنَفِيُّ، قَالاَ حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ عَمَّارِ بْنِ رُزَيْقٍ، عَنْ عَبْدِ اللَّهِ بْنِ عِيسَى، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ بَيْنَمَا جِبْرِيلُ قَاعِدٌ عِنْدَ النَّبِيِّ صلى الله عليه وسلم سَمِعَ نَقِيضًا مِنْ فَوْقِهِ فَرَفَعَ رَأْسَهُ فَقَالَ هَذَا بَابٌ مِنَ السَّمَاءِ فُتِحَ الْيَوْمَ لَمْ يُفْتَحْ قَطُّ إِلاَّ الْيَوْمَ فَنَزَلَ مِنْهُ مَلَكٌ فَقَالَ هَذَا مَلَكٌ نَزَلَ إِلَى الأَرْضِ لَمْ يَنْزِلْ قَطُّ إِلاَّ الْيَوْمَ فَسَلَّمَ وَقَالَ أَبْشِرْ بِنُورَيْنِ أُوتِيتَهُمَا لَمْ يُؤْتَهُمَا نَبِيٌّ قَبْلَكَ فَاتِحَةُ الْكِتَابِ وَخَوَاتِيمُ سُورَةِ الْبَقَرَةِ لَنْ تَقْرَأَ بِحَرْفٍ مِنْهُمَا إِلاَّ أُعْطِيتَهُ ‏.‏

Ibn Abbas(RA) narrated: "While Gabriel was sitting with the Prophet (Saw), he heard a creaking sound above him, and raising his head he said, 'This is a gate opened in Heaven today which has never been opened before.' Then when an angel descended through it, he said, 'This is an angel that came down to earth who has never come down before.' He gave a salutation and said, 'Rejoice in two lights brought to you which have not been brought to any prophet before you: Fatiúat al-Kitab and the
last verses of Surah al-Baqarah. You will not recite a letter of them without being given the blessing it contains.' " (Sahih Muslim 806)


3.
أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ عَلَى أُبَيِّ بْنِ كَعْبٍ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا أُبَيُّ وَهُوَ يُصَلِّي فَالْتَفَتَ أُبَيٌّ وَلَمْ يُجِبْهُ وَصَلَّى أُبَيٌّ فَخَفَّفَ ثُمَّ انْصَرَفَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْكَ السَّلَامُ مَا مَنَعَكَ يَا أُبَيُّ أَنْ تُجِيبَنِي إِذْ دَعَوْتُكَ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي
كُنْتُ فِي الصَّلَاةِ قَالَ أَفَلَمْ تَجِدْ فِيمَا أَوْحَى اللَّهُ إِلَيَّ أَنْ

Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (SAW) went to Ubayy ibn Ka’b. He called out. “O Ubbay!” He was engaged in salah and turned but did not answer. He shortened his salah and then went to Allahs Messenger (SAW) and said, “As-salammu alikum, O Messenger of Allah (SAW)”! He said, “Wa alika salaam! What prevented you, O Ubayy, from answering me when I called you”? He said, “O  Messenger of Allah (SAW) , I was engaged in salah.” He said, “Have you not observed that which Allah has revealed to me:  “Respond to Allah and to His Messenger (SAW) when he (the Messenger) calls you.” (Al-Quran 8:24). He said, “Yes indeed. I will not do  it again, Insha Allah.” He asked, “Would you love that I teach you a surah that has not been revealed in the Torah, not in the Injil, not in the Zabur and not in the Qur’an, the like of it.” He answered, “Yes, O Messenger of Allah (SAW). So, he asked, “How do you
recite in salah”? He said, “We recite the ummul Qar’an.” So, Allah’s Messeneger said, “By Him in Whose hand is my soul, nothing has been revealed like it in the Turah, the Injil, the Zabur and the Qur’an. It is the sab’am minal mathani and the mighty Qur’an that is given to me.” 
Tirmidhi: 2884
_________________________________________________________________________________

Command to recite Fatihah in Salah
عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ
4. Ubadah ibn Samit (RA) narrated that the Prophet (SAW) said, "He who does not recite Fatihatul Kitab has not observed salah."
[Bukhari:756, Muslim:394, Tirmidhi:247, Abu Dawud:822, Nisai:909, Ibn Majah: 837]

_________________________________________________________________________________

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ مَكْحُولٍ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ صَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم الصُّبْحَ فَثَقُلَتْ عَلَيْهِ الْقِرَاءَةُ فَلَمَّا انْصَرَفَ قَالَ ‏"‏ إِنِّي أَرَاكُمْ تَقْرَءُونَ وَرَاءَ إِمَامِكُمْ ‏"‏ ‏.‏ قَالَ قُلْنَا يَا رَسُولَ اللَّهِ إِي وَاللَّهِ ‏.‏ قَالَ ‏"‏ فَلاَ تَفْعَلُوا إِلاَّ بِأُمِّ الْقُرْآنِ فَإِنَّهُ لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِهَا ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَعَائِشَةَ وَأَنَسٍ وَأَبِي قَتَادَةَ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عُبَادَةَ حَدِيثٌ حَسَنٌ ‏.‏ وَرَوَى هَذَا الْحَدِيثَ الزُّهْرِيُّ عَنْ مَحْمُودِ بْنِ الرَّبِيعِ عَنْ عُبَادَةَ بْنِ الصَّامِتِ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ ‏"‏ ‏.‏ قَالَ وَهَذَا أَصَحُّ ‏.‏ وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ فِي الْقِرَاءَةِ خَلْفَ الإِمَامِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَهُوَ قَوْلُ مَالِكِ بْنِ أَنَسٍ وَابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ يَرَوْنَ الْقِرَاءَةَ خَلْفَ الإِمَامِ ‏.‏

Sayyidina Ubadah ibn Samit (RA) reported that once while Allah’s Mesenge (SAW) led the fajr salah, the recitation of the Qur'an became difficult for him. When he finished, he said, "Perhaps you recite behind your imam." They replied, "By Allah, yes, 0 Messenger of Allah!" He said, "Do not do it. Recite only the umm ut-Qur'an (surah al-Fa'tihah), for, one who does not recite it has not offered salah." Tirmidhi:311 [Sahih]

_________________________________________________________________________________

Recite it silently behind Imam (فَاقْرَأْهَا فِي نَفْسِكَ)

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ هِيَ خِدَاجٌ غَيْرُ تَمَامٍ قَالَ قُلْتُ يَا أَبَا هُرَيْرَةَ إِنِّي أَحْيَانًا أَكُونُ وَرَاءَ الْإِمَامِ قَالَ يَا ابْنَ الْفَارِسِيِّ فَاقْرَأْهَا فِي نَفْسِكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ قَالَ اللَّهُ تَعَالَى قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ يَقْرَأُ الْعَبْدُ فَيَقُولُ

6. Sayyidina Abu Huraira (RA)  reported that Allah’s Messenger (SAW) said, “He who prays salah but does not recite the umm ul-Qur’an in it must know that it is incomplete, it is incomplete, not perfect.” The narrator asked, “O Abu Huraira (RA) , I am sometimes behind the imam.” He said  son of Farisi, recite it in your heart for, I had heard Allah’s Messenger (SAW) say that Allah says, “I have divided salah between Me and My slave half and half. So half of it is for Me and half of it for My slave. And for My slave is what he asks. “The slave stands up and says “Praise be to Allah, the Cherisher and Sustainer of the worlds”, so Allah the Blessed and Exalted says, “My slave has praised Me.” He says “Most Gracious, Most Merciful”. Allah says, “My  slave has glorified Me.” He says “Master of the Day of Judgment”, so Allah says. “My slave has exalted Me.” And this is for Me and between Me and My slave is “hee do we worship, and Thine aid we seek”. And the remaining surah is for My slave. For My slave is what he asks, saying:“Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.”

[Tirmidhi: 2962,Ahmed: 8839,Muslim:395,Abu Dawud: 821, Ibn Majah:838]

As a cure 
7. Reciting al-Fatihah seven times for scorpion sting(poison)

بَعَثَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَرِيَّةٍ فَنَزَلْنَا بِقَوْمٍ فَسَأَلْنَاهُمْ الْقِرَى فَلَمْ يَقْرُونَا فَلُدِغَ سَيِّدُهُمْ فَأَتَوْنَا فَقَالُوا هَلْ فِيكُمْ مَنْ يَرْقِي مِنْ الْعَقْرَبِ قُلْتُ نَعَمْ أَنَا وَلَكِنْ لَا أَرْقِيهِ حَتَّى تُعْطُونَا غَنَمًا قَالَ فَأَنَا أُعْطِيكُمْ ثَلَاثِينَ شَاةً فَقَبِلْنَا فَقَرَأْتُ عَلَيْهِ الْحَمْدُ لِلَّهِ سَبْعَ مَرَّاتٍ فَبَرَأَ وَقَبَضْنَا الْغَنَمَ قَالَ فَعَرَضَ فِي أَنْفُسِنَا مِنْهَا شَيْءٌ فَقُلْنَا لَا تَعْجَلُوا حَتَّى تَأْتُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ

عَلَيْهِ وَسَلَّمَ قَالَ فَلَمَّا قَدِمْنَا عَلَيْهِ ذَكَرْتُ لَهُ الَّذِي صَنَعْتُ قَالَ وَمَا عَلِمْتَ أَنَّهَا رُقْيَةٌ اقْبِضُوا الْغَنَمَ وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ

Sayyidina Abu Saeed (RA) narrated Allah’s Messenger sent us on an expedition. We halted at a place and requested its people for their hospitality, but they declined to host us. Meanwhile, a scorpion stung their chief, so they came to us and asked if we had anyone who would cure him through ruqyah. I said, “Yes, I will. But, I will not blow on him until you give us sheep.” They said, “We will give you thirty sheep.” We agreed, I recited al-Fatihah over him seven times and he was relieved (of poison), and we took the sheep. Then we had doubt about it and we said, “Do not make haste till we come to Allah’s Messenger (SAW). When we came to him, I mentioned to him what I had done. He asked, “How did you know that it (al-Fatihah) is a ruqyah. Take the sheep and count me with you for my share.” [Bukhari 5749, Tirmidhi:2070] 

Al-Fatihah is a cure for illness

أَنَّ نَاسًا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرُّوا بِحَيٍّ مِنْ الْعَرَبِ فَلَمْ يَقْرُوهُمْ وَلَمْ يُضَيِّفُوهُمْ فَاشْتَكَى سَيِّدُهُمْ فَأَتَوْنَا فَقَالُوا هَلْ عِنْدَكُمْ دَوَاءٌ قُلْنَا نَعَمْ وَلَكِنْ لَمْ تَقْرُونَا وَلَمْ تُضَيِّفُونَا فَلَا نَفْعَلُ حَتَّى تَجْعَلُوا لَنَا جُعْلًا فَجَعَلُوا عَلَى ذَلِكَ قَطِيعًا مِنْ الْغَنَمِ قَالَ فَجَعَلَ رَجُلٌ مِنَّا يَقْرَأُ عَلَيْهِ بِفَاتِحَةِ الْكِتَابِ فَبَرَأَ فَلَمَّا أَتَيْنَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَكَرْنَا ذَلِكَ لَهُ قَالَ وَمَا
يُدْرِيكَ أَنَّهَا رُقْيَةٌ وَلَمْ يَذْكُرْ نَهْيًا مِنْهُ وَقَالَ كُلُوا وَاضْرِبُوا لِي مَعَكُمْ بِسَهْمٍ


8. Sayyidina Abu Sa’eed (RA) reported that a group of the sahabah (RA) passed by a village of Arabs. They did not entertain and host them. Their chief fell ill and they came to the sahabah asking them if they had medicine. They affirmed, “Yes, we have, but you neither entertained us nor hosted us, so will not treat him unless you determine our wages.” So they fixed their wages at a herd of sheep. So, one of them recited over him al-Fatihah and he was cured. When they came to the Prophet (SAW) they mentioned that to him. 
He said, “And what told you that it is ruqyah.” He did not disallow them that but said, “Eat and determine for me a share with you.” [Bukhari 2276, Muslim 2201,Tirmidhi:2071]

Causes Of Splitting And Their Solutions

As'Salâm Alaikum Wa'Rahmatullâhi Wa'Barakâtuh

Causes Of Splitting And Their Solutions

By: Ash Shaykh Ibraheem ibn ‘Aamir ar Ruhaylee
Source: Taken from: Anasalafi.net (while it was online)
Translated By: Abu Yahyaa, Mu’aawiyah TuckerTaken From: http://www.madeenah.com/

Oh Ahl-us Sunnah! Do you know what increases splitting and widens the differing between us?

1. Blameworthy Ta’assub (stuborness / obstinacy): This is the obstinacy of some people to another group due to desires; either because of hateful tribalism that goes back to partisanship to a race or group of people, or due to a worldly benefit, or due to the hatred of the conflicting side. So because of this it is Waajib for a student of knowledge to become independant, to do his actions for Allaah’s Face (sincerely) and not look at other people, at their position or their level, because ‘the truth is not known by the men, rather men are known by the truth.’ So the truth has to be aided as well the one who speaks the truth, even if he is inferior.
   
   
2. Striving to spread Kalaam (gossip): Spreading Kalaam between the people, especially in issues of differing is from the things that widen those differences, and you all know that the Prophet (صلى الله عليه و سلم) forbade gossip (Qeel wa Qaal) and asking too many questions. “So and so said this, and so and so said that, such and such was said about so and so and such and such was reported from so and so” and then striving in doing that and spending a lot of time in that Kalaam. This reason contributes the most to the hardening of the heart and increases differing and causes hatred and bitter feelings and enmity between brothers in Islaam, so it is upon the student of knowledge to be in abstinence with his tongue, and to not transmit Kalaam too much and not talk too much without benefit.
   
   
3. Ignorance, may Allaah destroy it: Some people go back and forth between those who have differences between then, it may be the reason for that is due to ignorance, either ignorance about the truth or ignorance about its people. As for ignorance of the truth then that is when one does not know who the truth is with. For example, if two people or two groups have a difference between then, then a person comes along and does not know the truth in this issue, nor does he know the correct opinion in regards to the issue that they differ in, so he ends up helping falsehood.
   As for not knowing the people of the truth, then the meaning of this is that a person knows the truth, and knows the proofs for it but he is ignorant of the position that a certain person holds, so some students come and say: “So and so said this and so and so said that.” A scholar gives his opinion according to that which was reported to him. So it is necessary for the one who reports differences between the people to be trustworthy in what he transmits. It is not for the people to interpret [what was said to mean] something else that was not intended, nor report things were never said, nor report the implications of a certain opinion. They should only transmit the differing exactly like it is. So not knowing the people of truth does not harm the scholars nor does it serve as a criticism of them.

As for the means of reconciliation:

1. A correct truthful intention of reconciliation between people: Allaah said about two male arbitrators between a man and his wife

   {If they both wish for peace, Allah will cause their reconciliation}

   So if this is with regards to reconciliation between a man and his wife, then how about one who strives to make reconciliation between people, between Muslims. So a truthful and correct intention in this is what lifts differences.
   
   
2. Making Du’aa for our brothers: Making Du’aa for our brothers and being sincere in our Du’aa that Allaah removes the differing, rectify and bring together their hearts upon Birr and Taqwaa.
   
   
3. Giving advise to the one who is wrong: We say to him; “You made a mistake.” and incite and encourage him to be upon the truth; “You made a mistake and you should return to the truth.”, and this is for those who are able to give the advise, but as for the one who is not able then he is not obliged with this responsibility.
   
4. Give advise to the one who is correct: As for the one who is correct, then our advise to him is to encourage him upon patience and we would say to him; “Support your brother and those from Ahl-us Sunnah, and their differences with you does not mean that they hate you, and does not mean that the they don’t want the truth, but they made a mistake. The companions of the Messenger of Allaah ( رضي الله عنهم) used to have differences in issues which caused problems in their time, and everyone used to say to his companion, “We are not superior to you in Eemaan nor in Taqwaah”, and ‘Alee (رضي الله عنه) the best person that was left after ‘Uthmaan used to say, “We are not superior to our brothers in Eemaan nor Taqwaah” with the fact that he was the best of them.

Wa' Jazâkum Allâhu Khairan

Imâm Mâlik (Rahimahullâh) Said, "The Sunnah Is Like The Ark Of Noah. Whoever Embarks Upon It Reaches Salvation And Whoever Refuses Is Drowned