Bint e Aisha

وعلیکم السلام ورحمة الله وبرکاته Welcome to the forum! @ummtaalib

النُّورُ Translation النُّورُ is translated as The Light, The Illuminator and The Enlightenment. Definition It is mentioned once in Surah Noor; اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ - Allah is the Light of the heavens and the earth [Surah Noor: part of verse 35] The Sifaat are adjectives (Descriptive quality) and نُور is a noun. Therefore this Sifat is different. It is similar to مُبِين which means one who illuminates (makes clear). In the verse it is translated as “Light” and there are different ways to understand this verse. Some Scholars say it refers to the “light” of Hidaayah which Allah ta’ala gives to people through His signs in the universe. Another way to describe it is that Allah ta’ala is “Munawwir” – He gives the Noor of sight; physical sight (Seeing with eyes) and spiritual sight (to see and understand and be righteous.) Yet another way to understand it is that Allah ta’ala is the Creator of all Noor i.e. the sun which is direct light and all the other sources of light which we have which is indirect light. Imam Ghazali (Rahimahullah) says Noor in its own essence is something that is Dhaahir (apparent) and it illuminates and makes things seen i.e. in its own essence the sun is light and it is a source of light which illuminates. Without the sunlight we would not be able to see the world in the day time (in the old days when there was no artificial light.) Some say Noor is the name of perception and then through that perception we can see other things. Noor of Hidaayah The Prophet sallallaahu ‘alayhi wasallam said, “Every child is born in a state of Fitrah (the natural state of man), then his parents make him into a Jew or a Christian or a Magian.” The Fitrah of every human being is that they have Noor in their hearts. Therefore every human being has the capacity to perceive and to believe. A Mu’min (Believer) derives benefit from this Noor in the heart. يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ - Allah guides to His Light whom He pleases. [Surah Noor: part of verse 35] Light & Darkness Allah ta’ala did not just create Noor but also “Dhulumaat” which is the opposite of Noor. الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ “All praise be to Allah, the One Who has created the heavens and the earth and made darkness and the light.” [Surah An’aam: 1] نُور is singular and ظُلُمَات is plural and some Scholars say it refers to the multiple paths to darkness. Allah ta’ala has shown in the Qur’an the ways to Taqwa and the test of living in this world. Can we get through the ظُلُمَات to the نُور? Allah ta’ala says in the Qur’an, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ Allah is the Wali (Protector) of those who believe, He brings them out of the depth of darkness and lead them into the light. [Surah Baqarah: 257] Allah ta’ala takes a person out from the darkness to light and you get the visual image of a person going through different layers of darkness and evil and difficulties. Like a knight fighting different forces of evil to get the beautiful castle a person fights through the layers of darkness trying to get the light of Hidaayah. We often have to go through these layers of darkness to get to the light and we see that in the darkness there is some light i.e. rays of hope. In terms of Heavenly Bodies هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا He is the One Who gave the sun its brightness and the moon its light. [Surah Yunus: 5] ضِيَاء means illuminated by its own self. We now know scientifically that the sun has its own source of energy and light and the moon does not have its own source of light but reflects the light of the sun. The Eye The eye is a delicate and intricate part of the body through which we see and perceive the world. There is so much regarding how the eye perceives colours and different dimensions. Mawlana Rumi (Rahimahullah) says, “Someone says how can your heart contain Allah when you are so small.” He replies, “Your eye is small but it can see the whole world.” Allah ta’ala has put such great potential in the eye despite it being something so small, insignificant and delicate, Similarly the heart is small but the potential is immense. Their Light will be in front of them on the Siraat يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ On the Day of Judgement you shall see the true believing men and the believing women, with their light shining before them and on their right hands, and it will be said to them: "Rejoice today, you shall enter the gardens beneath which rivers flow, in which you shall live forever, and that is the highest achievement." [Surah Hadeed: 12] On the Day of Judgment when crossing the Siraat, the light of Imaan will help them see. In another place in the Qur’an it is mentioned that the disbelievers will ask where they get the light from and the Believers will say they got it from the world. Therefore Allah ta’ala is The Bestower of Noor on the Day of Judgment to those who worked on the Noor of Imaan in this world. Ways to attain Noor Mufti Shafi’ (Rahimahullah) has compiled a list of ways to earn Noor in Ma’aariful Qur’an. [For references of these ahadeeth, refer to the Tafseer of this verse (Hadeed: 12) in Maarif al Quran] 1. “Give glad tidings to those who go to the mosque in the darkness of night that they will receive perfect light on the Day of Judgment.” 2. “He who takes care of his five daily prayers [that is, performs them regularly fulfilling all their essentials], it will serve as light, proof and salvation for him on the Day of Judgement. He who fails to take care of it, there will be no light, nor proof or salvation for him on the Day of Judgement. The latter will be in the company of Qarun, Haman and Fir’aun.” 3. “Whoever recites Surah Al-Kahf, there will be so much of light for him on the Day of Judgement that it will spread from his place to Makkah.” In another narration, “Whoever recites Surah Al-Kahf on a Friday, light will extend from his feet to the heights of the heaven on the Day of Judgment.” 4. “Whoever recites just a single verse of the Quran, it will be a light for him on the Day of Judgement.” 5. “Whoever sends salah (durood) to me, it shall be the cause of light on the Bridge of Sirat.” 6. “The hair, that falls on the ground at the time of shaving it when coming out of the state of ihram, will be a light for him on the Day of Judgement.” 7. “Stoning the Jamaraat in Mina will be a light on the Day of Judgement.” 8. “He whose hair turns grey in Islam, it will be a light for him on the Day of Judgement.” (i.e. he remains steadfast on Islam for his whole life). 9. “He who shoots even one arrow in Allah’s way while fighting in jihad, it will be a light for him on the Day of Judgement.” 10. “He who remembers Allah in the marketplace will receive light for every strand of hair on the Day of Judgement.” (markets being the places where the temptations of dunya manifest themselves.) 11. “He who alleviates the calamity of a Muslim, Allah will create two compartments of light for him at the bridge which will brighten up a whole world. No one besides Allah knows its number.” May Allah grant us the light! Ameen Counsel Work on the Noor of Hidaayah and make Du’a for Noor in life. Du’a for Noor In the Qur’an يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ O believers! Turn to Allah in sincere repentance. It may well be that your Rabb will remove from you your sins and admit you to gardens beneath which rivers flow. On that Day Allah will not humiliate the Prophet and those who believe with him. Their light will shine in front of them and on their right, and they will say: “Our Rabb! Perfect our light for us and grant us forgiveness, for You have power over all things.” [Surah Tahreem: 8] In Hadith َللّٰهُمَّ اجْعَلْ فِىْ قَلْبِىْ نُوْرًا وَّفِىْ بَصَرِىْ نُوْرًا وَّفِىْ سَمْعِىْ نُوْرًا وَّعَنْ يَّمِيْنِىْ نُوْرًا وَّعَنْ يَّسَارِيْ نُوْرًا وَّفَوْقِىْ نُوْرًا وَّتَحْتِىْ نُوْرًا وَّ اَمَامِىْ نُوْرًا وَّخَلْفِىْ نُوْرًا وَّ اجْعَلْ لِّیۡ نُوْرًا وَّ فِىْ لِسَا نِىْ نُوْرًا وَّ عَصَبِىْ نُوْرًا وَّ لَحْمِىْ نُوْرًا وَّ دَمِىْ نُوْرًا وَّ شَعْرِىْ نُوْرًا وَّ بَشَرِىْ نُوْرًا وَّاجْعَلْ فِىْ نَفَسِىْ نُوْرًا وَّ اَعْظِمْ لِىْ نُوْرًا اَللّٰهُمُّ اَعْطِنِىْ نُوْرًا O Allah! Make light in my heart, light in my sight and light in my hearing, light to my right and light to my left, light above me and light below me, light before me and light behind me, let there be light for me, light in my tongue, light in my muscles, light in my flesh, light in my blood, light in my hair, light in my skin, and place light in my soul. Magnify the light for me. O Allah, grant me light." (Bukhari) *~~*~~*

الضَّارُّ النَّافِعُ These two names will be discussed together. These are the names which have meanings that are opposite to each other. Translation الضَّارُّ is translated as The Corrector and The Distresser. النَّافِعُ is translated as The Creator of Good and The Auspicious. Technically الضَّارُّ means One Who gives Hurt. النَّافِعُ is One Who benefits. Definition These two names are paired meaning no one can harm or benefit anyone unless Allah ta’ala allows it. He is Powerful (Qaadir) and He is The One Who benefits. No person, not even a Nabi and nothing can harm or benefit unless Allah ta’ala makes the person or thing a means of harm or benefit and He can cause benefit from something which seems harmful and vice versa. Therefore Allah ta’ala is the controller and owner of the power of benefit and harm. In the Qur’an قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ Say [O Prophet]: “It is not within my power to bring benefit to, or avert harm from, myself, except as God may please. And if I knew that which is beyond the reach of human perception, abundant good fortune would surely have fallen to my lot, and no evil would ever have touched me. I am nothing but a warner, and a herald of glad tidings unto people who will believe.” [Surah A’araaf: 188] The Prophet sallallaahu ‘alayhi wasallam is told to say that he does not have the power or ability over himself in giving benefit or harm except for what Allah ta’ala wills. Superstition and false beliefs were rampant in the societies of the Ambiyaa and this was the prophetic duty of the Ambiyaa to affirm that nothing and no one had ability to harm or benefit unless Allah ta’ala willed it. It is still a part of cultures where there are many superstitions and false beliefs, even among Muslims. The way to combat this is to have trust in Allah ta’ala and part of this trust is to know it is only Allah ta’ala who can allow benefit or harm. A person may think that someone hurt them or ruined their life but they were the means and Allah ta’ala was the Controller. Realising this will make the person turn to Allah ta’ala making his connection with Him stronger. ‘Abdullah bin ‘Abbas RA reports, “One day I was riding (a horse/camel) behind the Prophet, peace and blessings be upon him, when he said, ‘Young man, I will teach you some words. Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so. The pens have been lifted, and the pages are dry.’ ” [Tirmidhi] Concept of Amulets (Ta’weez) Amulets can be impermissible if they affect one’s beliefs. If a person thinks the amulet will protect or cure them it is ascribing the power of protection to the amulet rather than to Allah ta’ala. It is better to use that which is Masnoon. It lessens the chances of ascribing power to an object instead of Allah ta’ala. There is nothing wrong with the Muslim reciting Ruqyah for himself. That is permissible and a Sunnah. The Prophet sallallaahu ‘alayhi wasallam and the Sahaba RA recited Ruqyah for themselves. Aisha RA said when the Prophet sallallaahu ‘alayhi wasallam was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).” [Bukhari, Muslim] Some of the companions of the Prophet sallallaahu ‘alayhi wasallam came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said to the Sahaba RA, “Have you got any medicine with you or anybody who can treat with Ruqya?” They said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep. One of the Sahaba RA started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient was cured and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me.” [Bukhari] Sickness comes from Allah ta’ala and so does the cure. Counsel Have firm belief that all harm and benefit comes from Allah ta’ala and no Prophet, Wali of Allah or Scholar has the ability to harm or benefit except through Allah ta’ala. On the Day of Judgment no relative will be able to help except with the will of Allah ta’ala. It is narrated that when Allah revealed the verse, “Warn your nearest kinsmen,” the Prophet sallallaahu ‘alayhi wasallam got up and said, “O people of Quraysh! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, aunt of Allah’s Apostle! I cannot save you from Allah’s Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.” [Bukhari] In desperate situations people search for solutions and no matter what path one takes it is only Allah ta’ala Who can benefit and save them from harm. We live in a world of means so have conviction that Allah ta’ala will grant the means for relief and use only permissible means which will connect you to Allah ta’ala. *~~*~~*

الْمَانِعُ Translation الْمَانِعُ is translated as The Preventer and The Defender. It comes from منع meaning to stop or prevent something. So The One Who counters the causes of destruction in a person’s religious or worldly life. It is similar to الْحَفِيظُ which also has the concept of protection and preservation. The difference is that in regard to الْحَفِيظُ it refers to the One Who frees from destruction and الْمَانِعُ referes to the One Who protects from the causes of destruction i.e. prevention of causes which lead to destruction and not necessarily being freed from them. Therefore الْحَفِيظُ is inclusive of the concept of الْمَانِعُ and الْمَانِعُ does not include the concept of الْحَفِيظُ which has a general concept of preservation and protection while الْمَانِعُ is more specific in terms of being protected from the cause of destruction. Definition The One Who makes specific means to protect His creation from loss. Allah ta’ala is الْمَانِعُ and He stops the sky from falling and crashing onto the earth. He saves the universe and human beings individually. Protection is only from Allah ta’ala The Ambiyaa had Yaqeen (Certainty) that Allah ta’ala is and can stop any destruction. An incident is mentioned by Jabir RA who said, “We accompanied the Prophet sallallaahu ’alayhi wasallam in the campaign of Dhat-ur-Riqa’. We left him to take rest under a shady tree. One of the polytheists came to him. The sword of the Prophet sallallaahu ‘alayhi wasallam was hanging on a tree. He drew it and said: “Are you afraid of me?” The Prophet sallallaahu ‘alayhi wasallam said, “No”. Then he said, “Who will then protect you from me?'” He, sallallaahu ‘alayhi wasallam replied, “Allah”. In another narration the polytheist asked: “Who will protect you from me?'” The Prophet sallallaahu ‘alayhi wasallam replied, “Allah.” As soon as he said this, the sword fell down from his hand and the Prophet sallallaahu ‘alayhi wasallam catching the sword, asked him, “Who will protect you from me.'” He said, “Please forgive me.” The Prophet sallallaahu ‘alayhi wasallam said, “On condition you testify that there is none worthy of worship but Allah, and that I am His Messenger.” He said, “No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you”. The Prophet sallallaahu ‘alayhi wasallam let him go. He then went back to his companions and said: “I have come to you from one of the best of mankind”. Du’a of the Prophet sallallaahu ‘alayhi wasallam The Prophet sallallaahu ‘alayhi wasallam used to recite this Du’a after every Salaah; لَا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ None has the right to be worshipped except Allah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. O Allah no one can hold back what You give, and no one can give what You hold back, and no one’s riches can benefit them against You. [Bukhari] Counsel To be careful not to help those who prevent others from Deen and doing good. Allah ta’ala says, وَيَمْنَعُونَ الْمَاعُونَ - and refuse to share the necessities of life [Surah Maa’oon:7] Therefore not to be مَانِع in that way but to help others in their religious pursuits. To have the Aqeedah that no one can stop / prevent anything except Allah ta’ala. *~~*~~*

الْمُغْنِي Translation الْمُغْنِي is translated as The Bestower of Wealth and The Fulfiller of needs. This name is similar to الْغَنِيُّ which means to be self-sufficient, rich however الْمُغْنِي is to enrich, fulfill needs. Definition That Being Who enriches whoever He wants by creating the means. He enriches people materialistically and spiritually. Referring to the Prophet sallallaahu ‘alayhi wasallam, Allah ta’ala says in Surah Dhuhaa, وَوَجَدَكَ ضَالًّا فَهَدَىٰ - Did He not find you lost and gave you guidance? وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ - Did He not find you poor and made you self-sufficient? [Surah Dhuhaa: 7-8] The Prophet sallallaahu ‘alayhi wasallam was from the poor side of the Banu Haashim and after marrying Khadeejah RA, Allah ta’ala made this a means for him and he was enriched. Allah ta’ala grants something materialistic which brings contentment of the heart. In another verse Allah ta’ala says, وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ – that it is He Who gives wealth and property [Surah Najm: 48] Du’a for Repayment of Debt A Sahabi RA came to ‘Ali RA and asked for help for the repayment of his debt and he said he would teach him words taught to him by the Prophet sallallaahu ‘alayhi wasallam which is as follows, اللَّهُمَّ اكْفِنِي بِحَلالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ O Allah! make what is lawful, enough for me, as opposed to what is unlawful, and spare me by Your grace, of need of others. We too should teach this to people when they ask for financial help and we cannot help them. غِنَى of the Heart There is another type of غِنَى which is of the heart. The Prophet sallallaahu ‘alayhi wasallam said, لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ “Wealth is not in having many possessions. Rather, true wealth is the richness of the soul.” [Bukhari and Muslim] True enrichment is when a person’s soul in enriched and it is Allah ta’ala Who enriches the soul. Sometimes a person may have a lot of wealth but has no contentment of the heart and this is also a type of poverty. They go through life searching for this contentment and emotional stability. Wealth of the heart (غِنَى of the heart) is true wealth without which one will not enjoy the material wealth they own. With wealth of the heart one will enjoy even the little of what they own. With wealth of the heart one will enjoy a storm in a park or a simple meal. With wealth of the heart a person will be able to cope with any suffering they may go through. May Allah ta’ala grant us this bounty of the غِنَى of the heart, Aameen. Du’a for غِنَى The Prophet sallallaahu ‘alayhi wasallam used to make Du’a, اللّهُمَّ اِنِّى أَسْأَلُكَ غِنَايَ وَ غِنٰى مَوْ لَايَ I seek from You my contentment and that of my family. (Meaning we do not depend on anyone except on You) ‏اللهم إني أسألك الهدى، والتقى، والعفاف، والغنى‏‏ O Allah! I ask You for guidance, piety, chastity and contentment. Concept of being Emotionally Independent Being emotionally dependent on others is also a type of dependency. Everyone needs love and affection and appreciation and this is a basic human need however sometimes it becomes a dependency when a person needs to be loved, complimented, appreciated etc. and do not feel confident or good about themselves until someone does that. Some people go through phases of this state while others always have this emotional dependency on spouses, children, friends, etc. This is based on fear and insecurity. They do not have that dependency on Allah ta’ala that they should have and so they turn to human beings instead. A lot of women have this type of emotional dependency problems and we should learn that the more we depend on Allah ta’ala the less we will depend on others. Counsel (1) To be self-reliant and not to have emotional or financial dependency on others. (2) To know it is Allah ta’ala Who enriches us and to have Sabr (Patience) when lacking and Shukr (Gratitude) when enriched. Therefore to have external (Materialistic) غِنَى and internal (Emotional) غِنَى. *~~*~~*

الْغَنِيُّ Translation الْغَنِيُّ is translated as The Self-Sufficient.A person who is well to do is referred to as غَنِيُّ. Uthmaan RA was known as ‘Uthmaan al-Ghaniyy as he was a well to do person i.e. self-sufficient. It comes from the root غنى which means to be self-sufficient and independent and to be free from needs or wants. It can also mean to be wealthy. Linguistically غِنىٰ is used to refer to the concept of independence because of being self-sufficient. The opposite is فَقْر which refers to poverty, being in need. Faqeer is used to describe a poor person or beggar. Definition The One Who Himself is self-sufficient. The One Who is not dependent on another due to His own high stature and being self-sufficient and independent. In reality no one is in absence of need of Allah ta’ala and everyone is dependent on no one other than Him. Allah ta’ala does not need anything. He does not need our Salaah, Sadaqah or goodness. It is mentioned in a Hadith that Allah ta’ala says, “O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it.” [Part of a long Hadith; Tirmidhi and Ibn Majah] This is Allah ta’ala being الْغَنِيُّ What people do or do not do does not affect Him at all. We do not perform good deeds because Allah ta’ala needs them, we do them because we need them and to express our love for Him. In the Qur’an Allah ta’ala says, يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ O mankind! It is you who stands in need of Allah, and it is Allah Who is Free of all wants, Worthy of all praise. [Surah Faatir: 15] فُقَرَاء is plural for Faqeer. Even the richest person in the world is a Faqeer (Beggar) in front of Allah ta’ala Who is absolutely self-sufficient. His self-sufficiency does not even need our praise. Secret behind praising Allah ta’ala When we praise Him, Allah ta’ala will listen to our prayers and that is the secret behind praising Allah ta’ala, that it attracts the Rahmah of Allah ta’ala. Allah ta’ala is Self-sufficient, Forbearing and Kind Being self-sufficient is mentioned many times in the Qur’an along with being forbearing and kind. In Surah Baqarah Allah ta’ala says, قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى ۗ وَاللَّهُ غَنِيٌّ حَلِيمٌ Kind words and forgiveness are better than charity followed by injury. Allah is Self-sufficient, Forbearing. [Surah Baqarah: 263] A kind word and forgiving is better than that charity which is followed up by insult or injury. Allah ta’ala is Self-Sufficient and Forbearing. He does not need our charity as He is غَنِيٌّ, independent. If the recipient of our charity do not show appreciation or reciprocate the favour then we should show forbearance and be independent i.e. be emotionally self-sufficient. We should try and emulate to some extent the two qualities of Allah ta’ala mentioned in the verse. When Allah ta’ala said, “Who is the one who would give Allah a good loan so that Allah multiplies it for him many times?” [Surah Baqarah:245] the Mushrikeen of Makkah made fun saying Allah ta’ala is poor and that He needs help. But it is an expression meaning the loan will help the person as Allah ta’ala is Self-sufficient. Allah ta’ala says, وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ - Your Rabb is Self-Sufficient, Lord of Mercy. [Surah An’aam:133] Even though Allah ta’ala is self-sufficient, He is merciful. People who are self-sufficient often do not show mercy to others. They think they have done a great deed by giving Sadaqah but Allah ta’ala does not need it and we should be happy to have had the opportunity to please Allah ta’ala. Allah ta’ala is not dependent on Progeny In terms of Aqeedah regarding the Ahli Kitaab attributing a son to Allah ta’ala, it implies He needed one to depend on and therefore was not self-sufficient. Allah ta’ala rebuts it in Surah Yunus saying He is beyond any type of dependency on progeny. قَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ هُوَ الْغَنِيُّ They (Jews and Christians) say: “Allah has begotten a son!” Glory be to Him! He is self-sufficient! [Surah Yunus: 68] In the Qur’an الْغَنِيُّ is mentioned many times in the Qur’an in various forms. وَاللَّهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَاءُ - For Allah is the Self-Sufficient, whereas you stand in need of Him [Surah Muhammad: 38] الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ ۗ وَمَنْ يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ “Nor those who, being stingy themselves, enjoin others to be stingy also. He that gives no heed should know that Allah is free of all needs, worthy of all praises.” [Surah Hadeed: 24] وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا And if you disbelieve, lo! unto Allah belong whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise. [ Surah Nisa’: 131] Acknowledging the Reality of dependency on Allah ta’ala We are all born helpless and dependent on others. Then as we grow older we become more independent though still dependent on Allah ta’ala, and then go back to being dependent on others in old age. Allah ta’ala is showing us we are dependent on others from the very beginning and at the end. A Scholar mentions that the foundation of a successful person is having the reality of how dependent one is on Allah ta’ala. Allah ta’ala says in Surah Alaq, كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَىٰ - Nay! Indeed, man transgresses all bounds أَنْ رَآهُ اسْتَغْنَىٰ - in thinking himself to be self-sufficient[Surah Alaq:6-7] A person who realises his dependency on Allah ta’ala is successful and the person who does not realise it, has the false concept of being self-sufficient. He is deluded. It can lead to transgression and sin. The person who has servitude to Allah ta’ala (‘Uboodiyyat) realises their dependency on Allah ta’ala and it shows in their Du’a and the way they interact with people. Wealth expanded and life span extended by doing Silah Rahmi Everyone has the desire for wealth and the Prophet sallallaahu ‘alayhi wasallam said who ever wishes to have his wealth expanded and his life span extended, then he should keep good relations with his family (Silah Rahmi) which is maintaining family ties. There are many Hadith on maintain family ties even when disputes occur. Maintaining family ties means; • To help relatives in time of need – to give condolences in times of grief or congratulating in happy times • To meet them happily and to make Du’a for them • Not to stop talking or cut relations In a comprehensive way Silah Rahmi is to help a person towards Khayr (in terms of the world and the Aakhirah) and to help and protect them in terms of anything bad. Allah ta’ala is الْغَنِيُّ and He grants wealth or poverty to whomsoever He wishes. Counsel To regard one’s self as a Faqeer in front of Allah ta’ala and only in front of Him. Some people express their dependency on others however it is Allah ta’ala Who grants and therefore to ask Him and not creation who are only the means. Use the beautiful and comprehensive Du’a of Musa AS while realizing your need of الْغَنِيُّ. رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ My Lord! I am needy of whatever good You send down for me. [Surah Qasas: 24] Benefit of Surah Waaqiah for Wealth Prophet sallalaahu ‘alayhi wasallam said, “Surah Waqiah is the Surah of Wealth, so recite it and teach it to your children”. (Ibn Asakir) It is narrated from Ibn Katheer (Rahimahullah) on the authority of Ibn Asakir that when Abdullah ibn Mas’ood RA was on his death-bed, Uthman RA visited him and asked, ‘What is your ailment?’ He replied, ‘My sins.’ ‘And what do you desire?’ He replied, ‘The mercy of my Lord.’ Uthman RA asked, ‘Shall I not give you your stipend which you have refused to take for years now?’ He replied, ‘I have no need of it.’ Uthman RA said, ‘Let it be for your daughters after you.’ He replied, ‘Do you fear poverty for my children? I have commanded them to read Surah al-Waqiah every night for I have heard the Prophet sallallaahu ‘alayhi wasallam saying, “Whoever reads Al-Waqiah every night shall not be afflicted by poverty ever.” Du’a for protection from the Fitnah of poverty The Prophet sallallaahu ‘alayhi wasallam feared wealth for his Ummah as it can be a Fitnah and we see this in our time. Wealth intoxicates and leads to bad deeds and distances one from Allah ta’ala. Similarly poverty can also lead to Fitnah and affect one’s Imaan. The Prophet sallallaahu ‘alayhi wasallam made the following Du’a seeking refuge from many things including the Fitnah of wealth and poverty. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ وَمِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ الْقَبْرِ وَمِنْ شَرِّ فِتْنَةِ الْغِنَى وَشَرِّ فِتْنَةِ الْفَقْرِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ اللَّهُمَّ اغْسِلْ خَطَايَاىَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ وَنَقِّ قَلْبِي مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَاىَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَمِ وَالْمَأْثَمِ وَالْمَغْرَمِ O Allah, I seek refuge with You from the tribulation of the Fire and the torment of the Fire, and from the tribulation of the grave, and from the evil of the tribulation of richness and the evil of the tribulation of poverty, and from the evil of the trial of the False Christ. O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white garment is cleansed from filth, and put a great distance between me and my sins, as great as the distance You have made between the east and the west. O Allah! I seek refuge with You from laziness and old age, and from sins and debt). [Ibn Majah] *~~*~~*

الْجَامِعُ Translation الْجَامِعُ is translated as The Gatherer and The Uniter. It comes from جمع meaning to gather. It is also translated as The One Who Combines similar and dissimilar things. Definition The One Who will gather together the souls and the bodies of His creation after separating them and The One Who will gather all the people together again on the Day of Judgment. Another meaning is The One Who gathers the merits / good deeds of a person and protects the deeds and character of a person. These are abstract things but Allah ta’ala is collecting / gathering / recording them in our book of deeds. In Surah Aali ‘Imraan Allah ta’ala says, رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ Our Rabb, You will surely gather all mankind before You on the Day about which there is no doubt; surly Allah does not break His promise." [Surah Aali ‘Imraan: 9] Therefore there is the concept of Allah ta’ala being جَامِع gathering either individually i.e. a person’s soul and body put together again or gathering all the people and the Jinn together on the Day of Judgment. Allah ta’ala refers to those who deny the Day of Judgment in Surah Nisa’ saying, إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا Lo! Allah will gather hypocrites and disbelievers, all together, into hell; [Surah Nisa’:140] All the different people who lived in different time periods in the history of humanity, who did different things and who either believed or denied Allah ta’ala in different ways will be gathered on the Day of Judgment by Allah ta’ala. The word جَامِع is generally understood in the context of resurrection on the Day of Judgment. In Arabic جَامِع can also be used for comprehensiveness i.e. “Jaami’ kalaam” – comprehensive speech. “Gathering” in context of our desires reaching realization Another way to understand it is Allah ta’ala unites our desires and wishes to our goals. If we study self-help and how to be productive, effective people, we see that a person should keep his desires / wishes / intentions, good. Therefore as Muslims we should have good, pious desires and aspirations and have hope in Allah ta’ala for them to reach success. To have good thoughts regarding Allah ta’ala is mentioned in Hadith where the Prophet sallallaahu ‘alayhi wasallam said that Allah said, “I am as my slave expects Me to be.” When we have good thoughts regarding Allah ta’ala and have hope in Him then He will unite that hope and good thought to help us reach the goal. In this way Allah ta’ala unites our hopes/desires/wishes with realization. Therefore Allah ta’ala not just gathers on the Day of Judgment but also on a more abstract, emotional level when the thoughts and intentions in our minds and hearts are connected to the ultimate outcome or reality. Therefore Allah ta’ala unites the beginning to the ending i.e. the idea to the realization. In Du’a for something that is lost or stolen It is mentioned in Dhurr Manthoor by Allama ibn ‘Aabideen (Rahimahullah) that the verse of Surah Aali ‘Imraan mentioned above can be used in Du’a in the following way: The following prayer can be said 25 times every day for something that has been lost or stolen until it is found, رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ...... اللهُمَّ يَا جَامِعَ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فيه ...... إِجْمَعْ بَيْنِي وَبَيْنَ مَالِي إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِير . Translation: "O our Lord! You will indeed gather people for a Day about which there is no doubt. O Allah! O Gatherer of people for that Day about which there is no doubt, bring together me and my wealth, indeed You are capable of all things." Following from: https://www.tafseer-raheemi.com/when-something-is-lost/ يا جامع الناس ليوم لا ريب فيه اجمع بيني وبين مالي إنك على كل شيء قدير. Allaahuma yaa jaami’ an-naas li yawmin laa rayba feeh ijma’ baynee wa bayna maali. Innaka ‘alaa shai-in qadeer “O Allah, Gatherer of mankind on the day in which there is no doubt. Connect me with my lost item (Possession) Verily You have power over all things.” (Fathul qadeer) Counsel (1) The servant's share of this blessed name is to prepare for the Day when no friend or relative will be of any help, and everyone will wish that someone else could bear their sins. (2) When something is lost, make an effort to recite the verse and prayer given at the end of this blessed name. Uniting the inner & outer dimensions Imam Ghazali (Rahimahullaah) writes on a more spiritual level saying, if a person is جَامِع in himself i.e. in harmony with himself, he is the one who integrates the external behaviour of the body (using the limbs, tongues, eyes, etc.) with the inner realities of the heart. This is a very beautiful state to be in however we are all struggling to reach this level. A person who is united in their inner and outer dimensions becomes an integrated, comprehensive human being and this is what we should try to achieve. Imam Ghazali (Rahimahullah) says a part of this is uniting steadfastness (being consistent and having Taqwa), with the concept of insight (Having intellect / understanding). The point he is trying to make is that people usually have one or the other. A person may have insight and may be a preacher of Deen with ways of reaching out to people and yet in their personal life they are struggling to attain Taqwa and steadfastness. They are struggling to stay away from Haraam and on being consistent on doing good deeds. For another person it may be the other way round so Imam Ghazali (Rahimahullah) says some people who are insightful and have intellectual power and a deep level of understanding do not have steadfastness and some who are steadfast in their deeds and piety do not have that deep understanding regarding Deen or insight or spiritual wisdom. He says a person who is جَامِع is able to unite these two aspects. Sometimes a person who has one aspect thinks it is enough. He may be steadfast in Deen and ‘Ibaadah however he does not ponder and reflect or go into the depth of things. Therefore this is something we can make our objective as the Asmaa-ul-Husnaa classes are not just for intellectual understanding but to enact on the knowledge we gain and harmonize our internal and external dimensions. *A very good book written by Imam Ghazali (Rahimahullah) was mentioned: “Inner Dimension of Islamic Worship”. *~~*~~*

جزاك الله خيرا

Assalamu alaikum Are you sure the information is correct in the chart given? I have some doubts, please clarify. @ummtaalib 1️⃣ It says: Is reading the Qur'an even without direct touch really allowed in the Hanafi madhab? 2️⃣ Spotting is also considered haidh if it's between the limit of 3-10 days. Please correct me if I'm wrong. 3️⃣ Rulings regarding menopause do not solely depend upon a woman's age. Even after 55 years normal bleeding is still considered haidh. And if I'm wrong please feel free to correct me [without bashing of course :) ]

Can you post it in pdf or jpg form?

الْمُقْسِطُ Translation الْمُقْسِطُ is translated as "the equitable" and "the just". He is the One Who dispenses justice. Definition Two definitions are mentioned under this name: 1. Al-Muqsit is understood to mean "The Just." 2. Imam Haleemi, may Allah's mercy be upon him, says: "He is Al-Muqsit, exalted is His majesty, who gives justice to His servants and is inherently just." Thus, if one contemplates His system of justice is prevalent throughout the entire cosmos. Allah says: "You will not see any disparity in the creation of the Most Merciful." (Qur'an) Only Al-Muqsit is the true just Al-Muqsit is the one who delivers the oppressed from the oppressor, and the epitome of this is achieving the satisfaction of both the oppressed and the oppressor, which is a supreme level of justice and fairness that only Allah can achieve. An example of this narration is: Once, the Prophet (peace be upon him) laughed until his front teeth were visible. Umar (may Allah be pleased with him) asked: "O Messenger of Allah! May my parents be sacrificed for you, what made you laugh?" He replied: "Two men from my Ummah will kneel before Allah. One will say: 'O Lord! Grant me retribution from this person.' Allah will tell the other to grant his brother retribution. He will say: 'O Lord of Glory! I have no good deeds left.' Allah will then tell the claimant: 'What do you intend to do with your brother now that he has no good deeds left?' He will say: 'O Lord! Let him bear my sins.' At this moment, the Prophet (peace be upon him) wept and said that this will be a great day when people will wish for others to bear their sins. The Prophet (peace be upon him) continued: 'Then Allah will tell the claimant: "Raise your eyes and look." He will say: "O Lord! I see cities of silver and palaces of gold adorned with pearls. For which Prophet, righteous person, or martyr are these?" Allah will reply: "For whoever can pay the price." He will say: "O Lord! In exchange for what can I purchase it?" Allah Almighty will say, "In exchange for forgiving your brother." He will say, "O Lord! I have forgiven him." Allah Almighty will say, "Take your brother's hand and lead him to Paradise." Then the Prophet (صلی الله عليه وسلم) said, "Fear Allah and mend your mutual relationships because Allah will reconcile the believers on the Day of Judgment. The true path of justice is this, and only the Lord of all lords is capable of it." In the Qur'an Allah, the Lord of Honor, has said: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًۭا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا "O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do." (Surah an-Nisa 135) In these blessed verses, Allah Almighty commands His servants to establish justice and not to deviate even slightly from it. No blame or opposition should hinder the establishment of justice, and they should assist and support each other in this endeavor. Counsel (1) From these two incidents, we should learn the importance of justice. A father should deal justly with his children and should never make a decision against one by only listening to the other. (2) The highest share of this name for a person is that he first ensures justice for others from himself, and then ensures justice for one person from another. He should believe that no one is more just than Allah (i.e., do not expect justice from anyone other than Allah). (3) One should always pray for justice in every matter from Allah. A prayer from Hadith states: Translation: "O Allah, I ask You for moderation and justice in every condition, whether in wealth or poverty." *~~*~~*

ذُو الْجَلَالِ وَالْإِكْرَامِ Translation ذُو الْجَلَالِ وَالْإِكْرَامِ is translated as "The Lord of Majesty and Generosity". It means Allah ta'ala is Exalted in grandeur and veneration. Definition Five definitions are mentioned under this name: 1. ذُو الْجَلَالِ: Imam Zajjaj, may Allah have mercy on him, says: "He is the One worthy of being revered and considered free from every flaw." 2. Imam Khattabi, may Allah have mercy on him, says: "In 'ذُو الْجَلَالِ', the word 'جلال' is the source (root) of 'جليل', and 'إكرام' is the source from the 'افْعَال' pattern. Thus, 'ذُو الْجَلَالِ وَالْإِكْرَامِ' means that Allah, the Lord of Glory, is the One who deserves complete reverence and is considered free from all defects in such a way that He is neither denied nor rejected." Imam Khattabi, may Allah have mercy on him, further says: "It can also mean that He is the One who honors those who obey Him and raises their ranks due to their obedience in this world. 'الْجَلال' means He is exalted in glory because He accepts their deeds and elevates their ranks in Paradise." 3. Imam Haleemi, may Allah have mercy on him, says: "ذُو الْجَلَالِ وَالْإِكْرَامِ is the One to be feared due to His sovereignty and praised with words befitting His majesty." 4. Imam Qurtubi, may Allah have mercy on him, says "ذُو الْجَلَالِ وَالْإِكْرَامِ refers to the being except whom there is no greatness and generosity for anyone else; these attributes are solely appropriate for Allah. There is no nobility and honor for anyone except for that great being." 5. Sheikh Saadi, may Allah have mercy on him, says: "ذُو الْجَلَالِ وَالْإِكْرَامِ is the being with greatness and majesty, mercy and generosity, and beneficence to all, both specific and general. He is the being who shows kindness to His beloved and chosen ones, those who fully revere Him and have made Him their beloved." Praying through this blessed name: The Prophet صلی الله عليه وسلم also encouraged his Ummah to pray using these two great names. The Prophet (peace be upon him) said: "Hold fast to يَاذَا الْجَلَالِ وَالْإِكْرَامِ (means to adhere to this prayer) and frequently recite it. Make it a regular part of your prayers and needs." While praying, you should repeatedly say: 'يَاذَا الْجَلَالِ وَالْإِكْرَامِ', because it is closer to being accepted. In the first and third sections of Surah Ar-Rahman, Allah’s attribute of ذُو الْجَلَالِ وَالْإِكْرَامِ is described as: "Allah (the Exalted), is the being with grandeur and generosity, meaning He deals with His servants with beneficence and grants them favors." Supplication after Salah Narrated by Hazrat Thawban (may Allah be pleased with him): "When the Messenger of Allah (peace be upon him) finished his prayer, he would seek forgiveness three times and say: اللهمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah, You are peace, and from You comes peace. Blessed are You, O Possessor of Glory and Honor)." Muslim Ism Adham (The Greatest Name) Narrated by Hazrat Mu'adh bin Jabal (may Allah be pleased with him): "The Prophet (peace be upon him) heard a person saying, 'يَا ذَا الْجَلَالِ وَالْإِكْرَامِ' (O Possessor of Glory and Honor). Upon hearing this, the Prophet (peace be upon him) said: 'Your prayer has been accepted, so ask.'" Tirmidhi Narrated by Hazrat Anas (may Allah be pleased with him): "I was sitting with the Prophet (peace be upon him) when a person was praying. After finishing his prayer, the person said: 'اللهم إني أسألك بأن لك الحمد، لا إله إلا أنت، المنان، يا بديع السماوات والأرض، ياذا الجلال والإكرام، يا حي يا قيوم' Translation: "O Allah! Indeed, I ask You by virtue of the fact that all praise is for You. There is no deity except You. You are the Most Generous, O Creator of the heavens and the earth without any precedent, O Possessor of Glory and Honor, O Ever-Living, O Sustainer." Musnad Ahmad Upon hearing this, the Messenger of Allah (peace be upon him) said: "He has supplicated to Allah with His Greatest Name, which, when invoked, He responds, and when asked by it, He gives." ذُو الْجَلَالِ وَالْإِكْرَامِ means that the Lord is the Possessor of Majesty and Honor. Being the Possessor of Honor can mean that He alone is truly deserving of all honor and exaltation, and it can also mean that He Himself is honorable. Despite His Majesty and Grandeur, He is not like the kings and noble ones of this world who neglect the poor and the needy. Rather, He, with His Majesty and Grandeur, also honors His creations by bestowing countless blessings upon them and listens to their requests and supplications. The next verse testifies to this second meaning. The phrase "ذُو الْجَلَالِ وَالْإِكْرَامِ" is among the special attributes of Allah; invoking these attributes in supplication leads to acceptance. Allah Almighty states: تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ Blessed is the name of your Lord, Owner of Majesty and Honor. Allama Ibn Kathir, may Allah have mercy on him, in his commentary states: "Allah, the Lord of Glory, is deserving of being exalted and not disobeyed, honored and worshiped, thanked and not denied, and remembered and not forgotten." Counsel 1. Anyone who establishes a connection with this blessed name should always exalt the greatness of the Lord of Majesty and Grandeur so that they become worthy of His honor. 2. One should honor the righteous servants of Allah Jalla Jalaluhu and the scholars, and never harbor disdain for anyone. 3. This blessed name is the Greatest Name, through which supplications should be made. *~~*~~*

The origin of the word Bak Bak (بك بك) --------- In Urdu, whenever someone is babbling around (talking foolishly), we say in Urdu to him: "bak bak na karo" (i.e. do not talk foolishly and in vain). This is normally used as a slang but it is interesting to note that a similar expression is used in the classical Arabic language. The famous companion of the Prophet SAW, 'Abd Allah bin 'Umar RA once said to the famous governor Hajjaj bin Yusuf, who was known for his tyranny and transgression when he extended the Khutbah of Jumuah to the extent that the time for prayer was about to pass: إنما نجيء للصلاة فصلِّ الصلاة لوقتها، ثم بقبق بعد ذلك ما شئت من بقبقة. أخرجه ابن سعد في الطبقات (4/149). "We only come to pray, so perform the prayer at its appointed time, then baq baq after that whatever baq baq you want to do." ~Smile Originally posted by Mugheerah Luqman

مَالِكُ ٱلْمُلْكُ Translation The Eternal Owner of Sovereignty, The Master of The Kingdom. Definition This name has two definitions: 1. Allah is the Owner of all things and He controls them without any hindrance or opposition. 2. Imam Laith (may Allah have mercy on him) said: "Allah, the Almighty, He is the Allah, blessed and exalted is He, He is the King of all kings, kingship belongs to Him, and He is the Owner of the Day of Judgment." So, a person who resides in a house and considers it his property without any association, think about it, nearly fifty-sixty years ago, whose property was it and where is it today? What was the outcome of his claimed ownership? Mutannabi said it well: "The one who comes to this world takes ownership of it like a usurper seizing someone else's property, and the one who leaves it, departs from the world as if someone has looted his wealth." In the Qur'an قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ Say, ˹O Prophet,˺ “O Allah! Lord over all authorities! You give authority to whoever You please and remove it from who You please; You honour whoever You please and disgrace who You please—all good is in Your Hands. Surely You ˹alone˺ are Most Capable of everything. (Surah Ali 'Imran: 26) تُولِجُ اللَّيْلَ فِي الْنَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ You cause the night to pass into the day and the day into the night. You bring forth the living from the dead and the dead from the living. And You provide for whoever You will without limit.” (Surah Ali 'Imran: 27) لِّلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ يَخْلُقُ مَا يَشَآءُ ۚ يَهَبُ لِمَن يَشَآءُ إِنَـٰثًۭا وَيَهَبُ لِمَن يَشَآءُ ٱلذُّكُورَ To Allah ˹alone˺ belongs the kingdom of the heavens and the earth. He creates whatever He wills. He blesses whoever He wills with daughters, and blesses whoever He wills with sons (Surah Ash-Shuraa: 49) In Du'a The Virtue of Supplicating Through This Blessed Name There is a narration that if supplication is made with the Ism Azam (the Greatest Name of Allah), then that supplication is accepted. قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ "Say, 'O Allah, Owner of Sovereignty, You give kingship to whom You will and take it away from whom You will.'" (Quran, Surah Al Imran, 3:26) In this verse, the boundless power and might of Allah are expressed; He can make a king into a beggar and a beggar into a king. He is the owner of all authority, and all goodness lies solely in the hands of Allah; besides Allah, there is no bestower of goodness. Imam Baghawi (may Allah have mercy on him) has narrated a hadith that the Messenger of Allah (peace be upon him) said: It is the command of Allah that whoever recites after every prayer Surah Al-Fatihah, Ayat al-Kursi, and two verses of Al-Imran, one verse: شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا هُوَ until the end, and the other verse: قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ till بِغَيْرِ حِسَابٍ , then I will build a house for him in Paradise ... And I will bestow my mercy upon him every day ... And I will fulfill all his needs ... And I will grant him refuge from every envious person and enemy ..." The true King is Allah After detailing Allah's glory and His blessings upon His servants in Surah Fatir, it is stated: "That is Allah—your Lord! All authority belongs to Him. But those ˹idols˺ you invoke besides Him do not possess even the skin of a date stone. If you call upon them, they cannot hear your calls. And if they were to hear, they could not respond to you. On the Day of Judgment they will disown your worship ˹of them˺. And no one can inform you ˹O Prophet˺ like the All-Knowledgeable. O humanity! It is you who stand in need of Allah, but Allah ˹alone˺ is the Self-Sufficient, Praiseworthy. If He willed, He could eliminate you and produce a new creation. And that is not difficult for Allah ˹at all˺." (Quran, Surah Fatir) When you believe in the original Creator and Master, the one who controls and sustains the entire universe, then you should not fear anyone besides Him and should not turn back to others as objects of worship. When the True One is there, what remains after truth except falsehood? Leaving truth and indulging in false illusions, making someone else a deity besides the Creator, the Owner, the Absolute Lord, and the Sovereign is not the act of a wise person. How can someone who relies on Allah be troubled? There was once a severe drought in Balkh, to the extent that people started eating every kind of withered grass. Everyone was deeply distressed and despondent, but a servant continued to happily sell in the market. When people reproached him, he replied: Translation: "I have no sorrow because the owner of an entire village (without any partnership) is my master. (This thing has freed my heart from all kinds of worries and relieved all my sorrows)." Upon hearing this, Abu Ali Shafiq bin Ibrahim Azdi (may Allah have mercy on him) opened his eyes, feeling deeply ashamed, and turned towards Allah, saying: "O Allah, this servant belongs to a person whose possession is only one village, yet he is so happy, and we too call You our Lord and are concerned about our sustenance to such an extent that it has no bounds." So, when this thought came to his mind he turned away from the affairs of the world and futile thoughts, and adopted worldly means with moderation while engaging in religious matters. From that day on, he mentions that he never felt distressed about sustenance. Counsel (1) Those who have a connection with this blessed name should consider themselves as humble servants. The true owner of everything, the true owner of every person, is the one whose sovereignty is eternal and absolute. He who crowns the poor and makes thrones dust for kings. (2) One should repeatedly ponder that besides Allah, there is no creator, no provider of sustenance, nor does anyone have the power to grant or prevent, to give life or to cause death. Not even a particle can move without His will. Therefore, one should engage in worship and supplication only to Him. (3) One should refrain from asking anything from others, while keeping in mind the virtue of supplicating through this blessed name and make arrangements for supplication. (4) Sit alone and contemplate, and invite people in gatherings that the sole owner of the entire universe is only Allah, and whatever is in the universe, its owner is also only Allah. A person who has acquired knowledge of this name will not argue with people saying, "So and so took away my thing, so and so did not give it to me"; rather, he will believe that "I will take more of this from Malikul Mulk, if Allah intends to give it to me, no one can stop it, if Allah does not intend, no one can give it, then why complain to the creation?" And consider oneself and whatever is in one's possession as owned, that this is temporary ownership for me, so I should spend these blessings in the way of Allah. Life, time, wealth, everything, man deceives himself about these worldly blessings, thinking they are mine! Whereas, all this is entrusted by Allah. *~~*~~*

Holding children in prayer Answer: https://islamqa.org/hanafi/qibla-hanafi/_images/bism01.jpg Assalamu alaikum wa rahmatullah,I pray this finds you in the best of health and spirits. Najasa & Its Relation to Prayer: One of the conditions for the validity of a person’s prayer is that he must be free of filth beyond the excused amount from his body, clothes, and place of prayer (Maraqi al-Falah 291). The excused amount for the urine and feces of a human is that which does not exceed the size of one’s inner palm (Maraqi al-Falah 222). Ruling & Its Details: If during prayer, a person deliberately carries a child, and the child has more than the excused amount of filth located on his body or clothes, then the prayer is invalidated. The same ruling applies to a child that sits on the lap of one who is praying if the person holds onto them. (Hashiyat al-Tahtawi 291). However, if a child holds onto the one praying or grabs their clothes, and the one praying does not reciprocate the holding, this does not invalidate the prayer because the filth is ascribed to the child, not to the one praying (Radd al-Muhtar,1:269-270). If the person praying is reasonably sure that the child’s clothes are not soiled with filth, then it is permissible to carry the child. If the person is unsure, then they can assume purity, unless there are clear signs indicating otherwise. Playful actions, such as prostrating over the child or the child hitting the one praying, do not affect the soundness of the prayer. Helpful Suggestions: I would suggest trying to schedule your prayers during the child’s nap time, if the toddler’s actions are too disturbing. Otherwise, place him in a play pen or give him a toy to distract his attention from what you are doing. Maybe you can ask your spouse, elder children, or friends to attend to the child while you pray. If the child is old enough, it may be helpful to turn it into a game. I’ve seen many children imitate their parents praying, especially in sujud. It is important to help the child comprehend that worship entails peace and concentration. One should teach them these principles with reiteration, compassion, and patience with their young age. And Allah alone gives success. ———————————————– Ustadha Naielah Ackbarali https://islamqa.org/hanafi/qibla-hanafi/34393/holding-children-in-prayer/

Then it must be "aalaat" meaning "tools".

I think it is "judaagaana halaat" which means "different/separate circumstances". "Sifaat e Razeela" means "contemptible qualities".

Walaikumus Salam One correction: it is actually alam bardaar (flag bearer) "Anyone who is a flag bearer of any evil will be disrespectful."

The Arabic word for punishment is "ta'zir - support". This is "because the idea underlying punishment is to give real help to the criminal by punishing him." —Ma'ariful Qur'an V8 pg 84 with the reference of Mufradat al-Qur'an by Raghib

💯 You're right.

Why do some children deviate from the right path when they grow up? :قال ابن القيم "فمَن أهمل تعليم ولده ما ينفعه ، وتركه سدى فقد أساء إليه غاية الإساءة ، وأكثر الأولاد إنما جاء فسادهم من قبَل الآباء ، وإهمالهم لهم ، وترك تعليمهم فرائض الدين وسننه ؛ فأضاعوهم صغارا فلَم ينتفعوا بأنفسهِم، ولم ينفعوا آبَاءَهُم كبارا." 📜تحفة المودود ٢٢٩ Ibn al-Qayyim said: "Whoever neglected to teach his child that which benefits him, and left him without any guidance, then he has wronged him gravely. The reason behind most children’s deviance is their parents, and their neglect and failure to teach them the Fara'idh (the duties) and the Sunan (the supererogatory acts of worship) of the religion so they neglected them as they were still small, as a result they didn't find benefit in themselves, nor did they benefit their parents when they grew up." 📜Tuhfat al-Mawdood (229)