It is the responsibility of every living Muslim to follow Islamic teachings and perform all the duties which Islam bestows upon them. In addition, following the teachings of Islam is something that a person needs to turn into a Muslim needs to turn into a hobby of theirs. Following the teachings of Islam should be included in the everyday schedule of every living Muslim. However, it is because of the fact that every Muslim follows the teachings of Islam every single day that most Muslims start suffering from laziness whenever the time for them to follow the teachings of Islam comes.
It is important for a Muslim to crush laziness while following the teachings of Islam because if they succumb to their laziness, they will not be able to follow the teachings of Islam, ultimately displeasing their creator. Laziness is the arch nemesis of productivity, which is the reason why every person should crush it. In addition, this is also true in the case of Muslims. Muslims need to crush laziness because if they do not do so, they will not be able to follow Islamic teachings.
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By: Mufti Musa Furber
It is recommended to complete the Quran during Ramadan. The following excerpt from Imam al-Nawawi’s Etiquette With the Quran touches on many of the legal issues and etiquette related to completing the Quran.
The Etiquette of Completing the Quran
There are several issues concerning completing the recitation of the Quran [khatma].
when to complete: The first etiquette concerns its timing. As previously mentioned, it is preferable for someone reciting the Quran on his own that [he complete it] during Prayer. Another opinion is that it is preferable for it to occur in the two rak‘a of the obligatory Morning Prayer, and in the two sunna rak‘as of the Sunset Prayer, and the two rak‘as of the Morning Prayer is better. In another opinion, it is preferable for the completion [khatma] in the beginning of the day for one turn [of recitation], and at the end of the day for next turn.
When someone completes the recitation outside of Prayer or a group completes while assembled together, it is recommended that it be at the beginning of the day or in the beginning of the night, as we previously mentioned. According to some scholars, though, the beginning of the day is better.
fasting the day of the khatma: It is recommended to fast the very day of the khatma unless it falls on a day in which it is forbidden to fast according to the Sharī‘a. Ibn Abī Dāwūd related with his rigorously authenticated chain of narrators that Ṭalḥa ibn Muṣarrif, Ḥabīb ibn Abī Thābit, and al-Musayib ibn Rāfi‘ī—all well known Kūfan Successors [God be well pleased with them]—would awaken fasting on the mornings in which they would complete the Quran.
attending the khatma: It is emphatically recommended to attend gatherings in which thekhatma takes place. It has been established in the rigorously authenticated hadiths of Bukhārī and Muslim that the Messenger of God (God bless him and give him peace) ordered women during their menses to go out on Eid to participate in the goodness and the supplications of the Muslims.1
Dārimī and Ibn Abī Dāwūd related with their chains of narration that Ibn ‘Abbās (God be pleased with them both) would make a person watch over someone finishing the Quran, and when he wanted to finish he would inform Ibn ‘Abbās so he could participate in it.2
Ibn Abī Dāwūd related with two rigorously authenticated chains of narration that Qatāda, the illustrious Successor and companion of Anas (God be pleased with him), said, “When Anas ibn Mālik (God be pleased with him) would complete [the Quran], he would gather his family and supplicate [to God].”
He [also] related with his rigorously authenticated chain of narration that al-Ḥakam ibn ‘Utaybah, the illustrious Successor, said, “Mujāhid and ‘Abdata Ibn Lubāba sent for me and said, ‘We sent for you because we want to finish the Quran, and supplication when finishing the Quran is answered.’” In some of the authenticate narrations he would say, “Indeed, mercy descends when completing the Quran.” [And] he related with his rigorously authenticated chain of narration from Mujāhid that he said, “They would gather when completing the Quran, saying that the Mercy now descends.”
the supplication: It is emphatically desirable to supplicate immediately after a khatma because of what we have just mentioned in the previous issue. Dārimī related with his chain of transmitters that Ḥumayd al-A‘raj said, “Whoever recites the Quran and then supplicates, four thousand angels say “Amīn!” to his supplication.”3
One should be persistent in his supplication and ask for important matters. He should [supplicate] much for the well-being of the Muslims, their leadership, and all others who attend to their affairs. Al-Ḥakim Abū ‘Abdallāh al-Nīsābūrī has related with his chain of narration that when ‘Abdallāh ibn al-Mubārak (God be pleased with him) would finish the Quran, he would make a great deal of his supplication for the Muslims and believers, male and female.” Others have said similar to this.
The one supplicating should choose all-encompassing supplications, such as the following:
Leadership is not about whose following you. It is about where you are leading people to.
El liderazgo no es acerca de cuya continuación. Se trata de donde se están llevando a la gente a.
Leiderschap gaat niet over wie je volgt. Het is over waar je mensen naar toe leid.
Le leadership n’est pas qui vous suit. Il s’agit de l’endroit où vous menez les gens à.
Führung ist nicht, über deren nach Ihnen. Es ist, wo Sie sind die führenden Leute.
Lǐngdǎo bùshì shuí gēnzhe nǐ. Tā shì guānyú nǐ zài nǎlǐ lǐng rén.
Ledarskap handlar inte om vars följer dig. Det handlar om var du leder folk till.
Rukovodstvo ne o ch’yey sleduyushchey vas . Eto o tom, gde vy vedete lyudey .
Liderlik kimin sizi takip ibaret değildir. Bu insanları lider nerede olduğunu.
Direzione non è merito di cui si segue. Si tratta di dove si stanno conducendo le persone a.
Kepemimpinan bukan tentang yang mengikuti Anda. Ini adalah tentang di mana Anda memimpin orang ke.
It is essential for those who will be admitted to Paradise to be cleansed of all their sins before they enter it. The sinners’ cleansing of their sins may happen in this world or in the Hereafter. In this world, Allaah has given His slaves ways of cleansing themselves thereof, by following their sins and evil deeds with prayers for forgiveness, sincere repentance and good deeds that erase sin.
With regard to the purification of the sinners in the Hereafter, this will be achieved in several ways:
1 – Prayers of the believers for the (deceased) believer, such as their offering the funeral prayer for him. It was narrated from ‘Aa’ishah and Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deceased person for whom a group of Muslims numbering one hundred offer the funeral prayer, all of them interceding for him, but their intercession for him will be accepted.” Narrated by Muslim, 947.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no Muslim man who dies and forty men who do not associate anything in worship with Allaah stand and pray for him, but Allaah will accept their intercession for him.” Narrated by Muslim, 948.
So it is known that this du’aa’ is one of the means of the deceased being forgiven.
2 – Acts of ongoing charity that the person did during his life will benefit him after his death.
3 – Good deeds done on behalf of the deceased, such as charity, Hajj, etc. These will benefit him, according to the texts of the saheeh Sunnah. It was proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, let his heir fast on his behalf.” And it was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man dies all his good deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous child who will pray for him.” Narrated by Muslim, 1638.
4 – What happens in the grave of the trial, squeezing and terror. These are things that expiate for sins.
5 – The intercession of the Prophet (peace and blessings of Allaah be upon him) and others for sinners on the Day of Resurrection, as is narrated in mutawaatir reports in the ahaadeeth about intercession, such as the words of the Prophet (peace and blessings of Allaah be upon him) in the saheeh hadeeth, “My intercession will be for those among my ummah who committed major sins,” and “I was given the choice between admitting half of my ummah to Paradise and intercession, and I chose intercession because it is more general and greater. Do you think it will be only for the pious? No, it will be for the sinners who contaminated themselves with sins.” Narrated by Ibn Maajah 4311; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 3480.
6 – The terrors, difficulties and hardships of the Day of Resurrection.
7 – The mercy and forgiveness of Allaah bestowed with no action on the part of His slaves. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah created mercy on the day that He created it, and divided it into one hundred parts. He kept ninety-nine parts and sent one to all of His creation. If the kaafir knew of all that is with Allaah of mercy, he would never despair of Paradise, and if the believer knew of all that is with Allaah of punishment he would never feel safe from Hell.”