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  1. Jafry S
    Jafry S Islamic Scholar

    بسم الله الرحمن الرحيم In Islamic tradition الرياء (showing off) is considered Hidden shirk (الشرك الخفي) خرج علينا رسول الله صلى الله عليه وسلم ونحن نتذاكر المسيح الدجال، فقال: ألا أخبركم بما هو أخوف عليكم عندي من المسيح الدجال؟ قال: قلنا: بلى. فقال: "الشرك الخفي، أن يقوم الرجل يصلي، فيزين صلاته لمRead more

    بسم الله الرحمن الرحيم

    In Islamic tradition الرياء (showing off) is considered Hidden shirk (الشرك الخفي)

    خرج علينا رسول الله صلى الله عليه وسلم ونحن نتذاكر المسيح الدجال، فقال: ألا أخبركم بما هو أخوف عليكم عندي من المسيح الدجال؟ قال: قلنا: بلى. فقال: “الشرك الخفي، أن يقوم الرجل يصلي، فيزين صلاته لما يرى من نظر رجل. أخرجه ابن ماجه، وقال البوصيري في الزوائد: إسناده حسن.

    و الله أعلم بالصواب

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  1. Muhammad siraj islamic scholar
    Muhammad siraj islamic scholar

    angel Malik...... Those in the Fire will say to the keepers of Hell, 'Pray to your Lord to lighten for us the penalty for a day (at least).' They will say, 'Did there not come to you your messengers with clear signs?' They will say, 'Yes.' They will reply, 'Then pray as you like. But the prayer of tRead more

    angel Malik……

    Those in the Fire will say to the keepers of Hell, ‘Pray to your Lord to lighten for us the penalty for a day (at least).’ They will say, ‘Did there not come to you your messengers with clear signs?’ They will say, ‘Yes.’ They will reply, ‘Then pray as you like. But the prayer of those without faith is not but in error.'”
    [Ghafir, 40: 49-50]

    “O you who believe, save yourselves and your families from a fire whose fuel is men and stones, over which are (appointed) angels, stern and severe, and who do not disobey Allah in what He orders them and who do precisely what they are commanded.”
    [at-Tahreem, 66: 6]

    “Over it are nineteen. And We have not made the guardians of the Fire except angels. And We have made their number only as a trial for the unbelievers – in order that the People of the Book may be certain and that the believers may increase in faith, and so that the People of the Book and the believers would not doubt, and that those in whose hearts is a disease and the unbelievers would say, ‘What example does Allah intend by this?’ Thus does Allah leave to stray whom he pleases and guides whom He pleases. And none can know the soldiers of your Lord except He. And this is nothing other than a warning to mankind.”
    [Muddaththir, 74: 30-31]

    “They will cry out, ‘O Malik, let your Lord put an end to us.’ He will say, “Surely, you will stay (as you are).'”
    [adh-Dhukhrub, 43: 77]

    Samurah (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi wasalam) said: “Last night I saw [in a dream] two men coming to me. One of them said, ‘The one who lights the fire is Malik, the gatekeeper of Hell; I am Jibreel, and this is Mika’eel.'”
    [Sahih al-Bukhari]

    Ibn Abbas (radiAllahu anhu) related: “The Prophet (salAllahu alayhi wasalam) said, ‘On the night of my ascent to Heaven. I saw Musa (who was a tall, brown, curly-haired man) as if he was one of the men of the Shan’awah tribe. Then I saw ‘Isa, a man of medium height, of moderate complexion inclined to the red and white colors, and of lank hair. I also saw Malik, the gatekeeper of the Hellfire.'”
    [Muslim]

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  1. Khuzair ahmad
    Khuzair ahmad

    It is permissible to recite dhikr for a woman in the state of menses and nifas, as well as reciting Durwood Pak, Istighfar, Kalima Tayyaba, or any other wazifa or reciting the prayers mentioned in the Holy Quran with the intention of dua or wazifa. Recitation of Holy Quran is not permissible in thisRead more

    It is permissible to recite dhikr for a woman in the state of menses and nifas, as well as reciting Durwood Pak, Istighfar, Kalima Tayyaba, or any other wazifa or reciting the prayers mentioned in the Holy Quran with the intention of dua or wazifa. Recitation of Holy Quran is not permissible in this situation۔۔۔
    Arabic reference۔۔


    الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 293):
    “فلو قرأت الفاتحة على وجه الدعاء أو شيئاً من الآيات التي فيها معنى الدعاء ولم ترد القراءة لا بأس به، كما قدمناه عن العيون لأبي الليث، وأن مفهومه أن ما ليس فيه معنى الدعاء كسورة أبي لهب لايؤثر فيه قصد غير القرآنية”.

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  1. Rushna shah
    Rushna shah Muslim Writer

    In the Quran, the city of Madinah is also referred to by another name, "Yathrib." This name is mentioned in Surah Al-Hashr (Chapter 59), verse 8, where it says: "But those who had settled in the city [i.e., Madinah] and had accepted faith before them [the Muhajirun], love those who have emigrated toRead more

    In the Quran, the city of Madinah is also referred to by another name, “Yathrib.” This name is mentioned in Surah Al-Hashr (Chapter 59), verse 8, where it says: “But those who had settled in the city [i.e., Madinah] and had accepted faith before them [the Muhajirun], love those who have emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.”

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  1. Rushna shah
    Rushna shah Muslim Writer

    According to the Quran, the term "Bani Israeel" (or "Banu Isra'il") refers to the descendants of the Prophet Jacob (known as Prophet Yaqub in Islam). Prophet Jacob had twelve sons, who became the founders of the twelve tribes of Israel. The descendants of these twelve tribes are collectively referreRead more

    According to the Quran, the term “Bani Israeel” (or “Banu Isra’il”) refers to the descendants of the Prophet Jacob (known as Prophet Yaqub in Islam). Prophet Jacob had twelve sons, who became the founders of the twelve tribes of Israel. The descendants of these twelve tribes are collectively referred to as “Bani Israeel” in the Quran.The Quran mentions the history, trials, and guidance provided to the Children of Israel (Bani Israeel) in several places, highlighting their role in receiving earlier divine revelations and messages from God.

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  1. Rushna shah
    Rushna shah Muslim Writer

    Islam does not have a single, universally agreed-upon stance on democracy because interpretations of Islamic teachings can vary. Some Muslims believe that democratic principles, such as the election of leaders and the rule of law, are compatible with Islam's values of justice and consultation (ShuraRead more

    Islam does not have a single, universally agreed-upon stance on democracy because interpretations of Islamic teachings can vary. Some Muslims believe that democratic principles, such as the election of leaders and the rule of law, are compatible with Islam’s values of justice and consultation (Shura). They argue that these principles can be implemented within an Islamic framework.However, there are also differing views among Muslims. Some argue that Islamic law (Sharia) should take precedence over democratic laws, which can lead to tension between democratic governance and certain interpretations of Islamic governance.In practice, the relationship between Islam and democracy varies from one Muslim-majority country to another, reflecting a wide range of political systems and interpretations of Islamic teachings. It’s important to note that there is no single, monolithic Islamic perspective on democracy, and opinions on this topic can be diverse and nuanced.

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