Time for Salaah!

My respectable brothers and sisters in Islam, Asr prayer is fast approaching, so let get ourselves prepare with joy, cleanliness and humility to prostrate ourselves for Almighty Allah.  In Islam, after performing the obligatory deeds, one of the best ways of drawing closer to Allah is by performing voluntary good deeds. So therefore (before) performing Asr prayer, one can perform 4 sunnah rakats (seperately).  However, this does not add up to the 12 main Sunnah prayers (which in arabic is called Rawatib) as the Prophet (pbuh) mentioned in a hadith, "Whoever prays optionally twelve rakats every one day and night, Allah will reward him by an established dwelling in the paradise" (Rep by Bukhari).  So one can leave the Sunnah prayers of Asr or prays it if one wants more rewards. But (after) Asr (there is definitely no) Sunnah Prayer to be performed for Asr. Narrated Ibn `Umar: Allah's Messenger (ﷺ) said, "Whoever misses the `Asr prayer (intentionally) then it is as if he lost his family and property." ●[Sahih al-Bukhari ] May Allah help us to perform our Salaah well and on time.

My respectable brothers and sisters in Islam, Asr prayer is fast approaching, so let get ourselves prepare with joy, cleanliness and humility to prostrate ourselves for Almighty Allah. 

In Islam, after performing the obligatory deeds, one of the best ways of drawing closer to Allah is by performing voluntary good deeds. So therefore (before) performing Asr prayer, one can perform 4 sunnah rakats (seperately). 


However, this does not add up to the 12 main Sunnah prayers (which in arabic is called Rawatib) as the Prophet (pbuh) mentioned in a hadith, "Whoever prays optionally twelve rakats every one day and night, Allah will reward him by an established dwelling in the paradise" (Rep by Bukhari). 

So one can leave the Sunnah prayers of Asr or prays it if one wants more rewards. But (after) Asr (there is definitely no) Sunnah Prayer to be performed for Asr.

Narrated Ibn `Umar:

Allah's Messenger (ﷺ) said, "Whoever misses the `Asr prayer (intentionally) then it is as if he lost his family and property."


●[Sahih al-Bukhari ]

May Allah help us to perform our Salaah well and on time.

HOW PATIENCE CAN WE BE?

Bismillaahir Rahmaanir Raheem. Let's continue from the first Reminder. 1. Patience for the sake of Allah, hoping for His rewards and fearing His punishment. 2. Patience by the help of Allah, as man realizes that he has no patience himself, and has no power to acquire patience. Rather, he knows: “there is no power and no strength except by (the help of) Allah.” 3. Patience in accepting the decree of Allah, as man realizes that Allah is the only one Who is controlling the affairs of the universe, so he will patiently accept the ruling and decree of Allah, regardless of what it may mean for him in the way of ease or hardship. Patience is a half of eeman. Eeman is in two halves: half is patience (sabr) and half is gratitude (shukr). Therefore Allah has mentioned patience and gratitude alongside one another: “... Verily in this are signs for all who constantly persevere and give thanks” (Ibrahim 14: 5; Luqman 31:31; Saba 34: 19; ash-Shura 42: 33). The reasons why one half of eeman is patience and the other half is gratitude are as follows: Eeman is a term which covers words, deeds and intentions, all of which are based on one of two things, action or abstinence. Action refers to performing a deed in accordance with the instructions of Allah, which is the reality of gratitude. Abstinence, as in refraining from wrong action, requires patience. The whole of religion is embodied in these two things: carrying out that which Allah has commanded, and refraining from that which Allah has prohibited. Eeman is based on two pillars, yaqin (conviction) and patience, which are referred to in the following ayah: “And ALLAH appointed, from among them, leaders, giving guidance under Allah's command, so long as they persevered with patience and continued to have faith in Allah's Signs” (As-Sajdah 32: 24). It is through faith that we know the reality of Allah’s commands and prohibitions, of reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited. Man is constantly being pulled in two opposing directions: should he respond to the lure of this world of desires and pleasures, or should he answer the call of Allah and the hereafter, with the eternal Paradise that Allah has prepared for His friend (Wali)? Going against the call of whims and desires is patience, and responding to the call of Allah and the hereafter is gratitude. Alhamdulillah. To be continued in Shaa Allah. May Allah aid us to apply to our ways of life as we learn along. Aameen.


Bismillaahir Rahmaanir Raheem. 

Let's continue from the first Reminder. 
1. Patience for the sake of Allah, hoping for His rewards and fearing His punishment.
2. Patience by the help of Allah, as man realizes that he has no patience himself, and has no power to acquire patience. Rather, he knows: “there is no power and no strength except by (the help of) Allah.”
3. Patience in accepting the decree of Allah, as man realizes that Allah is the only one Who is controlling the affairs of the universe, so he will patiently accept the ruling and decree of Allah, regardless of what it may mean for him in the way of ease or hardship.

Patience is a half of eeman. Eeman is in two halves: half is patience (sabr) and half is gratitude (shukr). Therefore Allah has mentioned patience and gratitude alongside one another: “... Verily in this are signs for all who constantly persevere and give thanks” (Ibrahim 14: 5; Luqman 31:31; Saba 34: 19; ash-Shura 42: 33). The reasons why one half of eeman is patience and the other half is gratitude are as follows: Eeman is a term which covers words, deeds and intentions, all of which are based on one of two things, action or abstinence. Action refers to performing a deed in accordance with the instructions of Allah, which is the reality of gratitude. Abstinence, as in refraining from wrong action, requires patience. The whole of religion is embodied in these two things: carrying out that which Allah has commanded, and refraining from that which Allah has prohibited. Eeman is based on two pillars, yaqin (conviction) and patience, which are referred to in the following ayah: “And ALLAH appointed, from among them, leaders, giving guidance under Allah's command, so long as they persevered with patience and continued to have faith in Allah's Signs” (As-Sajdah 32: 24). It is through faith that we know the reality of Allah’s commands and prohibitions, of reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited. Man is constantly being pulled in two opposing directions: should he respond to the lure of this world of desires and pleasures, or should he answer the call of Allah and the hereafter, with the eternal Paradise that Allah has prepared for His friend (Wali)? Going against the call of whims and desires is patience, and responding to the call of Allah and the hereafter is gratitude. Alhamdulillah. To be continued in Shaa Allah. May Allah aid us to apply to our ways of life as we learn along. Aameen.

Belief in al-qadar is based on four things

1. Knowledge, i.e., that Allaah knows what His creation will do, by virtue of His eternal knowledge. 2. Writing, i.e., that Allaah has written the destiny of all creatures in al-Lawh al-Mahfooz. 3. Will, i.e., that what Allaah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will. 4. Creation and formation, i.e., that Allaah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions. Whoever believes in these four believes in al-qadar which is compulsory to believe in as a Muslim. The Qur’aan affirms these things in numerous verses, such as the verses in which He says; “And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record”[al-An’aam 6:59] “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”[al-Hadeed 57:22]. “And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:29]. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds: People act in a real sense, and Allaah is the Creator of their actions. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allaah is the Creator of their control and will. Marriage is one of the things that Allaah has decreed. The person whom you will marry is known to Allaah: He knows who he is, when he was born, where and when he will die, how he will be towards you, and other details. All of that is known to Allaah and He has written it in al-Lawh al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allaah has decreed. If Allaah has decreed that you will marry one person, but you choose someone else, then no matter how long it takes, you will marry that person. But your marriage to someone else is also decreed, because there is nothing that is not decreed by Allaah. It may be decreed for a woman to marry So and so the son of So and so, and he comes to propose marriage but she refuses him, and marries someone else, then he (the second man) dies or divorces her, then she accepts the first one. All of that is decreed, and it is decreed for her to marry So and so the son of So and so after initially refusing him and after some experience or trials etc. It may be decreed for a woman that a righteous man will propose marriage to her, but she will refuse him and he will never come back to her, and she will marry and live with someone else who is more or less righteous, according what Allaah has decreed. Because man does not know what is decreed for him, what he must do is to adhere to sharee’ah and abide by its commands and prohibitions, and to seek the help of Allaah and pray to Him for guidance (istikhaarah) concerning all his affairs, whilst implementing the means, one of the most important of which is consulting sincere people who have relevant experience. If a righteous man proposes marriage to a woman, she should pray to Allaah for guidance (istikhaarah) and agree to marry him. If things then go smoothly, this is an indication that what is good for her is to marry him. In conclusion, man should study the sharee’ah of Allaah and follow the commands of Allaah even if he or she feels reluctant, and avoid what Allaah has forbidden even if he is attached to it. All goodness is to be found in obeying sharee’ah. We should not look at al-qadar as an excuse to ignore commands and do forbidden things, rather we should look at it in a way that will make us content with whatever painful experiences happen to us. Allah knows best. May Allah keep guiding us all and accept our little efforts. Aameen.


1. Knowledge, i.e., that Allaah knows what His creation will do, by virtue of His eternal knowledge. 
2. Writing, i.e., that Allaah has written the destiny of all creatures in al-Lawh al-Mahfooz. 
3. Will, i.e., that what Allaah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will. 
4. Creation and formation, i.e., that Allaah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions. 

Whoever believes in these four believes in al-qadar which is compulsory to believe in as a Muslim. 

The Qur’aan affirms these things in numerous verses, such as the verses in which He says;
“And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record”[al-An’aam 6:59] 

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”[al-Hadeed 57:22].

“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-Takweer 81:29].

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds:  

People act in a real sense, and Allaah is the Creator of their actions. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allaah is the Creator of their control and will.

Marriage is one of the things that Allaah has decreed. The person whom you will marry is known to Allaah: He knows who he is, when he was born, where and when he will die, how he will be towards you, and other details. All of that is known to Allaah and He has written it in al-Lawh al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allaah has decreed. 

If Allaah has decreed that you will marry one person, but you choose someone else, then no matter how long it takes, you will marry that person. But your marriage to someone else is also decreed, because there is nothing that is not decreed by Allaah. It may be decreed for a woman to marry So and so the son of So and so, and he comes to propose marriage but she refuses him, and marries someone else, then he (the second man) dies or divorces her, then she accepts the first one. All of that is decreed, and it is decreed for her to marry So and so the son of So and so after initially refusing him and after some experience or trials etc. 

It may be decreed for a woman that a righteous man will propose marriage to her, but she will refuse him and he will never come back to her, and she will marry and live with someone else who is more or less righteous, according what Allaah has decreed. 

Because man does not know what is decreed for him, what he must do is to adhere to sharee’ah and abide by its commands and prohibitions, and to seek the help of Allaah and pray to Him for guidance (istikhaarah) concerning all his affairs, whilst implementing the means, one of the most important of which is consulting sincere people who have relevant experience. 

If a righteous man proposes marriage to a woman, she should pray to Allaah for guidance (istikhaarah) and agree to marry him. If things then go smoothly, this is an indication that what is good for her is to marry him.  

In conclusion, man should study the sharee’ah of Allaah and follow the commands of Allaah even if he or she feels reluctant, and avoid what Allaah has forbidden even if he is attached to it. All goodness is to be found in obeying sharee’ah. 
We should not look at al-qadar as an excuse to ignore commands and do forbidden things, rather we should look at it in a way that will make us content with whatever painful experiences happen to us. Allah knows best. May Allah keep guiding us all and accept our little efforts. Aameen.

The Way Of The Believers. Bismillaahir Rahmaanir Raheem.

Are the Traditions (Sunnah) mandatory, conclusive and binding? Or, can a Muslim ignore or reject them? To make clear that adherence to the path of the believers is obligatory, the Qur’an itself says: "And whoso opposeth the Messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believers' way, ALLAH appoint for him that unto which he himself hath turned, and expose him unto Hell - a hopeless journey's end." (Qur’an 4:115). This warning to those who follow a way other than the " believers" way is indeed stern. They have been condemned as deserving of the penalty of Fire. What then is the believers' way? Are the sayings and deeds of the Prophet (saws) (i.e. the Sunnah and the Traditions) to be considered conclusive as a source of law and regarded as the guiding principles of life or not? When we turn to Islamic history and tradition to find out how the earliest Muslims conducted themselves in this regard the following incidents stand out. (I) It is stated in Taareekh al-Khulafaa' that whenever a dispute came up before Abu Bakr (may ALLAH be pleased with him) he, first of all, looked into the Qur’an and decided the case accordingly, if he found it there. But if he did not find it in the Qur’an, he referred to his knowledge of the practice of the Prophet (sallallaahu Alaihi Wasallam) and decided the case accordingly. If he failed to find it there also, he inquired from other Companions about it. In some instances many Companions came forward and informed him of the Prophet's (saws) decision in a similar case. On such an occasion Abu Bakr would exclaim: "Praise be to Allah Who hath created among us men who remember the sayings of the Prophet." (saws). (ii) The first and most perplexing problem to arise after the death of the Prophet (saws) was that of succession. The Companions sought the solution for this also in the Sunnah of the Prophet (saws). In books like Tabaqaat of Ibn Sa'd and Taareekh al-Khulafaa', 'Ali (may ALLAH be pleased with him) is reported to have said that "on the Prophet's (saws) death we deliberated over the matter (i.e. the question of succession) and felt that in his lifetime, the Prophet (saws) had appointed Abu Bakr to lead the prayer service (i.e. to function as Imam). Hence, we chose for our world whom the Prophet (saws) had chosen for our faith and made Abu Bakr his successor." (at-Tabaqaat 3:183). It is further related in Taareekh al-Khulafaa', on the authority of Ibn Mas'uud, that on the death of the Prophet (saws) the Ansaar (The madinah residence who helped the Prophet on arrival to madina) were heard to say that "there should be one Ameer (i.e. leader) from among us (i.e. Ansaar) and another from among you (i.e. the Muhaajireen or emigrants, the maccans)." Upon it, 'Umar (r.a) went to the Ansaar and said: "O Ansaar! Don't you know that the Prophet (saws) had appointed Abu Bakr to lead in Salaah? If you do, tell me who has the heart to take precedence over Abu Bakr." On hearing it, the eyes of the Ansaar opened and they cried out passionately: "We seek refuge in Allah against taking precedence over Abu Bakr." (Taareekh al-Khulafaa'). In other words, when the Sunnah of the Prophet (saws) was brought to the knowledge of the Ansaar, they were satisfied and accepted it wholeheartedly. (iii) Another problem that arose on the death of the Prophet (saws) concerned his burial. There was disagreement over where his body should be laid to rest, and that too was settled in accordance with the Traditions. In the history already cited, as well as in some others such as Taareekh al-Kaamil, it is stated that when the dispute arose, Abu Bakr related that he had heard the Messenger of Allah say that "a Prophet (saws) is buried at the same place where he breathes his last. So his bed was lifted and he was buried there" (al-Kaamil, Vol. 2, p225). All differences disappeared immediately after this and the Prophet (saws) was buried, by general consent, in the sacred ground of the room in which he had died. To be continued in shaa Allah. May ALLAH keep guiding us all and Unite us till Jannat becomes our abode. Aameen.

Are the Traditions (Sunnah) mandatory, conclusive and binding? Or, can a Muslim ignore or reject them? To make clear that adherence to the path of the believers is obligatory, the Qur’an itself says:
"And whoso opposeth the Messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believers' way, ALLAH appoint for him that unto which he himself hath turned, and expose him unto Hell - a hopeless journey's end." (Qur’an 4:115).

This warning to those who follow a way other than the " believers" way is indeed stern. They have been condemned as deserving of the penalty of Fire. What then is the believers' way?

Are the sayings and deeds of the Prophet (saws) (i.e. the Sunnah and the Traditions) to be considered conclusive as a source of law and regarded as the guiding principles of life or not?

When we turn to Islamic history and tradition to find out how the earliest Muslims conducted themselves in this regard the following incidents stand out.
(I) It is stated in Taareekh al-Khulafaa' that whenever a dispute came up before Abu Bakr (may ALLAH be pleased with him) he, first of all, looked into the Qur’an and decided the case accordingly, if he found it there. But if he did not find it in the Qur’an, he referred to his knowledge of the practice of the Prophet (sallallaahu Alaihi Wasallam) and decided the case accordingly. If he failed to find it there also, he inquired from other Companions about it. In some instances many Companions came forward and informed him of the Prophet's (saws) decision in a similar case. On such an occasion Abu Bakr would exclaim: "Praise be to Allah Who hath created among us men who remember the sayings of the Prophet." (saws).
(ii) The first and most perplexing problem to arise after the death of the Prophet (saws) was that of succession. The Companions sought the solution for this also in the Sunnah of the Prophet (saws).

In books like Tabaqaat of Ibn Sa'd and Taareekh al-Khulafaa', 'Ali (may ALLAH be pleased with him) is reported to have said that "on the Prophet's (saws) death we deliberated over the matter (i.e. the question of succession) and felt that in his lifetime, the Prophet (saws) had appointed Abu Bakr to lead the prayer service (i.e. to function as Imam). Hence, we chose for our world whom the Prophet (saws) had chosen for our faith and made Abu Bakr his successor." (at-Tabaqaat 3:183).

It is further related in Taareekh al-Khulafaa', on the authority of Ibn Mas'uud, that on the death of the Prophet (saws) the Ansaar (The madinah residence who helped the Prophet on arrival to madina) were heard to say that "there should be one Ameer (i.e. leader) from among us (i.e. Ansaar) and another from among you (i.e. the Muhaajireen or emigrants, the maccans)." Upon it, 'Umar (r.a) went to the Ansaar and said: "O Ansaar! Don't you know that the Prophet (saws) had appointed Abu Bakr to lead in Salaah? If you do, tell me who has the heart to take precedence over Abu Bakr." On hearing it, the eyes of the Ansaar opened and they cried out passionately: "We seek refuge in Allah against taking precedence over Abu Bakr." (Taareekh al-Khulafaa').

In other words, when the Sunnah of the Prophet (saws) was brought to the knowledge of the Ansaar, they were satisfied and accepted it wholeheartedly.

(iii) Another problem that arose on the death of the Prophet (saws) concerned his burial. There was disagreement over where his body should be laid to rest, and that too was settled in accordance with the Traditions.

In the history already cited, as well as in some others such as Taareekh al-Kaamil, it is stated that when the dispute arose, Abu Bakr related that he had heard the Messenger of Allah say that "a Prophet (saws) is buried at the same place where he breathes his last. So his bed was lifted and he was buried there" (al-Kaamil, Vol. 2, p225). All differences disappeared immediately after this and the Prophet (saws) was buried, by general consent, in the sacred ground of the room in which he had died. To be continued in shaa Allah. May ALLAH keep guiding us all and Unite us till Jannat becomes our abode. Aameen.

When you find yourself in a position to help someone, be happy

When you find yourself in a position to help someone, be happy because ALLAH is answering that person's prayer through you.

When you find yourself in a position to help someone, be happy because ALLAH is answering that person's  
prayer through you.

Peace and jealousy can not live in the same heart.

Peace and jealousy can not live in the same heart. One of them must leave.

Peace and jealousy can not live in the same heart.
 One of them must leave. 

The Best Life Quotes






Beautiful Collection of Islamic Quotes about about life in English with Images. These Sayings are inspirational for Muslims and Non-Muslims.

May ALLAH remove all your pains, worries and bring you great happiness in this life.

May ALLAH remove all your pains, worries and bring you great happiness in this life & eternal in the hereafter. May He also grant you a beautiful home in JANNATUL FIRDAWS.


May ALLAH remove all your pains, worries and bring you great happiness in this life & eternal in the hereafter. May He also grant you a beautiful home in JANNATUL FIRDAWS.
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