Assalamu alaykum
Can we listen to ustad abdul rahman Hassan?

Waalaikum assalam
Yes
But remember that he's a student of knowledge not a senior scholar

Duas For Exam Season by Life With Allah.pdf

Assalamoalaikum!
I'm very confused on my current situation. I have an exam feeling low I pray to Allah (SWT) & ask his guidance my heart is not ready for the exam which is in month I have other option better than it & I'm sure I can crack that exam
But when I ask Allah (SWT) & ask His guidance now I'm not interested for that exam which I fully prepared Idk what do I? Should I try other exam ? In which exam I'm not fully prepared but I can

Answer
Waalaikum assalam ??

QnA
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Narrated `Umar bin Al-Khattab: I asked Allah's Messenger (ﷺ) "Can any one of us sleep while he is Junub?" He replied, "Yes, if he performs ablution, he can sleep while he is Junub."
Sahih al-Bukhari 287

Ibn 'Umar reported: Umar said: Is one amongst us permitted to sleep in a state of impurity (i. e. after having sexual intercourse)? He (the Holy Prophet) said: Yes, after performing ablution.
Sahih Muslim 306a

There is no evidence of the permissibility for a woman in menses to perform ablution. It is for this reason that the jurists stated that it is not desirable for a woman in menses to perform ablution when going to bed and when eating whereas this is desirable for a person in a state of sexual impurity. This is because the state of impurity of a woman in menses lasts for a long time.

Rather, some scholars stated that she is sinful if by performing ablution she intends to become pure because this is not correct.

However, if blood stops from a menstruating woman, she is considered as a woman in a state of sexual defilement, and in this case, it is desirable for her to perform ablution when going to bed as stated by the scholars.

Therefore, it is not desirable for a woman in menses to perform ablution when going to bed unless her menses stop.

It is confirmed in the Sunnah that when a person is ill, the reward of the actions that he used to do when he was in a state of good health will be written for him. We hope that the same thing applies to a woman in menses and she will be rewarded during her menses because she always maintains herself in a state of ablution.

'Ata' reported it on the authority of Abu Huraira who said: Recitation (of Surat al-Fatiha) in every (rak'ah) of prayer in essential. (The recitation) that we listened to from the Messenger of Allah (ﷺ) we made you listen to it. And that which he recited inwardly to us, we recited it inwardly for you. And he who recites Umm al-Qur'an, it is enough for him (to complete the prayer), and he who adds to it (recites some other verses of the Holy Qur'an along with Surat al-Fatiha), it is preferable for him.
Sahih Muslim 396c

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

“The words “Whoever recites the Essence of the Book (i.e., Al-Fatihah), that will suffice him, but whoever does more than that, that is better” indicate that it is obligatory to recite Al-Fatihah and that the prayer is not valid without it.

It also indicates that reciting a Surah after it is recommended. There is consensus on that with regard to Fajr, Jumuah and the first two Rakahs of every prayer, and it is Sunnah according to all scholars. Al-Qadi `Iyad (may Allah have mercy on him) narrated from some of the companions of Malik that it is obligatory to recite a Surah after Al-Fatihah, but this is an odd view and is to be rejected.” (Sharh Muslim (4/105)

The minimum that may be recited is one verse. Imam Ahmad (may Allah have mercy on him) recommended that it should be a lengthy verse, such as the verse on debt (Al-Baqarah 2:282) or Ayat Al-Kursi (Al-Baqarah 2:255).

It says in Sharh Al-Muntaha (1/191): Al-Qadi (Abu Ya`la) and others said: “It is sufficient to recite one verse, except that Ahmad recommended that it should be a lengthy verse, such as the verse on debt (Al-Baqarah 2:282) or Ayat Al-Kursi (Al-Baqarah 2:255).”

If the worshipper decides to recite only one verse, it should be a verse that conveys a complete meaning or a ruling when recited on its own.

Al-Buhuti (may Allah have mercy on him) said in Kashshaf Al-Qina` (1/342): What appears to be the case is that it is not sufficient to recite a verse that does not convey a meaning or ruling when recited on its own.

AS A PART OF BELIEF WE BELIEVE IN ALL PROPHETS EQUALLY
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“We make no distinction between one another of His Messengers” [al-Baqarah 2:285].

YES THERE IS DIFFERENCE IN STATUSES OF THE PROPHETS
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“Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honour)”[al-Baqarah 2:253]

COMPARING PROPHETS ON THE BASIS OF A PARTICULAR CHARACTERISTICS ISN'T A GOOD THING
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Narrated Abu Said Al-Khudri: A Jew whose face had been slapped (by someone), came to the Prophet (ﷺ) and said, "O Muhammad! A man from your Ansari companions slapped me. " The Prophet (ﷺ) said, "Call him". They called him and the Prophet (ﷺ) asked him, "Why did you slap his face?" He said, "O Allah's Messenger (ﷺ)! While I was passing by the Jews, I heard him saying, 'By Him Who chose Moses above all the human beings.' I said (protestingly), 'Even above Muhammad?' So I became furious and slapped him." The Prophet (ﷺ) said, "Do not give me preference to other prophets, for the people will become unconscious on the Day of Resurrection and I will be the first to gain conscious, and behold, I will Find Moses holding one of the pillars of the Throne (of Allah). Then I will not know whether he has become conscious before me or he has been exempted because of his unconsciousness at the mountain (during his worldly life) which he received."
Sahih al-Bukhari 6917

Narrated Abdullah: The Prophet (ﷺ) said, "None of you should say that I am better than Yunus (i.e. Jonah)." Musadded added, "Jonah bin Matta."
Sahih al-Bukhari 3412

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