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Reciting “I am pleased with Allah as my lord” One should recite the following Duaa thrice in the morning and evening: رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا Transileration: Radheetu billaahi Rabbaw wabil Islaami deenaw wabi Muhammadin nabiyyaa I am pleased with Allah as my lord, Islaam as my religion and Hadhrat Muhammad (Sallallahu Alaihi Wasallam) as my messenger. عن أبي سلام قال قال رسول الله صلى الله عليه وسلم ما من عبد مسلم يقول حين يصبح وحين يمسي ثلاث مرات رضيت بالله ربا وبالإسلام دينا وبمحمد صلى الله عليه وسلم نبيا إلا كان حقا على الله أن يرضيه يوم القيامة (مسند احمد رقم 18967) Hadhrat Abu Salaam (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites the following duaa thrice in the morning and in the evening, Allah Ta’ala will certainly please him on the day of Qiyaamah (i.e. Allah Ta’ala will forgive him and usher him into Paradise): رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا Ihyaaud Deen

Kibr: The Mother of all Sickness Amongst the items that are harmful and detrimental to us, the most serious one is Kibr or pride. This is the mother of all sicknesses and the spiritual doctors have said that 99 percent of people have contracted the disease of Kibr. To a certain extent even the Ulema and Mashaaikh have contracted the disease of Kibr, therefore it is important that we look at this disease of Kibr. From this disease you find that other diseases like jealousy, revenge, hatred towards people etc. emerges. The first person to contract this disease was Iblees, when ALLAH created Hazrat Aadam Alaihis Salaam and commanded the Malaaikah to make Sujood to him, all made Sujood besides Iblees, because he did not realise that he had the disease of Kibr saying that he was better than Aadam Alaihis Salaam. He argued that because Aadam Alaihis Salaam was created from sand and he (Iblees) from fire, fire is always above whilst sand is always at the bottom. So in his small mind he thought himself to be better than Aadam Alaihis Salaam. What was the consequences of this? He was rejected till the day of Qiyaamah. We can thus see how severe is this Kibr, it can lead a person to Kufr and rebellion and it can also earn that person the curse of ALLAH. Source

What is "Kibr"? “No one with the slightest particle of arrogance in his heart will enter Paradise.” (Bukhari) Allah, the Almighty, says, “Pride is My garment and haughtiness My Mantle: whoever vies with Me for them I will throw into Hell.” (Muslim) ‘Arrogance (kibr) is to deliberately consider one’s self superior to others in religious or worldly achievements in a manner that reflects that others are inferior. Hence, it has two components, (1) to consider one’s self superior and (2) to look down upon others. This is its reality. It is impermissible (haram) and sinful. Then there is form of it where all components are presents except one component. That is it is not deliberate. It is an involuntary thought. Till this point it is not sinful. However, if one deliberately considers this thought to be fine or even without agreeing to it deliberately keeps (it in his mind), it will become the reality of arrogance and sinful (activity). Tarbiyet us Salik, volume 3, page 108 Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) Source ****** Arrogance (Kibr) The definition of Arrogance (kibr) according to Ibn Juzay is, “A person thinking highly of themselves and looking down upon others.” Imam al-Ghazzali in his Forty Foundations defines pride as, “The reality of arrogance (kibr) is that one deems himself superior to others in regards to qualities of completion which leads to snobbish and overjoyed”. The Causes and Signs of Arrogance Arrogance can be caused by having knowledge, worship, lineage, courage, strength, beauty, wealth, or prestige. Some of the effects of arrogance is that a person would want a high position in gatherings, being the first while walking, looking down on others, being hateful towards others if they don’t begin with salam, or that when he looks at the masses its like he is looking at donkeys. What Pride leads to Arrogance will cause a person to be driven away from the signs of Allah (Quran 7:146). Ibn Zukri said, “As long as a person is arrogant his heart will not submit to truth, accept it, nor benefit from it.” seekersguidance ****** Pride has many Forms “Pride and arrogance come in many forms. One manifestation of pride, which is not easily recognisable, takes the outward form of humility: some people feel the need to outwardly display humility while within they actually think highly of themselves for doing so. People who are genuinely humble don’t have a high opinion of themselves, but truly believe themselves insignificant and humble. An analogy will help us understand what true humbleness is. Imagine a sleeping person: while fast asleep he does not know that he is asleep; it is only after waking up that he realises that he had been asleep. Likewise, a person who is humble does not feel that he is being humble; his behaviour is naturally full of humbleness without him knowing it.” Pride: the last to be Eradicated from the Heart “Pride is the root of all spiritual illnesses. It is so ingrained in the heart that it is usually the final spiritual ailment to be eradicated from a person’s heart.” Shaykh Muhammad Saleem Dhorat

Levels of khushu’ in Salah Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said, ‘It has to be acknowledged here that the required khushu‘ (reverence, serenity and presence of mind) has multiple levels. The first level is essential (fardh). That is, at least at the moment of opening takbeer (tehrimah) an individual brings to his mind (actively) that he/she is praying. Absence of this will make the salah void. The best and highest level (of khushu‘) is that during the entire salah nothing transpires except the thought of Allah. (As is mentioned in the Prophetic saying) The middle level (in between these two) is the one each Individual must strive to attain. That is, one should be aware and attentive of the words that are being recited during salah. One should be cognizant of what is being recited. On reciting الحمد لله رب العالمين he should have knowledge that he said الحمد لله رب العالمين. On saying الرحمن الرحيم he should know he recited الرحمن الرحيم. One should strive for this level of khushu. Salah should not be (offered) like switching on a machine (that runs on its own) and comes to culmination (automatically). (That is without attention and awareness.) Even if some involuntarily thoughts come during salah they will in-sha-Allah be forgiven provided that on becoming aware of this derailment one returns to being attentive of the words being recited. Initially one has to be be attentive towards the words being recited, than gradually the attention will turn towards Allah.’ Inam ul Bari, volume 3, page 472 Source

Question The following du’a is commonly recited at the beginning of Rajab, Is it authentic? Some people say it’s baseless & should not be read. Allahumma Barik Lana Fi Rajab Wa Shaban Wa Balighna Ramadan. Answer Sayyiduna Anas Ibn Malik (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alayhi wa sallam) would recite the following supplication when the Month of Rajab would commence: اَللّٰهُمَّ بَارِكْ لَناَ فِيْ رَجَبٍَ وَشَعْبانَ وَبَلّغْنَا رَمَضَانْ Allahumma baarik lana fi Rajaba wa Sha’bana wa balligh-na Ramadan Translation: Oh Allah! Grant us Barakah (Blessing) during (the months of) Rajab and Sha’ban, and allow us to reach Ramadan. (Shu’abul-Iman, hadith: 3534, Ibnu Sunni, hadith: 660, Mukhtasar Zawaid Bazzar, hadith: 662, also see Al-Azhkar, hadith: 549) Authenticity This hadith is classified as weak but suitable for practice. To say that this du’a is baseless is exaggerate. ‘Allamah Nawawi (rahimahullah) said the chain is slightly weak. (Al-Adhkar, hadith: 549) Hafidh Ibn Rajab Al-Hambali (rahimahullah) says this narration is suitable to prove the merit of reciting this du’a -”istihbab”. Lataif, pg.172. ‘Allamah Muhammad Tahir Al-Fatani (rahimahullah) declares it weak and suitable to practice in this instance. (Tadhkiratul Mawdu’at, pg.117) It should be noted that weak hadiths that have du’as can be implemented. (Mustadrak Hakim, beginning of the Chapter on Du’as & Nataijul Afkar of Hafiz Ibn Hajar, vol.5 pg.291) Note: The narration states that this du’a be recited at the ‘beginning’ of Rajab. Click here to read more on ‘what to do in Rajab & Sha’ban’ And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomer

عن عبد الله بن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : ما من مسلم يقول إذا سمع النداء فيكبر المنادى فيكبر ثم يشهد أن لا إله إلا الله وأن محمدا رسول الله فيشهد على ذلك ثم يقول اللهم أعط محمدا الوسيلة واجعل في عليين درجته وفي المصطفين محبته وفي المقربين داره إلا وجبت له شفاعة النبي صلى الله عليه و سلم يوم القيامة (شرح معاني الآثار رقم 814) Hadhrat Abdullah bin Mas’ood (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whichever Muslim hears the azaan being called out, and replies to the takbeer of the muazzin by reciting takbeer, and replies to the shahaadat of the muazzin by reciting shahaadat, and thereafter he recites the following duaa, he will be granted the intercession of Rasulullah (Sallallahu Alaihi Wasallam) on the day of Qiyaamah: اللهُمَّ أَعْطِ مُحَمَّدًا الْوَسِيلَةَ , وَاجْعَلْ فِي عِلِّيِّينَ دَرَجَتَهُ وَفِي الْمُصْطَفَينَ مَحَبَّتَهُ , وَفِي الْمُقَرَّبِينَ دَارَهُ O Allah, bless Hadhrat Muhammad (Sallallahu Alaihi Wasallam) with waseela (the right of interceding for the entire creation on the day of Qiyaamah), and elevate his stages to the highest stage in illiyeen (in Paradise), and bless the hearts of Your chosen servants with his special love, and bless the extremely pious of Your servants with his companionship in the Hereafter. Ihyaaud Deen

The Barkat of Durood The following story is related in “Nuzha”, “There was once a pious person who had fallen seriously ill due to not being able to pass urine. One night he had a dream that he was complaining to Shaikh Shahaabuddeen bin Raslaan (Rahmatullahi Alaihi) (who was a very famous saint and scholar) about the difficulty he was going through. In the dream, the sheikh told him, “How is it that you are ignorant of the cure for all diseases? Commence reciting Durood upon Rasulullah (Sallallahu Alaihi Wasallam) and Allah Ta’ala will bless you with shifaa. The sheikh then told him to recite the following durood: اَللَّهُمَّ صَلِّ وَ سَلِّم وَ بَارِك عَلَى رُوحِ سَيِّدِنَا مُحَمَّدٍ فِي الْاَرْوَاح وَ صَلِّ وَ سَلِّم عَلَى قَلبِ سَيِّدِنَا مُحَمَّدٍ فِي القُلُوبِ وَ صَلِّ وَسَلِّم عَلَى جَسَدِ سَيِّدِنَا مُحَمَّدٍ فِي الاَجْسَاد وَ صَلِّ وَ سَلِّم عَلَى قَبْرِ سَيِّدِنَا مُحَمَّدٍ فِي القُبُور O Allah, from all souls (You have created), bestow Your special mercy, peace and blessings on the mubaarak soul of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the hearts (You have created), bestow Your special mercy and peace on the heart of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the bodies (You have created), bestow Your special mercy and peace upon the body of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the graves (of the creation), bestow Your special mercy and peace upon the grave of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam). Upon awakening, the man continued reciting this durood, and very soon his illness had disappeared. (Fazaail Durood) يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

A water bearer in India had two large pots, each hung on one end of the pole he carried across the back of his neck. One of the pots had a crack in it, and while the other pot was perfect and always delivered a full portion of water at the end of the long walk from the stream, the cracked pot arrived only half full. This went on every day for two years, with the bearer delivering only one and a half pots of water to his master’s house. Of course, the perfect pot was proud of its accomplishment and saw itself as perfectly suited for the purpose for which it was made. But the poor cracked pot was ashamed of its imperfection and miserable that it was able to accomplish only half of what it had been made to do. After two years of what it perceived as bitter failure, it spoke to the water bearer one day by the stream. “I am ashamed of myself and I want to apologize to you.” “Why?” asked the bearer. “What are you ashamed of?” “For the past two years, I have been able to deliver only half my load because this crack in my side causes water to leak out all the way back to your master’s house. Because of my flaws you have to work without getting the full value of your efforts,” the pot said. The water bearer felt sorry for the old cracked pot, and out of compassion he said, “As we return to the master’s house, I want you to notice the beautiful flowers along the path.” Indeed, as they went up the hill, the old cracked pot took notice of the sun warming the wildflowers on the side of the path. The pot felt cheered. But at the end of the trail, the pot still felt bad because it had leaked out half its load, and again it apologized for its failure. The bearer said to the pot, “Did you notice that there were flowers only on your side of your path, but not on the other pot’s side? That’s because I knew about your flaw and took advantage of it. I planted flower seeds on your side of the path, and every day while we walk back from the stream, you’ve watered them for me. For two years I have been able to pick these beautiful flowers to decorate my master’s table. If you were not just the way you are, he would not have such beauty to grace his house. Moral: Each of us has his/her unique flaws—we are all cracked pots. But its the cracks and flaws we each have that make our lives together so very interesting and rewarding. You just have to take each person for who they are and look for the good in them.

The House with the Golden Windows The little girl lived in a small, very simple, poor house on a hill and as she grew she would play in the small garden and as she grew she was able to see over the garden fence and across the valley to a wonderful house high on the hill – and this house had golden windows, so golden and shining that the little girl would dream of how magic it would be to grow up and live in a house with golden windows instead of an ordinary house like hers. And although she loved her parents and her family, she yearned to live in such a golden house and dreamed all day about how wonderful and exciting it must feel to live there. When she got to an age where she gained enough skill and sensibility to go outside her garden fence, she asked her mother is she could go for a bike ride outside the gate and down the lane. After pleading with her, her mother finally allowed her to go, insisting that she kept close to the house and didn’t wander too far. The day was beautiful and the little girl knew exactly where she was heading! Down the lane and across the valley, she rode her bike until she got to the gate of the golden house across on the other hill. As she dismounted her bike and lent it against the gate post, she focused on the path that lead to the house and then on the house itself…and was so disappointed as she realized all the windows were plain and rather dirty, reflecting nothing other than the sad neglect of the house that stood derelict. So sad she didn’t go any further and turned, heart broken as she remounted her bike … As she glanced up she saw a sight to amaze her…there across the way on her side of the valley was a little house and its windows glistened golden …as the sun shone on her little home. She realized that she had been living in her golden house and all the love and care she found there was what made her home the ‘golden house’. Everything she dreamed was right there in front of her nose! Islaaminfo

At The Approach of Rajab & Sha’ban With the sighting of the crescent of Rajab, Rasulullah (sallallahu ‘alaihi wa sallam) would anticipate and begin preparations for the month of Ramadhan. This is two months in advance! People “live to see” various accomplishments in their lives, but a Believer “lives for” and yearns to witness sacred days like these. Rajab Du’a Sayyiduna Anas Ibn Malik (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) would recite the following supplication when the Month of Rajab would commence: اَللّٰهُمَّ بَارِكْ لَناَ فِيْ رَجَبٍ وَشَعْبانَ وَبَلّغْنَا رَمَضَانْ Allahumma baarik lanaa fee Rajaba wa Sha’bana wa balligh-naa Ramadhan Translation: Oh Allah! Grant us Barakah (Blessing) during (the months of) Rajab and Sha’ban, and allow us to reach Ramadhan. (Shu’abul-Iman #3534, Ibnu Sunni #660, Mukhtasar Zawaid Bazzar #662, also see Al-Azhkar #549) Hafidh Ibn Rajab rahimahullah says this narration is suitable to prove the merit of reciting this du’a -”istihbab. Lataif, pg.172. To declare this du’a as baseless is exaggerate. See here for more. Sacred Months Rajab is the second of the “four sacred months” in the Islamic Calendar which are referred to as: “Al-Ash-hurul hurum“ (Surah Tawbah, verse: 36) The others are: Zhul-Qa’dah, Zhul-Hijjah and Al-Muharram. Explaining their significance the ‘Ulama mention that during these months, good deeds are more virtuous and evil deeds are more detestable to Almighty Allah. (Lataiful-Ma’arif, pg.163) A pious person once fell ill before Rajab. He made du’a to Allah that He allow him to live till Rajab (at least) because he had heard that Allah frees people from punishment in Rajab. Allah Ta’ala had accepted his du’a. (Latiful Ma’arif, pg.173) Sha’ban As for Sha’ban, authentic Ahadith describe special significance for the 15th night. (see detailed article here) Rasulullah (sallallahu ‘alaihi wa sallam) is reported to have said: “Certainly Almighty Allah forgives everyone on this night besides those who ascribe partners to Him and those who harbor enmity for others”. (Sahih Ibn Hibban #5665, Al-Targheeb,vol.3 pg.459, Majma’uz-zawaid,vol.8 pg.65 & Lataaiful-Ma’arif, pg.194) Imam ‘Ataa Ibn Yasar (rahimahullah)- a distinguished Tabi’e- said: “ After Laylatul Qadr, there is no other night more virtuous than the middle (15th) night of Sha’ban .” (Ibid, pg. 197) Du’as are accepted Imam Shafi’e (rahimahullah) has stated: “I have heard that du’as are accepted by Almighty Allah on five nights: 1) The night of Jumu’ah, 2 & 3) The nights of the two ‘Eids, 4) The first night of Rajab, 5) The middle (15th) night of Sha’ban, (Lataiful Ma’arif, pg. 196) In fact, the experience of people prior to Islam even, shows that Allah Ta’ala would accept their du’as during the month of Rajab. Imam Ibn Abi Dunya (rahimahullah) has cited several examples of this in his book: “Mujabu Da’wah”. (ibid) Specific forms of worship There are no specific types of Salah etc. that are prescribed for the Month of Rajab or the 15th night of Sha’ban. One may engage in whatever form of ‘ibadah one is comfortable with. (Lataiful Ma’arif, pg.168, Islamic Months by Mufti Taqi Uthmani, pgs.63 & 79) The Sahabah (radiyallahu ‘anum) and the Tab’un (rahimahumullah) would increase their Quranic recital during these months (especially in Sha’ban), i.e. in preparation for Ramadhan. (Lataiful Ma’arif, pg. 192) The beginning of a new season The crescent of Rajab actually signals the start of a “New Season”. One of hope, mercy and forgiveness for a believer. This “season” only finishes three months later; on the day of Eid! Shaykh Abu Bakr Balkhy (rahimahullah) says: “Rajab is a month in which we plant the seeds of good. i.e, by increasing our ‘ibadah. In Sha’ban we water them, to cultivate (and reap the rewards) in Ramadhan” (Lataif, pg. 173) Opportunities like these only come once a year. Fortunate are those who maximise their benefit there from. al-miftah

Q: I live in Jammu and Kashmir India. Here we have a tradition that whenever anyone is ill or has some problem or on the occasion of joy, the people make qurbani (zabiha) of a goat or sheep or any other halal animal and take that to a shrine (a sufi buzurg’s grave) and distribute it among people. However the slaughtering is done according to shariah in the name of the so and so sufi buzarg. Is it permissible? If yes, is it halal for everyone? Can everyone eat it? A: The animal should be slaughtered in the name of Allah Ta'ala not in the name of any person. Slaughtering an animal in the name of any sheikh or buzurg, etc is shirk and will render the slaughter invalid. The meat will be haraam and will be regarded as carrion. The animal should only be slaughtered in the name of Allah Ta'ala and the thwaab may be conveyed to any amount of people one wishes. And Allah Ta'ala (الله تعالى) knows best. حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وقوله: { وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ } أي: ما ذبح فذكر عليه اسم غير الله، فهو حرام؛ لأن الله أوجب أن تذبح مخلوقاته على اسمه العظيم، فمتى عُدِل بها عن ذلك وذكر عليها اسم غيره من صنم أو طاغوت أو وثن أو غير ذلك، من سائر المخلوقات، فإنها حرام بالإجماع (تفسير ابن كثير 2/ 8) ( ذبح لقدوم الأمير ) ونحوه كواحد من العظماء ( يحرم ) لأنه أهل به لغير الله ( ولو ) وصلية ( ذكر اسم الله تعالى ولو ) ذبح ( للضيف لا ) يحرم لأنه الخيليل وإكرام الضيف إكرام الله تعالى والفارق أنه إن قدمها ليأكل منها كان الذبح لله والمنفعة للضيف أو للوليمة أو للربح وإن لم يقدمها ليأكل منها بل يدفعها لغيره كان تعظيم غير الله فتحرم وهل يكفر قولان بزازية و شرح وهبانية قلت وفي صيد المنية أنه يكره ولا يكفر لأنا لا نسيء الظن بالمسلم أنه يتقرب إلى الآدمي بهذا النحر ونحوه في شرح الوهبانية عن الذخيرة ونظمه فقال وفاعله جمهورهم قال كافر وفصلي وإسماعيلي ليس يكفر قال الشامي : ( لا يحرم الخ ) قال البزازي ومن ظن أنه لا يحل لأنه ذبح لإكرام ابن آدم فيكون أهل به لغير الله تعالى فقد خالف القرآن والحديث والعقل فإنه لا ريب أن القصاب يذبح للربح ولو علم أنه نجس لا يذبح فيلزم هذا الجاهل أن لا يأكل ما ذبحه القصاب وما ذبح للولائم والأعراس والعقيقة قوله ( والفارق ) أي بين ما أهل به لغير الله بسبب تعظيم المخلوق وبين غيره وعلى هذا فالذبح عند وضع الجدار أو عروض مرض أو شفاء منه لا شك في حله لأن القصد منه التصدق حموي ومثله النذر بقربان معلقا بسلامته من بحر مثلا فيلزمه التصدق به على الفقراء فقط كما في فتاوى الشلبي قوله ( وإن لم يقدمها ليأكل منها ) هذا مناط الفرق لا مجرد دفعها لغيره أي غير من ذبحت لأجله أو غير الذابح فإن الذابح قد يتركها أو يأخذها كلها أو بعضها فافهم واعلم أن المدار على القصد عند ابتداء الذبح فلا يلزم أنه لو قدم للضيف غيرها أن لا تحل لأنه حين الذبح لم يقصد تعظيمه بل إكرامه بالأكل منها وإن قدم إليه غيرها ويظهر ذلك أيضا فيما لو ضافه أمير فذبح عند قدومه فإن قصد التعظيم لا تحل وإن أضافه بها وإن قصد الإكرام تحل وإن أطعمه غيره تأمل قوله ( وهل يكفر ) أي فيما بينه وبين الله تعالى إذ لا يفتى بكفر مسلم أمكن حمل كلامه أو فعله على محمل حسن أو كان في كفره خلاف قوله ( أنه يتقرب إلى الآدمي ) أي على وجه العبادة لأنه المكفر وهذا بعيد من حال المسلم فالظاهر أنه قصد الدنيا أو القبول عنده بإظهار المحبة بذبح فداء عنه لكن لما كان في ذلك تعظيم له لم تكن التسمية مجردة لله تعالى حكما كما لو قال بسم الله واسم فلان حرمت ولا ملازمة بين الحرمة والكفر كما قدمناه عن المقدسي فافهم (رد المحتار 6/ 309-310) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

"Let me explain the problem science has with God..........." The atheist professor of philosophy pauses before his class and then asks one of his new students to stand. "You are Muslim aren't you son?" "Yes Sir"........... READ HERE

An atheist philosopher and materialist put three questions to a Muslim divine. Firstly, if God exists,why is He not visible? Secondly, if the Devils made of fire,how will the punishment of fire be painful to him? Thirdly, when the power of doing every virtue and vice every good and evil proceeds from God,why will man be taken to task? The divine on hearing all three questions of the philosopher,picked up a clod of earth and struck it violently against the head of the philosopher.The philosopher made a complaint against him in a court of law. The magistrate summoned the divine and questioned him of his motive in striking the victim with the clot of earth instead of reasonable answers to his questions. The Magistrate said this was evidence of his ignorance and perversity and therefore he further asked why he should not be punished. The divine replied that as a matter of fact he had not hurt the philosopher but had furnished a reasonable answer to all his three questions. The magistrate inquired of him as to how it was and that he should explain it.The divine replied: 'The first question was that if God was existent why was he not visible.I call upon this philosopher to show the blow which has hurt him and for which he has complained in your court. Why is the pain felt on account of the blow was not visible? The thing which is visible is not the blow nor the pain but is the effect produced by the blow. The second question was that if the Devil is made from fire,how would the fire of hell cause pain to him? I ask him that when he is made of earth,how does the clod of earth cause pain to him. The third question was that when the power of doing good and evil proceeds from God,why would man be taken to task for his sins? I say that the striking of the clod by me was also ordained by God,so why did he register the case against me?' (We are responsible for our deeds whether good or evil) The magistrate,on hearing these reasonable and prompt answers of the divine,dismissed the complaint of the philosopher.

The reality of Jadu/Sihr (blackmagic) and Jinn in Islām Question: What does sharia says about jadu (black magic) and Jinnat, whereby it is prevailing in our society and families are really in deep troubles and strongly trying to follow Taweez from maulanas coming from more specially India/Pakistan etc. They ask us to open a page from Qur’aan shareef, that he will translate and will say something about our problems. Recently a wife was told few very bad things happening to her in the presence of a husband and on hearing all sort of things, a husband was grossly unhappy and they both had hot tempered arguments. Now I am requesting for more knowledge and guidance over this matter. Secondly is it permissible to engage such treatment of taawiz for some body in the family without his/her permission and knowledge. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The presence of Jādū/Sihr (black magic) and Jinn is undoubtedly common in the world. It cannot be entirely negated and overlooked because the Qur’ān and Ahādīth also to allude to the different aspects regarding this. Further, the precautionary measures to be adopted against the evils of these aspects and the cure for those who have been afflicted have also been mentioned in the Qur’ān and Ahādīth. As far as Sihr (black magic) is concerned, Rasulullāh Sallallāhu Alayhi Wa Sallam was also afflicted by this. A Jew by the name of Labīd Ibn A’sam carried out black magic on him by tying eleven knots in a few strands of his sacred hair and placing it under a rock in an unused well. This affected Rasulullāh Sallallāhu Alayhi Wa Sallam in such a way that it created uncertainty in his mind as to whether he had done a certain action or not. Allāh informed him through revelation of this Sihr (black magic). As far as the Jinn are concerned, they are one of the Divine creations of Allāh. They, like human beings, have a physical form, intellect and senses, but are hidden from the human eye. The existence of Jinn is established by conclusive and incontestable evidence in the Qur’ān and Sunnah. Allāh says in the Qur’ān: وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ. وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ “And certainly We have created mankind from sounding clay made of decayed mud. As for Jinn, We had created them earlier from the fire of the scorching wind.” The creation of Jinn was well before that of humankind and they had wreaked havoc in the earth right from the beginning. Allāh alludes to this in the Qur’ān: وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ “Remember when your lord said to the angels, ‘I am going to create a deputy on the earth.’ They said, ‘Will You create there one who will spread disorder on the earth and cause bloodshed, while we proclaim Your purity along with your praise, and sanctify your name?’” This was after the angels had witnessed the mischief of the Jinn on earth. However, just as humans, Allāh has created Jinn for his obedience and subservience. Allāh says: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُون ِ “And I have not created Jinn and human beings except that they worship me.” However, as is the case with humankind, there are those that are obedient to Allāh and those that are disobedient. It is these disobedient ones that cause mischief in on earth. They have the potential of harming humans. However, one should not be fearful of Jinn. It is the fear that people have of them that gives them the courage to cause mischief and harm. The people of Arabia would live in great fear of these Jinn before the advent of Islām. It was customary in the days of ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words, believing that the leader of the valley (a Jinn) would protect them: “I seek refuge in the leader of this valley from the foolish mischief-makers of his nation.” Allāh discusses this in the Qur’ān: وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا “And some individuals of the humans would seek refuge in some individuals of the Jinn, and thus they (humans) increased their (Jinn’s) mischief.” Islām distances itself from such a level of fear and belief in the Jinn that they are superior to humans and humans should remain fearful of them. The mischief and evils of Jinn cannot be negated. However, it is inappropriate to attribute every unusual occurrence, illness and difficulty to the Jinn. Sihr (black magic) and the Jinn are most definitely effective. However, it should be noted that every illness, discomfort and calamity cannot attributed on Sihr (black magic) as is the common practice of people nowadays. It should be born in mind that whilst Sihr (black magic) is effective in nature, it is not as common as people consider it to be. Often people afflicted with medical issues tend to turn towards an Aamil, totally neglecting the medical aspect. It is incumbent that one exhausts all medical treatment before turning towards ascertaining whether it is the effect of Sihr (black magic) or not. Furthermore, the practice of curing people of the effects of Sihr (blackmagic) has become a commercial practice and many incompetent Aamils have taken up the practice. Hence, one should be wary of the legitimacy of the Aamils as they tend to untruthfully diagnose people with having effects of Sihr (black magic), in the process accusing others of having carried out the Sihr (black magic). This often causes animosity and disputes amongst close families. In curing oneself, one is not bound to engage an Aamil to do so. Shari’ah has educated us on a number of practices that one may adopt on his own in trying to alleviate Sihr (black magic). The following are methods that one may adopt: 1. Recitation of Surah Falaq and Surah Nās, blowing on the hands and thereafter rubbing them on oneself. Nabi Sallallāhu Alayhi Wa Sallam would do this during illness and before retiring to bed. These Surahs were revealed as a cure after the Jew, Labīd Ibn A’sam, had bewitched Rasulullāh Sallallāhu Alayhi Wa Sallam. Hadhrat Ā’isha Radhi Allāhu ‘Anhā narrates that whenever the Rasulullāh Sallallāhu Alayhi Wa Sallam would become ill, he would recite the Mu’awwizat (Surah al-Falaq and Surah an-Nas) and blow over himself. When his illness was aggravated, I used to recite these two Surahs (and blow my breath) over him and make him rub his body with his own hand, for its blessings.” 2. Recitation of the first three verses of Surah Mu’min/Ghafir and Āyat-ul-Kursī every morning and evening. 3. The reading of the Manzil (by Hadhrat Maulānā Muhammad Zakariyyā Kandhalwī)has proven to be extremely effective for protection against the evil influence of Jinn, Sihr (black magic), and other evils. It contains only verses of the Qur’an. Allāh Ta’ala says in the Qur’ān: وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَ. “And We have revealed in the Qur’ān that which is a cure and mercy for the believers.” 5. Recitation of the following du’ās prescribed in the Ahādīth: · Read three times every morning and evening: بِاسْمِ اللَّهِ الَّذِيْ لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّماءِ وَهُوَ السَّمِيعُ العَلِيْم Transliteration: “Bismillahi-lladhi La Yadhurru Ma’asmihi Shay’un Fil Ardhi Wa La Fis-Samaa’i Wa Huwas-Samee’-ul-‘Aleem.” Translation: “In the name of Allāh with virtue of whose name nothing in the earth nor the skies can harm. He is the ever-hearing and most knowledgeable.” · Read every morning and evening: أَعُوْذُ بِكَلِمَاتِ اللهِ التاَّمَّاتِ مِنْ شَرِّ مَا خَلَقَ Transliteration: “A’uudhu Bikalimaatillahi-ttammaati Min Sharri Mā Khalaq.” Translation: “I seek protection of Allāh’s perfect words from every evil that He has created.” 6. The eating of Ajwah dates has also been prescribed in the Hadīth. Rasulullāh Sallallāhu Alayhi Wa Sallam said, “One who eats seven ‘Ajwah dates in the morning shall not be harmed that day by any poison or Sihr (magic).” 7. The famous Tabi’ī, Ka’b al-Ahbār Radhi Allāhu ‘Anhu mentions, “Had it not been for a few phrases that I recite (regularly), the Jews would have turned me into a donkey (through black magic). He was asked, “What are these phrases?” He replied: أَعُوذُ بِوَجْهِ اللهِ الْعَظِيمِ. الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ. وَبِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ. وَبِأَسْمَاءِ اللهِ الْحُسْنَى كُلِّهَا. مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ. مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ. Transliteration: “A’uuzu bi wajhillāh al-Adhīm alladhi laysa shay’un a’dhamu minhu wa bi kalimatillāh at-tammaati allati la yujawizuhunna barrun wa la faajir wa bi asmaa-illāh al-husnaa kullihaa ma alimtu minha wa ma lam a’lam min sharri ma khalaqa wa bara’a wa dhara’a.” Translation: “I seek the protection of Allāh the Great; He, than whom there is nothing greater. And I seek the protection of the perfect words of Allāh which no man, virtuous or evil, can even transcend; and I seek the protection of all the beautiful names of Allāh, those of them which I know and those which I do not know, from the evil of everything He (Allāh) created, to which He has given existence, and which He has spread (over the earth).” 8. The wearing of a Ta’weez (amulet) that contains Āyāt of the Qur’ān or the names of Allāh or a du’ā mentioned in the Hadīth. However, the Āyāt of the Qur’ān and those du’ās that are mentioned in the Ahādith are more effective and beneficial than the wearing of a Ta’weez. Whilst at times it may be necessary to employ the services of a Aamil, it should be ascertained that he is reliable, competent and he abides to Shari’ah in his practice of curing people. In such times of moral corruption, there are many Aamils who are unconcerned of maintaining Shar’ī practices in their work. Shari’ah has given permission of engaging in treatment through Ruqyah – which is one of the most common ways Aamils adopt in curing the afflicted. Ruqyah refers to the recitation of verses or words followed by blowing on a person. Ruqyah is permissible with the following conditions: · No such words are recited which constitute Kufr or witchcraft. · It is in a language that is generally understood by the people. It is preferable to recite in Arabic, specifically verses of the Qur’ān, du’ās from the Ahādīth and the attributes of Allāh. · One has faith that the Ruqyah in itself is not effective but Allāh has placed the effect of curing in it. As far as engaging in the treatment of a family member without his consent is concerned, it is not advisable to do so as it may lead to unwanted problems and quarrels in the family. The concerned family member should be advised, firstly, to undergo medical treatment and if that fails, then he/she should be advised to try any of the abovementioned methods of treatment. And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net -

Click HERE for Prescription For Sihr /jinn

Cure From Black Magic, Jinn & Illness By Shaykh Muhammad Saleem Dhorat hafizahullah In recent times, people distressed with ailments - internal and external - have resorted to people who cure through ta'weez and, in some cases, through the agency of jinn (or mu'akkal as some call it). I do not intend to go into the depth of the evils that lie within this institution, but would sincerely request readers to take note of the following points with a fair mind and without being biased so that we may be saved from the deceit of Shaytan which is hidden in the form of pious saintly people who claim to have supernatural powers to cure illnesses and solve problems. 1. Illnesses, problems, calamities, quarrels are natural for humans, and one should look for remedy and solution through lawful means. One should not, without any endeavour, assume the problem or illness to be through black magic or an outside effect. Refer to the doctors and have it treated. 2. If one is suffering from anxiety and depression, and cannot find peace of mind, then he/she should check his/her life and see where the Commands of Allah and His Rasool sallallahu alayhi wasallam are being violated. Come nearer to Allah through His Remembrance, for that is where the contentment of heart and peace of mind lies. In the Remembrance of Allah do hearts find satisfaction. (Al Qur’aan 13:28) 3. The knowledge of the unseen is an Attribute of Allah the Almighty Only. None in the heavens and on earth knows the unseen except Allah. Many of these "so called" healers claim to know many things of the unseen, and to believe such people could lead one to kufr. Rasoolullah sallallahu alayhi wasallam has said, "One who resorts to an arraf (fortune-teller) and asks him about anything, Salaah will not be accepted from him for forty days." (Muslim) Rasoolullah sallallahu alayhi wasallam has also said, "One who resorts to a kahin (soothsayer/claimant to the knowledge of the unseen) and believes him in what he says, has rejected that which has been sent down to Prophet Muhammad sallallahu alayhi wasallam." 4. Those who violate the law of Allah cannot be pious. A Walee (Friend) of Allah is one who abstains from disobedience to Allah. Those who touch women, who treat women without any veil or partition, who sit with women in solitude i.e. without a male mahram, how can they possibly be the Friends of Allah. Do not be deceived, friends. 5. In case of doubt, contact your local ulama or those who have been known to you for years for their taqwa, piety and reliability. insha'allah, their guidance will save you from going into the wrong hands. NOW TO SAFEGUARD YOURSELF FROM BLACK-MAGIC Allah ta'ala, through his Infinite Mercy, has taught His Servants such du'a and recitation which does not only cure, but saves them from the evil effects of black-magic, jinn, etc.: 1. After completing fardh Salat, recite the masnoon waza’if and thereafter ayatul kursi. Note: Ayatul kursi is a verse from Soorah Baqarah starting Allahu laa'ilaaha illaa huwal... (Al Qur’aan 2:255) 2. Before going to Sleep, read Ayatul kursi. Rasoolullah sallallahu alayhi wasallam has said, "Whoever recites Ayatul kursi at night, a protector (angel) from Allah continually safeguards him and Shaytaan will not come near him until morning."(Bukhari) 3. Read Soorah lkhlas, Soorah Falaq and Soorah Nas after every fardh Salaat. (Read them thrice after the Fair and Maghrib Salat). 4. Before going to sleep, read the last two verses of Soorah Baqarah. Rasoolullah sallallahu alayhi wasallam has said, "Whoever recites the last two verses of Soorah Al Baqarah at night, they will be sufficient for him. " (They will save him from Shaytaan and other misfortunes). (Bukhari, Muslim, Tirmizi, Aboo Dawood, Nasaee, Ibne Majah) 5. Read the following du’a in abundance: A'oozu bikalimaatil'laahit taam'maati min shar'ri maa khalaq Translation: I seek refuge in all the Perfect Words Of Allah from the mischief of His Creations. (Muslim, Tirmizi, Ibne Majah) 6. Read the following du'a at the beginning of the day and night: Bismil'laahil lazi laa yadhur'ru ma'a ismihi shay'un fil ardhi walaa fis samaa'i wahuwas samee'ul 'aleem Translation: In the Name of Allah with Whose Name nothing can cause harm in the earth and the heaven. And He is All Hearing, All Knowing. (Aboo Dawood, Tirmizi, Ibne Maiah, Hakim) The above mentioned prayers will, insha'allah, prevent the evil effects of black-magic and other outside effects. These are measures derived directly from the teaching of the Messenger of Allah sallallahu alayhi wasallam and, if recited regularly, with sincerity, yaqeen and Trust in Allah, then one will never complain of evil-effects. REMEDY FOR ILLNESSES Regular recitation of the above mentioned is also effective in removing evil effects. Along with these azkar, turn to Allah, repent sincerely and beseech Him. After all, it is He Only that brings cure to every illness and solution to every problem. The following du'a are also effective for cure: Allaahumma rabban naas, azhibil ba's, ishfi antas shaafi, laa shifaa’a illaa shifaa’uk, shifaa’an laa yughaadiru suqman Translation: 0 Allah 0 the Lord Of the people! Remove the pain. Grant cure, You are the Curer. There is no cure except Your Cure. Grant such a cure that leaves no sickness. (Bukhari, Muslim, Tirmizi, ibne Majah) Bismillaahi arqeeka, min kulli shay'in yu'zeeka, wa min sharri kulli nafsin aw 'aynin haasidin, allaahu yashfeeka, bismillaahi arqeeka. Translation:In The Name of Allah I make damm (blow) upon you from everything which harms you and from the evil ofevery person or jealous eye. May Allah grant you cure. In The Name of Allah I make damm (blow) on you. (Muslim, Ibne Majah) Once again, remember that those people who violate the laws of Allah, cannot be saintly persons. Seek guidance from ulama who are known to you. Insha’allah, you will not go wrong. May Allah safeguard all Muslims from calamities; may He safeguard their Deen; may He give them the correct understanding of Deen; may He keep them away from every action which is contrary to the teachings of Islam and which brings the Displeasure of Allah. Ameen. Islamic Da'wah Academy

Sihr and Jinn Obsession Bismihi Ta'ala There are many, many people – especially women – who have the suspicion that someone has done some witchcraft on them, on their children and husbands, or that they are being troubled by some Jinn. …There is no doubt that some people may genuinely be afflicted with Sihr or Jinn, who may require some treatment. However, the opinion, assumption and diagnosis that every ailment, difficulty or problem stems from sihr and jinn has become a fixation and an obsession for so many. The solution that many people then resort to is visiting the many Aamils[1] who frequent our shores. Whilst there are some very sincere and pious Aamils, the majority are into it as a business and trade. And it’s big business. Bringing in big money. And it has also become an undercover trade – where women are exploited and in some cases, sexually abused. How many write and phone, wanting some guidance or help, or they want to verify. …One person said that an Aamil told him that he was possessed by 6 Jinn and to catch and tie them all up, will cost him R6000 a jinn. When he asked my opinion, I told him in humour: ‘Six jinns in you would have had you dancing. But you are very calm and relaxed. Tell the Aamil that he must first catch and tie them up, thereafter show them all to you, before payment.’ – I then told him that it is nothing but a con. It is one big fiasco, with thousands being swindled from naïve and gullible Muslims. One brother e-mailed, saying that he moved into a new home, and an Aamil told him that his new house needs to be ‘cleaned’ – and it will cost R1000. He wanted to know what he should do …. One husband related that his wife visited some Aamil. She was put into some trance and was told to remove her clothes … and such, such happenings that leave you totally stunned. How can husbands allow their women to just visit anyone – and be alone with a man – whom they barely know? Trust is a lost entity. And to think that despite all the warnings, people still go back – and they hop from one Aamil to another, to another – and what could have just been a small problem – becomes a traumatising experience. We make mountains out of molehills and then our lives are consumed with visits to Aamils, treatments, taweez[2] and other amaliyat (incantations). …Sometimes the problem is not even solved. This is what happens when we cannot appreciate the simple solutions and prescriptions of Shariah. We are told that if we suspect anything like sihr (witchcraft) or jinn, then Ayatul Kursi[3] and the 3 Quls suffice from all harm and mischief. But it seems we have more trust and confidence in Aamils than in Allah Ta’ala! ( Nauzu Billah) Moreover, most of the time, there are many lies spoken and the person is led to even believe that his mother or sister or someone close is doing some kind of witchcraft. There is mistrust and suspicion which is unwarranted and sinful. And this leads to enmity and even severance of family ties.[4] These weaknesses demand attention and correction because they result in many grave sins. Allah Ta’ala has explicitly instructed: “O you who believe! Avoid much suspicion; for some suspicion is a sin.” [surah Hujurat 49.12] Rasulullah (Sallallaahu 'alayhi wasallam) said, "Avoid suspicion, indeed expressing suspicions is the worst lie."[5] [1] Aamils : Those who treat people afflicted by witchcraft/ influence of jinn [2] Taweez : amulet [3] Ayatul Kursi : An ayat of protection. Surah 2 : 225 [4] Listen to the talk : “Clearing the misunderstandings about Sihr and Black magic, Taweez and Istikhara”. Download and listen from website: http://YunusPatel.co.za [5] Sahih Bukhari Source

Our Actions | An Analogy By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi ‘alayh) Our situation is akin to the person enduring the heat of a mid-summer’s day. The heat and humidity is extremely intense, so the person switches on one of those little toy fans that work on a single cell battery – which children are generally found playing with. To benefit from its breeze, it has to be brought extremely close. So the person sits with this little fan in front of him and on his side, he lights a huge fire. Will that little fan have any effect? …No. Until the person does not distance himself from that fire or extinguishes that fire, the breeze of that fan will not cool his skin. …The effect of that little fan will be lost due to the intensity and closeness of the fire. The similitude drawn is that we do a few good deeds; the effect of which is likened to the breeze of the little fan. Together with those few good deeds, we indulge in different types of sins and their effect is comparable to the blazing fire. Until we do not distance ourselves from the venues of sins and give up those sins altogether, how will our Ibaadah cool our hearts? Only when we will extinguish the fire, which we, ourselves, have kindled, of sins, and we thereafter switch on the air-conditioner of sincere obedience to Allah Ta’ala and His Rasul (Sallallaahu ‘akayhi wasallam), will we experience coolness in our hearts. We need to understand that the destination cannot be reached, if the journey is traversed one step forward and then ten steps back.

to be fair aapa Acacia's input is (as always MashaAllah) very informative and thought provoking. Islam most certainly has the answers! Taqwa is the key word. Once a person attains Taqwa, no situation will lead the person to cheating or lying.

can this be possible?

Sunnats and Aadaab of Safr (Travelling) – Part 7 1. If you are leaving behind your dependants e.g. wife and children etc. then ensure that sufficient arrangements are made for their needs and requirements before leaving. [1] 2. While on journey, ensure that you remain in pious company. Remaining in pious company will motivate one towards righteousness. عن علقمة قال قدمت الشأم فصليت ركعتين ثم قلت اللهم يسر لي جليسا صالحا فأتيت قوما فجلست إليهم فإذا شيخ قد جاء حتى جلس إلى جنبي قلت من هذا قالوا أبو الدرداء فقلت إني دعوت الله أن ييسر لي جليسا صالحا فيسرك لي (البخاري رقم 3287) Hadhrat Alqamah (Rahmatullahi Alaihi) says: “I proceeded to Syria (on a journey) and I performed two rakaat salaah. I then made Duaa “O Allah, allow me to sit in the company of a pious person.” I then found a group of people and sat by them. After a while, an elderly man entered and sat by my side. I enquired who this person was, and the people told me that this was Hadhrat Abu Dardaa (Radhiallahu Anhu), (the Sahaabi of Rasulullah (Sallallahu Alaihi Wasallam)). I then told him, “I made Duaa to Allah Ta’ala to grant me a pious companion, and (Allah Ta’ala answered my Duaa) by allowing me to sit in your company.” 3. If one is travelling in a group, then one should be polite and respectful in his conduct and if one has sufficient amount of provisions, then one should share his meals and other provisions with his companions. عن أبي سعيد رضي الله تعالى عنه قال بينما نحن في سفر مع النبي صلى الله عليه وسلم إذ جاء رجل على راحلة له قال فجعل يصرف بصره يمينا وشمالا فقال رسول الله صلى الله عليه وسلم من كان معه فضل ظهر فليعد به على من لا ظهر له ومن كان له فضل من زاد فليعد به على من لا زاد له قال فذكر من أصناف المال ما ذكر حتى رأينا أنه لا حق لأحد منا في فضل (مسلم رقم 1728) Hadhrat Abu Sa’eed (Radhiallahu Anhu) reports that on one occasion they were on a journey with Rasulullah (Sallallahu Alaihi Wasallam). Suddenly a person riding on a conveyance had come before Rasulullah (Sallallahu Alaihi Wasallam). The person was in difficulty and hardship and was looking towards the right and the left in order to see if anyone could assist him in fulfilling his needs. On that occasion Rasulullah (Sallallahu Alaihi Wasallam) exhorted the Sahaabah saying: “Whoever has an extra conveyance should assist the one who does not have any conveyance. The one who has extra provisions with him should assist those who do not have. Rasulullah (Sallallahu Alaihi Wasallam) continued mentioning the different types of wealth (which a person should spend in sadaqah). Rasulullah (Sallallahu Alaihi Wasallam) encouraged and exhorted the Sahaabah to spend to such an extent that we felt deeply within our hearts that the one who possesses anything more than his needs, he does not have a right to hold back anything (except that he should share it with those who do not have). [1] (فرض)…(مرة)…(على الفور)… ( على مسلم )… ( حر مكلف ) عالم بفرضيته … ( صحيح ) البدن ( بصير ) غير محبوس وخائف من سلطان يمنع منه ( ذي زاد ) يصح به بدنه فالمعتاد اللحم ونحوه إذا قدر على خبز وجبن لا يعد قادرا ( وراحلة) … ( فضلا عما لا بد منه ) … ( و ) فضلا عن ( نفقة عياله ) ممن تلزمه نفقته لتقدم حق العبد ( إلى ) حين ( عوده ) وقيل بعده بيوم وقيل بشهر ( مع أمن الطريق ) بغلبة السلامة ولو بالرشوة ( الدر المختار 2/455-465)