Orthodox

-------------------------------------------------------------------------------- ÈöÓۡãö ٱááåö ٱáÑøóÃۡãóÜٰäö ٱáÑøóÃöíãö People will get leaders which they deserve. Ibn Qayyim (rahimahullah) “Ponder upon the Hikmah (Wisdom) of Allah (Azza wa Jall) where He has made people's kings, leaders, and those of authority over them, of the same kind as their own deeds. It is as if the people's deeds appeared in the forms of their kings and leaders. If the people are upright, then their kings and rulers will be upright, and if they turn away (from uprightness), then their leaders will turn against them. And if they oppress and tyrannize, then their kings and rulers will tyrannize and oppress. And if deception and treachery becomes manifest amongst them, then the same will appear in their rulers. If the people refrain from fulfilling the rights of Allah upon them and become niggardly (regarding their execution), then their kings and rulers will refuse to give them their rights and will become niggardly (withhold their rights from them). And if they take away from those whom they oppress that which they deserve not to take, then the kings will take away from the people that which they deserve not to take and will levy taxes and impose tasks upon them. And whatever the people unjustly take from the oppressed, their kings take the same by force from them. So those in charge of the people appear in the forms of their (the ruled) deeds. And it befits not the Divine Wisdom that the evil and wicked be ruled except by those of the same kind. And since the early [Muslims] were the best and most righteous of generations, their rulers were of the same standing. But when the people turned weak, their rulers turned to be of their own rank. So it befits not the Hikmah (Wisdom) of Allah in these times that rulers the like of Mu’aawiyah and Umar bin Abdulaziz, be in charge over us, and even less the like of Abu Bakr and Umar. Rather, our rulers are in accordance with our own rank and standing, and the ones who ruled those before us were (also) in accordance with these people own rank and standing. And both matters (the status of the former rulers and those of this time) are as necessitated and entailed by [Allah's] Hikmah.†Miftaah Daarus-Sa'aadah . [using large font size is not allowed]

She is a bad example and has nothing to do with us. At least I brought you people with true knowledge to the forum. I hope you all show them the right respect b/c they are under hidden usernames. Look at what she takes from us :sl: .

:sl: When do you leave bros?

I thought you were intelligent enough to not support something and claim it a fact when in fact it is only a theory. You claim majority of scientists believe it true. How do they believe it to be true? I do not think you know. Can you show where I've done that? Or are you yelling at all members of an Islamic forum?

Hope all is well hamza81. Maybe you message what you support. We got technology these days if you got forums. I am a volunteer. I can ordain them to come physically into you and control your mind. We ar ewining here when it comes to good deeds as well as our scholars. Also, these ar eth epeople who ar every active. They will not waste time :sl: :sl:

:sl: Then it is a hypocrite and as we know in Saudia Arabia not offering some pillars will get one killed. What falls under apostasy? It is not just statments, but also actions as reported by ashaba, respected brother. I do not think it would be that easy, especially if something about them has reached the ruler. But Allah knows best. As we all know from our brother Younes, the OT preaches the same thing. It is that they changed God's laws.

Coming from a culture tha tguesses about religion, was told that the gaze should not move from wher ewe make sujud. ALthough I think tha tis correct. Confusion is killing me.

What caused me troble is that my mother told me we can leave the prayer to open the door. I need this part addressed. Making Many Actions that Lead a Viewer To Believe That You Are Not in Salah An-Nawawi says: "If a person performs a lot of actions that are not part of the salah, he invalidates his salah, and, on this point, there is no difference of opinion. If the acts are few, then they do not invalidate the salah and, on this point, there also is no difference of opinion. This is the exact position. However, there does exist a difference of opinion over what exactly constitutes a few actions and many actions...". He says that the exact definitions of too much and too little are determined by generally accepted standards. One is not harmed in his salah by common acts such as nodding in reply to a salutation, taking off one's shoes, raising the headdress and putting it back in place, putting on or taking off a light garment, carrying or holding a small child, preventing someone from passing in front of the person in prayer, covering one's spittle in one's clothing and similar other actions. As for the other acts, those which are considered to constitute many actions (e.g., taking many consecutive steps, performing actions repeatedly) they invalidate the prayer. An-Nawawi also says: "The scholars are in agreement that many actions invalidate the prayer if they are performed consecutively [i.e., one after another]. If one separates the actions, for instance, taking a step and then stopping for a while, then taking another step or two, and then another two steps, after a pause (though a short one) between them, then the salah will not be harmed, even if he in this manner should take a hundred or more steps. There is no difference of opinion on this point. As for light actions, such as moving one's finger in glorifying Allah or in itching, and so forth., these do not invalidate the prayer according to the well-known, authentic opinion, even when they are done repeatedly and consecutively, but they are disliked." AshShaf'i says: "Even if one counts the verses on one's fingers, it would not invalidate one's salah, but it is best to avoid [such an act (you are not allowed to post links yet)"you can't post links until you reach 50 posts_muttaqun(contact admin if its a beneficial link)/aboutsalah.html"]you can't post links until you reach 50 posts_muttaqun(contact admin if its a beneficial link)/aboutsalah.html[/url]

:sl: wa rahmatu Allah wa barakatuh I know some out there judge our people of knowledge based on what some "laypeople" do. Well, this is from a commentary of the known book Riyad as Salihin that I love very much and I hope that the commentary is not attributed to our scholars because many dislike their fiqh. That is all I was afraid of... I realize she does respect them a lot! But when it comes to our Prophet, :sl: nothing is to be judges; "We hear and obey, it is such as these that will attain felicity." Ama ba'd. Chapter 364: Prohibition of using Utensils made of Gold and Silver

Cover in Righteousness The Noble Qur'an Al-A'raaf 7:26 O Children of Adam! We have bestowed raiment* upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allâh, that they may remember (i.e. leave falsehood and follow truth). *clothing/covering What Must Be Covered During Prayer The male 'Aura for prayer is that he must cover himself with clothes from umbilicus of his abdomen to his knees, and it is better that his both shoulders should be covered. The Noble Qur'an 7:32 O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the Tawâf of) the Ka'bah, and eat and drink but waste not by extravagance, certainly He (Allâh) likes not Al-Musrifûn (those who waste by extravagance). Say (O Muhammad SAW): "Who has forbidden the adoration with clothes given by Allâh, which He has produced for his slaves, and At-Taiyibât [all kinds of Halâl (lawful) things] of food?" Say: "They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them)." Thus We explain the Ayât (Islâmic laws) in detail for people who have knowledge. The Thighs The thighs are part of the aura and it should be a man's intentions to keep it covered. Reported Muhammad Jahsh, "The Messenger of Allah, upon whom be peace, passed by Ma'mar while his thighs were uncovered. He said, to him, 'O Ma'mar, cover your thighs, for they are (part of the) 'aurah." This is related by Ahmad, al-Hakim and al-Bukhari in Tareekh and in mu'allaq form in his Sahih. Reported Jurhad, "The Messenger of Allah passed by me when the cloak I was wearing did not cover my thigh. He said, 'Cover your thigh, for it (is part of the) 'aurah." This is related by Ahmad, Abu Dawud and at-Tirmidhi, who called it hassan, and by al-Bukhari in mu'allaq form in the Sahih. Envelope (completely cover) oneself in Clothing and Keep It Clean The Noble Qur'an 74:1-4 1. O you (Muhammad SAW) enveloped (in garments)! 2. Arise and warn! 3. And your Lord (Allâh) magnify! 4. And your garments purify! Fiqh 1.109b Concerning bodily purity, Anas related that the Prophet upon whom be peace, said, "Stay clean of urine, as the majority of punishment in the grave is due to it." This is related by ad-Daraqutni, who said it is hassan. Reported 'Ali, I used to have a great deal of prostatic fluid flowing, so I asked a man to ask the Prophet about it (as I was shy to ask him, due to my relationship with him through his daughter). He asked him and the Prophet, upon whom be peace, said, "Make ablution and wash your penis." (Related by al-Bukhari and others.) 'Aishah also related that the Messenger of Allah said to women with a prolonged flow of blood, "Wash the blood from yourself and pray . " Concerning purity of clothing, we have the following: Says Allah, "And purify your raiment" (al-Muddathir 4). Jabir ibn Sumrah reported that he heard a man ask the Prophet, "May I pray in the same clothes that I had on during intercourse with my wife?" He said, "Yes, but if you see some stains on it, you must wash it." This hadith is related by Ahmad and Ibn Majah. Its narrators are trustworthy. Reported Mu'awiyyah, "I asked Umm Habibah, 'Did the Prophet pray in the same clothes that he wore when he had intercourse?' She said, 'Yes, if there were no stains on it."'(Related by Ahmad, Abu Dawud, an-Nasa'i and Ibn Majah.) Abu Sa'eed reported that the Prophet removed his shoes and the people behind him did likewise. When he finished the prayer, he asked, "Why did you remove your shoes?" They said, "We saw you remove yours." He said, "Gabriel came to me and informed me that there was some filth on them. Therefore, when one of you comes to the Masjid, he should turn his shoes over and examine them. If one finds any dirt on them, he should rub them against the ground and pray with them on." The hadith is related by Ahmad, Abu Dawud, al-Hakim, Ibn Hibban and Ibn Khuzaimah. The latter grades it as sahih. This hadith shows that if one enters the Masjid (with his shoes on) and is unaware of some impurity or has forgotten it, and he suddenly remembers it during the prayer, he must try to remove it and proceed with the prayer. He does not have to repeat it later on. Hadith - Abu Dawood 3150, Narrated Ubadah ibn as-Samit The Prophet (peace be upon him) said: The best shroud is a lower garment and one which covers the whole body, and the best sacrifice is a horned ram. Clothing must not be Tight. Covering entire body is preferred over covering just lower half. Hadith - Sahih Bukhari 1.357, Narrated Said bin Al Harith I asked Jabir bin 'Abdullah about praying in a single garment. He said, "I traveled with the Prophet during some of his journeys, and I came to him at night for some purpose and I found him praying. At that time, I was wearing a single garment with which I covered my shoulders and prayed by his side. When he finished the prayer, he asked, 'O Jabir! What has brought you here?' I told him what I wanted. When I finished, he asked, 'O Jabir! What is this garment which I have seen and with which you covered your shoulders?' I replied, 'It is a (tight) garment.' He said, 'If the garment is large enough, wrap it round the body (covering the shoulders) and if it is tight (too short) then use it as an Izar (tie it around your waist only.)' " Silk Garments Hadith - Sahih Al-Bukhari 7.693, Narrated Uqba bin Amir A silken Farruj was presented to Allah's Apostle and he put it on and offered the prayer in it. When he finished the prayer, he took it off violently as if he disliked it and said, "This (garment) does not befit those who fear Allah!" Saffron (Yellow, Red/Yellow) Colored Garments Bowl of Harvested Saffron Among Crocus Blossoms Harvesters pick the three red-orange stigma from each saffron crocus blossom to be sold as the saffron spice. -------------------------------------------------------------------------------- A Saffron Shoulder Bag History records that the Phoenecians and Carthegenians used Saffron’s golden hues to dye the veils of their brides. Even now, Buddhist monks use it for coloring their robes. Indian brides use it for the ceremonial painting of their skins. The Irish use it for tinting wool. The Japanese use it for hand painting kimonos. It has also been used in the arts and paintings. Before the Renaissance, saffron had several religious uses. Even today, Indian hindu women, when offering prayers, receive a paste of saffron on their foreheads (Tikka) as a symbol of blessings, good luck and benevolance. Also in India, saffron is offered as a sacrifice in many hindu temples. Certain Hindu texts have been known to be written with saffron ink. Hadith - Sunan of Abu Dawood #4037, Narrated Imran ibn Husayn The Prophet (peace be upon him) said: I do not ride on purple, or wear a garment dyed with saffron*, or wear shirt hemmed with silk. Hadith - Sunan of Abu Dawood #4210, Narrated Abdullah ibn Mas'ud The Prophet of Allah (peace be upon him) disliked ten things: 1. Yellow colouring... Hadith - Sunan of Abu Dawood #4055, Narrated Abdullah ibn Amr ibn al-'As We came down with the Apostle of Allah (peace be upon him) from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women. *a moderate orange to orange yellow color Patterns/Marks In the Clothing: Simple Clothing Preferred Hadith - Sunan of Abu Dawood, #4041, Narrated Aisha, Ummul Mu'minin, r.a. The Apostle of Allah (peace be upon him) once prayed wearing a garment having marks. He looked at its marks. When he saluted, he said: Take this garment of mine to AbuJahm, for it turned my attention just now in my prayer, and bring a simple garment without marks. Hadith - Muwatta 3.72 - Looking in the Prayer at What Distracts You From It Yahya related to me from Malik from AIqama ibn Abi AIqama from his mother that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Abu Jahm ibn Hudhayfa gave the Messenger of Allah, may Allah bless him and grant him peace, a fine striped garment from Syria and he did the prayer in it. When he had finished he said, 'Give this garment back to Abu Jahm. I lookedat its stripes in the prayer and they almost distracted me.' " Sadaqa Not Accepted with Unlawful Clothing Hadith - Muslim Then [the Messenger saaws] mentioned a man who had traveled for a long time. Unkempt and covered in dust, he raised his hands to the heavens (and cried): 'O my Lord! O my Lord!' His food was unlawful, his drink was unlawful, his clothing was unlawful, and what he had provided to sustain himself with was also unlawful. How could his invocation be accepted?" Gratitude to Allah for the Protection of Clothing The Noble Qur'an An-Nahl 16:81 And Allâh has made for you out of that which He has created shades, and has made for you places of refuge in the mountains, and has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence. Thus does He perfect His Grace unto you, that you may submit yourselves to His Will (in Islâm). Wearing White Hadith - Al-Tirmidhi 4623, Narrated 'Aisha, r.a. Allah's Messenger (peace be upon him) was questioned about Waraqah and Khadijah said to him, "He believed in you, but died before you appeared as a prophet." Allah's Messenger (peace be upon him) then said, "I was shown him in a dream, wearing white clothes, and if he had been one of the inhabitants of Hell he would have been wearing different clothing." [Ahmad and Tirmidhi transmitted it] Hadith - Sahih Al-Bukhari 7.717, Narrated Abu Dharr, r.a. I came to the Prophet while he was wearing white clothes and sleeping.... Wearing Green Hadith - Sahih Al-Bukhari 7.705, Narrated 'Aisha, r.a. When Allah's Apostle died, he was covered with a Hibra Burd (green square decorated garment). Hadith - Sunan of Abu Dawood, Narrated Abu Rimthah, r.a. I went with my father to the Prophet (peace be upon him) and saw two green garments over him. Wearing Red It is permissible to wear red clothes if the red is combined with another colour; it is not permissible to wear plain red, because the Prophet (saaws) forbade doing so. The hadith which forbid wearing plain red From al-Baraa’ ibn ‘Aazib (may Allah be pleased with him): “The Prophet (saaws) forbade us to use soft red mattresses and qasiy – garments with woven stripes of silk.†(Narrated by al-Bukhaari, 5390) From Ibn ‘Abbaas, who said: “I was forbidden (to wear) red garments and gold rings, and to recite Qur’aan in rukoo’.†(Narrated by al-Nasaa’i, no. 5171. Imam Albaani said: its isnaad is sahih. Saheeh Sunan al-Nasaa’i, 1068). From ‘Abd-Allaah ibn ‘Amr ibn al-Aas (may Allaah be pleased with them both), who said: “A man passed by the Prophet SAWS wearing two red garments and greeted him with salaam, but he SAWS did not return the greeting.†(Narrated by al-Tirmidhi, no. 2731; Abu Dawood, no. 3574. Al-Tirmidhi said: this hadeeth is hasan ghareeb with this isnaad). According to the scholars, the meaning of this hadith is that the Prophet SAWS disliked the wearing of garments dyed with safflower (the red dyestuff obtained from safflowers), but he had no objection to garments dyed with clay or other substances, so long as it was not dyed with safflower. This hadeeth was classed as da’eef by al-Albaani (Da’eef Sunan Abi Dawood, 403; Da’eef Sunan al-Tirmidhi, 334. He said: its isnaad is da’eef). Hadith which may be understood to mean that it is permissible to wear red if it is mixed with another colour From Hilaal ibn ‘Aamir from his father, who said: “I saw the Messenger of Allaah SAWS in Mina, giving a khutbah sitting on his mule, wearing a red cloak, and ‘Ali was in front of him, repeating what he said (in a loud voice, so that the people could hear).†(Narrated by Abu Dawood, no. 3551; classed as sahih by al-Albaani – Sahih Sunan Abi Dawood, 767). The hadeeth of al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) who said: “The Messenger of Allah SAWS was of average build. I saw him in a red hullah, and I never saw anyone more handsome than him.†(Narrated by al-Bukhaari, no. 5400; Muslim, 4308). From al-Baraa’, who said: “I never saw anyone who has hair wearing a red hullah and looking more handsome than the Messenger of Allah SAWS (peace and blessings of Allah be upon him). He had hair down to his shoulders, he was broad-shouldered and was neither short nor tall.†(Narrated by al-Tirmidhi, no. 1646. He said: in this chapter there is a report from Jaabir ibn Samurah and Abu Rimthah and Abu Juhayfah. This hadeeth is hasan saheeh…) From al-Baraa’ who said: “The Messenger of Allaah SAWS had hair down to his earlobes. I saw him wearing a red hullah, and I have never seen anyone more handsome than him.†(Narrated by Abu Dawood, no. 4072; Ibn Maajah, no. 3599. Classed as sahih by Albaani – Saheeh Sunan Abi dawood, 768). Al-Bayhaqi narrated in al-Sunan: “[The Prophet] SAWS used to wear a red cloak on Eid.†What is meant by a red hullah is a suit of two Yemeni garments which are woven with red and black stripes, or red and green stripes. It is described as red because of the red stripes in it. This is the view of a number of scholars, such as al-Haafiz Ibn Hajar (Fath al-Baari Sharh ‘ala Sahih al-Bukhari, no. 5400) and Ibn al-Qayyim (Zaad al-Ma’aad, 1-137). And Allah knows best Wear an 'Izar An 'Izar (loing wrap) is a rectangular piece of cloth worn wrapped around the waist for modesty. Hadith - Bukhari 7.695 (Also 7.744) Narrated Ibn Abbas, r.a. The Prophet (saaws) said, "Whoever cannot get an Izar, can wear trousers, and whoever cannot wear sandals can wear Khuffs." Garment Should Not Hang Past Ankles Hadith - Al-Muwatta 48.12, Similar narration in Abu Dawood #4082 Yahya related to me from Malik from al Ala ibn Abd ar-Rahman that his father said, "I asked Abu Said al-Khudri about the lower garment. He said that he would inform me with knowledge and that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'The lower garment of the mumin should reach to the middle of his calves. There is no harm in what is between that and the ankles. What is lower than that is in the Fire. What is lower than that is in the Fire. On the Day of Rising, Allah will not look at a person who trails his lower garment in arrogance.' " Hadith - Sahih Al-Bukhari 7.678, Narrated Abu Huraira, r.a. The Prophet (saaws) said, "The part of an Izar which hangs below the ankles is in the Fire." Hadith - Sunan of Abu Dawood, Narrated AbuJurayy Jabir ibn Salim al-Hujaymi The Prophet saaws said, "Have your lower garment halfway down your shin; if you cannot do it, have it up to the ankles. Beware of trailing the lower garment, for it is conceit and Allah does not like conceit." Folding up the hem because your garment is too long, is forbidden. Pull the trousers upwards, instead. (hint: hard to do if your pants are too tight to start with!) Hadith - Sahih Muslim #5200, Narrated Abdullah ibn Umar, r.a. I happened to pass before Allah's Messenger (peace be upon him) with my lower garment trailing (upon the ground). He said: Abdullah, tug up your lower garment. I tugged it up, and he again said: Tug it still further, and I tugged it still further and I went on tugging it afterward, whereupon some of the people said: To what extent? Thereupon he said: To the middle of the shanks*. *The part of the leg between the knee and ankle. Said Ibn 'Abbas, "The Prophet ordered us to prostrate on seven bodily parts and not to fold back the hair or clothing: the forehead, the hands, the knees and the feet." In another wording, the Prophet said, "I have been ordered to prostrate on seven bodily parts: the forehead, and he pointed to his nose, the hands, the knees and the ends of the feet." (Related by al-Bukhari and Muslim.) In another narration, he said, "I have been ordered to prostrate on seven bodily parts and not to fold back the hair or clothing: the forehead, the nose, the hands, the knees and the feet." (Related by Muslim and an-Nasa'i.) Be Known as a Muslim The Noble Qur'an 7:3 [say (O Muhammad SAW) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember! Narration - al-Hakim and Tirmidhi (hasan) "Allah likes to see the mark of His benevolence on His servant." Wearing the izar (loin-wrap), thawb (long cloth), `imama (turban), jubba (coat or mantle), sirwal (baggy pants), etc. is of the Prophet's (SAAWS) Sunnah of dress. There is no such thing as an unimportant or unnecessary Sunnah. Hadith - Tirmidhi (hasan), Book of knowledge; al-Baghawi, Sharh al-sunna 1:233. Whoever gives life to one of my Sunnahs which was eliminated after my time will receive the reward of all those who practice it without their reward being diminished... Hadith - Tirmidhi (hasan gharib), Book of knowledge. Whoever gives life to one of my Sunnahs, he loves me: and whoever loves me is with me. And Abu Hurayra (r.a.) narrates the following hadith in Muslim, Nasa'i, Malik, and Ahmad: The Prophet came to the graveyard and said: "Peace be upon you, O abode of a people of believers! We shall certainly join you, if Allah will. How I long to see my brothers!" They said: "O Messenger of Allah, are we not your brothers?" He replied: "You are my Companions! As for my brothers, they are those who have not yet appeared." They said: "How will you recognize those of your Community who had not yet appeared (in your time), O Messenger of Allah?" He replied: "Suppose a man had horses with shiny white marks on their foreheads and legs: would he not recognize them among other horses which are all black?" They said: "Yes, O Messenger of Allah!" He continued: "Verily, they (my brothers) shall be coming with shiny bright foreheads and limbs due to their ablutions, and I shall precede them to my Pond." Dressing according to the sunnah is an act of ibadah that brings with it a reward, insha'Allah. The Companions were quick to imitate every aspect of the Prophet's example of dress: Hadith - Bukhari, Volume 9, Book 92, Number 401. Narrated Ibn 'Umar The Prophet saaws wore a gold ring and then the people followed him and wore gold rings too. Then the Prophet said, "I had this golden ring made for myself." He then threw it away and said, "I shall never put it on." Thereupon the people also threw their rings away. The very least that has been said by the scholars of the Shari`a in the matter is that following the Prophet in matters of dress or everyday matters such as eating, walking, and sleeping is a matter of excellence (ihsan) and perfection (kamal) and is desirable (mustahabb) and part of one's good manners (adab) in the religion. Every desirable practice performed on the basis of such intention means a higher degree in paradise which the person who neglects it may not attain to, and Allah knows best. Wearing a Turban The Prophet said: "Pray as you see me pray" . As Bukhari showed in the hadith he cited in the chapter entitled "Wearing turbans," the Prophet wore it and sometimes he wiped on top of it during ablution in order not to have to remove it. [bukhari, Book of Ablution, hadith of Ja`far ibn `Amr's father.] He wore it in war and in the khutba, and he would receive it as a gift as established by the following three hadiths: Jabir said: "The Prophet entered Mecca on the Day of victory wearing a black turban and he loosened its two ends between his shoulders." [Muslim and Abu Dawud. The first part is also in Tirmidhi (hasan), Ibn Majah, and Nasa'i.] Ja`far ibn `Amr narrates from his father: "I saw the Prophet on the pulpit wearing a black turban with the extremity loosened between his shoulder-blades." [Muslim, Tirmidhi, Abu Dawud, Nasa'i, and Ibn Majah.] Abu Sa`id al-Khudri reported that when the Prophet got a new piece of garment, he would mention it, whether a turban or a shirt or a cloak, and then would say: "O Allah, all praise and thanks be to You. You have given me this garment. I seek from You its good and the good that is made of it and I seek Your refuge against its evil and the evil that it is made of." {Allahumma, laka al-hamd, anta kasawtanih, as'aluka khayrahu wa khayra ma suni`a lahu, wa a`udhu bika min sharrihi wa sharri ma ma suni`a lah.} [Abu Dawud and Tirmidhi] Ibn Abi al-Ahwas said: I came in shabby clothes to see the Prophet and he said: "Do you have money?" I said yes. He said: "From where does your money come?" I said: "Allah has given me camels and sheep and horses and slaves." He said: "Then if Allah gave you money and possessions, he likes for you to show it." [Narrated with a sound chain by Abu Dawud in the Book of Garments and al-Nasa'i in the Book of Ornaments. Ahmad narrates something similar in his Musnad.] Abu al-Darda' said that the Prophet said: "You are coming to your brethren, therefore mend your mounts and mend your garments until you stand out among the people (due to your excellence) like a mole on the face. Verily, Allah does not like obscene speech nor obscene behavior." [Narrated with a sound chain by Abu Dawud in the Book of Garments and Ahmad in his Musnad.] al-Khatib al-Baghdadi narrates in his Tarikh Baghdad that one time Abu Hanifa asked a man who was shabbily dressed to stay behind after the others had left from his circle of study. Then he told him: "Lift up the prayer-rug and take the money that is there and buy yourself some nice clothes." The man told him he was wealthy and had no need of the money. Abu Hanifa said: "Has it not reached you that the Prophet said: Allah likes to see the mark of His benevolence on His servant?" [al-Khatib, Tarikh Baghdad 13:263] Bukhari also narrates in the book of Salat that Hasan al-Basri said that in the time of the Prophet, because of scorching heat, "People used to prostrate on their turban-cloth (`imama) and turban-cap (qalansuwa) with their hands in their sleeves," and that Anas Ibn Malik said: We used to pray with the Prophet and some of us used to place the ends of their clothes at the place of prostration because of scorching heat. They were wearing head-covers and long sleeves in scorching heat. The following is a saying of `Umar ibn al-Khattab narrated by Malik in the Book of Friday Prayer in his Muwatta: "I love to see the reciter of the Qur'an [i.e. the leader of the Friday prayer] wearing white." The Prophet said on the authority of Ibn `Umar: "Whoso resembles a people in appearance, he is one of them." [Narrated by Abu Dawud (Libas) and Ahmad (2:50, 2:92) with a chain which has some weakness according to Sakhawi in al- Maqasid al-hasana, however he states that its authenticity is verified by other narrations. Also narrated by Ibn Abi Shayba in his Musannaf (5:313), Ibn Hajar in Fath al-Bari 10:274 [Dar al-Fikr ed.], and Ibn Kathir in his Tafsir (8:53). `Iraqi said its chain is sound (sahih). al-Bazzar also relates it through Hudhayfa and Abu Hurayra, Abu Nu`aym through Anas, and al-Quda`i relates it through Tawus, a chain which Ibn Hibban declared sahih. Ibn Taymiyya in his Iqtida' al-siratal- mustaqim (p. 82) calls Abu Dawud's and Ahmad's chain "a good chain."] Note that shaving the beard is considered effeminacy and is forbidden (haram) and recognized to be haram by the Four Imams. Ibn Hibban's version of `Umar's saying is mentioned by Ibn Taymiyya who interprets it as an explicit prohibition for Muslims in non-Muslim countries against wearing unislamic clothing: This is a prohibition on the part of `Umar directed at Muslims against all that belongs to the manner of dress of non-Muslims (mushrikun). [ibn Taymiyya, Iqtida' as-sirat al-mustaqim (1907 ed.) p. 60] Imam Nawawi in his Fatawa was asked: "Is there harm for one's religion and his salat if he dresses other than in the fashion of Muslims?" He answered: "It is forbidden to resemble the disbelievers in appearance, whether in clothing or otherwise, because of the sound and well-known hadiths concerning this; and wearing such clothing makes one's prayer incomplete tanqusu bihi al-salat." Bayhaqi also cited the hadith of al-`Abbas al-Duri from Sa`id ibn `Amir al-Dub`i from Sa`id ibn Abi `Azuba from Ayyub from Nafi` who said: Ibn `Umar saw me pray in a single garment and he said: "Did I not give you clothes?" I said yes. He continued: "And if I sent you on an errand would you go out like this?" I said no. He said: "Then Allah is worthier of your self-adornment." It is narrated by Tahawi in Sharh ma`ani al-athar (1:221), Tabarani, Bayhaqi in his Sunan al-kubra (2:236), and Haythami said in Majma` al-zawa'id (2:51): "Its chain is fair (hasan)." Albani included it in al-Silsila al-sahiha (#1369). Bayhaqi also cited the hadith of Yusuf ibn Ya`qub al-Qadi from Sulayman ibn Harb from Hammad ibn Zayd from Ayyub from Nafi`: `Umar entered upon me one day as I was praying in a single garment and he said: "Don't you have two garments in your possession?" I said yes. He said: "In your opinion, if I sent you to one of the people of Madina on an errand, would you go in a single garment?" I said no. He said: "Then is Allah worthier of our self-beautification or people?" How to tie a turban A ghaffiya or plain cap of heavy cloth can be worn to prevent hair from showing. You start with one end of the turban about six inches below the base of the neck; this is going to be the tail which one sees on some period turbans. From there, the turban passes over the head to just above the forehead and then you start winding it. A single wind is a clockwise circle tilted somewhat from the horizontal. As you wind the turban, the circle grows; the low point moves around the head by about 90 degrees each wind. So if the first time around the low point is under the right ear then the next time it is at the back of the head, then left ear. As you go, you can let the tilt increase, since the bottom of the circle will anchor itself below the bulge of cloth already there. When you are down to a small peice or so, make a horizontal circle around the whole thing and tuck the end in. The result is the horizontal band. We seek refuge in Allah from misguidance and innovation. Related links: Lowering the Gaze Beard Men's Dress: Clothing for the Prayer Men's Dress Code Action Items for the uttaqun: Wear your best available clothes for prayer. Do not resemble the disbelievers attire. Always cover your awra (for men, this is the distance between the knees and bellybutton, including both the knees and bellybutton being covered). Cover more when able, such as the arms for modesty. Keep your clothes clean. Do not wear bright, flashy colors. Wear white when able to for prayer. Do not wear images of people, animals, or insects on your clothes. Hem your pants short so that they do not hang past the ankle. Do not tuck your shirt in your pants, but instead have a thawb that covers the knees, or wear an izar, etc. Cover your hair for prayer when able. Do not shave off your beard, for it is part of your required hijab. Remember... Allah, subhana watala, sees everything we do! [using large font size is not allowed] (you are not allowed to post links yet)"you can't post links until you reach 50 posts_muttaqun(contact admin if its a beneficial link)/malehijab.html"]you can't post links until you reach 50 posts_muttaqun(contact admin if its a beneficial link)/malehijab.html[/url]

:sl: wa rahmatu Allah wa barakatuh I would like to know what you dear brothers and sisters know concerning moving during Salah. Are all movements permitted apart from the ones wher eyou turn away from the Qiblah? How about opening door for others? I know this sounds foolish but just something I came by [do not remember the source]. And does anyone have any referance to that it is a sin to break [stop it and come back to it all over again] your Salah once you begin it? Just looking for evidence for certainty. JazzakAllah Khayr Edit:

Before anything, it seems to me that you ar einsincere and that is why you might find me offensive. Thus, I really am impatient when it comes to extensive communications neither am I good at them because they usually go off the subject. It doesn't matter what he studied as long as his research is accurate. And we all know evolution thory has flaws in it as proven by SCIENTISTS [non-Muslim] ones above. These scientists usually put science before religion. You found one that studies religion, can you find that all the other ones studied religion? They no where mentioned religion; evolution refuted by scientific evidence. Please limit sarcasm it shows insincerity and provokes battlefields. You are stating that just becaus eyou ar ei nsupport of evolution and it shows you do not even have knowledge of it. Well, neither do I, but I go by scientists who do have knowledge of it. P.S. They ar enot Muslims or Christians. Yes, it is proof. If I did not have valid proof in your eyes, I would not argue it. Which religious brainwashing? I can prove to you that your scientists ar erefuting evolution. You can't prove to me that my scholars are refuting religion. If it is your scientists who are trying to reprove religion, then please show me their evidence and not theories that are totally unreliable.

Try this: Scientific Linguistic Miracle He gave quite a few scientific linguistic miracles of the Qur'an, some of which are compiled here; (you are not allowed to post links yet)"you can't post links until you reach 50 posts_linguisticmiracle(contact admin if its a beneficial link)/science.html"]you can't post links until you reach 50 posts_linguisticmiracle(contact admin if its a beneficial link)/science.html[/url]

{ åõæó ٱáøóÃöíۤ ÃóäÒóáó Úóáóíúßó ٱáúßöÊóÇÈó ãöäúåõ ÂíóÇÊñ ãøõÃúßóãóÇÊñ åõäøó Ãõãøõ ٱáúßöÊóÇÈö æóÃõÎóÑõ ãõÊóÔóÇÈöåóÇÊñ ÃóÃóãøóÇ ÇáøóÃöíäó Ãí ÞõáõæÈöåöãú ÒóíúÛñ ÃóíóÊøóÈöÚõæäó ãóÇ ÊóÔóÇÈóåó ãöäúåõ ٱÈúÊöÛóÇÃó ٱáúÃöÊúäóÉö æóٱÈúÊöÛóÇÃó ÊóÃúæöíáöåö æóãóÇ íóÚúáóãõ ÊóÃúæöíáóåõ ÅöáÇøó ٱááøóåõ æóٱáÑøóÇÓöÎõæäó Ãöí ٱáúÚöáúãö íóÞõæáõæäó ÂãóäøóÇ Èöåö ßõáøñ ãøöäú ÚöäÃö ÑóÈøöäóÇ æóãóÇ íóÃøóßøóÑõ ÅöáÇøó ÃõæúáõæÇú ٱáÃóáúÈóÇÈö } He it is Who revealed to you the Book, wherein are verses [that are] clear, lucid in proof, forming the Mother Book, the original basis for rulings, and others allegorical, whose meanings are not known, such as the opening verses of some sūras. He [God] refers to the whole [Qur’ān] as: 1) ‘clear’ [muhkam] where He says [A Book] whose verses have been made clear [Q. 11:1], meaning that it contains no imperfections; and as 2) ‘allegorical’ [mutashābih], where He says A Book consimilar [Q. 39:23], meaning that its parts resemble each other in terms of beauty and veracity. As for those in whose hearts is deviation, inclination away from truth, they follow the allegorical part, desiring sedition, among the ignorant of them, throwing them into specious arguments and confusion, and desiring its interpretation, its explanation, and none knows its interpretation, its explanation, save God, Him alone. And those firmly rooted, established and capable, in knowledge (al-rāsikhūna fī’l-‘ilm is the subject, the predicate of which is [what follows]) say, ‘We believe in it, the allegorical part, that it is from God, and we do not know its meaning; all, of the clear and the allegorical, is from our Lord’; yet none remembers (yadhdhakkar, the initial tā’ [of yatadhakkar] has been assimilated with the dhāl), that is, none is admonished, but people of pith, possessors of intellect, who, when they see those following that [allegorical part only], also say:7:3 [using large font size is not allowed] The two Shaykhs [bukhārī and Muslim] reported that ‘Ā’isha, may God be pleased with her, said, ‘The Messenger of God (s) recited this verse: It is He Who revealed to you the Book, wherein are verses clear [to the end of] the verse, and said, “When you see those pursuing the allegorical parts, [know that] these are the ones God refers to [in this verse], so beware of them†’. Al-Tabarānī reported in his al-Kabīr that Abū Mūsā al-Ash‘arī heard the Prophet (s) say, ‘I fear nothing for my community except three faults’, and he mentioned that one of these would be when the Book is opened in front of them, and the believer will desire to interpret it, and yet none knows its interpretation, save God; and those firmly rooted in knowledge say, ‘We believe in it, all is from our Lord; yet none remembers but people of pith’ [Q. 3:7] [end of the] hadīth. (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetaltafsir(contact admin if its a beneficial link)/Tafasir.asp?...0&LanguageId=2"]you can't post links until you reach 50 posts_you are not allowed to post links yetaltafsir(contact admin if its a beneficial link)/Tafasir.asp?...0&LanguageId=2[/url] ( Part No : 4, Page No: 180) The third question of Fatwa no. 9247 Question 3: What is the ruling on scientific books of Tafsir (exegesis of the meanings of the Qur’an)? Answer: No reference should be made to any books of Tafsir which contain invalid interpretations like interpreting the Qur’anic Ayah (verse) saying (what means): <<Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. >> as meaning that the earth used to be part of the sun and due to the speedy rotation of the sun on its axis, the earth detached from it. Some time later, the surface of the earth cooled down while the interior part remained hot. The earth then joined the nine planets of the known solar system orbiting the sun. Scientific books of Tafsir which support such theories are not reliable. The same holds true of other books of Tafsir whose authors prove the theory of the earth’s rotation based on deduction from the Qur’anic Ayah which states: <<And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. >>These kinds of Tafsir change the words of the Qur’an out of their natural context in an attempt to subject them to so-called "scientific theories" which are no more than hypothetical assumptions and speculative suppositions. Falling under the same category are all such books of Tafsir which depend on introducing novel theories ( Part No : 4, Page No: 181) which are not known to have an origin in the Qur’an or Sunnah (whatever is reported from the Prophet) or in the opinions of the Salaf (righteous predecessors) of the Islamic Ummah (nation). The obvious reason is that the authors of these books invent inadvertent fallacies against Allah (Exalted be He). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta’ : Members - Abdullah ibn Qa`ud,Abdullah ibn Ghudayyan Deputy Chairman - Abdul-Razzaq `Afify Chairman - Abdul-`Aziz ibn `Abdullah ibn Baz Source -you can't post links until you reach 50 posts_you are not allowed to post links yetalifta(contact admin if its a beneficial link)/Fatawa/FatawaChapters.aspx?View=Page&PageID=1156&PageNo=1 &BookID=7 [using large font size is not allowed] Also read the Fatwa : Is it permissible or even acceptable for someone to state their personal contemplations on the Qur’an or what scholars call “Lata’if Al-Tafsir (Subtleties of Qur’an Interpretation) although they are not based on any Hadith Mawquf (a Hadith narrated from a Companion of the Prophet) or Hadith Marfu‘ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration)? Source - (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetalifta(contact admin if its a beneficial link)/Fatawa/FatawaC...eNo=1&BookID=7"]you can't post links until you reach 50 posts_you are not allowed to post links yetalifta(contact admin if its a beneficial link)/Fatawa/FatawaC...eNo=1&BookID=7[/url] Ruling on interpreting the Qur’aan according to modern theories Question: Is it permissible to interpret the Qur’aan according to modern scientific theories? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) was asked this question, and he replied as follows: There are some risks involved in interpreting the Qur’aan according to modern theories. That is because, if we interpret the Qur’aan according to those theories, then other theories are produced which contradict them, this implies that the Qur’aan will be incorrect in the view of the enemies of Islam. The Muslims would say that the error is in the understanding of the one who interpreted the Qur’aan in that manner, but the enemies of Islam are always watching for an opportunity to attack Islam. Hence we must exercise the utmost caution against rushing into interpreting the Qur’aan according to these scientific matters. We must leave these alone and let matters take their course. If it is proven that some of these theories are correct, we do not need to say that the Qur’aan has already proven it, the Qur’aan was revealed for the purpose of worship and moral, and for people to ponder its meanings. Allaah says (interpretation of the meaning): “(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember†[saad 38:29] It was not revealed concerning these matters which are subject to experimentation and which people study as part of their scientific quest. It may also be very dangerous to apply the aayahs of the Qur’aan to these theories. For example, Allaah said (interpretation of the meaning): “O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allaah)!†[al-Rahmaan 55:33] When man reached the moon, some people started to interpret this aayah and apply it to this event of reaching the moon, and they said that what was meant by authority was science and that by their science they had passed beyond the zones of the earth and escaped the gravitational pull (of the earth). This is wrong; it is not permissible to interpret the Qur’aan in this way. What this implies is that you are testifying that this is what Allaah meant. This is a serious testimony and you will be questioned concerning that. Whoever ponders the meaning of this aayah will find that this interpretation is incorrect, because this aayah comes after the aayahs (interpretation of the meaning): “Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will remain forever. Then which of the Blessings of your Lord will you both (jinn and men) deny?†[al-Rahmaan 55:26, 28] So we ask: did these people manage to pass beyond the zones of the heavens? The answer is no, for Allaah says (interpretation of the meaning): “If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)!†[al-Rahmaan 55:33] Secondly: has there been sent against them flames of fire and copper? The answer is no. So the aayah cannot be interpreted in this manner. We say that they reached what they reached through science and experimentation. But for us to distort the meaning of the Qur’aan and to try to make it fit this event, this is not correct and is not permitted. From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, Kitaab al-‘Ilm, p. 150-152) (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetislamqa(contact admin if its a beneficial link)/en/ref/22351"]you can't post links until you reach 50 posts_you are not allowed to post links yetislamqa(contact admin if its a beneficial link)/en/ref/22351[/url]

Ssiter, I am not a lunatic in support of murder. I misinterpreted a book thinking that those infected with AIDS are to be killed. Thanks for the correction. People usually jusdge these Muslims as some extrimists and treat them as if they were stupid. They are only seeking answers, but that was a wrong claim I usually do not lie like that about Shari'ah. v That isnot for you or me to conclude based on opinions. Search scholars. Only Allah, azz wa jall, knows what is halal and what is haram.