Al-Mu’izz, Al-Mudhillu

{99 Names of Allah Series}Assalamu Alaykum Wa Rahmatullah Wa Barakatuh.

I do hope we are all in the best state of iman and health. And if we are not, May Allah make it easy for us.
Al-Mu’izz-The Honourer

Al-Mudhillu- The Dishonourer
Just like Al-Qaabid and Al-Baasit, Al-Khaafid and Ar-Raafi’; Al Mu’izz and Al-Mudhil should always be spoken of together.

These names are not specifically used as a Beautiful Name in the Qur’ān.
The name al-‘Azīz (mighty) is also from this same ‘-z-z root. we talked earlier, Al-Aziz is the Dominant, the Mighty.
Say (O Muhammad SAW): “O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things.(Surat ‘Ali `Imran3:26)
And Al-Muzhill is the giver of Dishonour. He gives it to the non believers, the disobedient, the defiant,He humiliates the arrogant Pharaohs. He humiliates whomsoever He will among His slaves.

He dishonour’s the kuffaar by making their lives miserable and keeping them away from Him, and He gives dignity to His close friends by drawing them close to Him and making them happy.
In Surah Al-munafiqqun, Allah reminds us that only He can honour or dishonour

They say, “If we return to al-Madinah, the more honored [for power] will surely expel therefrom the more humble.” And to Allah belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know (63:8).
Implementing this name is important. Perhaps now that we know what it means we would constantly be asking Al-Muizz to honour us. But what do we do to attain his honour.

We must treat one another with respect even on the streets. 

We must honour our parents.
And if Allah gives us His honour, then we must use this only in the course of Allah. In dignifying our deen by doing what Allah has commanded us to do, supporting the deen, conveying the deen.

And most importantly we must always remember that if we want dignity the we must free ourselves from the dishonour of sins.
May Allah grant us honour, protect us from His anger, and make us steadfast in our worship. Ameen!

 *What will happen to a woman who refuses to have intercourse with her husband.?*

🌸🌸 *Fatwa Regarding Women* 🌸🌸
As salaam alaikum wa Rahmatullah sisters. Hope you are in the best state of health and iman. Sorry for the late post please. 
*Q*💬 *What will happen to a woman who refuses to have intercourse with her husband.?*
*A*💬Praise be to Allaah.
If a woman refuses her husband’s request to come to bed with no Islamically-sound reason (such as sickness, or his being drunk, for example), what happens is as described below:
Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If a man calls his wife to his bed and she refuses [and does not come], and he spends the night angry with her, the angels will curse her until morning.’” (Reported by al-Bukhaari, 4794; the additional phrase quoted in square brackets is from Abu Dawood, al-Sunan, Kitaab al-Nikaah, Bab haqq al-zawj ‘ala’l-mar’ah).
In the phrase “if a man calls his wife to his bed,” the word “bed” is obviously a metaphor for intercourse. Metaphors are used in the Qur’aan and Sunnah to refer to things about which people usually feel shy. Does this apply only to the nighttime, or does it include daytime too? The answer may be found in a hadeeth narrated by Muslim: “By the One in Whose hand is my soul, there is no man who calls his wife to his bed and she refuses, but the One Who is above the heavens [i.e. Allaah] will be angry with her, until he (her husband) is pleased with her.” Ibn Khuzaymah and Ibn Hibbaan report a hadeeth narrated by Jaabir: “There are three whose prayers will not be accepted and none of whose good deeds will ascend to heaven: a runaway slave, until he returns to his master; a drunken man until he becomes sober; and a woman with whom her husband is angry, until he is pleased with her.” These are general terms, which include both night and day.
The phrase “and he spends the night angry with her” refers to the cause of the angels’ curse, because this confirms that she is a sinner, which is a different matter than if he accepts her excuse and is not angry with her, or lets the matter drop. Is she to blame if he keeps her away from his bed? The answer is: no, unless she is the one who started the separation and he is keeping away from her because of it, and she did not apologize but prolonged the separation. But if he is the one who started it, and is thus treating her unfairly, then she is not to blame. In one report, instead of the words “the angels curse her until morning,” the wording is “… until she returns” – and this is a useful variant.
This hadeeth tells us that denying a spouse’s rights – whether physical or financial – is something that will inevitably bring about the wrath of Allaah, unless Allaah grants His mercy to the sinner.
We also learn that the angels will pray against a sinner so long as he or she persists in the sin.
The hadeeth also directs a wife to help her husband and seek his satisfaction, because a man is less patient than a woman when it comes to doing without intercourse. The most disturbing thing for a man is his sexual impulse, so Islam urges women to help their husbands in this regard. (Adapted and abbreviated from the commentary by al-Haafiz Ibn Hijr – may Allaah have mercy on him – on this hadeeth in Fath al-Baari).
Whether the husband wants to discipline his wife, or forgive her, or take another wife, or divorce her, this is all up to him to choose. Let the woman beware of incurring her husband’s wrath because this will lead to Allaah’s being angry with her.
We ask Allaah to rectify this situation. May Allaah bless our Prophet Muhammad.
Islam Q&A 

Sheikh Muhammed Salih Al-Munajjid


Assalam alaikum wa rahmatullah sisters. Hope we are in a high state of iman in sha Allah. May Allah keep us steadfast on His deen. Ameen.
The blessings of some dua’s are that a person does not fear, that he will be afflicted with sickness and difficulties.
 It was narrated from ibn Umar that the messenger of Allah (saw) said:
“Whoever unexpectedly comes across a person suffering a calamity and says;
اَلْحَمْدُ للهِ الَّذِىْ عَافَانِىْ مِمَّاابْتَلاَكَ بِهِ وَفَضَّلَنِىْ عَلىَ كَثِيْرٍ مِّمَّنْ خَلَقَ تَفْضِيْلاً
(Transliteration: Alhamdu lillahi lazi aafani mimab talaaka bihi wa faddalani alaa katheerim mimman khalaqa tafdheela) 
“All praises due to Allah, who has kept me safe from that which He has involved you with, and he has granted me graces over most of those whom He has created gracefully”
then that calamity will never befall him.”
(Sunan ibn majah {3892} and sunan at tirmidhi {3431,3431} and graded as hasan by sheikh al albanee)
N.B. This dua should be read softly so as not to hurt the person who is afflicted.


Salam Alaykum warahmatullah sisters, This is a personal favorite of mine because we to this day care about outward appearance way more than we should and treat people the way Julaybib was treated. May Allah swt forgive us, increase us in Iman and I pray that this a reminder for us all to treat our fellow humans with the utmost respect and compassion.

His name was unusual and incomplete. Julaybib means “small grown” being the diminutive form of the word “Jalbab “. The name is an indication that Julaybib was small and short, even of dwarf-like stature. More than that, he is described as being “damim” which means ugly, deformed, or of repulsive appearance.

Even more disturbing, for the society in which he lived, Julaybib’s lineage was not known. There is no record of who his mother or his father was or to what tribe he belonged. This was a grave disability in the society in which he lived. Julaybib could not expect any compassion or help, any protection or support from a society that placed a great deal of importance on family and tribal connections. 
In this regard, all that was known of him was that he was an Arab and that, as far as the new community of Islam was concerned, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself.

The disabilities under which Julaybib lived would have been enough to have him ridiculed and shunned in any society and in fact he was prohibited by one person, a certain Abu Barzah of the Aslam tribe, from entering his home. He once told his wife:

“Do not let Julaybib enter among you. If he does, I shall certainly do (something terrible to him).” Probably because he was teased and scoffed at in the company of men, Julaybib used to take refuge in the company of women.

Was there any hope of Julaybib being treated with respect and consideration? Was there any hope of his finding emotional satisfaction as an individual and as a man? Was there any hope of his enjoying the relationships which others take for granted? 
And in the new society emerging under the guidance of the Prophet, was he so insignificant as to be overlooked in the preoccupation with the great affairs of state and in the supreme issues of life and survival which constantly engaged the attention of the Prophet?

Just as he was aware of the great issues of life and destiny, the Prophet of Mercy was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet went to one of the Ansar and said: “I want to have your daughter married.” “How wonderful and blessed, O Messenger of God and what a delight to the eye (this would be),” replied the Ansari man with obvious joy and happiness. “I do not want her for myself,” added the Prophet. “Then for whom, O Messenger of God?” asked the man, obviously somewhat let down. “For Julaybib,” said the Prophet.

The Ansari must have been too shocked to give his own reaction and he merely said: “I will consult with her mother.” And off he went to his wife. “The Messenger of God, may God bless him and grant him peace, wants to have your daughter married,” he said to her. She too was thrilled. “What a wonderful idea and what a delight to the eye (this would be).” she said. “He doesn’t want to marry her himself but he wants to marry her to Julaybib,” he added. She was flabbergasted.

“To Julaybib! No, never to Julaybib! No, by the living God, we shall not marry (her) to him.” she

As the Ansari was about to return to the Prophet to inform him of what his wife had said, the daughter who had heard her mother’s protestations, asked: “Who has asked you to marry me?”

Her mother told her of the Prophet’s request for her hand in marriage to Julaybib. When she heard that the request had come from the Prophet and that her mother was absolutely opposed to the idea, she was greatly perturbed and said:

“Do you refuse the request of the Messenger of God? Send me to him for he shall certainly not bring ruin to me.” This was the reply of a truly great person who had a clear understanding of what was required of her as a Muslim. What greater satisfaction and fulfillment can a Muslim find than in responding willingly to the requests and commands of the Messenger of God! 
No doubt, this companion of the Prophet, whose name we do not even know had heard the verse of the Quran: “Now whenever God and His Apostle have decided a matter, it is not for a believing man or believing woman to claim freedom of choice in so far as they themselves are concerned. And he who disobeys God and His Prophet has already, most obviously, gone astray.” (The Quran, Surah al-Ahzab, 33:36).

This verse was revealed in connection with the marriage of Zaynab bint Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet to show the egalitarian spirit of Islam. Zaynab at first was highly offended at the thought of marrying Zayd a former slave and refused to do so. The Prophet prevailed upon them both and they were married. The marriage however ended in divorce and Zaynab was eventually married to the Prophet himself. It is said that the Ansari girl read the verse to her parents and said :

“I am satisfied and submit myself to whatever the Messenger of God deems good for me.” The Prophet heard of her reaction and prayed for her: “O Lord, bestow good on her in abundance and make not her life one of toil and trouble.”

Among the Ansar, it is said there was not a more eligible bride than she. She was married by the Prophet to Julaybib and they lived together until he was killed.

And how was Julaybib killed? He went on an expedition with the Prophet, peace be on him, and an encounter with some mushrikin ensued. When the battle was over, the Prophet asked his companions: “Have you lost anyone?” They replied giving the names of their relatives of close friends who were killed. He put the same questions to other companions and they also named the ones they had lost in the battle. 
Another group answered that they had lost no close relative whereupon the Prophet(S.A.W) said:

“But I have lost Julaybib. Search for him in the battlefield.” They searched and found him beside seven mushrikin whom he had struck before meeting his end. The Prophet stood up and went to the spot where Julaybib, his short and deformed companion, lay. He stood over him and said: “He killed seven and then was killed? This (man) is of me and I am of him.”

He repeated this two or three times. The Prophet then took him in his arms and it is said that he had no better bed besides the forearms of the messenger of God. The Prophet(S.A.W) then dug for him a grave and himself placed him in it. He did not wash him for martyrs are not washed before burial.

Julaybib and his wife are not usually among the companions of the Prophet whose deeds are sung and whose exploits are recounted with reverence and admiration as they should be. But in the meagre facts that are known about them and which have here been recounted we see how humble human beings were given hope and dignity by the Prophet where once there was only despair and self-debasement.

The attitude of the unknown and unnamed Ansari girl who readily agreed to be the wife of a physically unattractive man was an attitude which reflected a profound understanding of Islam. It reflected on her part the effacement of personal desires and preferences even when she could have counted on the support of her parents.
It reflected on her part a total disregard for social pressures. It reflected above all a ready and implicit confidence in the wisdom and authority of the Prophet in submitting herself to whatever he deemed good. This is the attitude of the true believer.

In Julaybib, there is the example of a person who was almost regarded as a social outcast because of his appearance. Given help, confidence and encouragement by the noble Prophet, he was able to perform acts of courage and make the supreme sacrifice and deserve the commendation of the Prophet: “He is of me and I am of him.”
From Alim® Online

♢ The Blessed Month of Muharram

“Indeed, the number of months in the sight Allah is twelve months (in a year), as ordained by Allah on the Day when He created the heavens and the earth. Four of them are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so do not wrong yourselves in them.” [Qur’an, 9:36]

You see, in life, we have an inclination towards collecting stuff that adds value to our lives…whether it is securing a job that gives us more pay or being surrounded by people who make us feel happy and nice. We don’t stop collecting these diamonds along our journey.
The same should hold true for our spiritual life as well. If you are praying 5 times a day, that’s great…but if your focus is on collecting as many good deeds as possible, you will not stop at 5 daily prayers. You will go ahead and pray the sunnahs and nawafils (voluntary prayers) too. And the ones who are more ambitious will even get up for tahajjud when the whole world is asleep.
The same could be said about the month of Muharram. See, you fasted the month of Ramadan with hopes of receiving forgiveness, mercy and goodness from Allah swt. But for an ambitious Muslim, that is not sufficient. He will be focused on adding more diamonds to his bank account of good deeds by using this month of Muharram to gain closeness to Allah swt in an incredible manner.
Here’s what he does…and what you can do too:
“Verily, the number of months with Allah is twelve (in a year): It was so ordained, by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]
Hasten to do Good:
Ibn ‘Abbaas [radi-allahu-anhu] said in the tafseer for the above Ayah, that good deeds done during the four sacred months (including Muharram) bring a greater reward. Therefore, hasten to do maximum good deeds.
Refrain from sins:
Qataadah said, concerning the words “so wrong not yourselves therein” that wrongdoing during the sacred months is more serious and incurs a greater burden of sin than in other months.
Fasting this month especially on Day of Aashoora:

The Messenger of Allah [SAW] said: “The best fasting after Ramadan is the month of Muharram, and the best prayer after the obligatory prayer is prayer at night.”
Fasting on 10th Muharram (Day of Aashoora):
Ibn ‘Abbaas [MALE radi-allahu-anhu] said: The Prophet [SAW] came to Madeenah and saw the Jews fasting on the day of ‘Ashoora’. He said, “What is this?” They said, “This is a good day, this is the day when Allah [swt] saved the Children of Israel from their enemy and Moosa fasted on this day.” He said, “We are closer to Moosa than you.” So he fasted on this day and told the people to fast.
Ibn ‘Abbaas [radi-allahu-anhu] also said:“I never saw the Messenger of Allah [SAW] so keen to fast any day and give it priority over any other than this day, the day of ‘Aashooraa’.”
Fasting the Day of ‘Aashoora is an expiation of a year of sins:
The Prophet [SAW] said: “Fasting the day of ‘Arafat’ I hope Allah will expiate thereby for the year before it and the year after it, and fasting the day of ‘Ashoora’ I hope Allah will expiate thereby for the year that came before it.”
It is mustahabb to fast on both the ninth and tenth days, because the Prophet [SAW] fasted on the tenth, and intended to fast on the ninth.
Our deen gives us numerous opportunities to do good deeds and collect innumerable diamonds along the way so as to help us cement our place in Jannah. Keep spotting those diamonds and keep collecting them in sha Allah!
I ask Allah to help us seek out the blessings of this sacred month, accept our fasts, and grant us His forgiveness for fasting the day of ‘Aashoora’.
The 9th and 10th of Muharram will coincide with 29th and 30th september 2017 in shaa Allah (though this may differ with other sources).
May Allah (swt) enable ua to perform many good deeds in this blessed month and beyond. Ameeen.

~~~My Lord~~~

🌹 Poetic Saturday 🌹
He is my Lord, 

He who shelters me, –
A wayfaring soul,

Lost in the depths of my darkness, 

My sins overcame me, 

I was straying from Him heedless, –
He is my Lord,

He who mends me, –
When I fell in to the pits, 

Of grief and heartbreak, 

Whilst people judged me, 

He raised me up, 

And overlooked my mistakes, –
He is my Lord,

He who uplifts me, –
Loss surrounded me, 

Feeling alone and afraid,

Yet His mercy embraced me, 

And the loneliness soon began to fade, . –
He is my Lord, 

He who protects me, –
People cast me in to a ditch of sorrow, 

Words harder than stones, 

Glances sharper than arrows, 

Yet He did not leave me on my own, –
He is my Lord, 

He who comforts me, –
When I had no friend, 

No benefactor to seek council from, 

He granted me solace, 

A place I could call home, –
He is my Lord, 

He who loves me, 

My Allah is Al Wadood,

My Loving Master,

He is my Lord, 

He who nurtures me, 

Hence He is my Rabb, –
He is my Lord, 

He is my Ilaah, 

He is my Allah, 

He is the One who loves me.

Al-Khaafid, Al-Raafi

{99 Names of Allah Series}Assalamu Alaykum Wa Rahmatullah Wa Barakatuh!

I hope we are all in the best state of iman and health!

Al-Khaafid is the one who brings down tyrants and humiliates the arrogant Pharaohs, and al-Raafi’ is the one who raises His close friends (awliya’) in status through their acts of obedience; He raises them in status, supports them against their enemies and grants them the ultimate victory. No one can prevail except the one whom Allaah raises and no one can be lowered except the one whom He humiliates. 

Qiwaam al-Sunnah al-Asbahaani said in al-Hujjah fi Bayaan al-Mahajjah (1/140): 
Among His names are al-Khaafid, al-Raafi’ (the Abaser, the Exalter). It was said that al-Khaafid is the one who brings down tyrants and humiliates the arrogant Pharaohs, and al-Raafi’ is the one who raises His close friends (awliya’) in status and supports them against their enemies. He humiliates whomsoever He will among His slaves, lowering him in status and making him unknown and insignificant. And He elevates whomsoever He will among His slaves, raising him in status and position. No one can rise except those whom He raises in status and no one can be humiliated except those whom He lowers in status. And it was said that He raises justice and lowers it. 
Then he narrated the hadeeth of Abu Moosa that was narrated by Muslim (293): “Allaah does not sleep and it is not befitting that He should sleep. He lowers justice and raises it. The deeds of the night are taken up to Him before the deeds of the day, and the deeds of the day before the night…” 
Then he said: The scholars said: what is meant by “He lowers justice and raises it” is: He lowers justice by causing oppressors to prevail, and He raises justice by causing justice to prevail. He lowers justice by means of the unjust and he raises justice by means of just leaders. By alternately lowering and raising the level of justice He tests His slaves to see how they will be patient in the face of adversity and thankful for times of ease.
He is al-Raafi’ for people who are righteous and knowledgeable and have faith, and He is al-Khaafid for His enemies.