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بسم الله الرحمن الرحيم

For Men lower garment must be above the ankle all the time, in prayer and outside prayer.
Some muslims turn their trousers above ankles only when praying, this is disliked as it does not replace the obligation of keeping lower garment above ankles for Men

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Many ahaadeeth were reported from the Prophet (peace and blessings of Allaah be upon him) which forbid isbaal (wearing ones clothes below the ankles), for example:

Al-Bukhaari reported that the Prophet (peace and blessings of Allaah be upon him) said: "Whatever of the izaar (lower garment) is below the ankles is in the Fire." (al-Bukhaari, no. 5787)

The Prophet (peace and blessings of Allaah be upon him) said: "There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths" (reported by Muslim, no. 106)

The Prophet (peace and blessings of Allaah be upon him) said: "Isbaal (wearing ones garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban. Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at him on the Day of Judgement." (reported by Abu Dawud, no. 4085, and al-Nisaai, no. 5334, with a saheeh isnaad).

Ibn Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who wears his lower garment below his ankles." (Reported by al-Nisaai in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).

Hudhayfah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of the muscle of my calf (or his calf) and said, This is where the izaar should stop; if you insist, it may be lower, but it should not reach the ankles." (Reported by al-Tirmidhi, who said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)

All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is greater. The Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who trails his izaar on the ground out of pride." (al-Bukhaari, no. 5788)

Jaabir ibn Sulaym said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: Beware of wearing ones lower garment below the ankles, because this is a kind of showing-off, and Allaah does not love showing-off." (Regarded as saheeh by al-Tirmidhi, no. 2722).

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case. For example, there is a hadeeth which states that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever trails his garment on the ground out of pride, Allaah will not look at him on the Day of Resurrection." Abu Bakr said to him, "O Messenger of Allaah, my izaar slips down if I do not pay attention to it." He said: "You are not one of those who do it out of pride." (Reported by al-Bukhaari, no. 5784)

What indicates that isbaal is prohibited even if it is not done out of pride is the hadeeth of Abu Saeed al-Khudri, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him." (Reported by Abu Dawud, no. 4093, with a saheeh isnaad.)

These ahaadeeth describe two different deeds, for which there will be two different punishments:
Imaam Ahmad reported that Abd al-Rahmaan ibn Yaqoob said: "I asked Abu Saeed: Did you hear anything from the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the izaar (lower garment)? he said, Yes, listen! The izaar of the believer should come to mid-calf, although there is nothing wrong if it comes between there and the ankles, but whatever is lower than the ankles is in the Fire, and he said it three times."

Ibn Umar said: "I passed by the Messenger of Allaah (peace and blessings of Allaah be upon him), and my izaar had slipped down. He said, O Abdullaah, pull up your izaar! so I pulled it up. He said, More! so I pulled it up more, and always made sure it was pulled up properly after that." Some people asked, "To where did you pull it up?" He said, "To mid-calf length." (Reported by Muslim, no. 2086; al-Dhahabi, Kitaab al-Kabaair, 131-132)

The issue of isbaal applies to women just as much as it applies to men. This is indicated by the hadeeth of Ibn Umar, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever trails his garment on the ground out of pride, Allaah will not look at him. Umm Salamah said: O Messenger of Allaah, what should women do with their hems? He said, Let them go down a handspan. She asked, What if their feet show? He said, Let them lengthen it by a cubit, but no more." (al-Nisaa'i, Kitaab al-zeenah, Baab dhuyool al-nisaa).

The punishment for showing off may come to pass in this world, not in the Hereafter. Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whilst a man was walking arrogantly admiring himself and his clothes, Allaah caused the earth to swallow him and he is suffering in it until the Day of Resurrection." (Reported by Muslim, no. 2088).

Praise be to Allah.

The righteous friend is the righteous person who is obedient to his Lord, adheres to the teachings of his religion, is keen to please Allah, hastens on the basis of faith to do all good deeds, turns away out of fear of Allah from all evil deeds, loves the Sunnah and those who follow it, takes people as friends for the sake of Allah, opposes for the sake of Allah, resents sin and its people, fears Allah, is pure hearted and righteous, is not boastful, and has no rancour or envy in his heart.

The righteous friend reminds you of your Lord whenever you become heedless of His remembrance; he helps you and joins you when you are remembering your Lord. The Prophet (blessings and peace of Allah be upon him) said: “The believers (in their mutual support) are like a structure, parts of which support other parts” – and he interlaced his fingers. Agreed upon.

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

This report clearly refers to the great rights that the Muslims have over one another, and urges them to show compassion to one another, be kind to one another and support one another in anything that is not sinful or disliked.

The righteous friend is the one who does not look for or seek out the faults of his brothers; rather he seeks excuses for them.

Ibn Maazin said: The believer tries to find excuses for his brothers, whereas the hypocrite seeks out their faults.

Al-Fudayl ibn ‘Iyaad said: Chivalry is to overlook the errors of your brothers.

Aadaab al-‘Ishrah (p. 1-3).

The righteous friend is the one from whose words and actions the Muslims are safe, as the Prophet (blessings and peace of Allah be upon him) said describing the Muslim.

Abu’l-Fayd ibn Ibraaheem al-Misri said: You should keep company with one from whose harm you are safe, seeing him encourages you to do good, and he reminds you of your Lord.

Aadaab al-‘Ishrah (p. 3).

The righteous friend praises and speaks well of those with whom he mixes, even if he is not able to help them physically.

Ahmad (12709) and Abu Daawood (4812) narrated that Anas ibn Maalik (may Allah be pleased with him) said: The Muhaajiroon said: O Messenger of Allah, we have never seen anything like the people to whose land we have come; they are most generous when they have plenty and most supportive when they have little. They have spared us from work and have shared with us what was enough to maintain us. We are afraid that they will take all the reward.

The Messenger of Allah (blessings and peace of Allah be upon him) said: “Nay, not so long as you praise them and pray to Allah, may He be glorified and exalted, for them.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The characteristics of the righteous friend include his cheerful manner, gentle speech, big-heartedness, generosity, suppression of anger, and avoiding arrogant behaviour; he shows respect and expresses joy for what he is blessed with of the friendship and brotherhood of others.

His heart is free of rancour, and he offers sincere advice to his brothers and accepts it from them.

He is easy-going with his brothers and does not go against them in matters that are right and proper; he refrains from criticizing them.

Abu Zaa’idah said: al-Ahnaf wrote to a friend of his saying: To proceed: if you have a brother (in faith) who is agreeable with you, then you should appreciate him as you appreciate your hearing and your sight, for a brother who is agreeable is better than a son who is contrary. Have you not heard what Allah, may He be glorified and exalted, said to Nuuh (peace be upon him) concerning his son (interpretation of the meaning):

“O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous”

[Huud 11:46].

Aadaab al-‘Ishrah (p. 7).

Righteous friends love to visit one another, meet one another and be generous to one another; they are cheerful when they meet and shake hands warmly.

Muslim (2567) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “A man visited a brother of his in another town, and Allah sent an angel to wait for him on the road. When he came to him, he said: Where are you headed? He said: I am headed to a brother of mine in this town. He said: Have you done him any favour for which you hope to be recompensed? He said: No, but I love him for the sake of Allah, may He be glorified and exalted. He said: I am a messenger from Allah to you, to tell you that Allah loves you as you love him for His sake.”

Ahmad (215525) narrated that Mu‘aadh ibn Jabal (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Allah, may He be glorified and exalted, said: My love is due to those who love one another for My sake, sit with one another for My sake, visit one another for My sake and help one another for My sake.”

Classed as saheeh by al-Albaani in Saheeh at-Targheeb.

It used to be said: Do not befriend anyone but one who, if you befriend him, will enhance you; if you are burdened with something, he will help you; if he sees a shortcoming in you, he will make it up for you; if he sees something good from you, he will keep it in mind; if you ask of him, he will give to you; if you refrain from asking of him, he will offer you (his help); if he blames you for something, he will not desert you; and if you keep your distance from him, he will not abandon you.

Taareekh Diimashq (68/236).

Abu ‘Abd ar-Rahmaan as-Sulami said:

Maintaining a good relationship with your brothers means that you should always be cheerful with them, be kind and generous to them, speak of their good qualities, conceal their bad qualities, think much of their little acts of kindness, think little of whatever acts of kindness you do for them, always be ready to help them physically or financially, avoid grudges, envy, transgression and offenses, avoid all that they dislike in all regards, and avoid anything that could lead to you having to apologize.

End quote from Aadaab as-Suhbah (p. 120).

The righteous friend does not envy his brothers for what he sees of the signs of blessings that Allah has bestowed on them; rather he rejoices in that and praises Allah for whatever he sees of blessings that Allah has granted to them, as he would praise Him for blessings bestowed upon himself. Allah, may He be exalted, says (interpretation of the meaning):

“Or do they envy people for what Allah has given them of His bounty?”

[an-Nisaa’ 4:54].

The righteous friend deals with his brothers honourably, honestly and sincerely.

Abu Saalih said: The believer deals with you honourably, and guides you to what is best for you in religious and worldly terms, whereas the hypocrite deals with you through flattery and encourages you to do that which you desire. The fortunate one whom Allah protects is the one who differentiates between the two.

Aadaab as-Suhbah (p. 55).

The righteous friend makes excuses for his brothers and friends; he defends them and stands up for them.

The righteous friend joins his brothers at times of difficulty as he joins them at times of ease; he does not change his manner towards them in either case.

The righteous friend does not remind those to whom he shows kindness of his favours; he thinks little of his act of kindness and thinks much of any favours that his brothers do for him.

The righteous friend strives to conceal the faults of his brothers, to highlight their good qualities and conceal their bad qualities.

The righteous friend tries to endear himself to his brothers by doing acts of kindness for them, overlooking whatever offence they may cause him, and trying to find excuses for them.

It was narrated that Muhammad ibn al-Munkadir said: There is nothing left of the pleasure of this world except helping to meet the needs of my brothers.

Taareekh Dimashq (56/53).

To sum up:

The righteous friend is the one who helps you to do all that is good, who has a good character, enjoins what is right, forbids what is wrong, and observes the rights of friendship in your absence and in your presence, paying proper attention to that in word and deed, only doing that for the sake of Allah and hoping for reward from Him.


source: Islam QA

EMAIL; BUKHARIINDIA2018 (AT) GMAIL.COM

[The one you seek to befriend must have five characteristics:]

The one you seek to befriend must have five characteristics:

Know that not everyone is suitable to be your friend. You must verify that this potential friend has the neccessary characteristics that make friendship with him something to be desired. The one you seek to befriend must have five characteristics:

* He must be intelligent, as there is no good in befriending an idiot, as he will only harm you when he wants to benefit you. By intelligent, we mean one who understands things as they are, either on his own, or if they are explained to him;

* He must have good manners, and this is a must. One who is simply intelligent might be overcome by anger or desire, and obey his desire. Thus, there would be no benefit in befriending him;

* He must not be a Faasiq, as such a person would not fear Allah, and whoever does not fear Allah cannot be trusted;

* He must not be an innovator, as his abundance of innovation is feared from befriending him;

* He should not be eager for the dunya.

[Mukhtasar Minhaaj al-Qaasideen by Ibn Qudaamah]

The impact of the Qur'aan on human body

The one who recites the Qur'aan will not descend to decrepit old age, because of this: "Then We return him to the lowest of the low (i.e., decrepit old age), except for those who believe." [95:5-6] (Ibn 'Abbaas)



Shaykh Muhammad Al-Munajjid
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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ


"If you ask Allaah for something, ask for it in safety and good health.”


Al-Khallaal said, “I heard Ahmad ibn Hanbal saying, ‘I had memorized the Quran. Then when I began seeking the narrations, I became busy.'” When he began seeking and memorizing the narrations, he became too busy to keep track of the Quran, and forgot some of it due to his occupation with the narrations.

“I had memorized the Quran,” said Imam Ahmad, “But when I began seeking the narrations, I became too busy for it, and it got away from me. So I asked Allaah, the Mighty and Exalted, to grant me its memorization, but I did not add, ‘in safety and good health.'”

He said, “O Allaah! Grant me the memorization of the Quran,” without adding, “In safety and good health.”

He was saying that what is more befitting is to ask, “O Allaah! Grant me the memorization of the Quran in safety and good health.”


He said, “So then I did not memorize the Quran until I was in prison. If you ask Allaah for something, ask for it in safety and good health.”





[ Part Ten of a series of inspiring articles from a recorded lecture entitled, “Min Ma’een al-Imaam Ahmad” (“Benefits from the Life and Works of Imam Ahmad”) by Shaykh Saalih Aal ash-Shaykh (may Allaah preserve him) ]

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ



Reciting the Qur’aan makes the house feels spacious

Abu Hurayrah (radiAllahuanhu) would say: "The house feels spacious to its inhabitants, the angels visit it, the devils desert it and its goodness increases when the Qur'aan is recited in it."


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A practical interpretation for "blessings"

Dhiyaa' Al-Maqdisi (rahimahullah) said: "Whenever I would recite the Qur'aan, I was able (after that) to hear many Prophetic narrations (form scholars) and record plenty of them. However, whenever I did not recite (the Qur'aan), this did not happen."




Shaykh Muhammad Saleh Al-Munajjid.
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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ



قال شيخ الإسلام

"ما رأيت شيئا يغذّي العقل والروح ويحفظ الجسم، ويضمن السعادة، أكثر من إدامة النظر، في كتاب الله تعالى ".

Shaykh al-Islam Ibn taymiyah said:

"I have seen nothing that feeds the mind and the soul and protects the body, ensures happiness,

more than persistently looking (reading, pondering) in the book of Allah!".





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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The company of Quran

If you want to rectify your heart, or Want to see betterment in your child or companion—or whoever it is for that matter, then direct them to places where the Qur’an is recited and direct them to be in the company of the Qur’an. Allah will then cause them to become better, whether they are willing to it or not.


-Imam ash-Shafi (Rahimahullah)
Source: Hilyat al-awliya’ 9/123



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