Wednesday, July 31, 2013

Give the best farewell to the month of Ramadan

al-Hafidh Ibn Rajab al-Hanbali (rahimahullaah) has a section in his book “Lata’if al-Ma’arif fima li Mawasim al-Aam min al-Wadha’if”, the sixth Majaalis, about Bidding Farewell to Ramadan, in which he writes:
عباد الله إن شهر رمضان قد عزم على الرحيل ولم يبق منه إلا القليل فمن منكم أحسن فيه فعليه التمام ومن فرط فليختمه بالحسنى والعمل بالختام فاستغنموا منه ما بقي من الليالي اليسيرة والأيام واستودعوه عملا صالحا يشهد لكم به عند الملك العلام وودعوه عند فراقه بأزكى تحية وسلام.
Oh servants of Allah, indeed the month of Ramadan has prepared to leave, and nothing remains except a few more days. Whoever has done well during the month should continue to do well, and whoever was deficient, should try to end the month in good, for indeed actions are according to their completion. Therefore, take advantage of what remains of the month, and give the month the best farewell and peace.
قلوب المتقنين إلى هذا الشهر تحن ومن ألم فراقه تئن. إذا كان هذا جزع من ربح فيه, فكيف حال من خسر في أيامه ولياليه ماذا ينفع المفرط فيه بكاؤه وقد عظمت فيه مصيبته وجل عزاؤه
The hearts of the believers yearn for this month and mourn over its departure. If this is the case with those who have gained during this month, then what is the case with those who have been negligent during its days and nights? What will the crying of this negligent person benefit him, when his trial and calamity is so great and tremendous?
كم نصح المسكين فما قبل النصح كم دعي إلى المصالحة فما أجاب إلى الصلح كم شاهد الواصلين فيه وهو متباعد كم مرت به زمر السائرين وهو قاعد حتى إذا ضاق به الوقت وخاف المقت ندم على التفريط حين لا ينفع الندم وطلب الإستدراك في وقت العدم.
How many times was this poor individual advised, but he did not accept this advice! How many times was he called to correction, but he did not answer this call! How many people did he view gaining in this month, while he distanced himself from gain! How many times have the obedient passed him by, while he sat! (And now) time is constrained and reality has befallen him, now he regrets, but there is no benefit in this regret.
Source: ”Lata’if al-Ma’arif fima li Mawasim al-Aam min al-Wadha’if” of Ibn Rajab, pages 216-217.
al-Hafidh Ibn Rajab al-Hanbali (rahimahullaah) also writes:
إن كانت الرحمة للمحسنين فالمسيء لا ييأس منها وإن تكن المغفرة مكتوبة للمتقين فالظالم لنفسه غير محجوب عنها غيره.
إن كان عفوك لا يرجوه ذو خطأ … فمن يجود على العاصين بالكرم. غيره: إن كان لا يرجوك إلا محسن … فمن الذي يرجو ويدعو المذنب.
If mercy is shown to the good doers, then the wrong doer should not despair from it, and if forgiveness is shown to those who have piety, then one who has wronged himself will not be deprived of it.
If your forgiveness is not hoped for with (every) error, then who will be generous to the sinners!
Oh Allah, if the only one that calls on You is the good doer, then who should the sinner call on!
لم لا يرجى العفو من ربنا وكيف لا يطمع في حلمه وفي الصحيح: أنه بعبده أرحم من أمه: {قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً} [الزمر: 53] .
Why should we despair of the pardoning of our Lord, and how can one not seek His gentleness?! It is mentioned in a hadeeth that Allah is more forgiving and merciful to His servants than their own mothers.
Allah says:
{Oh My servants who have wronged themselves, do not despair of the mercy of Allah, verily He forgives all sins} [Qur’an Surah az-Zumar 39:53]
فيا أيها العاصي وكلنا ذلك لا تقنط من رحمة الله بسوء أعمالك فكم يعتق من النار في هذه الأيام من أمثالك فأحسن الظن بمولاك وتب إليه فإنه لا يهلك على الله هالك.
Oh sinner ‐and all of us are sinners, do not despair from the mercy of Allah because of your evil deeds. How many people will be freed from the Hell‐fire during these days, and their affair is similar to yours. It is upon you to think good of your Lord, and repent to Him, for verily no one will be destroyed except he who destroys (himself).
إذا أوجعتك الذنوب فداوها … برفع يد بالليل والليل مظلم. ولا تقنطن من رحمة الله إنما … قنوطك منها من ذنوبك أعظم. فرحمته للمحسنين كرامة … ورحمته للمذنبين تكرم.
If your sins are harming you, then cure them by raising your hands during the dark night. Do not despair from the mercy of Allah, for verily your despairing from His mercy is a greater fault than the sin you committed. For His mercy for the good doers is His honoring them and His mercy for the sinners is His kindness to them.
Source: ”Lata’if al-Ma’arif fima li Mawasim al-Aam min al-Wadha’if” of Ibn Rajab, page 213

The Virtues of the Night of Al-QadrAbdullaah Ibn Saalih Al-Fawzaan

Source:Ahaadeeth As-Siyaam (pg. 141-143)
Abu Hurairah (raa) reported that the Messenger of Allaah (saws) said: "Whoever performs the night prayer on the night of Al-Qadr with Eemaan (firm belief) and seeking reward will have all his past sins forgiven." [1]
This hadeeth is evidence for the virtue of the night of Al-Qadr as well as performing qiyaam (night prayer) during it. And it indicates that it is a grand night, which Allaah has honored and made better than a thousand months, with regard to its blessing and the blessings found in the righteous deeds that are performed in it. Thus it is better than the worship of a thousand months and that is equivalent to eighty-three years and four months. Due to this, whoever performs qiyaam (night prayer) with true faith and while seeking reward in it, will be forgiven his past sins. There were certain verses revealed concerning this virtue:
Allaah says: "We sent it (the Qur'aan) down on a blessed night. Verily We are Ever-Warning. Therein (on that night) is decreed every matter of ordainment." [2]
Therefore, it is a "blessed night" meaning it possesses much good and blessing due to its merit and the great reward that awaits the one who does good deeds in it. Among its blessings, is that Allaah revealed the Qur'aan in it. Allaah says:
"Verily, We have sent it (the Qur'aan) down in the night of Al-Qadr. And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months. Therein descend the angels and the Rooh (Jibreel) by their Lord's permission with all decrees. (All that night) there is peace, until the appearance of dawn." [3]
Ibn Katheer (rahimahullaah) said concerning Allaah's saying: "Therein descend the angels and the Rooh": "This means that the descending of the angels increases during this night due to the vast amount of its blessings. And the angels descend along with the descent of blessing and mercy, just as they descend during the time when the Qur'aan is recited and encompass the gatherings in which Allaah is remembered and spread their wings for the true seeker of knowledge, out of respect for him." [4]
This night occurs only in Ramadaan, since Allaah revealed the Qur'aan in it. He informs us that its revelation occurred during the month of Ramadaan in His saying: "Verily, We have sent it (the Qur'aan) down in the night of Al-Qadr." [5]
And His saying: "The month of Ramadaan in which was revealed the Qur'aan" [6]
This means that its revelation from Allaah to His Prophet Muhammad (saws) began in it.
Allaah's statement: "The night of Al-Qadr" is either an indicative of the honor and station of that night, as it is said: "Such and such person has great Qadr". The conjunction of "the night" to Al-Qadr is the joining of a descriptive feature to it, thus making it mean "An honorable night". The word "Al-Qadr" may also be in reference to the ordainment and disposal of affairs. Thus, its being joined to the word "the night" would be in order to denote a place or time for it. So it would mean "the night in which all that will occur in the following year will be decreed." This is similar to Allaah's saying: "Therein (on that night) is decreed every matter of ordainment." [7]
Qataadah said of this: "Therein is decreed every matter for the (upcoming) year" [8] and Ibn Al-Qayyim said that this is the correct opinion. [9]
What seems most correct is that there is nothing that restricts the possibility of these two understandings and Allaah knows best.
His statement: "with Eemaan" means with firm conviction in what Allaah has prepared for those who stand in prayer during this magnificent night. And "seeking reward" means looking for reward and the attainment of recompense.
Thus, this is a grand night, which Allaah has chosen for beginning the revelation of the Qur'aan. So the Muslim must acknowledge its weight in worth, by guarding it and spending it in worship whilst having firm conviction and seeking the reward of Allaah, in order that Allaah may forgive all of his previous sins. This is why the Prophet (saws) warned us about being heedless of this night and being neglectful of spending it in worship, for the Muslim would be prevented from its good.
Abu Hurairah (raa) reported that the Messenger of Allaah (saws) said: "Ramadaan has come to you - a blessed month. Allaah has made it obligatory upon you to fast in it. During this month, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allaah belongs a night in it, which is better than a thousand months. Whoever is prevented from its good, then he has been deprived." [10]
The Muslim should supplicate much on the nights in which the night of Al-Qadr is sought. And he should supplicate with that which the Prophet (saws) instructed 'Aa'ishah (raa) with, when she asked him: "What if I know on which night the night of Al-Qadr occurs, what should I say?" So he (saws) said: "Say: O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me." [11]
Ibn Katheer (rahimahullaah) said: "It is recommended to supplicate a lot at all times and (to supplicate) more than that during the month of Ramadaan, its last ten days and its odd days. And it is highly recommended to increase ones invoking with this supplication: 'O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me.'" [12]

Monday, July 29, 2013

When is the Night of Al-Qadr? Author:Imaams Al-Albaanee and Ibn Al-'Uthaimeen

Source:Mentioned Below
Translator:isma'eel alarcon (for
The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).
The Night of Al-Qadr has a Fixed Date:
The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]
It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (raa) say when it was said to him that 'Abdullaah Ibn Mas'ood (raa) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (saws) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."
In one report this is raised to being a saying of the Prophet (saws). [2]
[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]
The Night of Al-Qadr is to be sought:
The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet (saws): "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (saws) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (raa) that:"Some men from the Companions of Allaah's Messenger (saws) saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (saws) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar (raa) that the Prophet (saws) said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."
Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (raa) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger (saws) commanded us to perform the Night Prayer. It is on the twenty-seventh night." [Muslim]
The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (saws) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."
Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."
Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.
And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet (saws) saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.
[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]

your Reminder Fatima who love you all for the sake of Allah Red rose


[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.
[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)

Sunday, July 28, 2013

Exerting Oneself During the Last Ten Days of Ramadaan -'Abdullaah Ibn Saalih Al-Fawzaan

Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)
‘Aa’ishah (raa) said: "When the last ten days (of Ramadaan) would come, the Prophet (saws) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth)." [1]
This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.
‘Aa’ishah (raa) has described our Prophet and role model, Muhammad (saws), with four attributes:
1. He (saws) would "spend his night in worship", meaning he would not sleep during it. Thus, he (saws) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of "spend his night" is that he (saws) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.
As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of 'Abdullaah Ibn 'Amr (raa), then it is in regards to someone who does that consistently throughout every night of the year.
2. He (saws) would "wake up his family" meaning his (saws) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.
3. He (saws) would "exert himself", meaning he (saws) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.
4. He (saws) would "tighten his Izaar (waistcloth)" meaning he would exert himself and struggle intensely in worship. It is also said that it means he (saws) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (raa): "He (saws) would rollup his bed and withdraw from women (i.e. his wives)." [2]
Also, he (saws) would observe 'Itikaaf in the last ten days of Ramadaan and the person who is in the state of 'Itikaaf is restricted from interacting (sexually) with women.
So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of"spending the night in worship" by praying.
And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah's many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.
The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa'ib Ibn Yazeed said:"'Umar Ibn Al-Khattaab ordered Ubay Bin Ka'ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka'aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr." [3]
'Abdullaah Ibn Abee Bakr reported: "I heard my father (i.e. Abu Bakr) say: 'During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us."[4]
There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient -- those who will "be given their reward in full without any reckoning." [5]
These ten days are the last part of the month and a person's actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.
And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.
Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur'aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person's actions are based on his last ones.

your Reminder Fatima who love you all for the sake of Allah Red rose


[1] Al-Bukhaaree (4/269) and Muslim (1174)

[2] See Lataa'if-ul-Ma'aarif: pg. 219
[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154
[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156
[5] Surat-uz-Zumar: 15

Saturday, July 27, 2013

Tafseer Suratul Qadr, By Shaykh As-Sa’dee

Soorah Qadr:
{ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ }
By the Name of Allaah, Ar-Rahmaan Ar-Raheem
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
Verily! We have sent it down in the night of Al-Qadr (Merit and/or Decree)
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
And what will make you comprehend what the Laylatul-Qadr is!
لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
Laylatul-Qadr is better than a thousand months!
تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ
Therein come down the angels and the Spirit by Allah’s permission, for every affair;
سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ
(The night is) Peace, until the rising of the dawn.
Verse 1:
The Exalted says –informing of the excellence of The Qur’ân and its elevated status-:
{ إِنَّا أَنزلْنَاهُ فِي لَيْلَةِ الْقَدْرِ }
Verily! We have sent it down in the night of Al-Qadr (Merit and/or Decree)
Just as Allaah said:
{ إِنَّا أَنزلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ }
“We sent it down during a Blessed Night…”[Suratu Dukhaan: 2]
This is as Allah had begun revealing it in the month of Ramadan, in the Laylatul-Qadr ; the night of which Allah showers an immense, general mercy upon the servants. They could never be able to show gratitude for the bounty of that one night.
And It has been called Laylatul-Qadr (Merit and/or Decree): due to its enormous grandeur and its merit with Allah, and also because within that night Allah decrees what will occur in one year of the appointed terms [ending], provisions, and the pre-destined natural events.
Then Allah emphasized on its importance, and intensified its significance, so He said:
Verse 2:
{ وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ }
And what will make you comprehend what the Laylatul-Qadr is
Meaning: for indeed its importance is lofty and its value is tremendous.
Verse 3:
{ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ }
Laylatul-Qadr is better than a thousand months!
Meaning, its merit is equivalent to a thousand months, for the deed which occurs within that night is greater than the deeds done in a thousand months [other than it].
This is from that which baffles the intellects, and astonishes the minds.
Allah has bestowed upon this Ummah [nation] which is weak in strength; a night, who’s deeds within it compound and multiply equaling and suppressing a thousand months. A life time of a man that is considered to have lived long; some eighty plus years.
Verse 4:
{ تَنزلُ الْمَلائِكَةُ وَالرُّوحُ فِيهَا }
Therein come down the angels and the Spirit, by Allah’s permission,
Meaning: they increase the frequency of coming down during that night.
{ مِنْ كُلِّ أَمْر سَلامٌ هِيَ }
for every affair, (The night is) Peace,
Meaning: It is devoid of any evil or harms, and that is because of its abundant goodness…
Verse 5:
{ حَتَّى مَطْلَعِ الْفَجْرِ }
until the rising of the dawn.
Meaning: its starting point is from the setting of the sun and its ending is the break of dawn.
And indeed there are numerous narrations regarding its virtue, and that it is in the month Ramadhaan, within the last ten days, specifically the odd nights. And that it remains in every year until the establishment of the last hour.
And this is why the prophet (sallahAllaahu alayhi wasallam) used to make ‘itikaf [staying in the masjid for Ibaada], and would increase in worship in the last ten days of Ramadhaan; hoping for the reward of the night of Qadr.
And Allah knows best.

Wednesday, July 24, 2013

Ibn Baaz: Have a Set Amount You Read From the Quraan Daily-by Ahmed Abu Turaab

Shaikh Abdul-Aziz ibn Muhammad ibn Dawud said, “I was going with his eminence, may Allaah have mercy on him, from the Imaam Turki ibn Abdullaah mosque to his house when he asked me about reading the Quraan.  I told him I read it from time to time but that I did not have a set portion that I read daily.  So he said that I should take up an amount to read from the Quraan daily even if it was only a little, explaining that the person who has a set portion which he reads daily from the Quraan will finish it, but he who does not may finish reading it quickly one time but then months may pass and he will not have finished it, and he mentioned the example of a person who reads a juzz a day finishing it in a month and he who reaads two finishing it in fifteen days.”
Mawaaqif Mudee’ah, p. 25.
1-"The example of a believer, who recites the Qur’an and acts on it, is like an orange(utrujjah) which tastes nice and smells nice.
And the example of the believer who does not recite the Qur’an but acts on it is like adate that tastes sweet but has no smell.
And the example of the hypocrite who recites the Quran is like a sweet basil which smells good but tastes bitter.
And the example of a hypocrite who does not recite the Qur’an is like a colocynth(bitter apple) which tastes bitter and has a bad smell."
Commentary: This Hadith tells us that a believer who recites the Qur’an and acts upon it, Allah will grant him a high rank. He is loved by Allah and also enjoys public esteem. The believer who does not recite it but acts upon its teachings is also loved by Allah and people. The hypocrite who recites the Qur’an to have a good show has an evil and dark mind. Last of all comes that hypocrite who does not recite the Qur’an and has a dark mind and appearance.
Source for the above:
Riyadh ul Saleeheen – Nawavi [Framed HTML Version] [ pdf version]
Commentaries on the Ahadith have been added by Hafiz Salahuddin Yusuf of Pakistan who had originally executed them for the Urdu edition of this book. The English translation of the book and the – commentaries was performed by Dr. Muhammad Amin and Abu Usamah Al-Arabi bin Razduq who have performed their task with utmost care and profound interest.
2- Electronic Mushaf (King Saud Project)
This project has various features apart from being an online mushaf such as 24 languages, a feature to repeat verses and surahs and also a memorisation test.
Online version:
Downloadable version:
3-Qur’aan tracker
QuranTracker is Quran memorisation (hifdh) and revision software designed to help you make better progress in memorising the Quran. It has various features to help you manage memorising new portions of the Quran as well as revising what you have learned.

Tuesday, July 23, 2013

The Inner Secrets of Fasting=Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee

This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41),
Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allaah, such that He says:
‘‘The Fast (Sawm) is for Me and I will reward it.’’ [2]

This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:
‘‘And sanctify My House.’’ [3]
Indeed, the fast is only virtuous due to two significant concepts:

 It is a secret and hidden action, thus, no one from the creation is able to see it Therefore riyaa‘(showing off) cannot enter into it.

 It is a means of subjugating the enemies of Allaah. This is because the road that the enemies (of Allaah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are well known

The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadhaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allaah. It is also recommended to study the Qur‘aan and perform I‘tikaaf (seclusion for worship) during Ramadhaan, especially in its last ten days, as well as increasing upon the exertion (towards doing good deeds) in it. In the two Saheehs, ’Aa‘ishah said: ‘‘When the last ten days (of Ramadhaan) would come, the Prophet would tighten his waist wrapper (izaar)’’ [4] The scholars have mentioned two views concerning the meaning of ‘tighten his wrapper (izaar)’ The first is that it means the turning away from women. The second is that it is an expression denoting his eagerness and diligence in doing good deed. They also say that the reason for: the last ten days of Ramadhaan was due to his seeking of the Night of al-Qadr (Laylatul-Qadr).


There are three levels of fasting, the general fast, the specific fast and the more specific fast. As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires. The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention. From all the things that Allaah has placed on the same level. [5] From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]
Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one's excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.


As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday. The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith(eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.


Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.

[1] This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar and righteous Imaam, Ibn Qudaamah al-Maqdisee (d.529H). This article was translated by Isma'eel Ibn al-Arkaan and edited by Abu Khaliyl. There were also slight adaptions made to it, such as the exclusion of a couple of statements. [2] Related by al-Bukhaaree (4/118) and Muslim (no. 1151).[3] Sooratul-Hajj: 26 [4] Related by al-Bukhaaree (4/322) and Muslim (no. 1147).[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex. And so on will constitute a sin of one degree or another, but not nullify the fast. [6] Related by al-Bukhaaree (4/99)[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).
[8] Related by Muslim
your Reminder Fatima who love you all for the sake of Allah Red rose

Sunday, July 21, 2013

Reading the Qur'aan in Ramadaan Author:'Abdullaah Ibn Saalih Al-Fawzaan

Abu Umaamah (raa) reported that the Prophet (saws) said: "Recite the Qur'aan for indeed it will come on the Day of Judgement as an intercessor for its Ashaab (those who read, memorize and implement it)." [1]
This hadeeth indicates the virtues of reciting the Qur'aan, the greatness of its reward and that it will intercede for its holders on the Day of Judgement towards their entrance into Paradise.
An-Nawaas Ibn Sama'aan (raa) reported: "I heard the Messenger of Allaah (saws) say: 'The Qur'aan will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imraan will then approach them.' The Messenger of Allaah (saws) likened them to three examples, which I have not forgotten afterwards. He (saws) said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'" [2]
'Abdullaah Ibn 'Amr (raa) reported that the Messenger of Allaah (saws) said: "The fast and the Qur'aan will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'aan will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." [3]
Therefore, it is essential for the person fasting to recite the Qur'aan much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allaah revealed the Qur'aan.
There is a special merit to reciting the Qur'aan in the nights of Ramadaan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allaah is the one in whom we seek assistance.
It is reported that Jibreel used to meet with the Prophet (saws) during each night of Ramadaan and they would study the Qur'aan together. [4] So if making thikr (remembrance of Allaah) were better than the Qur'aan or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.
Thus, this hadeeth illustrates the precedence of studying the Qur'aan during Ramadaan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.
The predecessors of this ummah would recite the Qur'aan constantly during Ramadaan. And when they would fast, they would sit in the masaajid and say: "We will guard our fast and not backbite anyone."
They would recite the Qur'aan in their prayer and out of it. 'Uthmaan (raa) would complete the recitation of the (whole) Qur'aan once a day. And some of the Salaf would complete it during their qiyaam in Ramadaan every three nights. Some of them would do it every seven days and some every ten days.
Ash-Shaafi'ee would complete the Qur'aan sixty times during Ramadaan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'aan every two nights of Ramadaan. Qataadah would always compete the Qur'aan every seven days. He would do it every three days in Ramadaan, and during the last ten days, he would do it every night. Their reports concerning that are famous.
Al-Haafidh Ibn Rajab (rahimahullaah) said: "The forbiddance of reciting the Qur'aan in less than three days (as stated in a hadeeth) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadaan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'aan a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions of others indicate that as has been stated previously." [5]
The person reciting the Qur’aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says:
"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."
Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.
And it is on the one who recites, to act upon the Qur'aan, making permissible its Halaal and forbidding its Haraam, so that the Qur'aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.

Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee


[1] Saheeh Muslim [2] Reported by Muslim (804) [3] Saheeh Muslim (804) [4] Al-Bukhaaree (1/30) and Muslim (2308) [5] Lataa'if-ul-Ma'aarif: pg. 102-103

The Wooden Bowl

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu sisters !
A frail old man went to live with his son, daughter-in-law, and a four-year old grandson. The old man’s hands trembled, his eyesight was blurred, and his step faltered. The family ate together nightly at the dinner table. But the elderly grandfather’s shaky hands and failing sight made eating rather difficult. Peas rolled off his spoon onto the floor. When he grasped the glass often milk spilled on the tablecloth. The son and daughter-in-law became irritated with the mess. “We must do something about grandfather,” said the son. I’ve had enough of his spilled milk, noisy eating, and food on the floor. So the husband and wife set a small table in the corner. There, grandfather ate alone while the rest of the family enjoyed dinner at the dinner table. Since grandfather had broken a dish or two, his food was served in a wooden bowl. Sometimes when the family glanced in grandfather’s direction, he had a tear in his eye as he ate alone. Still, the only words the couple had for him were sharp admonitions when he dropped a fork or spilled food. The four-year-old watched it all in silence.
One evening before supper, the father noticed his son playing with wood scraps on the floor. He asked the child sweetly, “What are you making?” Just as sweetly, the boy responded, “Oh, I am making a little bowl for you and mama to eat your food from when I grow up.” The four-year-old smiled and went back to work. The words so struck the parents that they were speechless. Then tears started to stream down their cheeks. Though no word was spoken, both knew what must be done. That evening the husband took grandfather’s hand and gently led him back to the family table.
For the remainder of his days he ate every meal with the family. And for some reason, neither husband nor wife seemed to care any longer when a fork was dropped, milk spilled, or the tablecloth soiled. Children are remarkably perceptive. Their eyes ever observe, their ears ever listen, and their minds ever process the messages they absorb. If they see us patiently provide a happy home atmosphere for family members, they will imitate that attitude for the rest of their lives. The wise parent realizes that every day that building blocks are being laid for the child’s future.
Let us all be wise builders and role models. Take care of yourself, … and those you love, … today, and everyday!
“And We have enjoined on man to be good and dutiful to his parents”
[Soorah al-Ankaboot (29): 8]
“And your Lord has decreed (commanded) that you worship none but Him. And that you be dutiful to your parents…” [Soorah al-Isra (17): 23]

“The Lord is pleased with the pleasing of the parents, and the Lord is angry with him who angers the parents.” [Saheeh al-Jamee (3500) ]

your Reminder Fatima who love you all for the sake of Allah Red rose

Saturday, July 20, 2013

Virtues of Zamzam

Praise be to Allah.
Imam ibn al-Qayyim al-Jawziyyah, may Allah have mercy on him, said, "Zamzam water is the best and noblest of all waters, the highest in status, the dearest to people, the most precious and valuable to them. It was dug by Jibril and is the water with which Allah quenched the thirst of Isma'il."
It was reported in Sahih Muslim that the Prophet, sallallahu 'alayhi wa sallam, said to Abu Dharr, who had stayed near the Ka'bah and its coverings for forty days and nights with no food or drink other than (Zamzam), "How long have you been here?" Abu Dharr said, "I have been here for thirty days and nights." The Prophet, sallallahu 'alayhi wa sallam, said, "Who has been feeding you?" He said, "I have had nothing but Zamzam water, and I have gotten so fat that I have folds of fat on my stomach. I do not feel any of the tiredness or weakness of hunger and I have not become thin." The Prophet, sallallahu 'alayhi wa sallam, said, "Verily, it is blessed, it is food that nourishes."[Narrated by Imam Muslim, 2473]
Other scholars added, with their own chain, " ... and a healing for sickness." This was narrated by al-Bazzar (1171, 1172) and at-Tabarani inas-Saghir (295). In Sunan ibn Majah (al-Manasik, 3062) it was reported from Jabir ibn 'Abdullah that the Prophet, sallallahu 'alayhi wa sallam, said, "The water of Zamzam is for whatever it is drunk for." The salaf and 'ulama acted upon this hadith. When 'Abdullah ibn al-Mubarak went for Hajj, he came to Zamzam and said, "O Allah, Ibn Abi'l-Mawali told us from Muhammad ibn al-Munkadir from Jabir, may Allah be pleased with him, that Your Prophet, sallallahu 'alayhi wa sallam, said, 'The water of Zamzam is for whatever it is drunk for.' I am drinking it to ward off thirst on the Day of Resurrection." Ibn Abi'l-Mawali is thiqah (trustworthy) so the hadith is hasan (good).
Ibn al-Qayyim, may Allah have mercy on him, said, "Myself and others tried seeking healing with Zamzam water and saw wondrous things. I sought healing with it from a number of illnesses, and I was healed by the permission of Allah. I saw someone who nourished himself with it for a number of days, half a month or more, and he did not feel hunger; he performed tawaf along with the other people just as they did. And he told me that he consumed nothing but Zamzam water for forty days and he had the strength to have intercourse with his wife, to fast and to perform tawaf numerous times." [Zad al-Ma'ad, 4/319, 320]
Shaykh ibn al-'Uthaymin, may Allah have mercy upon him, said, "So you should have the intention of what you want to gain by drinking this water. He should drink his fill, i.e., fill his stomach with it until it is filled to the ribs, because this water is good. A hadith has been narrated concerning this: the difference between the believers and the hypocrites is drinking one's fill of Zamzam water." [Narrated by Ibn Majah in al-Manasik, 1017; al-Hakim, 1/472]
Al-Busayri said, "This is a sahih isnad; its men are mawthuqun [trustworthy]. This is because Zamzam water is not sweet; it is somewhat salty, and the believer only drinks this somewhat salty water out of faith, believing that there is barakah (blessing) in it. So when he drinks his fill of it, this is a sign of faith." [Sharh al-Mumti', 7/377, 378, 379]
Perhaps Allah did not make it sweet so that people would not forget that the meaning of drinking it is an act of worship. Whatever the case, its taste is fine and there is nothing wrong with it. We ask Allah to quench our thirst from the Cistern (al-Hawd) of His Prophet on the Day of the greatest thirst.
May Allah bless our Prophet Muhammad, Amin.

Friday, July 19, 2013

Biography of Aisha(RAA), her virtues and her role in spreading hadeeth and Islamic knowledge-Fatima Diaby

Asalama laykum my sweet Sisters.
Allow me to share with you ,during this "Marathon" in Ramadan,my inspirational  article on  AISHA(رضي الله عنه),hoping that it inspires every one of us to have taqwa and be beneficial seeds for ourselves and others InshAllah .Red rose



Islam is a beautiful religion that should be practiced deductively in order to grasp its concept, understand its precepts and with Allah’s guidance achieve its implementation with success.
Thus, criticizing the blind following of religion, Islam has always promoted the quest for knowledge and exhorted everyone to educate themselves islamically.
Allah says in surah adadariyyat: “وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ)”.
For this worship to be established properly Allah sent  his prophets  to  impart in us authentic teachings .Prophet Mohamed( .) left  behind an immaculate inheritance, Quran and  the authentic narrations, so that we may live upon la illah illah on the Sirat al Mustaqeem , and  reach our real homeland :Jannah al Firdous.
As for the cultivation and preservation of all Islamic sciences ,both gender have always been actively involved and Aisha bint Abu Bakr (رضي الله عنه) is a great institution of this tradition.
 Her life is an inspiration for our Ummah, especially for the girls, who strive to follow Allah’s path and cope at the same time with their marital engagement.  Being a role model, her life is a strong embodiment of symbol for all Muslim women in many perspectives: educational military, political, and also in regards to using their skills for knowledge and learning .
Remember: every Muslim can sincerely contribute in his own small way and leave an heritage as long as one is sincere and follow the tradition of our beloved prophet ()!

Born in Mecca in 614 CE to Umm Ruman and Abu Bakr Al-Siddiq, the closest companion of the Prophet () what a woman, a teacher, a Muslim scholar, a wife, co-wife she was Indeed!


Aisha (رضي الله عنه), exceptional and favorite wife of Prophet Muhammad (), said vis-à-vis her own excellence ‘I have been given more virtues than the other wives on ten things’. It was asked, ‘What are they, O Mother of the believers’. She said, ‘The Prophet () did not marry any other virgin but me. He did not marry a woman whose parents were both Muhajreen (immigrants) except me. Allah revealed many verses (of the Quran) from the heavens regarding my innocence (in the case of the slander made against me). Jibraeel (AS) brought my portrayal from the heaven in silk and said to the Prophet (.), ‘marry her; she will be your wife’. He and I used to bathe from the same vessel, and he did not do that with any of his wives except me. The revelation would come to him while he was with me, and it did not come down when he was with any of his wives except me. Allah took his soul while he was against my chest. He died on the night when it was my turn, and he was buried in my room’.

Dear readers let us now discuss her contribution in the field of hadith.


 Prophet (.) had told her concerning their marriage that it was from a divine revelation "He said, 'I saw you in dreams three times. The angel brought you to me and you were clad in white silk. He (the angel) said that it was your consort and he (angel) showed me by opening your face. You are just like that..." This marriage which not only represented a cultural norm then, to strengthen family, tribal or political ties, and in Aisha’s  case it sealed the friendly relations with Abu Bakr ( ) his closest Sahaba. This alliance not only granted her the honorable position to be the Prophet (.) ‘S wife but above all trained her to use her assets for the sake of Islam and the Muslim nation.


 Under the care and teaching of the Prophet himself (.), Aisha (رضي الله عنه) was able to acquire the insight of his teachings and knowledge at an unparalleled level. The viability of receiving hadith from her was outstanding! As for her “Aql” or intellectual ability she had a sharp sense of judgment and was intelligent. As for her “dabt” or accuracy, she had a formidable memory. In regard to “Al Adaalah” even the ithq (slander )episode could not tarnished her and Allah (رضي الله عنه) himself revealed an ayah in her defense! How could the seed of”Abubacar AsSaddiq (رضي الله عنه)” be anything but truthful?
As for “Al Islam”, she was in the forefront as a Muslim, at such a tender age, witness of the earliest days of Islam.

Aisha (رضي الله عنه) preserved in her narrations great events, public and private details of Mohamed ()’s life (as proved her many narrations) about very private aspects of his personality only someone so intimate of him, could have learnt.
She (رضي الله عنه), a renowned figure in the history of Hadith literature is credited, among the four persons, Abdullah in Umar, Anas ibn Malik and Abu Hurayra ( رضي الله عنه) with transmitting more than two thousand hadith. Subhanallah!

رضي الله عنه)was 18 only when the Prophet( .) passed away many Sahabiat( women Companions), including his wives , umm salama ,umm habiba  (رضي الله عنه)to name just few became the” vital custodians” of His knowledge and Aisha(رضي الله عنه) considered  a religious scholar at that time was sought after for her extensive understanding of the Qur’an, fiqh related issues, and  the comprehensive Sunnah. She educated men, women as well as Islamic scholars by holding classes. She raised many children, including orphans in the fold of Islam. She (رضي الله عنه) was among the earliest and most distinguished Rawi (transmitter) .Many of the learned companions resorted to her for clarification etc...As she رضي الله عنه was an authority in regards of Islamic Law especially concerning women.


Over four decades after the prophet’s () demise Aisha (رضي الله عنه) served directly his Ummah until her subsequent death in 58AH at the age of 67, on the 17th of Ramadan .May Allah blesses her immaculate soul.
Arwa Bin Zubair (رضي الله عنه) said concerning her,"I did not find anyone more proficient [than Aisha in the knowledge of the Holy Qur'an, the Commandments of Halal (lawful) and Haram (prohibited), Ilmul-Ansab and Arabic poetry. That is why, even senior companions of the Prophet used to consult Aisha (رضي الله عنه) in resolving intricate issued".
Aisha( رضي الله عنه)’s scholarly contributions to Islam, as well as her virtuous way of life have earned her the special the title of  “Mothers of the Believers,” a honorific name  given to all the wives of the Prophet ﷺ)   )who said "The superiority of 'Aisha to other ladies is like the superiority of Tharid (i.e. meat and bread dish) to other meals? Many men reached the level of perfection, but no woman reached such a level except Mary, the daughter of Imran and Asia, the wife of Pharaoh."
 Islamic Scholars even claim that without herرضي الله عنه, half of the Ilm-I-Hadith [knowledge of the Hadith (and Islam)] would have perished.
So May Allah blesses Aisha’s soul and be pleased with her.

your Reminder Fatima who love you all for the sake of Allah Red roseRed roseRed rose

[1] Al-Dhaariyaat 51:56
[2] (Tabaqat Ibn Saad vol. 8 pg. 88).
[3]   Sahih Muslim, Vol.2, p. 285
[4] Ibn Qayyim and Ibn Sa'ad, Jala-ul-Afham, vol. 2, p. 26.

[5] Sahih Al-Bukhari Hadith, Narrated by Abu Musa Al-Ash'ari Hadith 4.643.