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A companion of the Prophet Muhammad (PBUH)
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What is hadith mawqoof?
It comes under :Classification of Hadeeth With Reference to a Particular AuthorityMawqoofLinguistically: Stopped, suspendedTechnically: That which has been ascribed or attributed to the Sahaabah; it may also be used to refer to those after the Sahaabah, if restricted by such saying as: Mawqoofaz-Zuhree (a saying of Ibn Shihaab az-Zuhree).Some types of narrations appear to be mawqoof, while, in fact, they take the ruling of marfoo' [raised up to the Prophet].Marfoo'Linguistically: Raised up, ElevatedTechnically: That which has been ascribed or attributed to the Prophet
Did Prophet Mohammed see god?
Most of the Sahaabah were of the view that the Prophet (peace and blessings of Allaah be upon him) did not see Allaah with his eyes on the night of the Miraaj.It was narrated that 'Aa'ishah (may Allaah be pleased with her) said: "Whoever told you that Muhammad (peace and blessings of Allaah be upon him) saw his Lord was lying. He said that no vision can grasp him [cf. al-An'aam 6:103]…"(Narrated by al-Bukhaari, al-Tawheed, 6832).It was narrated that Abu Dharr said: "I asked the Messenger of Allaah(peace and blessings of Allaah be upon him), 'Did you see your Lord?' He said, ' He is veiled by Light, how could I see Him.'" (Narrated by Muslim, al-Eeman, 261).It was narrated that Ibn 'Abbaas said: " 'The (Prophet's) heart belied not what he saw, and indeed he saw Him at a second descent.' [al-Najm 53:11-12] (This means that) he saw Him twice with his heart." (Narrated by Muslim,al-Eemaan, 258).
What problems do Muslims face?
Evil whispers during prayer and at other times come from the Shaytaan, who is keen to misguide the Muslim and deprive him of good and keep it far away from him. One of the Sahaabah complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about waswaas during prayer, and he said: "The Shaytaan comes between me and my prayers and my recitation, confusing me therein." The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "That is a devil called Khanzab. If he affects you seek refuge in Allah from him and spit drily to your left three times." He [the Sahaabi] said, I did that and Allaah took him away from me. (Narrated by Muslim, 2203)
Who are ashra mubashira in Islam?
asalam alaikum WA rahmatullahi barakato, These are the ten people who are given the verdict of entering the paradise right here in the world by our beloved Prophet Muhammed sallahualaihiwasalam. They are Abu Bakr Siddiq(R.A), Umar ibn Al Khattab(R.A) , Uthman bin Affan(R.A) , Ali bin Abi Talib(R.A) , Saad bin Abi Waqqas(R.A) , Abu Ubaydah ibn Al Jarrah(R.A) , Talha ibn Ubaydullah(R.A) , Az Zubair ibn Al Awwam(R.A) , Abdur Rahman ibn Awf(R.A) , Said ibn Zaid(R.A)......
What is the central belief of the Islamic faith?
Faith in the sense of belief is based on six principles, which are mentioned in the hadeeth of Jibreel (peace be upon him), when he questioned the Prophet (peace and blessings of Allaah be upon him), who said: "Faith means to believe in Allaah, His angels, His Books, His Messengers, the Last Day, and the Divine Decree, both good and bad." (Agreed upon).Faith which includes good deeds of various kinds is that which has seventy-odd branches. Hence Allaah called prayer eemaan in the aayah (interpretation of the meaning):"And Allaah would never make your faith [eemaan] (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allaah is full of kindness, the Most Merciful towards mankind" [al-Baqarah 2:143]The mufassireen said: "your faith (eemaan)" means your prayers towards Bayt al-Maqdis (Jerusalem), because the Sahaabah used to pray towards al-Masjid al-Aqsaa before they were commanded to face the Ka'bah in their prayers.In addition to the aboveThe central belief of Islam faith is the belief in and worshiping of Allah (God in English) as the one and only one God with no partner, no son, no companion, no associate, and no equivalence and the belief in Muhammad (PBUH) as God messenger and prophet.
What is the history of wahabi sect?
First of all WAHABI is not a different sect...it is part of SUNNIS...a lot of people have misconception about them...anyways here is the history of them. It is obligatory upon the Muslim to follow the Messenger of Allaah (peace and blessings of Allaah be upon him), according to the way of the righteous salaf who followed the guidance of the Prophet (peace and blessings of Allaah be upon him), the Sahaabah and those who followed them -- may Allaah be pleased with them all. These people are called Ahl al-Sunnah wa'l-Jamaa'ah (the People of the Sunnah and the Community). Everyone who follows the way brought by the Messenger of Allaah (peace and blessings of Allaah be upon him) is one of them. The Messenger of Allaah (peace and blessings of Allaah be upon him) brought the message of Tawheed (absolute Oneness of Allaah) and rejection of shirk (polytheism, or association of others with Allaah); he called people to worship Allaah alone and none other. With regard to the word "Wahhaabis", some people use this word to refer to the message of Shaykh Muhammad ibn 'Abd al-Wahhaab ibn Sulaymaan al-Tameemi al-Hanbali (may Allaah have mercy on him), and they call him and his followers Wahhaabis. Everyone who has any knowledge of the movement of Shaykh Muhammad ibn 'Abd al-Wahhaab (may Allaah have mercy on him) and his message knows that he sought to spread the message of pure Tawheed and to warn against shirk in all its forms, such as attachment to the dead, or to trees and rocks, etc. In his 'aqeedah (belief), he was following the way of the righteous Salaf and the Taabi'een [i.e., the earliest generations of Islam], as is indicated by his books and fatwas, and the books of his followers among his sons and grandsons and others. All of these books are in print and are in circulation among the people. His message was in accordance with the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Wahhaabism is not a new way or a new school of thought; rather it is a call to Tawheed and the revival of aspects of the religion that had been forgotten. What you have to do is to beware of those who warn you against the Wahhaabis, because they are warning you against following the truth and the early generation of this ummah. Applying the word "Wahhaabis" to those who adhere to correct belief and warning people against them is the way of the ignorance and deviation. We ask Allaah to keep you safe and sound.
What is the well of zamzam?
The water of Zamzam is water of great virtue which first sprang forth when Jibreel (peace be upon him) struck (the earth) with his wing (Saheeh al-Bukhaari, 3364). Allaah provided water for Ismaa'eel (peace be upon him) and his mother with it. The heart of the Prophet (peace and blessings of Allaah be upon him) was washed with Zamzam water. Many saheeh ahaadeeth have been narrated concerning its virtues, such as: The Prophet (peace and blessings of Allaah be upon him) said: "The best water on the face of the earth is the water of Zamzam; it is a kind of food and a healing from sickness." (Saheeh al-Jaami', 3302). It was reported that the Prophet (peace and blessings of Allaah be upon him) drank it, did wudoo' with it and poured it on his head. He used to carry Zamzam water in small vessels and large containers in order to pour it on the sick and give it to them to drink. (al-Silsilat al-Saheehah, 883). One of the Sahaabah said: we used to call it al-Shabbaa'ah (satisfying) and it helped us to take care our families (i.e., it was filling and helped them to do without food, it was also sufficient to nourish children). (al-Silsilat al-Saheehah li'l-Albaani, 2685). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The water of Zamzam is for whatever it is drunk for." (Narrated by Ibn Maajah, 3062; this is a hasan hadeeth. Scholars and righteous people have experienced this - they have drunk it with the intention of fulfilling some need such as healing from sickness or being freed from poverty and distress, and Allaah fulfilled these hopes). And Allaah knows best.
Is namaz-e-janaza wajib on people who do suicide?
Praise be to Allaah. Suicide is a major sin. The Prophet (peace and blessings of Allaah be upon him) stated that the one who commits suicide will be punished with something like that with which he killed himself. Abu Hurayrah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever throws himself down from a mountain and kills himself will be in the Fire of Hell, throwing himself down therein for ever and ever. Whoever takes poison and kills himself, his poison will be in his hand and he will be sipping it in the Fire of Hell for ever and ever. Whoever kills himself with a piece of iron, that piece of iron will be in his hand and he will be stabbing himself in the stomach with it in the Fire of Hell, for ever and ever." Narrated by al-Bukhaari, 5442; Muslim, 109. It was narrated from Thaabit ibn al-Dahhaak (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever kills himself with something in this world will be punished with it on the Day of Resurrection." Narrated by al-Bukhaari, 5700; Muslim, 110. It was narrated that Jundub ibn 'Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Among those who came before you there was a man who was wounded and he panicked, so he took a knife and cut his hand with it, and the blood did not stop flowing until he died. Allaah said: 'My slave hastened to bring about his demise; I have forbidden Paradise to him." Narrated by al-Bukhaari, 3276; Muslim, 113. The Prophet (peace and blessings of Allaah be upon him) refrained from offering the funeral prayer for one who had committed suicide, as a punishment to him and so as to deter others from doing what he had done. But he gave the people permission to offer the funeral prayer for him, so it is Sunnah for the people of knowledge and virtue not to offer the funeral prayer for one who has committed suicide, following the example of the Prophet (peace and blessings of Allaah be upon him). It was narrated that Jaabir ibn Samurah (may Allaah have mercy on him) said: A man who had killed himself with a broad arrow-head was brought to the Prophet (peace and blessings of Allaah be upon him) and he did not offer the funeral prayer for him. Narrated by Muslim, 978. This hadeeth is evidence for those who say that the funeral prayer should not be offered for one who killed himself because of his sin. This is the view of 'Umar ibn 'Abd al-'Azeez and al-Awzaa'i. But al-Hasan, al-Nakha'i, Qataadah, Maalik, Abu Haneefah, al-Shaafa'i and the majority of scholars said that the funeral prayer should be offered for him. They responded to this hadeeth by pointing out that the Prophet (peace and blessings of Allaah be upon him) did not offer the funeral prayer for him himself so as to deter the people from doing something similar, but the Sahaabah offered the funeral prayer for him. End quote. Sharh Muslim, 7/47
How many rakats in taraweeh namaz?
4 Sunnah 2 Fard (after listening to khudba) 4 Sunnah 2 Sunnah 2 Nafl If a person prays at home or misses the Khudba of the Friday Prayers, then he should pray 4 rakat Fard for the Friday Zuhr prayer. If a person joins the Jamaat after the khudba, then after the Jamaat finishes the 2 rakaat Fard prayer ,this person should continue and pray 2 Rakat more to complete his prayer obligations
Why do some Muslims not practice dead cremation?
Praise be to Allaah.There is no dispute among the scholars that it is makrooh to bury the deceased in a coffin if there is no need for that. If there is a need for that, such as if the ground is wet or there is the fear that he may be dug up by wild animals, then some of the fuqaha' say that it is permissible to bury the deceased in a coffin in that case.It says in Fataawa al-Lajnah al-Daa'imah (2/312):Putting the deceased in a coffin was unknown at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the time of the Sahaabah (may Allaah be pleased with them), and the best for the Muslims is to follow their way. Hence it is makrooh to put the deceased in a coffin, whether the ground is hard, soft or wet. If the deceased left instructions that he be placed in a coffin, those instructions should not be carried out. The Shaafa'is said that it is permissible if the ground is soft or wet, but according to them such instructions should not be carried out except in such cases."Ibn Qudaamah said:It is not recommended to bury the deceased in a coffin, because there is no report that the Prophet (peace and blessings of Allaah be upon him) or his companions did that, and it also involves imitating the people of this world. And the earth absorbs his remains better.It says in al-Insaaf:It is makrooh to bury the deceased in a coffin, even if the deceased is a woman. This was stated by Imam Ahmad.Al-Sharbeeni, the Shaafa'i khateeb, said in his book Mughni al-Muhtaaj:It is makrooh to bury the deceased in a coffin according to scholarly consensus, because it is bid'ah (an innovation), unless the ground is wet or soft, in which case it is not makrooh because that serves a purpose. The deceased's instructions should not be carried out except in this case. Similarly if the deceased has been burned by fire and cannot be carried except in a coffin.In al-Mawsoo'ah al-Fiqhiyyah it says:It is makrooh to bury the deceased in a coffin according to scholarly consensus because it is bid'ah, and his instructions to that effect should not be carried out. But it is not makrooh if that serves a purpose, such as if the deceased is burned and it is necessary to bury him in a coffin.And Allaah knows best.Islam Q&Ahttp://islamqa.com/en/ref/34511/
What happens if you don't follow all five pillars of Islam?
Missing the time for prayer means leaving the prayer until the time is over and one has not prayed. This is a major sin, unless that is for a legitimate excuse such as sleeping or forgetting. It says in al-Mawsoo'ah al-Fiqhiyyah, 10/8: The fuqaha' are agreed that it is forbidden to delay prayer until the time for prayer is over, without a legitimate excuse. Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said: With regard to the person who deliberately delays the prayer until after the time for it is over, or who sets his alarm clock late so that he will not get up on time, he is deliberately not praying, and he has committed a great evil according to all the scholars, but is this kufr [disbelief] or not? Here there is a difference of opinion among the scholars: If he does not deny that prayer is obligatory, then the majority of scholars say that he is not committing major kufr in this case. Some of the scholars were of the view that this is major kufr which puts him beyond the pale of Islam, because the Prophet (peace and blessings of Allaah be upon him) said: "Between a man and shirk [associating others with Allaah] and kufr there stands his giving up prayer." Narrated by Imam Muslim in his Saheeh, 82. And the Prophet (peace and blessings of Allaah be upon him) said: "The covenant that stands between us and them is prayer; whoever gives up prayer is a kaafir [disbeliever]." Narrated by Imam Ahmad and the four authors of al-Sunan with a saheeh isnaad [sound chain of narrators]. And there is other evidence to support this. It was also narrated from the Sahaabah [companions of the Prophet - may Allaah be pleased with them all]. The great Taabi'i 'Abd-Allaah ibn Shaqeeq al-'Aqeeli said: "The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not think that omitting anything constituted kufr apart from prayer." With regard to delaying prayer, this may refer to two things: 1 - Delaying prayer until the time for that prayer is over. We have explained the ruling on this above. 2 - Delaying the prayer until the end of the time for that prayer. See al-Mawsoo'ah al-Fiqhiyyah, 10/6 It is permissible to offer a prayer at the end of its time, because of the hadeeth narrated by Muslim (614) from Abu Moosa al-Ash'ari, that someone came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him about the times of prayer… and the Prophet (peace and blessings of Allaah be upon him) explained to him the beginning and end of the time for each prayer, and said, "The time is between these two." But if delaying the prayer means that one will miss out on praying in congregation and will pray it alone at the end of its time, then it is haraam because it means not praying in congregation, so long as one does not have an excuse for not praying in congregation. It is better to do the prayer at the beginning of its time, except for 'Isha' prayer and Zuhr prayer when it is very hot; in these cases it is better to do them at the end of their allotted times.
What are Sunnis Shiites and Wahhabi Muslims?
Sunni Muslims are Muslims who do not believe in Imamat as one of five pillars of Islam. and Shia Muslims are Muslims who believe in Imamat as one of five pillars of Islam. and Kurds are an ethnic living in Kurdistan and are mostly Sunni Muslims.
