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In The name of Allah,The Most Merciful,The Most gracious

The ways Kuffars used to Stop Islam in Early Years!

Assalam Alaykum Brother and Sisters,

There are many website talking bad about Islam and Specially spreading lies about Prophet Muhammad s.a.w . But today im going to share the ways Kuffars used to Stop Islam. How they behaved and created troubles for prophet[pbuh]. How he was abused.The tortures and problem early Muslims faced just because they accepted Islam.

Bilal R.A was badly beaten by his Master,Ammar father was badly tortured and died .. and his mother also died as kuffars split her from middle just for saying “There is no God but Allah” .

Few Incidents are extremely bad with prophet [pbuh], which will make you cry , i failed  to control my tears. read those blue color lines carefully.

I want all readers to share this Article with everyone,I hope you will inshahAllah!..

At the beginning of the fourth year of the Call, and for a period of some months, the polytheists confined their harassment tactics to the above-mentioned ones. But on realizing the futility of these procedures, they decided to organize a full-scale opposition campaign. They called for a general meeting and elected a committee of twenty-five men of Quraish notables with Abu Lahab, the Prophet’s uncle, as a chairman. Following some lengthy deliberations, they reached a decisive decision to take measures deemed to stop the tidal wave of Islam through different channels. They were determined to spare no effort, in combatting the new faith.

They decided to malign the Messenger of Allah [pbuh] and put the new converts to different sorts of torture using all available resources. It was easy to put the resolutions relating to the new converts who were deemed weak into effect. As for the Prophet [pbuh] , it was not easy to malign him because he had such gravity, magnanimity and matchless perfection of character that deterred even his enemies from committing any act of folly against him. He had, as well, Abu Talib, his uncle, who came from a noble descent and had an awe-inspiring clan to support him.

This situation was a source of great worry to the infidels, but they felt that they could no longer exercise patience or show any tolerance before a formidable power marching steadily to annul their religious office and temporal authority.

  • Abu Lahab himself took the initiative in the new series of persecutions, and started to mete out countless aspects of harmful deeds, hatred and spite against Muhammad [pbuh] .
    Starting with flinging stones at him, forcing his two sons to divorce their wives Ruqaiya and Umm Kulthum, the Prophet’s daughters [Fi Zilal Al-Qur’an 30/282; Tafheem-ul-Qur’an 6/522], gloating over him on his second son’s death calling him ‘the man cut off with offspring’, and then shadowing his step during the pilgrimage and forums seasons to belie him and entice the bedouins against him and his Call [At-Tirmidhi].

    His wife, Umm Jameel bint Harb, the sister of Abu Sufyan had also her share in this ruthless campaign.

    She proved that she was not less than her husband in the enmity and hatred she harboured for the Prophet [pbuh] . She used to tie bundles of thorns with ropes of twisted palm-leaf fibre and strew them about in the paths which the Prophet [pbuh] was expected to take, in order to cause him bodily injury.She was a real shrew, bad-tempered with abusive language, highly skilled in the art of hatching intrigues, and enkindling the fire of discord and sedition. She was deservedly stained as ‘the carrier of firewood’ in the Noble Qur’an. On receiving this news, she directly proceeded to the Mosque with a handful of pebbles to hurl at the Prophet [pbuh] .Allah, the Great, took away her sight and she saw only Abu Bakr who was sitting immediately next to the Prophet [pbuh]. She then addressed Abu Bakr most audaciously threatening to break his Companion’s mouth with her handful of pebbles, and recited a line of verse pregnant with impudent defiance: “We have disobeyed the dispraised one, rejected his Call, and alienated ourselves from his religion.” When she had left, Abu Bakr turned to the Prophet [pbuh] and inquired about the matter. The Prophet [pbuh] assured him that she did not see him because Allah had taken away her sight.[Ibn Hisham 1/335]

  • Abu Lahab and his household used to inflict those shameful examples of torture and harassment in spite of the blood relation that tied them for he was the Prophet’s uncle and both lived in two contiguous houses. Actually, few of the Prophet’s neighbours abstained from maligning him. They even threw the entrails of a goat on his back while he was performing his prayers. He always used to complain about that unbecoming neighbourliness but to no avail for they were deeply indulged in error.
  • Al-Bukhari, on the authority of Ibn Mas‘ud, narrated that once when the Prophet [pbuh] was prostrating himself while praying in Al-Ka‘bah, Abu Jahl asked his companions to bring the dirty foetus of a she-camel and place it on his back.‘Uqbah bin Abi Mu‘ait was the unfortunate man who hastened to do this ignoble act. A peal of laughter rose amongst the infidels.In the meanwhile, Fatimah, the daughter of the Prophet [pbuh], happened to pass that way. She removed the filth from her father’s back. The Prophet [pbuh] invoked the wrath of Allah upon them, especially upon Abu Jahl, ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Al-Waleed bin ‘Utbah, Omaiyah bin Khalaf and ‘Uqbah bin Mu‘ait. It is recorded that all of them were killed in the battle of Badr. [Bukhari 1/37]
  • Scandal-mongering and backbiting were also amongst the means of oppression that the chiefs of Makkah, in general, and Omaiyah bin Khalaf, in particular, resorted to in their overall process of evil-doing. In this regard, Allah says:

“Woe to every slanderer and backbiter.” [Al-Qur’an 104:1]

  • ‘Uqbah bin Al-Mu‘ait once attended an audience of the Prophet [pbuh] and listened to him preaching Islam. A close friend of his, Ubai bin Khalaf, heard of this. He could not tolerate any act of this sort, so he reproached ‘Uqbah and ordered him to spit in the Prophet’s holy face, and he shamelessly did it. Ubai did not spare any thinkable way to malign the Prophet [pbuh] ; he even ground old decomposed bones and blew the powder on him. Al-Akhnas bin Shuraique Ath-Thaqafi used to detract from the character of the Prophet [pbuh] in season and out of season. The Noble Qur’an, in direct reference to this man’s ignominious deeds, attached to him nine abominable traits:

“And obey not everyone who swears much, — and is considered worthless, a slanderer, going about with calumnies, hinderer of the good, transgressor, sinful, cruel — after all that base-born (of illegitimate birth).” [Al-Qur’an 68:10-13] [Ibn Hisham 1/356]

  • Abu Jahl’s arrogance and haughtiness blocked all avenues that could produce the least light of belief in his heart:

“So he (the disbeliever) neither believed (in this Qur’an, in the Message of Muhammad [pbuh]) nor prayed!” [Al-Qur’an 75:31]

He, moreover, wanted to debar the Prophet [pbuh] from the Noble Sanctuary. It happened once that the Prophet [pbuh] was praying within the precinct of the Sacred House, when Abu Jahl proceeded threateningly and uttering abusive language. The Prophet [pbuh] chided him severely to which Abu Jahl answered back defiantly claiming that he was the mightiest in Makkah; Allah then revealed:

“Then, let him call upon his council (of helpers).” [Al-Qur’an 96:17]

In another version of the same incident, the Prophet [pbuh] took Abu Jahl by his neck, rocked him severely saying:

“Woe to you [O man (disbeliever)]! And then (again) woe to you! Again, woe to you [O man (disbeliever)]! And then (again) woe to you!” [Al-Qur’an 75:34, 35].

  • Notwithstanding this reproach, Abu Jahl would never wake up to himself nor did he realize his foolish practices. On the contrary, he was determined to go to extremes, and swore he would dust the Messenger’s face and tread on his neck. No sooner had he proceeded to fulfill his wicked intention than he was seen turning back shielding himself with his hands (as if something horrible in his pursuit). His companions asked him what the matter was. He said: “I perceived a ditch of burning fire and some wings flying.” Later on, the Messenger commented saying, “If he had proceeded further, the angels would have plucked off his limbs one after another.” [Fi Zilal Al-Qur’an 29/312; Muslim]

Such was the disgraceful treatment meted out to the Prophet [pbuh], the great man, respected as he was by his compatriots, with an influential man, his uncle Abu Talib, at his back to support him. If the matters were so with the Prophet [pbuh], what about those people deemed weak with no clan to support them?

Let us consider their situation in some detail. Whenever Abu Jahl heard of the conversion of a man of  high birth with powerful friends, he would degrade his prudence and intellect, undermine his judgement; and threaten him with dire consequences if he was a merchant. If the new convert was socially weak, he would beat him ruthlessly and put him to unspeakable tortures.[Ibn Hisham 1/320]

  • The uncle of ‘Uthman bin ‘Affan used to wrap ‘Uthman in a mat of palm leaves, and set fire under him. When Umm Mus‘ab bin ‘Umair heard of her son’s conversion, she put him to starvation and then expelled him from her house. He used to enjoy full luxurious easy life, but in the aftermath of the tortures he sustained, his skin got wizened, and he assumed a horrible physical appearance. [Rahmat-ul-lil’alameen 1/57; Talqeeh Ahl-al-Athar p.60]
  • Bilal, the slave of Omaiyah bin Khalaf, was severely beaten by his master when the latter came to know of his conversion to Islam. Sometimes a rope was put around his neck and street boys were made to drag him through the streets and even across the hillocks of Makkah. At times he was subjected to prolonged deprivation of food and drink; at others he was bound up, made to lie down on the burning sand and under the crushing burden of heavy stones. Similar other measures were resorted to in order to force him to recant. All this proved in vain. He persisted in his belief in the Oneness of Allah. On one such occasion, Abu Bakr was passing by; moved by pity, he purchased and emancipated him from slavery. [Ibn Hisham 1/317-318; Rahmat-ul-lil’alameen 1/57]
  • Another victim of the highhandedness of Quraish was ‘Ammar bin Yasir, a freed slave of Bani Makhzoum. He, along with his mother and father, embraced Islam in its early phase. They were repeatedly made to lie on the burning sand and were beaten severely. ‘Ammar was at times tossed up on embers. The Prophet [pbuh] was greatly moved by the atrocities which were being perpetrated upon ‘Ammar and his family. He always comforted them and raised his hand in prayer and said: “Be patient, you will verily find your abode in the Paradise.” Yasir, the father, died because of repeated tortures. Sumaiyah, ‘Ammar’s mother was bayoneted to death by Abu Jahl himself, and thus merited the title of the first woman martyr in Islam. ‘Ammar himself was subjected to various modes of torture and was always threatened to sustain severe suffering unless he abused Muhammad [pbuh] and recanted to Al-Lat and ‘Uzza. In a weak moment, he uttered a word construed as recantation though his heart never wavered and he came back once to the Prophet [pbuh] , who consoled him for his pain and confirmed his faith. Immediately afterwards the following verse was revealed:

“Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with Faith —.” [Al-Qur’an 16:106]

  • Abu Fakeeh, Aflah, a freed slave of Bani ‘Abd Ad-Dar was the third of those helpless victims. The oppressors used to fasten his feet with a rope and drag him in the streets of Makkah. [Eijaz At-Tanzil p.53]
  • Khabbab bin Al-Aratt was also an easy victim to similar outrages on every possible occasion. He experienced exemplary torture and maltreatment. The Makkan polytheists used to pull his hair and twist his neck, and made him lie on burning coal with a big rock on his chest to prevent him from escaping. Some Muslims of rank and position were wrapped in the raw skins of camels and thrown away, and others were put in armours and cast on burning sand in the scorching sun of Arabia. [Talqeeh Fuhoom Ahl-al-Athar p.60; Rahmat-ul-lil’alameen 1/57]
  • Even the women converts were not spared, and the list is too long to include all of them. Zanirah, An-Nahdiyah and her daughter, Umm ‘Ubais and many others had their full share of persecution at the hand of the oppressors — ‘Umar bin Al-Khattab included — of course before his conversion to Islam. [Ibn Hisham 1/319]
  • Abu Bakr, a wealthy believer, purchased and freed some of those she-slaves, just as he did with regard to Bilal and ‘Amir bin Fuheirah.

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In The name of Allah,The Most Merciful,The Most gracious

Non-Vegetarian food Makes Muslims Violent

Science tell us that whatever one eats, it has an effect on one’s behavior. Why then, does Islam allow Muslims to eat non-vegetarian food, since eating of animals could make a person violent and ferocious?


1. Only eating of herbivorous animals allowed . I agree that, what a person eats has an effect on his behaviour. This is one of the reasons why Islam prohibits the eating of carnivorous animals like lion, tiger, leopard, etc. who are violent and ferocious. The consumption of the meat of such animals would probably make a person violent and ferocious.

Islam only allows the eating of herbivorous animals like cow, goat, sheep, etc. that are peaceful and docile. Muslims eat peaceful and docile animals because Muslims are peace loving and non-violent people.

2. The Qur’an says Prophet prohibits what is bad The Qur’an says:

“The Prophet commands them what is just and prohibits what is evil”.

“He allows them as lawful what is good (and pure) and prohibits them what is bad (and impure),” [Al-Qur’an   7: 157]

“So take what the Messenger assigns to you and deny yourselves that which he withholds from you.” [Al-Qur’an   59: 7]

For a Muslim, the Prophet’s statement is sufficient to convince him that Allah does not wish humans to eat some kinds of meat while allowing some other kinds.

3. Hadith  of  Mohammad  (pbuh)  prohibi-ting  eating  of  carnivorous animals According to various authentic Ahadith narrated in Sahih Bukhari and Sahih Muslim including hadith narrated by Ibn Abbas in Sahih Muslim, Book of hunting and slaughter, Hadith No. 4752 and Sunan Ibn-I-Majah chapter 13 Hadith no. 3232 to 3234, the Holy Prophet (pbuh) prohibited the eating of:

(i)    Wild animals with canine teeth, i.e. meat eating carnivorous animals. These are animals belonging to the cat families such as lion, tiger, cats, dogs, wolfs, hyenas, etc.

(ii)   Certain rodents like mice, rats, rabbits with claws, etc.

(iii)  Certain reptiles like snakes, alligators, etc.

(iv) Birds of prey with talons or claws, like vultures, eagle, crows, owl, etc.

There  is  no  scientific  evidence  that  proves  beyond  doubt  that  eating  non-vegetarian food makes one violent.

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In The name of Allah,The Most Merciful,The Most gracious

“Do not please anyone by angering Allaah?”

What is the status of the hadeeth,

Do not please anyone by angering Allaah, do not thank anyone for the blessings of Allaah, and do not condemn anyone for that which Allaah did not give you. For the provision of Allaah does not come to you because of anyone’s efforts and it is not diverted from you because of anyone’s hatred. By His fairness and justice, Allaah has connected peace and joy to contentment and certain faith, and He has connected worry and distress to discontentment.

Praise be to Allaah.

This hadeeth was narrated by al-Tabaraani in al-Kabeer, 10/215.

Al-Haythami said:

It was narrated by al-Tabaraani in al-Kabeer, and its isnaad includes Khaalid ibn Yazeed al-‘Umari, who was accused of fabricating hadeeth.

Majmaa’ al-Zawaa’id, 4/71.

It was also narrated – via a different isnaad – by Abu Na’eem in al-Hilyah (5/106) and by al-Bayhaqi in Shu’ab al-Eemaan, 1/221.

Its isnaad includes ‘Atiyah al-‘Awfi, who is da’eef (weak), and the comments of the scholars concerning him have been quoted above (p. 78); and it includes Muhammad ibn Marwaan al-Saddi, who is matrook al-hadeeth (his hadeeth is not to be accepted).

Yahyaa ibn Ma’een said:

he is not thiqah (trustworthy), and on one occasion he said: he is nothing.

Ibraaheem said:

he is kadhdhaab (a liar).

Al-Sa’di said,

he is dhaahib (i.e., his hadeeth is not accepted).

Al-Nasaa’i, Abu Haatim al-Raazi and al-Azdi said: he is matrook al hadeeth (his hadeeth is not to be accepted).

Al-Bukhaari said:

his hadeeth should not be written down. And on one occasion he said: they did not say anything concerning him.

Ibn Hibbaan said:

his hadeeth is not to be written down, and it is haraam to use his hadeeth as evidence.

See Meezaan al-I’tidaal, 6/328; al-Du’afaa’ wa’l-Matrookeen, 3/98

It was also narrated by Hannaad al-Sirri in al-Zuhd, 1/304; and by al-Bayhaqi in Shu’ab al-Eemaan, 1/221, with an isnaad which is mawqoof and stops at ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him).

Sheikh Muhammed Salih Al-Munajjid





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In The name of Allah,The Most Merciful,The Most gracious

Muslims Worship Kaaba


When Islam is against idol worship why do the Muslims worship, and bow down to the Kaaba in their prayer?


Kaaba is the Qibla i.e. the direction Muslims face during their prayers. It is important to note that though Muslims face the Kaaba during prayers, they do not worship the Kaaba. Muslims worship and bow to none but Allah. It is mentioned in Surah Baqarah: “We see the turning of thy face (for guidance) to the heavens: now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque: wherever ye are, turn your faces in that direction.”

1.   Islam believes in fostering unity [Al-Qur’an 2:144] For instance, if Muslims want to offer Salaah (Prayer), it is possible that some may wish to face north, while some may wish to face south. In order to unite Muslims in their worship of the One True God, Muslims, wherever they may be, are asked to face in only one direction i.e. towards the Kaaba. If some Muslims live towards the west of the Kaaba they face the east. Similarly if they live towards the east of the Kaaba they face the west.

2. Kaaba is at the Centre of the World Map The Muslims were the first people to draw the map of the world. They drew the map with the south facing upwards and north downwards. The Kaaba was at the centre. Later, western cartographers drew the map upside down with the north facing upwards and south downwards. Yet, Alhamdullilah the Kaaba is at the centre of the world map.

3. Tawaf around Kaaba for indicating one God When the Muslims go to Masjid-e-Haram in Makkah, they perform tawaf or circumambulation round the Kaaba. This act symbolizes the belief and worship of One God, since, just as every circle has one centre, so also there is only one Allah (swt) worthy of worship.

4.   Hadith of Umar (may Allah be pleased with him) Regarding the black stone, hajr-e-aswad, there is a hadith (tradition), attributed to the illustrious companion of the Prophet Muhammed (pbuh), Umar (may Allah be pleased with him). According to Sahih Bukhari, Volume 2, book of Hajj, chapter 56, H.No. 675. Umar (may Allah be pleased with him) said, “I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet (pbuh) touching (and kissing) you, I would never have touched (and kissed) you”.

5.   People stood on Kaaba and gave the adhaan At  the  time  of  the  Prophet,  people  even  stood  on  the  Kaaba  and  gave  the ‘adhaan’ or the call to prayer. One may ask those who allege that Muslims worship the Kaaba;  which idol worshipper stands on the idol he worships?



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Suicide Bombing

Al-Nisa (The Women) Sura 4: Verse 29 (Partial)

“… And kill yourselves not, for God is truly Merciful to you.”

People who are driven to despair are thus reminded to have faith in God’s mercy in the hope that they may be relieved of their suffering. Since suicide is prohibited, anyone who tries to facilitate it, or acts as an accomplice, is also liable to a deterrent punishment that may be quantified by the court while taking into consideration the material circumstances of the case. Commentators have, moreover, drawn a five-point conclusion from this verse as follows:

1. the obvious meaning is that suicide is forbidden;

2. the text also stipulates that ‘you may not kill one another’ nor facilitate suicide;

3. one may not undertake a task which is likely to cause his own death, even if it be in lieu of a religious obligation;

4. no one should deprive himself of the necessities of life to the point of self-destruction; and

5. the text covers cases of self-destruction regardless of the manner in which it is done.

The manuals of Islamic law are silent on the issue of suicide bombing, a disturbing phenomenon of our time that became frequent in connection with Israeli-Palestinian conflict, especially when Israel unleashed a new wave of aggression on the street processions of unarmed Palestinian youth in 2000-1. The aftermath of 11 September 2001 and more recently the horrendous violence in Iraq and Afghanistan, added new dimensions to the incidence of suicide bombing among Muslims.

Suicide bombing in the name of Islam is a ‘sociopolitical phenomenon, not a theological one’. And any long-term solution to the problem must also address the causes that have brought so much pain and hopelessness to many Muslim societies.

It would be simplistic to lump the Palestinian suicide bombing with Al-Qaedah terrorist activities. One can hardly deny the genuine suffering of the Palestinian people and legitimacy of their struggle against sustained Israeli brutalities. It would appear equally simplistic, however, to equate suicide bombing with martyrdom and jihad. This is because suicide bombing contravenes two fundamental principles of Islam: prohibition against suicide, and deliberate killing of non-combatants. The argument that proceeds over reciprocity and retaliation is also flawed by the involvement of innocent non-combatants in suicide bombing.

Those who have raised the issue of ‘collateral damage’ in this context have also exaggerated their case, simply because non-combatants are chosen as the direct target of suicide bombing. They are, as such, neither collateral nor incidental.

The Muslim fighter who is motivated by the spirit of jihad enters the battle, not with the intention of dying, but with the conviction that if he should die, it would be for reasons beyond his control. Martyrdom in Islam does not begin with suicidal intention, let alone the linkage of that intention with the killing of non-combatants.

To justify suicide bombing under the banner of retaliation, or as a form of jihad, is therefore questionable, simply because it begins on an erroneous note, which goes against the essence both of just retaliation and justified jihad.

Compiled From:
“Shariah Law – An Introduction” – Mohammad Hashim Kamali, pp. 283-288


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The Sunnah in Performing “Ablution”

1.  Mentioning the name of Allah-In the Name of Allah, the Most Beneficent, the Most Merciful [saying: bismillah ar-Rahman ar-Rahim]

2.  Washing the hands thrice.

3.  [Starting by] Rinsing the mouth and nose before washing the face.

4.  Rinsing the nose by one’s left hand. This is because it is mentioned in the hadith that the Prophet (peace and blessings be upon him), “washed his hands thrice, then he rinsed his mouth and washed his nose with water by putting water in it and blowing it out, and he washed his face thrice…) [Narrated by Bukhari and Muslim].

5.  Exaggerating in rinsing one’s mouth and nose if not fasting by moving water around the mouth and snuffing water to the end of one’s nose. This is because of the hadith, “…and snuff with water well except when you are fasting”. [Sunan al-Tirmidhi, Abu Dawoud, ibn Maja and An-Nasa’i].

6.  Rinsing one’s mouth and nose with the same handful of water. This is because of the hadith, “He [the Prophet] put his hand [into the vessel containing water] rinsed his mouth and his nose”. [Bukhari and Muslim].

7.  Using tooth stick [Ar. Siwak] before rinsing one’s mouth. The Prophet (peace and blessings be upon him says, “Had I not thought it difficult for my Ummah, I would have commanded them to use the Siwak (tooth-stick) before every Prayer.”[Narrated by Ahmed and An-Nasa’i].

8.  Running one’s wet finger through the beard upon washing the face. It is mentioned in the hadith that the Prophet (peace and blessings be upon him used to run his wet finger through his beard while performing ablution. [Al-Thirmithi].

9.  Wiping over one’s head. This is performed as follows: passing one’s wet hands over the head from front to back and so forth. As for obligatory wiping over one’s head, it is to wipe over one’s head in any way. It is narrated that the Messenger of Allah used to pass his hands over his head [in ablution] from the front to the back. [Bukhari and Muslim].

10.     Running wet fingers between the fingers and toes. The Prophet (peace and blessings be upon him) said, “Perform your ablution perfectly and let water to run between the fingers [and toes]”.

11.     Washing the right [limb] before the left. It is narrated in the hadith that the Messenger of Allah (peace and blessings be upon him): “Used to start from the right side on wearing shoes, combing his hair, cleaning or washing himself and on doing anything else” [Bukhari and Muslim].

12.     Performing the actions thrice when washing the face, hands and foot.

13.     Saying the two testifications of faith [Ar.Shahadatan] after finishing ablution. Meaning, to says, “I testify that there is no god except Allah and that Muhammad is His Messenger”. It is narrated that the Prophet (peace and blessings be upon him) said, ” If anyone amongst you performs the ablution perfectly and then says: I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes”. [Muslim]

14.     Performing ablution in one’s house. The Prophet (peace and blessings be upon him) said, “Whoever purifies in his house and walks to the mosque to perform obligatory prayer, his steps are counted as one expiates a sin and the other raises his rank” [Muslim]

15.       Passing one’s hand over the limb while or after washing.

16.     Using little amount of water. The Prophet (peace and blessings be upon him) used to use little amount of water in ablution. [Narrated by Bukhari and Muslim]

17.     Washing above the limits of the four limbs [hands and foot]. It is narrated that Abu Huraira (may Allah be pleased with him) performed ablution, he washed his arm up to the elbows and his feet up to the ankles and said: this is how the Messenger of Allah (peace and blessings be upon him) performed ablution”. [Muslim]

18.     Performing two rak’ahs [Eng. Units of prayer] after ablution. The Messenger of Allah (peace and blessings be upon him) said, ” He who performs ablution like this of mine and then stood up (for prayer) and offered two rak’ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated” [Narrated by Bukhari and Muslim]

In a report by Muslim through ‘Uqba ibn ‘Amir: “He will be rewarded by nothing except Paradise”.

19.     Perfecting one’s ablution: washing each part perfectly. Muslims vary in times of performing ablution during the day, and everyone has to observe these Sunan in every time he performs ablution.

   Virtue of observing the above Sunan:

The Prophet (peace and blessings be upon him) said, “He who performed ablution perfectly, his sins would come out from his body, even coming out from under his nails.” [Muslim].

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