Dua' for stress, grief & dept.

Q;I'm in a great hardship,in a very difficult situation, really very tensed due to a problem,

Please plz plzzz do DUA for me...may be the DUAs of people like you would reach early to ALLAH... I'm feeling as though my life has stopped and I found myself to be in a great great loss of Deen or Duniya. Please do DUA for me...

If there is any "amal" or dua for solving the "masaa'il" then also,please tell me. May ALLAH solve your all problems,

and accept your DUAs.

JazakALLAH Khayr,

Wassalamu'Alaykum.

A;  All-Praise is due to Allah, 

I ask Allah to aid you in all your affairs and make things easy for you. As for Dua there are many the Prophet (ﷺ) has mentioned for times of hardship and feeling down, and among the few are as follows: 

A man once complained to the Prophet (ﷺ) I am distressed and I am in dept, so is there any Dua' you can teach me that will relive me form stress and clear my depts. So the Prophet (ﷺ) said: Yes, every morning and evening say:

 اللَّهمَّ إنِّي أعوذُ بِك منَ الهمِّ والحزنِ وأعوذُ بِك منَ العجزِ والكسلِ وأعوذُ بِك منَ الجبنِ والبخلِ وأعوذُ بِك من غلبةِ الدَّينِ وقَهرِ الرِّجالِ 

Allah-Huma ini aadhoubika minal-Hami wa Hazani wa aadhoubika minal-A'jazi Wal-Kasali wa aadhoubika minal-Jubni Wal-Bukhali wa aadhoubika minal-Ghalabit ad-dayn wa Qahr ar-rijal.

"O Allah I seek refuge in You from worry and grief, I seek refuge in You from hopelessness and laziness, I seek refuge in You from miserliness and cowardice and I seek refuge in You from overwhelming debt and from the force of men".

For verily if you say this it will relive you of stress and clear your depts.

(Related in Takhreej Al-Mashkat Al-Masabih: [3/15], and Ibn Hajr grades it as Hasan)

The Prophet (ﷺ) said: There will be none that be's infected with worry or grief whome recites :

اللَّهُمَّ إِنِّي عَبْدُكَ، ابْنُ عَبْدِكَ، ابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُــــلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ القُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلاَءَ حُزْنِي، وَذَهَابَ هَمِّي.

Allaahumma 'innee 'abduka, ibnu 'abdika, ibnu 'amatika, naasiyatee biyadika, maadhin fiyya hukmuka, 'adlun fiyya qadhaa'uka, 'as'aluka bikulli ismin huwa laka, sammayta bihi nafsaka, 'aw 'anzaltahu fee kitaabika, 'aw 'allamtahu 'ahadan min khalqika, 'awista'tharta bihi fee 'ilmil-ghaybi 'indaka, 'an taj'alal-Qur'aana rabee'a qalbee, wa noora sadree, wa jalaa'a huznee, wa thahaaba hammee .

O Allah, I am Your slave and the son of Your male slave and the son of your female slave . My forehead is in Your Hand (i.e. you have control over me) . Your Judgment upon me is assured and Your Decree concerning me is just . I ask You by every Name that You have named Yourself with , revealed in Your Book , taught any one of Your creation or kept unto Yourself in the knowledge of the unseen that is with You , to make the Qur'an the spring of my heart, and the light of my chest, the banisher of my sadness and the reliever of my distress.

The Prophet (ﷺ) continued to say after mentioning this Dua': Except that Allah will free him of his worries and grief and replace it with glad tidings. Then a man asked: O' messenger of Allah should we memorise this Dua'. The Prophet (ﷺ) replied: Yes, everyone that hears it should memorise it.

(Related by Ahmad 1/391, and Al-Albani graded it authentic).

Related by Abu Darda, that he said: Whosoever says every morning and evening:

حَسْبِيَ الله لاَ إِلَهَ إِلاَّ هُوَ عَلَيهِ تَوَكَّلتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ.

‘HasbiAllahu La Ilaha Illahu, Alaihi Tawakaltu Wahua Rabbul Arshil Adheem.

Allah sufficeth me. There is none worthy of worship but He alone. On Him is my trust, He is the Lord of the Supreme Throne.

Upon saying this seven times (every morning and evening), Allah will suffice for his worries.

(Hisnil-Muslim: [83/104], and Sheikh Bin Baz grades it as an authentic chain narration in Majmooa' Al-Fatawa: [294/9] ).

These and many more supplications can be found in a book called "The Fortress of the Muslim" also known as "Hisnil-Muslim", and among the most recommended supplications to read from that book is the chapter titled as: "Words of remembrance for morning and evening".

Always remember making Dua' to Allah is recommended at any time in any language, so always turn to Allah in supplication for help in all times of need, for verily Allah will protect all of His slaves that worship Him as one seeking His aid.

I ask Allah to free you of your grief and stress and to free you of your depts, Amin.

And we send our salutation and blessings of Allah upon our honourable Prophet, and may all Praises be to Allah The Lord of the worlds....

 

Fabricated Hadith on 'Five things to perform before sleeping'

All-Praise is due to Allah,
I have just recently been sent a message about a Hadith that talks about the virtues of five things that one performs before sleeping.

The Prophet (ﷺ) once said to Ali (may Allah be pleased with him) to perform these five things regularly before going to sleep.

Perform one Hajj before going to sleep.
Pay the amount of Jannah before going to sleep.

Make a friendship between two people / opponents before going to sleep.
Recite whole Quran before going to sleep.
And Spend 4000 dinaar as sadqah before going to sleep.

Then Ali (may Allah be pleased with him) replied that O'Messenger of Allah how can I perform these five things just before going to sleep, this act is impossible for me.

Then the Prophet (ﷺ) answered Ali (may Allah be pleased with him) that:


Recite 3rd Kalmah three times before going to sleep; you’ll get reward for one Hajj.

Recite 4th Kalmah one time before going to sleep; you’ll get reward for paying the amount (qeemat) of Jannah.

Recite Durood Shareef three times before going to sleep; you’ll get reward for making a sulah (friendship) between two people / opponents.

Recite Surah Ikhlas three times before going to sleep; you’ll get reward for reciting whole Quran.

And recite Surah Al-Fatiah four times before going to sleep; you’ll get reward for spending 4000 dinaar as sadqah.

This statement is known as a lie that has been made up against the Prophet (ﷺ), the Scholars of Hadith have graded this Hadith as fabricated (meaning lied, made up, no origans to it), as Sheikh Bin Baz (may Allah have mercy on him) said in Majmou'aa Al-Fatawa (26/333): This Hadith is not known in any of the trustworthy books of Hadiths, but yet it is from among the Hadiths that are fabricated and lied upon the Prophet (ﷺ) . End of quote.

So I urge all brothers and sisters not to just take anything that they hear on the Internet that sounds virtuous and nicely worded until clarifying the authenticity of the so called Hadith that is mentioned. Always turn to Sahih Al-Bukhaari & Muslim for authenticity narrated Hadiths, as for others make sure they are authenticated or ask a knowledgeable person that will be able to provide you with an authentic answer.

And Allah knows best...

Adhan in the newborns ear.

Q; Is there any hadiths on adhan for a newborn baby… A; The ruling on performing Adhan in the right ear of newly born babies are Sunnah and preferred according to many scholars, based on the hadith which was narrated by Abi rafie' who said: " I saw the prophet (peace be upon him) performing the Adhan in the ear of Al-Hussain at the time he was born by his Mother Fatima ( May Allah be pleased with her)" [Sunan At-Tirmidhi: section of Adhyaa; Hadith Number1514] And Imam Tirmithi said about it Hadith Saheeh, An-Nawawi says in Al_Majmoo'ah:8/434: Saheeh, Ibn Al-Mulqin said in Al-Badr Al-Munir: 9/348: Saheeh, and Al-Albaani grades it Hasan in his book of Irwa:1173. However, other scholars classified this Hadith as weak because of ( A'sim Bin O'baid Allah) who was calssified as weak. Although the majority of the Scholars of Hadith graded these Ahadith as weak this was an act that was done by Umar bin Abdulaziz and Ibn Al-Munthir (May Allah be pleased with them) so I do not see the harm in doing so, further more it has been mentioned in Ibn Al-Qayim's book Tahfat Al-Mawlood fi Ahkaam Al-Mawlood p 31 : The significance of saying the Adhan and the iqamah in the ears of the child is that the first words he hears declare the greatness and majesty of Allah. The words of testimony are those which a man recites on embracing Islam. In other words, this is a pronouncement of the creed of Islam. Besides, at the sound of Adhan and iqamah, Satan distances himself. At this early age, the child is thus invited to Allah the Majestic, to Islam and to the worship of Allah. This call forestalls temptation by Satan and ensures an unblemished faith. Moreover, it is a forearming against Satan and temptation. End of quote. Many Scholars have said similar words as mentioned by Ibn Al-Qayim such Sheikh Ibn U'thaymeen , Bin Baz and others, but as for the Hadith on that mentions giving aqaamah in the left ear is fabricated and this is because in the isnad is Marwan b. Salim al-Ghifari and Yahya b. al-‘Ala’. Regarding Ghifari, Ibn Abi Hatim related from his father that he weakened him and said, “Munkar al-hadith, da’if al-hadith laysa lahu hadith qa’im.” To this, Ibn Abi Hatim inquired, “yutraku hadithuhu? [Are his hadith to be abandoned?]” To which his father relied, “la, bal yuktabu hadithuhu [No, in fact they are to be written.].” (al-Jarh wa al-Ta’dil 8/274) Also, Imam Bukhari said, “munkar al-hadith.” And it is known that what Bukhari intends by it is that it is not permissible to relate from him; Imam Bukhari is unique in what he intends by the phrase. And Hafiz Ibn Hajar said, “matruk (abandoned), and al-Saji and others accused him of fabricating.” (Taqrib al-Tahdhib 526) Thus according to some authorities, this Ghifari is accused of fabricating. In conclusion it is desirable for one to perform adhan in a newborn's ear because it has been quoted and acted upon by some of the Salaf and mentioned in the books of the four Imams, and if one decides to leave this act for the fact that it has been graded as a weak Hadith then this is also fine because they are both respected opinions recognized among the Scholars. And Allah knows best...

Explanation of the Hadith:"By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you...

Q;Assalamu alaikum brother.. hope u r in the best of emaan... i need an understanding of this from tirmidhi... " by the virtue in whose Hand is my soul! you should promote virtue and prevent vice, lest Allaah send upon u a punishmentand you will then call upon Him and He will not answer your supplication.. what does this exactly mean.. now as humans we all fall into sin... we are persisitent in some and fight sometimes the nafs or just out of laziness or u can sa arrogance people in spite of knowing the truth they persist in sin... but if tehy come to ALLAAH with sincere heart and repent... will it not be accepted?? because taubah is also a kind of supplication... so after being persistent in sinning despite knowledge .. will his taubah will be rejected.. can u explain this A;This Haith is found in At-Tirmithi: 2169; graded Hasan by Al-Albaani in his authentication of At-Tirmithi, on the authority of Hudafa Bin Al-Yamaan, that the Prophet (peace be upon him) said:"By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted". Enjoining the good and forbidding the evil is an obligation upon every muslim, Allah says (interpretation of the meaning): “Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful” [Aal ‘Imraan 3:104] The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; and if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by feeling that it is wrong] – and that is the weakest of faith.” (Narrated by Muslim, 49) Some of the Scholars say that this Hadith that you mentioned is specifically directed to those whom are in charge such as the Islamic Rulers, governors, Islamic Judges, etc. But the revised meaning it is forwarded to all the believers in general, Ibn Qudaamah (may Allaah have mercy on him) said: Some people say that enjoining good and forbidding evil can only be done with the permission of a ruler or governor, but they do not allow ordinary individuals to do this, but this is wrong because the verses and reports indicate that everyone who sees an evil and keeps quiet is sinning, so there is no need for the permission of the ruler. Mukhtasar Minhaaj al-Qaasideen (p. 124). Furthermore one must bare in mind upon forbidding evil there is etiquettes one must follow so that the message we put across is delivered in the right Islamic manner without giving the other person a negative feedback. As the Prophet (peace be upon him) said: "The religion is naseehah." The people asked, "To whom?" The Prophet (peace be upon him) replied, "To Allah and to His Book and to His Messenger and to the leaders of the Muslims and the common folk." (Al-Bukhaari & Muslim) Thus upon doing this one must do it with good manners, as the Prophet (peace be upon him) said: " The believer who has the most complete of Faith (emaan) is the one that has the best of manners." (As-Salsilat As-Sahihah: 284) . To make things more clear about the etiquettes of forbidding evil Sheikh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) set conditions for this as follows: The first condition is that he should know the Islamic ruling concerning that which he is enjoining or forbidding, so he should only enjoin that which he knows that sharee’ah enjoins, and he should only forbid that which he knows sharee’ah forbids, and he should not rely on his taste or customs with regard to that. The second condition is that he should know the situation of the person addressed: is he one who should be enjoined or forbidden, or not? If he sees a person who he is not sure whether he is accountable or not, he should not enjoin anything upon him until he finds out. The third condition is that he should know about the person who appears to be accountable: has he done the action he wants to enjoin, or not? If he sees someone enter the mosque and sit down, and he is not sure whether he did the two rak’ahs or not, he should not denounce him or tell him to do them, rather he should find out more. The fourth condition is that he should be able to enjoin what is good and forbid what is bad, without bringing harm upon himself. If it will bring harm upon him, then he does not have to do it, but if he is patient and does it, that is better, because all duties are subject to the condition that one be able to do them, because Allaah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16] “Allaah burdens not a person beyond his scope” [al-Baqarah 2:286] The fifth condition is that enjoining what is good and forbidding what is evil should not result in any evil greater than keeping quiet. If that will result then he does not have to do it, rather it is not permissible for him to enjoin what is good and forbid what is evil. Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (8/652-654). The lest we can do in order to escape the sin of not enjoining the good and forbidding the evil is as the Hadith mentions that we should stop this evil by the heart. What this means is to detest what you see of evil and supplicate to Allah your concern for this evil and your feeling of aboding it , Ibn ‘Atiyah (may Allaah have mercy on him) said: There is consensus that forbidding evil is obligatory for the one who is able to do it, and is safe from harm to himself or the Muslims. But if he fears (harm) then he may denounce it in his heart and shun the doer of evil and not mix with him. See: Tafseer al-Qurtubi (6/253). Sheikh Muhammad Saalih Al-Munajid said: it means that the believer feels in his heart that he hates and detests this evil action, and he wishes that he were able to change it, and feels sad that he is unable to change this evil action. This last point is one of the signs of one's sincerity in denouncing the evil action in one’s heart. The person should also ask Allaah to help him change and eradicate this evil. We ask Allaah to help us and all the believers to develop this blessed attitude. It should also be pointed out that a person may be unable to change an evil action, but he can still keep away from the places where that sin is being committed. Indeed, he has to keep away; it is not enough only to denounce the evil in one's heart. (Islam Q&A Fatwa:8957) So explaining this is a shorter way in order for one to forbid the evil by their heart it requires to: to hate what one see's, to detest this action, and wish that it can be changed, and to not associate or sit in the place wear it has been performed. After knowing these conditions of forbidding evil this is what will save one from the sin and punishment one will be inflicted with as mentioned in the Hadith above. And Allah knows best…

Authenticity of the Hadith:“Whoever hurts a non-Muslim, I shall be his complainant…

Q;As-salaam alaikum wa rahmatulllahi Could you tell me whether this is a valid hadith? I can't seem to find any references for it. “Whoever hurts a non-Muslim, I shall be his complainant and for whoever I am a complainant, I shall ask for his right on the day of Resurrection.” A; All-Praise is due to Allah, This Hadith you have stated is been graded by the Scholars of Hadith as Mowdoua' (fabricated), and these are among some of the quotations in regards to its authenticity: Imaam Ahmad states in At-Tanqih Tahqeeq Al-Ta'leek: 2/267, there is no origins to this Hadith. Ibn Taymiyah says in Majmowah Al-Fatawa: 28/653, lied upon the Messenger of Allah (peace and blessings of Allah be upon him). Ibn Al-Qayim graded it as: delusive, in Al-Manar Al-Manif: 98. Stated by Imam Ash-Shawkaani in Al-Fawaied Al-Majmowah: 213, Fabricated. Al-Bagdadi said in his book of Taarikh: 8/367, it's chain narration is Munkar. Al-Albaani stated in Ghiyat Al-Maram: 470, Munkar, and in Da'eef Al-Jaam'i: Da'eef (weak). In conclusion this Hadith is considered Fabricated, lied upon the Prophet (peace and blessings of Allah be upon him) which means we should not use this Hadith as evidence or to apply it in our lives or to give it credit from being amongst the words of the Prophet (peace and blessings of Allah be upon him). And Allah knows best...

Authenticity on Hadith: "Paradise is under the feet of the Mothers"

Q;assalamu alaikum wa rahamatullaahi wa barakatuhu...
my respected brother i need your help... i am in a great need of a reference where a hadith is classified as fabricated... "jannat lies under the feet of mother"...
please provide authentic reference.. may Allaah reward your effort...

A;All-Praise is due to Allah,
Some Scholars graded this Hadith as Mowdou'ah (Fabricated) such as Al-Albaani in his book As-Sailsalat Ad-Da'eefah: 593, and Adh-Dhahabi states in his book Mizaan Al-A'tidaal: 4/220 that in some narrations this Hadith has a person Moosa Bin Muhammad Ad-Dimyaati in the chain narration that is weak.

The hadith with this wording is da'if, but its meaning is contained in the hadith of Ibn Majah and al-Nasa'i that a man came to the Prophet (may Allah bless him and grant him peace) and said, "O Messenger of Allah! I intend to go on a (military) expedition, but I have come to ask your advice." He said, "Is your mother alive?" He said, "Yes." He said, "Then stay with her, for the Garden is under her feet." This latter hadith is declared to be sahih by al-Hakim, al-Dhahabi and al-Mundhiri. --Kashf al-Khafa', no. 1078; Al-Da'ifah, no. 593.

Also some Scholars of Hadith graded it Hassan as As-Suyutti in his book Aj-Jaami'a As-Saghir: 3642, Az-Zarqaani states in his book Mukhtasar Al-Muqaasid: 348, this Hadith is Sahih, and few others aslso graded it Sahih too.

In conclusion a few Scholars have stated this Hadith as being beyond Da'eef but rather Fabricated, thus they have mentioned about two people being weak narrators amongst the chain narration of this Hadith but as for the meaning and it's virtues are correct because there are many things in the Quran and Sunnah to prove this as followed:

In Hadith Al-Bukhaari it was Narrated Abu Huraira, A man came to Allah's Apostle and said, "O Allah's Apostle! Who is more entitled to be treated with the best companionship by me?" The Prophet said, "Your mother." The man said. "Who is next?" The Prophet said, "Your mother." The man further said, "Who is next?" The Prophet said, "Your mother." The man asked for the fourth time, "Who is next?" The Prophet said, "Your father."

Narrated 'Abdulla bin 'Abi Qatada, "My father said, "The Prophet said, 'When I stand for prayer, I intend to prolong it but on hearing the cries of a child, I cut it short, as I dislike to trouble the child's mother.' " ( Related by Al-Bukhaari)

Also in Hadith Bukhari, Narrated Al-Mughira bin Shu'ba,
The Prophet said, "Allah has forbidden for you, (1) to be undutiful to your mothers*, (2) to bury your daughters alive, (3) to not to pay the rights of the others (e.g. charity, etc.) and (4) to beg of men (begging). And Allah has hated for you (1) vain, useless talk, or that you talk too much about others, (2) to ask too many questions, (in disputed religious matters) and (3) to waste the wealth (by extravagance).

This and many more evidences are there to support this meaning of the Hadith that you mention.

And Allah knows best...

Some Hadith about Zina (Fornication)

Q; I need som hadith whch tok about zinaa

A;All-Praise is due to Allah,

Narrated by al-Bukhaari (6243) and Muslim (2657) from Abu Hurayrah (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him) who said: “Allaah has decreed for the son of Adam his share of zina which will inevitably catch up with him. The zina of the eye is looking and the zina of the tongue is speaking. The heart wishes and longs and the private part confirms that or denies it.”

According to the version narrated by Muslim: “The zina of the eyes is looking, the zina of the ears is listening, the zina of the tongue is speaking, the zina of the hand is touching, and the zina of the foot is walking. The heart wishes and longs and the private part confirms that or denies it.”

Ibn Battaal (may Allaah have mercy on him) said: Looking and speaking are called zina because they invite one to true zina. Hence he said: “the private part confirms that or denies it.” End quote from Fath al-Baari.

It was narrated in a long Hadith from Al-Bukhaari (1386, 7047) that Samurah ibn Jundub said:

...I said to my two companions, ‘Subhaan Allaah! Who are these two persons?’ They said, ‘Move on!’ So we went on, and came to something like a tannoor (a kind of oven, lined with clay, usually used for baking bread). – I think the Prophet (peace and blessings of Allaah be upon him) said, in that oven there was much noise and voices. The Prophet (peace and blessings of Allaah be upon him) added: - We looked into it and saw naked men and women. A flame of fire was reaching them from underneath, and when it reached them, they cried out loudly.

The Prophet (peace and blessings of Allaah be upon him) explained who these people were, he said: The naked men and women whom you saw in a structure that resembled an oven are the adulterers and adulteresses.

Al-Haafiz ibn Hajar said: This indicates that some sinners will be punished in al-barzakh (the interval between death and the Day of Resurrection).

Fath al-Baari, 12/445


Al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No adulterer is a believer at the time when he is committing adultery; no thief is a believer at the time when he is stealing; no drinker of wine is a believer at the time when he is drinking it.” Narrated by al-Bukhaari (5578) and Muslim (57).

It was narrated that Abu Hurayrah and Zayd ibn Khaalid al-Juhani (may Allaah be pleased with them both) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… Go tomorrow, O Unays, to this woman and if she admits (to adultery) then stone her.” He said: I went to her the next day and she admitted it, so the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that she be stoned.” Narrated by al-Bukhaari, 2575; Muslim, 1698.

It was narrated from Jaabir that a man from (the tribe of) Aslam came to the Prophet (peace and blessings of Allaah be upon him) when he was in the mosque and he said, “I have committed adultery.” The Prophet (peace and blessings of Allaah be upon him) turned his face away from him. The man came to that side to which the Prophet had turned his face, and testified against himself four times. The Prophet (peace and blessings of Allaah be upon him) said, "Are you mad?” He said, “No.” The Prophet said, “Are you married?" He said, "Yes.” So he commanded that he be stoned in the Musalla (Eid prayer place). When the stones troubled him, he ran away, until he was caught in al-Harrah and killed.
Narrated by al-Bukhaari, 4969; Muslim, 1691.

It was narrated that Buraydah ibn al-Haseeb said: A woman from Ghaamid, a branch of al-Azd, came and said: “O Messenger of Allaah, purify me!” He said, “Woe to you! Go back and seek the forgiveness of Allaah and repent to Him.” She said: “I think that you intend to send me back as you sent Maa’iz ibn Maalik back.” He said, “What has happened to you?” She said that she had become pregnant as a result of zina. He said: “Is it you (who has done that)?” She said: “Yes.” He said to her: “(You will not be punished) until you give birth to that which is in your womb.” A man from among the Ansaar sponsored her [i.e., paid for her needs etc] until she delivered (the child). Then he (that Ansaari) came to the Prophet (peace and blessings of Allaah be upon him) and said: “The Ghaamidi woman has given birth to a child.” He (the Prophet (peace and blessings of Allaah be upon him)) said: “Then we will not stone her and so leave her child with no one to nurse him.” One of the Ansaar stood up and said: “O Messenger of Allaah, let me be responsible for ensuring that he is nursed.” Then she was stoned to death.

Narrated by Muslim, 1695.

No one should carry out the hadd punishments without the permission of the ruler. If there is no ruler who rules according to sharee’ah then it is not permissible for the ordinary people to carry out the hadd punishments. Whoever does that is sinning, because carrying out the hadd punishments requires examining the matter and requires shar’i knowledge in order to know the conditions of proof.

The ordinary people have no knowledge of such things, and the carrying out of one of the hadd punishments by the ordinary people leads to many evils and the loss of security, whereby people will attack one another and kill one another or chop off one another’s hands on the grounds that they are carrying out hadd punishments.

Al-Qurtubi said: There is no dispute among the scholars that qisaas (retaliatory punishments) such as execution cannot be carried out except by those in authority who are obliged to carry out the qisaas and carry out hadd punishments etc, because Allaah has addressed the command regarding qisaas to all the Muslims, and it is not possible for all the Muslims to get together to carry out the qisaas, which is why they appointed a leader who may represent them in carrying out the qisaas and hadd punishments.

Tafseer al-Qurtubi, 2/245, 246.

Ibn Rushd al-Qurtubi said: With regard to the one who should carry out this punishment – i.e., the hadd punishment for drinking alcohol – they agreed that the ruler should carry it out, and that applies to all the hadd punishments.

Bidaayat al-Mujtahid, 2/233.

Al-Shawkaani said: It was narrated from Abu’l-Zinaad from his father that the fuqaha’ of the people of Madeenah used to say that no one should carry out any of the hadd punishments except the ruler, unless it is a man carrying out the hadd punishment for zina on his male or female slave. Nayl al-Awtaar, 7/295, 296.

In regards to how the punishment should be carried out, It was narrated from ‘Ali (may Allaah be pleased with him) that he said: Moderate blows with a moderate whip. Not so harsh as to kill and not so weak as to be no deterrent. He should not raise his arm completely, or keep it so low that it causes no pain. Ahmad said: His armpit should not show in any of the hudood punishments, i.e., he should not raise his arm so high, because the point is to discipline him, not kill him.

From al-Mughni, 1/141-142.

From the above it is clear that an ordinary person will not usually be killed by flogging; the purpose is to serve as a rebuke and discipline. And the believers should witness this punishment, as Allaah says (interpretation of the meaning):

“The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment”

[al-Noor 24:2]

(See Islam Q&A Fatwa: 13233)

This is some of the authentic narrations and sayings of the Scholars in regards to Zina.

And Allah knows best…

Hadith on Ruqiyah.

Q; Is this true? That the Ruqyah of al-Qur'an can cure all physical diseases?
Assalamu alaikum, brother. Can you find and post me the original Arabic (with the vowel marks) of the Hadith in Sunan Abu Dawood, reference Book 28 (Book of Medicine), Number 3883. I need to read the dua from Arabic.

A; All-Praise is de to Allah,
Narrated AbudDarda':I heard the Apostle of Allah (peace_be_upon_him) say: If any of you is suffering from anything or his brother is suffering, he should say: Our Lord is Allah Who is in the heaven, holy is Thy name, Thy command reigns supreme in the heaven and the earth, as Thy mercy in the heaven, make Thy mercy in the earth; forgive us our sins, and our errors; Thou art the Lord of good men; send down mercy from Thy mercy, and remedy, and remedy from Thy remedy on this pain so that it is healed up.

Abu Dawoud Book 28, Number 3883: Al-Albani said in his authentication of Abu Dawoud that this Hadith is Da'eef (weak) so I sugest you find a different Du'aa that has been more authentically narrated other then this one that you have stated.

And Allah knows best...

Why we must follow Sahih Hadiths.

Q; Salaam Why to follow sahih hadith only

A; All-Praise is due to Allah,
We should never attribute something that has no basis in Quran and Sunnah to the Prophet (peace be upon him.), or to Islam as a whole. We should take admonitions from the following warnings:

Ali (May Allah be pleased with him) narrated that the Prophet (peace be upon him) said, “Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire.” (Bukhari 1/106 and Ibn Majah 1/31)

Salama (May Allah be pleased with him) narrated that he heard the Prophet (peace be upon him) saying, “Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire.” (Bukhari 1/109)

Abdullah Ibn Abbas (May Allah be pleased with him) narrated that Allah’s Messenger (peace be upon him) said: Be mindful when transmitting a Hadith from me. (Transmit) only that which you know (very well) for he who intentionally lies about me will find his abode in Hell-Fire.” (Tirmidhi 232)

These Hadiths that are stated above clearly define that it is not permissible for one to claim Hadith that has been falsely stated about the Prophet (peace be upon him) for verily they will be judged for it on the day of resurrection..

And Allah knows best...