keya zakar (Private part) ko chune se wuzu toot jaata hai ?

keya zakar ( Man private part) ko chune se wuzu toot jaata hai ?

Assalamualaykum wa rahematullahi wa barkatahu

Dosto tamam Ahl e Tauheed k nazdik zakar ( Man private part) ko chune se wuzu toot jaata hai. nd iski dalil bhi Ahadith e Rasool (s.a.w) me mozud hai riwayat kuch is tarah hai.

وَعَنْ بُسْرَةَ بِنْتِ صَفْوَانَ رَضِيَ اَللَّهُ عَنْهَا; { أَنَّ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -قَالَ: "مَنْ مَسَّ ذَكَرَهُ فَلْيَتَوَضَّأْ" } أَخْرَجَهُ اَلْخَمْسَةُ, وَصَحَّحَهُ اَلتِّرْمِذِيُّ, وَابْنُ حِبَّان َ (92) .

1 - صحيح. رواه أبو داود (181)، والنسائي (100)، والترمذي (82)، وابن ماجه (479)، وأحمد (6 /406)، وابن حبان (212 موارد). وقد أعل هذا الحديث بما لا يقدح، كما هو مبين "بالأصل".

TARJUMA:- Hazrat Bushr Binte Safwan (r.a) se marwi hai k Rasoolullah (S.A.W) ne farmaya

Jis shakhs ne apne zakar ko chhuwa use chahiye ke wo wuzu kare.

Is riwayat ko Imam Tirmizi aur Imam Ibne Hibban ne sahi kaha hai, aur Imam Bukhari (rh) ki yah raay hai ki is baab me yah Hadith sab se sahi hadith hai.

Ab aate hai fiqah hanfi ki taraf fiqah hanfi poori k poori Quran aur hadith k khilaf amal karti hai fiqah hanfi ke nazdik zakar ko chune se wuzu nai toot ta or apna mazhab sahi saabit karne k liye edi choti ka jor lagate hai or dalil me ye hadith pesh karte hai. Hadith kuch is tarah hai.

وَعَنْ طَلْقِ بْنِ عَلِيٍّ - رضى الله عنه - قَالَ: { قَالَ رَجُلٌ: مَسَسْتُ ذَكَرِي أَوْ قَالَ اَلرَّجُلُ يَمَسُّ ذَكَرَهُ فِي اَلصَّلَاةِ, أَعَلَيْهِ وُضُوءٍ ? فَقَالَ اَلنَّبِيُّ - صلى الله عليه وسلم -"لَا, إِنَّمَا هُوَ بَضْعَةٌ مِنْكَ } أَخْرَجَهُ اَلْخَمْسَةُ, 

وَصَحَّحَهُ اِبْنُ حِبَّان َ (91) .

2 - حسن. رواه أبو داود (182 و 183)، والنسائي (101)، والترمذي (85)، وابن ماجه (483)، وأحمد (43)، وابن حبان (207 موارد). ولكن ينبغي معرفة أن هذا الحديث منسوخ، إذ قال ابن حزم 

في "المحلي" (139) ولنعم ما قال: "هذا الخبر -خبر طلق- صحيح إلا أنهم لا حجة لهم فيه لوجوه: أحدها: أن هذا الخبر موافق لما كان الناس عليه قبل ورود الأمر بالوضوء من مس الفرج، هذا لا شك فيه، 

فإذا هو كذلك فحكمه منسوخ يقينا حين أمر رسول الله صلى الله عليه وسلم بالوضوء من مس الفرج، ولا يحل ترك ما تيقن أنه ناسخ، والأخذ بما تيقن أنه منسوخ. وثانيها: أن كلامه عليه السلام: "هل هو إلا 

بضعة منك؟" دليل بين على أنه كان قبل الأمر بالوضوء منه؛ لأنه لو كان بعده لم يقل عليه السلام هذا الكلام، بل كان يبين أن الأمر بذلك قد نسخ، وقوله هذا يدل على أنه لم يكن سلف فيه حكم أصلا، وأنه 

كسائر الأعضاء" .

TARJUMA :- Talaq bin ali r.a ne bayan kiya ki ek sakhs ne kaha maine apni sharmgaah ko haath lagaya hai yaa yun kaha ki ek aadmi namaz me apni sharmgaah ko haath lagata hai to kya use naye sire se wuzu karna chahiye ?

To Nabi e Karim s a w ne nahi wah to tere apne jism ka ek tukda hai.

Ab aap dekhenge ki yahan ye do hadith ek dusre se takra rahi hai to ulemao ne Isme tatbiq ki surat Ikhtiyar ki aaiye hm dekhte is masle me salaf saalehin ki kya raay hai.

1.

ہےـ حضرت عمر ' حضرت ابن عمر' حضرت ابو ہريرہ' ابن عباس' حضرت سعد بن ابی وقاص رضی ﷲ عنھم' امام عطاء' امام زہری' حضرت سعيد بن مسيّب' امام مجاہد' امام آبان بن عشمان' 

حضرت سليمان بن ليسار' امام شافعی' امام احمد' � امام مالک اور امام اسحاق رحمہم ﷲ کے نزدیک آلہ تناسل کو چھونے سے وضوء ٹوٹ جاتا ہے ـ ان کی دليل حدیثِ بسرہ ہےـ

2. ابن حزم ؒ فرماتے ہے وضوء ٹوٹ جاتا ہے اور حدیثِ طلق منسوخ ہےـ (المحلی-٢٣٩/١)

3. صديق حسن جاںؒ فرماتے ہے ـ حق بات يہی ہے کے وضوء ٹوٹ جاتا ہےـ - ((الروضة الندية- ١/١٠٢)

4. راجح -- الہ تناسل کو چھو نے سے وضوء ٹوٹ جاتا ہے بشرطیکہ بغیر کسی کپٹرے يا پردے وغیرہ کے چھوا جائے ـ (نيل الأو طار(٣٠٤٣١) تحفة الاٴ حوذی ((١/٢٨٢)

جيسا کے حضرت ابو ہريرہ رضی ﷲ عنھم سے مروی ہے کے نبی ﷺ نے فرمایا جو شخص اپنے آلہ تناسل کو بغير کسی پردے کے چھوے تو اس پر وضوء واجب ہےـ" مسند شافعی کی روایت 

مي يہ لفاظ ہیں ( إذ أفضی أحد کم إلی ذکرہ ليس بينھا و بينه شیٔ فليتو ضأ) -- (صحیح : أحمد ((٢/٣٣٣) طحاری(١/٧٤) الأم الشافعی (٣٤٣١) مسند شافعی ((١/٣٤) - ابن حبان ((٢١٠

شيج حازم علی قاضی نے اسے صحیح کہا ہے-(التعليق علی سبل السلام ((١٣٩٣١)

Is hadith se saabit hota hai ki bagair kapde k zakar ko chune se wuzu toot jaata hai or kapde ki aad me chuwe to nai toot taa.

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Abu hanifa aur padosi se jhagra

::IMAM e AAZAM:: (Abu hanifa)

Assalamu Alaikum wa Rahamatullah wa Barkatahu

Aaiye aaj dekhte hain ke imam Abu hanifa ko mohaddasin kis wajah se pahchante the , pahle hum farman e rasool yani hadees dekhte hai.

Rasoollallah Sallallaho alaihey wasallam ne farmaya "wo shaksh jannat mein nahi jayega jiska humsaya (padosi) uskey aeiza resaniyon (Taqleefon) se mehfooz na ho."
[Sahih Muslim, 58]


Aap logo ne Hadees padh kar ye andaz laga liya hoga ke main "Imam E Aazam" Abu Hanifa ke zindagi ki kuch anchuyee pahlu ko aap ke samne rakh raha hoon,

Imam E Aazam ka apne padosi ke saath kaisa husn e akhlaq tha. ya u kahein ke  Abu Hanifa ko muhaddisin kis wajah se pahchante the.

Dosto har sakhs ki ek pahchan hoti hai jiske jariye ham ek dusre ko yaad karte hai, aur jiski wajah se ehsas hota hai ke kisme kitni khubiya'n ya khamiya hai, sach to yahi hai ke hamara parosi hi hamari sakhsiyat ka akkashi karta hai,agar hamara rishta padosi ke sath achha hoga to ham achhe hai, warna bure insan hue.

Khud Aap (s.a.w) ko
Allah ne parodisiyo ka itna khayal rakhane ka hukam diya ke
Aap (s.a.w) ko guman hone laga ke , allah paroshiyo ko waris bana denge.
To dusri taraf HANIFIYO ke Imam E Aazam yani imam abu hanifa kisakhsiyat bilkul ulat hai. Itni alag ke shayad aap pahchan na paaye ke imam aisa bhi ho sakta hai, kazi sharik se riwayat hai ke ,ham log imam abu hanifa ko apne padosiyo se jhadga karne ki wajah se pahchante the... Aksar aisa hota ke wo jagda karte hue najar aate the, aur

Walid Bin Muslim ne kaha jo ke main Abu Hanifa ka padosi tha, main uske jhagde se tang aake uska pados me rahna chhod diya. Aur ek dafa aisa hua ke imam malik mujhse mile, to unhone kaha ke kya tumhare shahar me Abu Hanifa rahta hai, maine kaha haa to unhone kaha ke tumhare shahar me rahna munasib nahi hai...
[Zua'fa wal Matrakun jild 1/224]

Ab to aap logon ko "Imam E Aazam" ka padosiyon ke saath kis tarah ka husne salook tha pata chal gaya hai ......

Afsos phir bhi inhe Aazam ke laqab se nawaza gaya ..?

Allah pak hum musalmano ko apne padosiyon ke saath achhe husne salook ke saath rahne ki toufiq dein ... AAMEEN

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Fazail E Aamal ke Haqikat-hindi

Fazail E Aamal ke Haqikat-hindi

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2 Jahannami ka Guroh

Jahannami ka Guroh

Hazrat Abu Huraira RadiyAllahu Anhu se Riwayat hai ke RasoolAllah Sallallahu Aliahi Wasallam ne Irshad Farmaya “Jahannam mein jane wale 2 Guroh aise hain jo Main ne abhi tak nahi daikhe (Aur wo mere Baad dunya mein paida honge),

(1) Aise log Aayenge Jin ke paas Bail ki dumon ki tarah sakht kode honge jin se wo logon ko (Zulm se) mara karenge.

(2) Aisi Aourten paida hongi jo kapde pahenne ke bawajood Nangi hongi (yani bareek aur tang kapde un ke Jism par honge), Mardon ko (Adaye dikha kar) apni Janib Mayel karne wali aur khud Mardon ki Janib Mayel hone wali hongi, Un ke sir bakhti Oonton ke kohaan ki tarah (Balon mein unche jode lagane ki wajah se) Aik taraf jhuke honge, Aisi Aourten na Jannat mein Jayengi aur na Jannat ki khushbon Soongh sakengi Halan ke Jannat ki khushbon Door door tak Sunghi jati hai.

[Urdu Ref :: Sahih Muslim :: Vol.6 :: Hadith 7194]

Bakhti oont – Aik qism ka bada oont

Kohaan - Oont ki peet ki bulandi, Saand ya Bail ka Uncha kandha.

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Hadith's claims about Adam was 90 feet tall

The Jewish Scientists confirm the Hadith's claims about Adam was 90 feet tall
Read the following excerpt from the English section of the September 2001 issue of the Hebrew-English Israeli popular science journal "Ha-Mada Ha-Yisraeli B'Angleet V'Ivreet." Then read the comments below.

TEL AVIV, ISRAEL - At the recent Israeli colloquium on science and religion, Dr. Shlomi Lesser of Hebrew University, and the Chairman of the Hofesh V'Mada Society (a stalwart for deeply skeptical Israeli scientists), led a heated debate between biologists and ultra-orthodox Rabbis on the origins of life. Many of the spectators, including those of a deeply religious stance, came away with the feeling that the Rabbis had not done very well against their "Epicurean" counterparts.

The hi-light of the evening came when Dr. Lesser engaged in a one-on-one question exchange with Rabbi Dovid Brown of Yeshiva University. At one point Dr. Lesser asked R. Brown how tall the first man was, to which the esteemed Rabbi replied "he was roughly the size of an average man according to chazal [Jewish sages]." From there Dr. Lesser revealed that genetic research has revealed that the human race coming from a single pair of parents is impossible in light of the biological bottle-neck [a term for the strain put on successive generations by inbreeding] they would have to travel through.

"Our research, in conjunction with the research of other respected institutions around the world, has demonstrated that the entire human population descending from a single pair of human ancestors is highly unlikely." stated Dr. Lesser. "It would seem that the traditional view of groups, not individuals, evolving has been corroborated; the only way man could descend from a single pair (rather than from an entire group of transitional hominids) is if the original pair were literally giants in the pre-nutrition age."

As Dr. Lesser pointed out, prior to the breakthroughs in nutrition that took place in the 17th and 18th centuries, genetic evidence revealed that man would have been shrinking if he came from a single human ancestor. His calculations revealed that in order for the human race to reach the state it was in during the 17th century, the "Adam and Eve" story would only be plausible if the first man was 90 feet tall (which is fantastic to say the least). "There is no other way man could traverse the genetic bottleneck" Dr. Lesser again said. "If Adam was the size of any other man according to the learned Rabbis of the Jewish religion, this demonstrates an obvious absurdity to this myth."

This is interesting to me because while the biologists think they crushed Judaism, they actually confirmed Islam! The scientists came up with genetic research that led them to calculate the size a first man would have to be if the story was true. They came up with 90 feet. Note that 1400 years before these learned men came to this conclusion, the Prophet (peace be upon him) said something similar:

Sahih Bukhari Volume 4, Book 55, Number 543:

Narrated Abu Huraira: The Prophet said, "Allah created Adam, making him 60 cubits tall. [snip]"

Two cubits is a yard, so one cubit is a foot and a half. So for some reason, the Prophet (peace be upon him) thought that Adam was 90 feet tall when he was created. It is a belief of Islam that man got smaller as life went on. How did the Prophet (peace be upon him) and his companions (May Allah Almighty be pleased with them) know about the effect known as "bottleneck," where animals get weaker if they have genetic exchanges that are too closely related?

Note: Adam was created on Earth. Adam was the first human being on Earth. Earth didn't receive two humans (i.e., Adam and Eve) at first. Eve was later created from Adam's rib. So the scientific theory above that suggests Mankind was unlikely created from a pair of humans does not contradict Islam.

By Peacetv: A Call Towards Islam

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MALE IS RESPONSIBLE FOR THE SEX YOU THE CHILD

::EMBRYOLOGY: :
MALE IS RESPONSIBLE FOR THE SEX YOU THE CHILD;

SEX DETERMINATION IN QUR'AN

The sex of a fetus is determined by the nature of the sperm and not of the ovum. The sex of the child, whether female or male, depends on whether the 23rd pair of chromosomes is XX or XY respectively. Primarily, sex determination occurs at fertilization and depends upon the type of sex chromosome in the sperm that fertilizes an ovum. If it is an ‘X’ bearing sperm that fertilizes the ovum, the foetus is a female and if it is a ‘Y’ bearing sperm then the foetus is a male.

“That He did create in pairs – male and female, from a seed when lodged (in its place).”
[Al-Qur’an 53:45-46]

The Arabic word nutfah means a minute quantity of liquid and tumnaa means ejaculated or planted. Therefore nutfah specifically refers to male sperm because it is ejaculated.

The Qur’an says:
“Was he not a drop of sperm emitted (in lowly form)?
“Then did he become a clinging clot; then did (Allah) make and fashion (him) in due proportion. “And of him He made two sexes, male and female.”
[Al-Qur’an 75:37-39]

Here again it is mentioned that a small quantity (drop) of sperm (indicated by the word nutfatan min maniyyin) which comes from the man is responsible for the sex of the foetus.

Mothers-in-law in the Indian subcontinent usually prefer having male grandchildren and often blame their daughters-in-law if the child is not a boy. If only they knew that the determining factor is the nature of the male sperm and not the female ovum! If they were to blame anybody, they should rather blame their sons, not their daughters-in-law, since both the Qur’an and Science hold that it is the male fluid that is responsible for the sex of the child

Qur'an mention this fact 1400year ago...

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SENSE OF HEARING AND SIGHT

::EMBRYOLOGY::
SENSE OF HEARING AND SIGHT

The first sense to develop in a developing human embryo is hearing. The foetus can hear sounds after the 24th week. Subsequently, the sense of sight is developed and by the 28th week, the retina becomes sensitive to light.

The Qur'an explains it thus:
“And He gave you (the faculties of) hearing and sight and feeling (and understanding).”
[Al-Qur’an 32:9]

“Verily We created man from a drop of mingled sperm, in order to try him: so We gave him (the gifts), of Hearing and Sight.”
[Al-Qur’an 76:2]

“It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give!”
[Al-Qur’an 23:78]

In all these verses the sense of hearing is mentioned before that of sight. Thus the Qur’anic description matches perfectly with the discoveries in modern embryology.

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THE IDENTITY IN THE FINGERPRINT

THE IDENTITY IN THE FINGERPRINT

Everyone, including identical twins, has a unique fingerprint. In other words, people's identities are coded at their fingertips. This coding system may also be compared to the barcode system that is used today.

While it is stated in the Qur'an that it is easy for Allah to bring man back to life after death, peoples' fingerprints are particularly emphasized:

"Yes, We are able to put together in perfect order the very tips of his fingers."
(Qur'an, 75:4)

The emphasis on fingerprints has a very special meaning. This is because shapes and details on everyone's fingerprint are unique to each individual. Every person who is alive or who has ever lived in this world has a set of unique fingerprints. Furthermore, even identical twins having the very same DNA sequence have their own set of fingerprints.105

Fingerprints attain their final shape before birth and remain the same for a lifetime unless a permanent scar appears. That is why fingerprints are accepted as a very important proof of identity, exclusive to their owner. The science of fingerprints has been used as a non-erring identity determination method.

However, what is important is that this feature of fingerprints was only discovered in the late 19th century. Before then, people regarded fingerprints as ordinary curves without any specific importance or meaning. However in the Qur'an, Allah points to the fingertips, which did not attract anyone's attention at that time, and calls our attention to their importance. This importance has only been fully understood in our day.

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How to do Istikharah

How to do Istikharah (seeking Allah’s Counsel)
Jabir bin Abdullah (RA) said: The Prophet (SAW) used to teach us to seek Allah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say:
"اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمَكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ، وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ- خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- عَاجِلِهِ وَآجِلِهِ- فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- عَاجِلِهِ وَآجِلِهِ- فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ".
Allaahumma 'innee 'astakheeruka bi'ilmika, wa 'astaqdiruka biqudratika, wa 'as'aluka min fadhtikal-'Adheemi, fa'innaka taqdiru wa laa 'aqdiru, wa ta'lamu, wa laa 'a'lamu, wa 'Anta 'Allaamul-Ghuyoobi, Allaahumma 'in kunta ta'lamu 'anna haathal-'amra-[then mention the thing to be decided] Khayrun lee fee deenee wa ma'aashee wa 'aaqibati 'amree - [or say] 'Aajilihi wa 'aajilihi - Faqdurhu lee wa yassirhu lee thumma baarik lee feehi, wa 'in kunta ta'lamu 'anna haathal-'amra sharrun lee fee deenee wa ma'aashee wa 'aaqibati 'amree - [or say] 'Aajilihi wa 'aajilihi - Fasrifhu 'annee wasrifnee 'anhu waqdur liyal-khayra haythu kaana thumma 'ardhinee bihi.
O Allah, I seek the counsel of Your Knowledge, and I seek the help of Your Omnipotence, and I beseech You for Your Magnificent Grace. Surely, You are Capable and I am not. You know and I know not, and You are the Knower of the unseen. O Allah, if You know that this matter [then mention the thing to be decided] is good for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it.

Whoever seeks the counsel of the Creator will not regret it and whoever seeks the advice of the believers will feel confident about his decisions .

Allah said in the Qur'an :
And consult them in the affair. Then when you have taken a decision , put your trust in Allah."Reference: Al-Bukhari 7/162. and Aal-'Imran 3:159.

Brothers and sisters in Islam Istikharah means to seek Allah's advice or asking Allah to choose for you something that you are about to do like before applying for Job or before you are going to choose your life partner etc..It is not allowed to do Istikhara for worng purpose or for sin.

After seeking Istikharah we should compeletly leave our choice or our decision to Allah swt and should be honest in seeking aid from Allah's power and knowledge...one more thing my dear brothers and sisters in Islam some people mistakenly wait for a dream to give a clear sign as to what decision to make but this is not true and often times it never really happens.Dreams dont have any thing to do with Istikhara infact dreams may lead us away from Allah's Decision....as shaytan might try to decieve you in your dreams...so dont allow sahaytaan to get control over you... verily Allah alone can fix right tings for us.

Allah swt says in the Glorious Quran:"Put your trust in Allah,Certainly, Allah loves those who put their trust in him."(surah Al- Imran : 159)

you can approach any Good Scholar who can make you understand your Dreams means normal dreams what we saw in sleep only. There is nothing like Istikhara Dream.

May Allah make things Easy for us to practise his Deen.. Aameen..

Posted by: #Fazr@ A Call Towards Islam

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Correct method for Sujood

Correct Method for Sujood

Praise be to Allaah.

It is obligatory to prostrate during prayer on the seven parts that should touch the ground in prostration, which are: the forehead (with which the nose is included), the two hands, the two knees and the ends (toes) of the two feet, because of the report narrated by al-Bukhaari (812) and Muslim (490) from Ibn ‘Abbaas (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) said: ““I have been commanded to prostrate on seven bones: the forehead – and he pointed to his nose – the hands, the feet and the ends of the feet (i.e., toes).”

Al-Nawawi (may Allah have mercy on him) said:

If he omits one of these parts then his prayer is not valid. End quote.

It says in Sharh Muntaha al-Iraadaat (1/432):

Prostrating on these seven bones, along with the nose, on the place where one is praying, whether it is the ground or a mat or anything else, is a pillar or essential part of the prayer if one is able to do that, because of the hadeeth of Ibn ‘Abbaas. End quote.

The perfect way is for the part which is meant to touch the ground in prostration should touch it fully, because when the Prophet (blessings and peace of Allah be upon him) prostrated, he made the tips of his toes point towards the qiblah (narrated by al-Bukhaari, 785); and because of the report narrated by Abu Dawood from Rifaa‘ah ibn Raafi‘ (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him) who said to the one who did not pray properly: “When you prostrate, make your prostration firm.” Classed as hasan by al-Albaani in Saheeh Abi Dawood. Making the part which is meant to touch the ground in prostration touch it fully is part of making the prostration firm.

It is acceptable to make the part which is meant to touch the ground in prostration touch it partially, according to the correct view of the Shaafa‘i and Hanbali madhhabs.

Al-Nawawi said in al-Majmoo‘ (3/423):

Prostrating on the forehead is obligatory, and there is no difference of opinion among us concerning that. It is better to prostrate on the whole forehead, but if one prostrates on it partially, that is acceptable, although it is disliked. This is the correct view which was stated by al-Shaafa‘i in al-Umm, and that was stated definitively by the majority of our companions. Ibn Kajj and al-Daarimi narrated another view that it is obligatory to place the whole forehead on the ground, but this is an odd and weak view. End quote.

Al-Mardaawi said in al-Insaaf (2/418):

It is acceptable to make the part which is meant to touch the ground in prostration touch it partially according to the correct view of our madhhab. Ibn Tameem said: It is permissible to prostrate on part of the hand and even on the back of the hand or the ends of the fingers; by the same token (it is permissible to prostrate) on some of the toes and some of the forehead… End quote.

It says in Mataalib Ooli al-Nuha (3/25):

It is acceptable to make the part which is meant to touch the ground in prostration touch it partially because the hadeeth does not state that the part should touch the ground fully. End quote.

Based on that, if a person prostrates on his feet and some of his toes touch the ground, his prayer is valid, but the Sunnah is to prostrate firmly on the parts of the body on which one rests during prostration as much as possible.

And Allah knows best.

Source : Peacetv: A Call Towards Islam

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Is Your Ghusl (Ritual Bath) Correct?

Is Your Ghusl (Ritual Bath) Correct? Reminder…!!

We learn how to perform ghusl according to the Sunnah from the following hadith :"When Allah's Messenger (s.a.w.w) would perform ghusl due to Janabah (sexual impurity), he would begin by washing his hands. Then he would pour water from his right hand to his left and wash his private parts with it (i.e. the left hand). Then he would perform wudu (ablution). Then he would take water and place his (wet) fingers on the roots of his hair. Then he would pour three handfuls of water over his head. Then he would pour water all over the rest of his body. Then he would wash his feet." Sahih al-Bukhari - Book #05 (The Book of Ghusl) : Hadith #248-249

This is the description of the complete ghusl of the Prophet صلى الله عليه وسلم. And from this hadith, we get ten matters :

1. The intention: The intention is very important. Without it your ghusl will be invalid. 
2. Saying bismillaah:We begin every act of worship with the Name of Allaah. If you are in the bathroom though (like most are) don't say it out loud. Because we do not take the Name of Allaah in the bathroom.
3. Washing the hands three times (each)
4. Washing the impurities off the private parts (with the left hand)
5. Wudhu :Only up to the part of the head and ears. Washing the feet is delayed till after the rest of the body is washed.
6. To rub the roots of the hair on the head (and the beard for men) with wet fingers (rub it thoroughly)
7. Pouring water over the head three times
8. Pouring water all over the body
9. Starting with the right side and rubbing the body with the hand
Take your hands and rub all over the right side of your body starting from the top all the way to the toes. Then do the same for the left side.Take care to avoid touching your private parts directly as this will nullify the ghusl (just like how wudu is nullified if you touch the private parts without a barrier).
10. Leave the area of ghusl and wash the feet

If you're in the bathroom, you can just step aside from the shower area and then wash your feet (three times each just like in wudu).

There. All done. 

Note : The ghusl of the woman is the same as the ghusl of the man, except that she is not obligated to untie her hair (if she finds it too troublesome), as long as the water reaches the roots of the hair. This is due to the hadith of Umm Salamah (r.a) Sahih Muslim - Book #03 (The Book of Menstruation) : Hadith #643 
The ghusl is an important part of our ibaadah (acts of worship) and it's important that we know how to perform it correctly and be aware of its issues and rulings.

I hope you find this small note beneficial and may Allah increase us all in beneficial knowledge. Ameen.

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