The Ninety Nine Attributes of Allah

1. "Allah" 

The proper noun "Allah" solely belongs to The Almighty God, the Truth. Anything succeeding it is regarded as an adjective describing it, while it remains a noun indicative of the True God. It combines all His Attributes, and it needs no introduction from others, whereas the other Attributes attain recognition when added thereto. "Allah" is not given to anyone other than Him, nor should it ever be used for anyone besides Him. 

"Allah" is the ever-Existent, the One Who causes existence, Who maintains existence, Who creates everything that exists. Whatever He creates shall perish; He never will: "... say: `Allah!' then leave them sporting in their vain discourses" (Qura'n, 6:91).

2. "Al-Rahman" 

Allah has said, "All those in the heavens and the earth will come to the Beneficent God obediently" (Qura'n, 19:93). 

"Al-Rahman al-Rahim" are two of the Attributes of Allah which remind people of His mercy, of the fact that His act of affecting goodness and rewards reach whomsoever He pleases, thus warding off evil from them. "Al-Rahman" and "al-Rahim" are two concurrent Attributes of His each conveying more meanings of mercy than the other. 

"Al-Rahman" is an Attribute specifically relevant to Allah; none besides Him can be called or referred to as such, whereas "al-rahim" can be applied to people: One may be described as "rahim," merciful or kind, but a human cannot be "rahman". 

In the Holy Qura'n, we read: "In the Name of Allah, the Most Beneficent, the Most Merciful" (Qura'n, 1:1); "The beneficent God is firm in power" (Qura'n, 20:5). It is an Attribute demonstrating that mercy can be possible only through Him. It means "the One Who grants mercy beyond which there is no other mercy at all and the like of which does not at all exist." 

Though derived from mercy, "al-Rahman" is both a noun and an adjective. Neither contradicts the other. 

It is commonly known that mercy means: one's desire or power of will to bring goodness to one who is much less than him in status. 

3. "Al-Rahim" 

Allah, Praise and Glory to Him, has said, "Inform My servants that I am the Forgiving, the Merciful" (Qura'n, 15:49). 

"Al-Rahim" is derived from "rahmah," mercy or compassion."Rahmah" implies the salvation of those who receive it from harm and loss, and their being blessed with guidance, forgiveness and sound conviction. Al-Rahim, i.e. the One Who grants rahmah, is a superlative. It is the highest derivative form of rahmah. Allah has said, "He it is Who sends His blessings on you, and (so do) His angels, so that He may bring you out of utter darkness into the light, and He is Merciful to the believers" (Qura'n, 33:43). 

Al-Rahim is the One Who bestows countless blessings. Some say that this word is derived from "Rahim," and we have already come to know that the root word for it is "rahmah," that is, favours from Allah and blessings; surely His blessings cannot be counted, nor can they ever be exhausted. 

The Messenger of Allah has said, "One who has no compassion towards people is deprived from Allah's Compassion." He has also said, "One who does not respect the seniors among us, nor shows compassion towards our young, nor safeguards the rights of the scholars among us, is surely none of us." Compassion among the servants of Allah is a sure path to achieving the mercy of Allah. The Messenger of Allah has said, "Be merciful unto those on earth so that those in the heavens may be merciful unto you." 

The Beard in Islam

Praise be to Allaah. 

The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) indicates that it is obligatory to let the beard grow and that it is haraam to shave it or cut it. It was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Cut the moustache and let the beard grow; be different from the mushrikeen.” (al-Bukhaari, al-Libaas, 5442; Muslim, al-Tahaarah, 382) 

There are many ahaadeeth which say the same as this hadeeth, indicating that it is obligatory to leave the beard alone and let it grow and that it is haraam to shave it or cut it. Whoever claims that letting the beard grow is no more than a Sunnah for which a person may be rewarded and the one who does not do it will not be punished is going against the saheeh ahaadeeth. The report that says that the Prophet (peace and blessings of Allaah be upon him) used to trim the length and breadth of his beard is a false hadeeth. But it should be noted that Islam is the religion of beauty, as it was narrated in the hadeeth, “[A man said,] ‘What if a man likes his clothes and his shoes to look good?’ The Prophet (peace and blessings of Allaah be upon him) said, ‘Allaah is Beautiful and loves beauty.’” (Narrated by Muslim, al-Eemaan, 131). The Prophet (peace and blessings of Allaah be upon him) commanded [one of his companions] to change grey hair, when he said, “Change this grey hair, but avoid black.” (Narrated by Muslim, Kitaab al-Libaas wa’l-Zeenah, 2102). The Prophet (peace and blessings of Allaah be upon him) recommended combing hair, and said, “Whoever has hair, let him take care of it.” (Abu Dawood, Kitaab al-Tarajjul, 3632. Al-Albaani said in Saheeh Sunan Abi Dawood: it is hasan saheeh. Hadeeth no. 3509). Al-Haafiz Ibn Hajar said: “Ibn Battaal said: combing means tidying the hair of the head and beard, and oiling it.” This is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) said, “Whoever turns away from my Sunnah has nothing to do with me.” (Narrated by al-Bukhaari, al-Nikaah, 4675) 

It should be noted that the beauty referred to is shar’i or Islamic beauty (beauty as prescribed in Islam), and not the so-called beauty which appeals to sick minds which are enamoured of kaafir fashions and the appearance of corrupt people such as male and female actors and singers, or fashion models. Hence when some people were misled by those immoral western women who pluck or shave or draw their eyebrows, or make their nails long (like wild beasts), or have tattoos, and thought that this is beauty, many Muslim women imitated them in these things, even though they are forbidden by sharee’ah. The point is not what is fashionable in the east or the west, the point is the sharee’ah which advocates wearing perfume (for men), keeping clean, dressing nicely, combing the hair, changing grey hair, and other kinds of beautification which are prescribed in Islam. And Allaah is the Source of strength. 

The Rawatib Prayer

Sunnah Rawatib prayers can be categorized into 2; which is muakkad (strongly recommended, i.e. Rasulullah SAW performed the prayer so often) and ghair muakkad (not strongly recommended as in muakkad, i.e. Rasulullah SAW do perform the prayer but sometime, he did not).

Muakkad prayer: The strongest opinion is consists of 10 raka’at. This include;

• 2 raka’at before Subuh (Fajr prayer)
• 2 raka’at before Zuhr (Noon prayer)
• 2 raka’at after Zuhr
• 2 raka’at after Maghrib (dawn prayer)
• 2 raka’at after Isya’ (Night prayer)

So that’s all make 10 raka’at. Other than listed, are called Mustahabbah (which mean optional; do at your will and rewarded). Next, I would like to explain overall sunnah rawatib prayer that performed by our Prophet Salallahu 'Alaihi wassalam both muakkad and ghair muakkad.

1. Sunnah Fajr: This prayer is perform before the compulsory Subuh prayer. This prayer is the strongest recommended to every Muslim should not miss, because Rasulullah SAW continuously perform Sunnah Fajr throughout his life. [Remember: In Ibadah, we should follow the guidance from Allah and the Sunnah; because Allah is the one who hear our dua'; He is the one who accept our Ibadah; and we must do as His commanded upon us, not fabricating our own Ibadah.] From Ummul mukminin, Aishah radiallahuanha reported that, from Rasulullah SAW he said, {"Those two raka'at (sunnah fajr) is the more I love than that in the world and all that bear in it".} [Note: Please recheck the translation, I try my best to translate accurately] Hadith Riwayah Ahmad and Muslim.

2. Sunnah Zuhr: Four raka'at before the Zuhr prayer and four raka'at after. This is according to hadith from Ummu Habibah Radiallahuanha; reported that Rasulullah SAW said, {"Whoever that perform 4 raka'at prayer before Zuhr, and another 4 raka'at after; Allah will forbid those (who perform the prayer) from the hellfire"} Hadith Riwayah the five Imams. But as I mention earlier, the muakkad prayer is 2 raka'at before and another 2 after Zuhr. It means, this one is mustahhab (optional) but recommended to do 2 raka'at -Wallahu'alam. This fact can be referred to one of the hadith from Abdullah bin Umar Radiallahuanhuma, he said, "{I memorized from Nabi Salallahu 'Alayhi Wa salam the ten raka'at; two before Zuhr, two after it, 2 after Maghrib, 2 after Isya' and 2 before Subuh" }Hadith Riwayah Al-Bukhari and Ahmad. [Status: Sanad jayyid]. But Hanafiyyah school regarded 4 raka'at before the Zuhr prayer is Muakkad (Strongly recommended). It is up to you which one to choose. As long as we implement sunnah of our beloved Prophet SAW!

3. Sunnah Ashar: This prayer is ghair muakkad. (Can perform at will; and Rasulullah sometime did not perform) This is based from a hadith from Ibnu Umar, he said that Rasulullah SAW said, {"Allah will give blessings for those who perform 4 raka'at prayer before Ashar."} Hadith Riwayah Ahmad, Abu Dawood. [Status: Regarded as Hassan by At-tirmidzi]

4. Sunnah Maghrib: 2 raka'at after Maghrib are muakkad. One of the hadith from Abdullah bin Mughafal al-Muzani Radiallahu anhu, he said, Rasulullah SAW said, {"Do pray before Maghrib 2 raka'at, and 2 raka'at after maghrib for whoever willing to do so. Rasulullah mentioned that so that people would not misunderstand that it is sunnah muakkad"} Hadith Riwayah Asy-Syaikhani, Abu Dawood, and the lafzh (context) is from Abu Dawood.

5. Sunnah Isya': There is no objection among the School of thoughts that sunnah Isya' is muakkad; the 2 raka'at after Isya', but the number of raka'at that is not muakkad is still under debate. I simplify the opinions as listed:

• Hanafiyah: Mustahhab 4 raka'at before and after Isya'. Hanabilah also agreed with this except 2 raka'at after Isya' instead.
• Syafi'iyyah: Mustahhab 2 raka'at before and after Isya'.
• Malikiyyah: They regarded exclusively the sunnah fajr as raghibah (recommended), others are mandub (optional).

SUNNAT PRAYES BEFORE FAJR Usalli sunnatal subhi raka'ataini lillahi ta'ala. Meaning: I pray 2 rakaat sunnat fajr/subuh for Allah ta'ala.

SUNNAT PRAYES BEFORE ZUHR  Usalli sunnatal zuhri raka'ataini qabliyatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat before zuhr for Allah ta'ala.

SUNNAT PRAYES OF AFTER ZUHR  Usalli sunnatal zuhri raka'ataini baqdiatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat after zuhr for Allah ta'ala.

SUNNAT PRAYES OF BEFORE ASAR  Usalli sunnatal asri raka'ataini lillahi ta'ala. Meaning: I pray 2 rakaat sunnat before asar for Allah ta'ala.

SUNNAT PRAYES OF AFTER MAGHRIB Usalli sunnatal maghribi raka'ataini lillahi ta'ala. Meaning: I pray 2 rakaat sunnat after maghrib for Allah ta'ala.

SUNNAT PRAYES OF BEFORE ISYA'  Usalli sunnatal isya'i raka'ataini qabliyatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat before isya' for Allah ta'ala.

SUNNAT PRAYES OF AFTER ISYA'    Usalli sunnatal isya'i raka'ataini baqdiatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat after isya' for Allah ta'ala.

Rings and chains for men

With regard to men wearing rings of silver: this is permissible and there is nothing wrong with it.

Anas (may Allaah be pleased with him) said: “When the Prophet (peace and blessings of Allaah be upon him) wanted to send a letter to the Romans, he was told that they would not read any letter unless it had a seal on it, so he took a ring of silver. It is as if I can see it shining on his hand, and engraved on it were the words ‘Muhammad the Messenger of Allaah.’” (Narrated by al-Bukhaari, 5537; Muslim 2092).

A similar report was also narrated by Ibn ‘Umar (al-Bukhaari, 5528; Muslim, 2091).

Shaykh al-Islam (Ibn Taymiyah) was asked about men wearing silver, and he said:

As for rings of silver, this is permissible according to the consensus of the imaams, for it was reported that the Prophet (peace and blessings of Allaah be upon him) had a ring of silver and that his companions wore rings. This is unlike gold rings, which are forbidden according to the consensus of the four imaams. It was reported that the Prophet (peace and blessings of Allaah be upon him) forbade that. As for wearing silver, there is no general statement that it is forbidden, and no one has the right to say that it is forbidden if there is no shar’i evidence (daleel) to that effect. As the Sunnah permits wearing silver rings, this is evidence that wearing silver is permissible…”

(Majmoo’ al-Fataawaa, 25/63-65).

With regard to wearing chains, this is not permissible for men, because this is an imitation of women, and there is no report which says that it is permissible for men to wear chains made of silver.

Wearing adornments on the wrist and neck, and on the ears, is an imitation of women, as this is something that is only for women. So it is not permissible for men to wear bracelets, earrings, anklets, or chains. 

Things that lead to zina

Praise be to Allaah.  

Zina (adultery, fornication) does not refer only to penetration, rather there is the zina of the hand, which is touching that which is forbidden, and the zina of the eyes, which is looking at that which is forbidden, even though zina that is committed with the private parts, is the zina which is punishable with the hadd punishment. 

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed for every son of Adam his share of zina, which he will inevitably commit. The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.”

Narrated by al-Bukhaari, 5889; Muslim, 2657. 

It is not permissible for the Muslim to long for the things that lead to zina, such as kissing, being alone, touching and looking, for all these things are haraam and lead to the greater evil which is zina. 

Allaah says (interpretation of the meaning): 

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)”

[al-Isra’ 17:32] 

Looking at that which is forbidden is one of the arrows of the Shaytaan, which leads a person to doom, even if he did not do it intentionally at first. Allaah says (interpretation of the meaning): 

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”

[al-Noor 24:30-31] 

Think about how Allaah connects the issue of lowering the gaze with the issue of protecting the private parts (guarding one’s chastity) in these verses, and how lowering the gaze is mentioned first, before protecting the private parts, because the eye influences the heart. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

In these two verses, Allaah commands the believing men and women to lower their gaze and guard their chastity, which is because of the serious nature of zina and what it leads to of great corruption among the Muslims. Letting one's gaze wander freely is one of the causes of sickness in the heart and the occurrence of immoral actions, whereas lowering the gaze is one of the means of keeping oneself safe from that. Hence Allaah says (interpretation of the meaning): 

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.”

[al-Noor 24:30] 

Lowering one’s gaze and guarding one’s chastity is purer for the believer in this world and in the Hereafter, whereas letting one’s gaze wander freely and not guarding one's chastity are among the greatest causes of doom and punishment in this world and in the Hereafter. We ask Allaah to keep us safe and sound. 

Allaah tells us that He is All-Aware of what people do, and that nothing is hidden from Him. This is a warning to the believer against doing that which Allaah has forbidden and turning away from that which Allaah has prescribed for him, and it is a reminder to him that Allaah sees him and knows all that he does, whether it is good or otherwise. As Allaah says (interpretation of the meaning): 

“Allaah knows the fraud of the eyes, and all that the breasts conceal”

[Ghaafir 40:19] 

End quote. From al-Tabarruj wa Khataruhu. 

The Muslim has to fear his Lord in secret and in public, and keep away from that which Allaah has forbidden of being alone with a member of the opposite sex, looking, shaking hands, kissing and other haraam actions which lead to the immoral action of zina. 

The sinner should not be deceived into thinking that he will not commit zina and that he will stop at these haraam actions and not go that far, for the Shaytaan will never leave him alone. There is no hadd punishment for these haraam actions, such as kissing etc., because the hadd punishment is only for intercourse (zina), but the judge may punish him with a ta’zeer punishment to deter him and others like him from committing these sins. 

Ibn al-Qayyim said:  

Ta’zeer punishments may be prescribed for every sin for which there is no hadd punishment or specific expiation (kafaarah), for sins are of three kinds: those for which there is a hadd punishment but no kafaarah is required; those for which kafaarah is required but there is no hadd punishment; and those for which there is neither a hadd punishment nor kafaarah. The first type includes such crimes as stealing, drinking alcohol, zina and slander. The second includes having intercourse during the day in Ramadaan, or when in ihraam. The third type includes having intercourse with a slave woman who is owned jointly with someone else, kissing a non-mahram woman and being alone with her, entering the public baths without a waist wrapper, eating dead meat, blood and pork, and so on. 

I’laam al-Muwaqqa’een, 2/77 

The person who has committed any of these actions has to repent to Allaah, for whoever repents Allaah will accept his repentance, and the one who repents is like one who did not sin. 

One of the greatest means of expiation for such sins is offering the five daily prayers regularly and on time. The Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, and from one Jumu’ah to the next, and from one Ramadaan to the next, expiates for the sins that come in between, so long as you avoid major sins.” Narrated by Muslim, 1/209 

And Allaah knows best.

Dua And Dhikr After Salat

Recite: Astaghfirullah 3 times.

Then recite:

Allahumma entas salamu we minkes selam tabarakte ya zel djalali wel ikram.

Then read this:

Subhanallahi wel hamdulillahi we le ilehe ill allahu wallahu ekber,wela hawle wela kuwwete illa billahil aleyyil azim.

Then read Ayatul Kursi.

Then say 33 x Subhanallah, 33 x Alhamdulilah 33 x Allahu Ekber.

Then recite :

Allahu Ekber, La ileha illallahu wahdehu laa sherikah leh , lehul mulku we lehul hamdu we huwa ala kulli shay'in qadir.

Then say :

Subhane rabbiyal aliyyil alal wahhaab, 

Then raise hands with your palms upwards and start your supplication.

You can read any duaa from quran or ahadeeth or formulate your own duaa in your own language.

Shaking hands with a non-maham woman

Praise be to Allaah.  

Firstly: 

It is not permissible for a man who believes in Allaah and His Messenger to put his hand in the hand of a women who is not permissible for him or who is not one of his mahrams. Whoever does that has wronged himself (i.e., sinned). 

It was narrated that Ma’qil ibn Yassaar said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him.” 

Narrated by al-Tabaraani in al-Kabeer, 486. Shaykh al-Albaani said in Saheeh al-Jaami’, 5045, that this hadeeth is saheeh. 

This hadeeth alone is sufficient to deter and to instill the obedience required of us by Allaah, because it implies that touching women may lead to temptation and immorality. 

It was narrated that ‘Aa’ishah the wife of the Prophet (peace and blessings of Allaah be upon him) said: “When the believing women migrated to the Messenger of Allaah (peace and blessings of Allaah be upon him), they would be tested in accordance with the words of Allaah (interpretation of the meaning): 

‘O Prophet! When believing women come to you to give you the Bay‘ah (pledge), that they will not associate anything in worship with Allaah, that they will not steal, that they will not commit illegal sexual intercourse’

[al-Mumtahanah 60:12] 

‘Aa’ishah said: Whoever among the believing women agreed to that had passed the test, and when the women agreed to that, the Messenger of Allaah (peace and blessings of Allaah be upon him) said to them: “Go, for you have given your oath of allegiance.’ No, by Allaah, the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman, rather they would give their oath of allegiance with words only.” And ‘Aa’ishah said: “By Allaah, the Messenger of Allaah (peace and blessings of Allaah be upon him) only took the oath of allegiance from the women in the manner prescribed by Allaah, and the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman. When he had taken their oath of allegiance he would say, ‘I have accepted your oath of allegiance verbally.’”

(narrated by Muslim, 1866) 

It was narrated from ‘Urwah that ‘Aa’ishah told him about the women’s oath of allegiance: “The Messenger of Allaah (peace and blessings of Allaah be upon him) never touched any woman with his hand. He would explain to the woman what the oath of allegiance implied, and when she accepted, he would say ‘Go, for you have given your oath of allegiance.’” 

Narrated by Muslim, 1866 

This infallible one, the best of mankind, the leader of the sons of Adam on the Day of Resurrection, did not touch women. This is despite the fact that the oath of allegiance was originally given by hand. So how about men other than the Prophet (peace and blessings of Allaah be upon him)? 

It was narrated that Umaymah the daughter of Raqeeqah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “I do not shake hands with women.” 

Narrated by al-Nasaa’i (4181) and Ibn Maajah, 2874; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2513. 

Secondly: 

It is not permissible to shake hands even with a barrier in between, such as shaking hands from beneath a garment and the like. The hadeeth that was narrated allowing that is da’eef (weak). 

It was narrated from Ma’qal ibn Yassaar that the Prophet (peace and blessings of Allaah be upon him) used to shake hands with women from beneath a garment.” 

Narrated by al-Tabaraani in al-Awsat, 2855. 

Al-Haythami said: 

This was narrated by al-Tabaraani in al-Kabeer and al-Awsat. Its isnaad includes ‘Ataab ibn Harb, who is da’eef (weak). 

Majma’ al-Zawaa’id, 6/39. 

Wali al-Deen al-‘Iraaqi said: 

The words of ‘Aa’ishah, “He used to accept the women’s oath of allegiance by words only” mean that he did so without taking their hands or shaking hands with them. This indicates that the bay’ah of men was accepted by taking their hands and shaking hands with them, as well as by words, and this is how it was.  What ‘Aa’ishah mentioned was the custom. 

Some of the mufassireen mentioned that the Prophet (peace and blessings of Allaah be upon him) called for a vessel of water and dipped his hand in it, then the women dipped their hands in it. And some of them said that he did not shake hands with them from behind a barrier and had a Qatari cloak over his hand. And it was said that ‘Umar (may Allaah be pleased with him) shook hands with them on his behalf. None of these reports are sound, especially the last one, How could ‘Umar (may Allaah be pleased with him) have done something that the Prophet (peace and blessings of Allaah be upon him), who was ma’soom (infallible), would not do? 

Tarh al-Tathreeb, 7/45 

Shaykh Ibn Baaz (may Allaah have mercy on him) said: 

The most correct view is that this (i.e., shaking hands with women from behind a barrier) is not allowed at all, because of the general meaning of the hadeeth, according to which the Prophet (peace and blessings of Allaah be upon him) said, “I do not shake hands with women;” and so as to ward off the means that may lead to evil. 

(Adapted from Hashiyat Majmoo’at Rasaa’il fi’l-Hijaab wa’l-Sufoor, p. 69) 

The same ruling applies to shaking hands with old women; this is also haraam because of the general meaning of the texts on this issue. The reports that say it is permissible are da’eef (weak). 

Al-Zayla’i said: 

“As for the report that ‘Abu Bakr used to shake hands with old women, it is also ghareeb.” 

(Nasab al-Raayah, 4/240) 

Ibn Hajar said: 

I cannot find this hadeeth. 

(al-Diraayah fi Takhreej Ahaadeeth al-Hidaayah, 2/225) 

Fourthly: 

With regard to the views of the four imams, they are as follows: 

1 – The Hanafi madhhab: 

Ibn Nujaym said: 

It is not permissible for a man to touch a woman’s face or hands even if there is no risk of desire because it is haraam in principle and there is no necessity that would allow it.

 Al-Bahr al-Raa’iq, 8/219 

2 – The Maaliki madhhab: 

Muhammad ibn Ahmad (‘Ulaysh) said: 

It is not permissible for a man to touch the face or hand of a non-mahram woman, and it is not permissible for him to put his hand on hers without a barrier. ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) never accepted a woman’s oath of allegiance by shaking hands with her; rather he (peace and blessings of Allaah be upon him) used to accept their oath of allegiance by words only.” According to another report, “His hand never touched the hand of a woman, rather he would accept their oath of allegiance by words only.” 

(Manh al-Jaleel Sharh Mukhtasar Khaleel, 1/223) 

3 – The Shaafa’i madhhab: 

Al-Nawawi said: 

It is not permissible to touch a woman in any way. 

Al-Majmoo’, 4/515. 

Wali al-Deen al-‘Iraaqi said: 

This indicates that the hand of the Prophet (peace and blessings of Allaah be upon him) did not touch the hand of any woman apart from his wives and concubines, whether in the case of accepting the oath of allegiance or in other cases. If he did not do that despite the fact that he was infallible and beyond suspicion, then it is even more essential that others heed this prohibition. It appears from the texts that he refrained from doing that because it was haraam for him to do so. The fuqaha’ among our companions and others said that it is haraam to touch a non-mahram woman even if that is not touching parts of her body that are not ‘awrah, such as her face. But they differed with regard to looking when there is no desire and no fear of fitnah. The prohibition on touching is stronger than the prohibition on looking, and it is haraam when there is no necessity that would allow it. If it is the case of necessity, e.g. medical treatment, removing a tooth or treating the eyes, etc., if there is no woman who can do that, then it is permissible for a non-mahram to do that because it is the case of necessity. 

Tarh al-Tathreeb, 7/45, 46 

4 – The Hanbali madhhab 

Ibn Muflih said: 

Abu ‘Abd-Allaah – i.e., Imam Ahmad – was asked about a man who shakes hands with a woman. He said, No, and was emphatic that it is haraam. I said, Should he shake hands with her from beneath his garment? He said, No. 

Shaykh Taqiy al-Deen also favoured the view that it is prohibited, and gave the reason that touching is more serious than looking. 

AlAdaab al-Shar’iyyah, 2/257 

And Allaah knows best.

Keeping Pet In Islam

Praise be to Allaah.
  

There is nothing wrong with keeping animals for which there is no Islamic prohibition on keeping them (such as dogs and pigs). There are reports in the Sunnah which indicate that some of the Sahaabah kept permissible animals for farming purposes or for fun and for pleasure. 

It was narrated from Anas (may Allaah be pleased with him) that he had a young brother who had a nughar (a small bird or nightingale). The bird died, and the Prophet (peace and blessings of Allaah be upon him) saw him looking sad and grieved, so he joked with him, and said to him words which implied approval of his keeping this bird. The Prophet (peace and blessings of Allaah be upon him) said to him, “O Abu Umayr, what happened to the nughayr?” 

And the Prophet (peace and blessings of Allaah be upon him) told us that a woman entered Hell because of a cat “which she did not feed, neither did she let it eat from the vermin of the earth.” From this it may be understood that if she had fed it, she would have been saved from that threat. 

And it was said that Abu Hurayrah was so called because of a cat (hirr, dim. hurayrah) which used to accompany him. 

So keeping permissible animals, so long as you do not neglect them, is something which is permitted and it may even be one of the means of earning reward, as the Prophet (peace and blessings of Allaah be upon him) said, “In every living being there is reward.” But if you keep animals and neglect and abuse them, it may be one of the means that lead to sin and the threat of Hell, as in the hadeeth about the woman who neglected her cat until it died. 

We would also like to point out that Islam preceded both western and eastern organizations in proclaiming the rights of women, animals, workers, employers and so on. Indeed, the greatest rights which it proclaimed are the rights of Allaah over His creation and the rights of people over Allaah. 

We would also point out that care and concern for human beings should take precedence over the care of animals, and that the reward for that is greater. [The Prophet (peace and blessings of Allaah be upon him) said:] “Ward off the Fire even with half a date [i.e., by giving half a date in charity]” and “I and the one who sponsors an orphan will be like these two in Paradise” – and he gestured with his index finger and the one next to it. And there are other similar ahaadeeth from the Prophet (peace and blessings of Allaah be upon him). 

On this basis, there is nothing wrong with your keeping fish as you mentioned in your question, so long as you take care of feeding them and avoiding anything that could cause their death. And Allaah knows best. 

With regard to the creation of dogs, Allaah created them as He created all other animals; it is not permissible to claim that dogs were created from any specific substance without having evidence for that. Allaah says (interpretation of the meaning): 

“and we testify not except according to what we know”[Yoosuf 12:81] 

With regard to Iblees, Allaah commanded him to prostrate to Adam and he refused and was arrogant, then what he did was to tempt Adam to eat from the tree from which he had been forbidden to eat. There was no kind of dirt, and Allaah knows best. I do not know anything of the argument which you mentioned. 

One aspect of the Qur’aanic guidance is that it mentioned the knowledge which the Muslim needs in this world and in the Hereafter; with regard to knowledge for which there is no need, the Qur’aan does not mention it, so as to teach the Muslims to focus on beneficial knowledge and to ignore everything else. For example, the Qur’aanic text does not mention the colour of the dog which belonged to the People of the Cave, or the kind of wood from which the ship (ark) of Nooh was built, and other matters which are irrelevant and produce no beneficial knowledge or belief. Perhaps speaking of the substance from which dogs were created comes under the same heading. And Allaah knows best.

Prohibition on keeping dogs except those exempted by sharee’ah

Praise be to Allaah.

Firstly: 

It is not permissible for a Muslim to keep a dog, unless he needs this dog for hunting, guarding livestock or guarding crops.  

Al-Bukhaari (2145) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, a qiraat from his good deeds will be deducted every day, except a dog for farming or herding livestock.” 

Muslim (2978) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog that is not a dog for hunting, herding livestock or farming, two qiraats will be deducted from his reward each day.” 

Muslim (2943) narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, except a dog for herding livestock or a dog for hunting, a qiraat will be deducted from his good deeds each day.” ‘Abd-Allaah said: Abu Hurayrah said: Or a dog for farming. 

Ibn ‘Abd al-Barr said: This hadeeth shows that it is permissible to keep a dog for hunting and herding livestock, and also for farming. 

Ibn Maajah (3640) narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or an image.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

These ahaadeeth indicate that it is haraam to keep a dog, except for those which were exempted by the Messenger (peace and blessings of Allaah be upon him).

 The scholars differed as to how to reconcile between the reports which speak of one qiraat being deducted and those which speak of two qiraats being deducted. 

It was said that two qiraats will be deducted if the dog is more harmful and one qiraat will be deducted if it is less so. 

And it was said that that at first the Prophet (peace and blessings of Allaah be upon him) said that one qiraat would be deducted, then the punishment was increased after that, so he said that two qiraats would be deducted in order to put people off from keeping dogs even more.

The qiraat is an amount that is known to Allaah, may He be exalted, and what is meant is that some of the reward for a person’s good deeds will be deducted. 

See Sharh Muslim by al-Nawawi, 10/342; Fath al-Baari, 5/9 

Shaykh Ibn ‘Uthaymeen said in Sharh Riyaadh al-Saaliheen, 4/241: 

With regard to keeping dogs, this is haraam and is in fact a major sin, because the one who keeps a dog, except those for which an exception has been made, will have two qiraats deducted from his reward every day. 

It is by the wisdom of Allaah that like calls to like and evil calls to evil. It is said that the kaafirs, Jews, Christians and communists in the east and the west all keep dogs, Allaah forbid. Each one takes his dog with him and cleans it every day with soap and other cleansing agents. But even if he were to clean it with the water of all the seas in the world and all the soap in the world, it would never become pure! Because its impurity is inherent, and inherent impurity cannot be cleansed except by destroying it and erasing it altogether. 

But this is by the wisdom of Allaah, and the wisdom of Allaah is that like calls to like and evil calls to Shaytaan because this kufr of theirs is by the inspiration of the Shaytaan and the command of the Shaytaan, for the Shaytaan enjoins evil, immorality, kufr and misguidance. So they are slaves to the Shaytaan and to their whims and desires, and they are also evil and love vile things. We ask Allaah to guide us and them. 

 Secondly: 

Is it permissible to keep dogs to guard houses? 

Answer: 

The Prophet (peace and blessings of Allaah be upon him) made only three exceptions to the prohibition on keeping dogs: hunting, guarding livestock and guarding crops. 

Some scholars are of the view that it is not permissible to keep a dog for any reason other than these three. Others are of the view that it is permissible to draw analogies between these three and similar or more likely cases, such as guarding houses, because if it is permissible to keep dogs to guard livestock and crops, it is more appropriate that it should be permissible to keep dogs to guard houses. 

Al-Nawawi said in Sharh Muslim (10/340): 

Is it permissible to keep a dog to guard houses, alleys and the like? There are two points of view. The first is that it is not permissible, because of the apparent meaning of the ahaadeeth, which clearly state that keeping dogs is forbidden except for farming, hunting and herding. The more correct view is that it is permissible, by analogy with those three cases, knowing that the reason that is understood from the ahaadeeth is necessity. 

The view that was classed as saheeh by al-Nawawi (may Allaah have mercy on him), that keeping a dog to guard the house is permissible, was also classed as saheeh by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) in Sharh Saheeh Muslim. He said: 

The correct view is that it is permissible to keep a dog to guard the house, because if it is permissible to keep a dog in order to benefit from it, as in the case of hunting, it is more appropriate that one be allowed to keep a dog in order to ward off harm and protect oneself.

Short Surahs of the Holy Quran

SURAT AL ASRI

1) WAL 'ASHRI
2) INNAL INgSA_NA LAFI KHUSRIN
3) IL-LAL-LADZI_NA AMANU_ WA'AMILU_SH-SHO_LI'HA_TI WATAWA_ SHOWBIL 'HAQQI WATAWA_ SHOWBISH-SHOBR


SURAT AT TAKATSUR

1) AL HA KUMUT TAKA_TSUR
2) 'HATTA_ SURTUMUL MAQO_BIR
3) KALLA_ SAUFA TA’LAMU_N
4) TSUM-MAKAL-LA_ SAUFA TA’LAMU_N
5) KALLA_LAU TA’LAMU_NA ILMAL YAQI_N
 6) LA TARO WUNNAL JA'HI_M
7) TSUMMA LATARO WUNNAHA_ ‘AINAL YAQI_N
8) TSUMMA LATUS ALUNNA YAUMA IDZIN ‘ANIN NA'I_M

SURAT AL ZALZALAH

1) IDZA_ ZULZILATIL ARDHU ZILZALAHA_
2) WA'AKHROJATIL ARDHU ATS-QO_ LAHA_
3) WAQO_LA INgSA_NU MA_ LAHA_
4) YAUMA'IDZINg TU'HADDITSU AKHBA_ROHA_
5) BI'ANNA ROBBAKA AU'HA_ LAHA_
6) YAUMA'IDZInYASHDURUNNA_SU'ASYTA_TALLIYUROU_ A'MA_LAHUM
7) FAMAnYA'MAL MITSQO_LA DZARROTIN KHOIROYYAROH
8) WAMAnYA'MAL MITSQO_LA DZARROTINgSYARROYYAROH

SURAT AL INSYIROH

1) ALAM NASY-RO'H LAKASHOD-ROK
2) WAWADHO'NA_ ANgKAWIZ-ROK
3) AL-LADZI_ ANgQODHO dZHOH-ROK
4) WAROFA'NA_ LAKADZIK-ROK
5) FA'INNAMA'AL'USRI YUSRO_
6) INNAMA'AL'USRI YUSRO_
7) FA'IDZA_ FAROGHTA FA_N-SHOB
8) WA'ILA_ ROBBIKA FAR-GHOB

SURAT AL QODAR

1) INNA_ ANgZALNA_HUFI_LAILATIL QODR
2) WAMA_ AD-RO_KAMA_LAILATUL QODR
3) LAILATUL QODRI KHOYRUMMIN ALFISYAHRI
4) TANAZ-ZALUL MALA_'IKATU WAR-RU'HUFI_HA_ BI'IDZ-NIROBBIHIM-MINg KULLI AMRI
5) SALA_MUN HIYA 'HATTA_ MATH-LA'ILFAJR

SURAT AL FIL

1) ALAM TARO KAIFAFA’ALA ROBBUKA BI’ASH 'HA_BIL FI_L
2) ALAM YAJ’AL KAIDAHUM FI_ TADH’LI_L
3) WA'ARSALA ‘ALAIHIM THOIRON ABA_BI_L
4) TARMI_HIM BI'HIJA_ROTIM-MINg SIJJI_L
5) FAJA’ALAHUM KA’AS FIM-MA’KU_L




SURAT AL QUROISY

1) LI ILA FI QURAISY(IN)
2) ILA FIHIM RI'HLATASY-SYITA_ I WASH-SHOIF
3) FAL YA’BUDU_ ROBBAHADZAL BAIT
4) ALLADZI_ ATH’AMAHUM MINgJU’IW-WA 'A_MANAHUM-MIN KHOUF