Category: Ahlak

Praise be to Allah.Firstly: 
This relationship that developed between the young man and the young woman, which usually starts with a look and infatuation, and often ends with immoral actions, is a haraam and sinful relationship which can only lead to evil, corruption and temptation. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah (i.e. anything that transgresses its limits (a great sin)), and an evil way (that leads one to Hell unless Allah forgives him)” [al-Isra’ 17:32]. 
Shaykh as-Sa‘di (may Allah have mercy on him) said: 
The prohibition on coming near it is more eloquent than simply prohibiting this action, because that includes the prohibition on all the things that lead to it and promote it. The one who plays with fire will soon get burnt, especially with regard to this matter which many people have a strong desire for.
End quote from Tafseer as-Sa‘di, p. 457 
For a young man to get to know a girl who is not his mahram, and for them to fall in love with one another, and what that leads to of meetings and conversations and strong emotions and so on  – all of these are among the most easily accessible doorways to mischief and fitnah. Anyone who has ears to hear or eyes to see will know that for certain. 
The issue here is not a case of magic that was done by his sister, or anything else; rather the issue is that this relationship was built on a false foundation from the outset. The first step to putting things right, and the most essential obligatory duty for both of them in this case is to repent to Allah; both the young man and the young woman should repent from that illicit relationship, then they should turn over a new page with Allah. One of the conditions of repentance for the sinner is that he should regret the sin that has passed, give it up, and resolve not to go back to it again. All of these steps mean that each of them is required to cut off ties with the other, because this is an invalid relationship that was based on haraam. 
Secondly: 
There is no room here for praying istikhaarah, because salaat al-istikhaarah is only prescribed concerning permissible matters that a person may be confused about and not know which is better for him. With regard to obligatory or mustahabb (encouraged) matters, there is no istikhaarah for them at all, because it is enjoined to do them according to Islam. By the same token, there is no istikhaarah for haraam and makrooh (disliked) matters either, because it is forbidden to do them according to Islam. 
See the answer to question no. 11981 
Once it is understood that there is no room for istikhaarah in this case, according to Islam, and that what is required from both parties is to repent sincerely to Allah and put an end to the bad relationship between them, any wise person will realise that holding onto far-fetched notions and relying on a human being who has gone away is foolish and is contrary to what is in one’s best interests in both religious and worldly terms. Hence it is said: Whoever referred you to someone who is absent has not been fair to you. This young man turned away from marrying that girl, even though he lived close to her in the same city, so how can she wait for him after he has left her and gone far away? 
If both of them repent, and cut off ties between them, then after that he wants to marry her, there is nothing wrong with that, but that is on condition that you do not wait for him; rather you should erase that dark page from your life, and start a new page, in the hopes that Allah will accept your repentance, help you to carry on with your life, conceal your past mistake, and give you some one better than him. 
For more information, please see the answer to question no. 117567 and 148528 
And Allah knows best.

Praise be to Allah.Firstly:
There is no proven report from the Prophet (blessings and peace of Allah be upon him) that he used to say this dhikr when hearing thunder. Rather it was narrated with a sound isnad from ‘Abdullah ibn az-Zubayr (may Allah be pleased with him) that if he heard thunder, he would stop speaking and say: “Subhan alladhi yusabbih ur-ra‘du bi hamdihi wa’l-mala’ikatu min kheefatihi (Glory be to the One Whom the thunder glorifies and praises, and the angels [also glorify Him] out of fear and awe of Him.” Then he would say: This [thunder] is a stern warning to the people of the earth.
Narrated by al-Bukhari in al-Adab al-Mufrad (723) and Malik in al-Muwatta’ (3641). Its isnad was classed as sahih by an-Nawawi in al-Adhkar (235) and al-Albani in Sahih al-Adab al-Mufrad (556).
It was also narrated from others among the Sahabah.
An-Nawawi (may Allah have mercy on him) said: They narrated from Ibn ‘Abbas (may Allah be pleased with him) that he said: We were with ‘Umar on a journey and suddenly there was thunder, lightning and hail. Ka‘b said to us: Whoever says three times when he hears thunder “Subhan alladhi yusabbih ur-ra‘du bi hamdihi wa’l-mala’ikatu min kheefatihi (Glory be to the One Whom the thunder glorifies and praises, and the angels [also glorify Him] out of fear and awe of Him” will be protected from that thunder. We said it and we were protected.”(Al-Adhkar by an-Nawawi  p. 181).
Ibn ‘Allan said: al-Hafiz said: This isnad is hasan and mawquf [meaning that it stops at the Sahabi]. Even though it was narrated from Ka‘b, Ibn ‘Abbas and ‘Umar approved of it, which indicates that it has a basis.  
End quote from al-Futuhat ar-Rabbaniyyah ‘ala al-Adhkar an-Nawawiyyah (4/286).
Hence it is recommended (mustahabb) to say this dhikr when hearing thunder.
It was narrated in a marfu‘ report from the Prophet (blessings and peace of Allah be upon him) that when he heard the sound of thunder and lightning, he would say: “Allahumma la taqtulna bi ghadabika wa la tuhlikna bi ‘adhabika, wa ‘afina qabla dhalika (O Allah, do not kill us with Your wrath and do not destroy us with Your punishment and protect us before that).”
Narrated by at-Tirmidhi (3450), who said: This is a gharib hadith; we only know it through this isnad. It was classed as da‘if (weak) by an-Nawawi in al-Adhkar (p. 181) and by al-Albani in Da‘if at-Tirmidhi (3694).
Even though this hadith is da‘if, as at-Tirmidhi himself said, when it comes to the hadiths that encourage virtuous deeds in general, and supplications (du‘a’s) in particular, the matter is flexible, and the scholars usually took a lenient approach towards their isnads.
In al-Mustadrak it was narrated that ‘Abd ar-Rahman ibn Mahdi said: If we narrated a report from the Prophet (blessings and peace of Allah be upon him) that speaks about what is halal and haram, or about rulings, we are strict in examining its isnad and its narrators. But if we narrate hadiths that speak of the virtue of various deeds, reward and punishment, permissible matters and supplications, we are lenient in examining their isnads.
Al-Mustadrak ‘ala as-Sahihayn (1/666).
Al-Qadi Abu Ya‘la (may Allah have mercy on him) narrated from Imam Ahmad that he said: When we narrate [reports] from the Messenger of Allah (blessings and peace of Allah be upon him) that speak of halal and haram, we are very stringent in examining the isnads. But when we narrate reports from the Prophet (blessings and peace of Allah be upon him) that speak of the virtue of various deeds and reports that do not affirm or abrogate a ruling, we are lenient in examining the isnads.”(Tabaqat al-Hanabilah 1/425).
An-Nawawi (may Allah have mercy on him) said: We have previously noted that the scholars are agreed that one may act on a da‘if hadith that speaks of righteous deeds, but not matters of halal and haram.”(Al-Majmu‘ Sharh al-Muhadhdhab  3/248).
Al-Hattab said: Even though this is da‘if, the scholars are agreed that it is permissible to act in accordance with a da‘if hadith that speaks of the virtue of a particular deed.”(Mawahib al-Jalil  1/17).
Ibn Hajar al-Haytami (may Allah have mercy on him) said: The scholars are unanimously agreed that it is permissible to act in accordance with a da‘if hadith that speaks of the virtue of a deed, because if it turns out to be sahih, then the one who accepted it will have acted as is required, and if it does not turn out to be sahih, there will be no negative consequences for having acted upon it, such as making something haram halal and vice versa, and there will be no transgression against the rights of others.”(Al-Fath al-Mubin bi Sharh al-Arba‘in  p. 109).
The claim that there is unanimous scholarly agreement on this issue is not accurate, as we have stated previously that the scholars differed in the conditions that they stipulated for acting in accordance with a da‘if hadith (question no. 44877 ).
Shaykh Ibn Baz (may Allah have mercy on him) said: When it comes to hadiths in which there is some weakness, it is either due to a narrator whose memory was poor, or a narrator who has committed some mischief, or other, similar reasons for which it was said that his hadith is da‘if. A da‘if hadith may be quoted by scholars in the context of encouraging people to do righteous deeds that are established and well-known in Islamic teachings, such as the da‘if hadiths that speak of giving charity, because charity is something that is well-known in Islamic teachings, there are verses of the Quran which highlight the importance of charity, and there are sahih hadiths which speak about it. So if there are some da‘if hadiths which speak about the virtue of charity, the scholars quote them. The same applies if there are da‘if hadiths which speak about the virtue of supererogatory (nafil) prayers, or about the virtue of tasbih (saying Subhan Allah (Glory be to Allah)) and tahlil (saying La ilaha illa Allah (there is no god worthy of worship except Allah)), and of dhikr. All these matters are established and well-known in Islamic teachings, so the scholars may be lenient regarding da‘if hadiths that speak of them, because the original deeds of which the da‘if hadiths speak are rooted in the Quran and Sunnah, and because acts of worship that are mentioned in da‘if hadiths are already well known from the Quran and Sunnah.”(shaykh’s website).
Secondly:
With regard to the issue of repeating the dhikr mentioned in the question – “Subhan alladhi yusabbih ur-ra‘du bi hamdihi …” –
It is clear from the action of Ka‘b and the approval of ‘Umar and Ibn ‘Abbas (may Allah be pleased with them all) that he used to say it three times.
And it is proven from the Prophet (blessings and peace of Allah be upon him) that it is recommended to repeat supplications three times. When he offered supplication, he would say it three times, and when he asked of Allah, he would ask three times.
Based on that, if this dhikr is repeated three times, that is good.
If he repeats it every time he hears thunder, what appears to be the case is that there is nothing wrong with that, as it is proven that the Prophet (blessings and peace of Allah be upon him) would sometimes repeat a supplication more than three times. It was narrated that Jarir ibn ‘Abdillah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) blessed the horses of (the tribe of) Ahmas and their men five times. Al-Bukhari (4099).
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said: This indicates that he used to repeat supplications an odd number of times, and he sometimes repeated them more than three times. This is an exception to the general meaning of the words of Anas, “When he offered supplication, he would repeat it three times.” That is to be understood as referring to what he usually did, and when he said it more than three times, there must have been a reason which dictated that he should say it more than three times. This is clear in the case of the tribe of Ahmas, because of their efforts in standing up to disbelief and supporting Islam, especially with regard to their own people to whom they belonged.”(Fath al-Bari by Ibn Hajar  8/73-74).
So if there is a reason for repeating it, such as if the reason for saying the dhikr is repeated, then there is nothing wrong with repeating it.
And Allah knows best.

Praise be to Allah.
Firstly: 

The scholars (may Allah have mercy on them) are unanimously
agreed that it is haram (impermissible) to be alone with a non-mahram (a
woman whom one is allowed to marry according to Islamic law) woman
(khalwah), because of the saheeh hadeeth (authentic narration): “No man
should be alone with a woman unless there is a mahram (male relative whom
she could never marry) with her.” Narrated by al-Bukhari, 5233; Muslim,
1341. 

An-Nawawi (may Allah have mercy on him) said: If a non-mahram
man is alone with a non-mahram woman, with no third person present, this is
haraam according to scholarly consensus.

End quote from Sharh Saheeh Muslim, 9/109 

As-San‘ani (may Allah have mercy on him) said: This hadeeth
indicates that it is haram to be alone with a non-mahram woman, and there is
consensus on this point.

End quote from Subul as-Salam. 1/608 

Secondly: 

There is nothing wrong with a woman allowing a non-mahram man
to enter her husband’s house when he is absent, as long as two conditions
are met:

1.     Her husband should have given her permission to do so.

2.     There should be no khalwah (i.e., she should not be
alone with him); rather there should be a mahram with her such as her father
or brother, or anyone for whom it is permanently forbidden to marry her. 

If she does not have a mahram with her, but there is another
woman with her, khalwah may be avoided thereby, but it is not permissible
for a woman to put herself in such a situation unless the woman is
trustworthy and the man who is with them in that place is also trustworthy
and there is no fear that he could overpower the two women. 

An-Nawawi (may Allah have mercy on him) said: If a non-mahram
man is alone with a non-mahram woman, without a third person being present
with them, this is haram according to scholarly consensus; this is different
from if a man is with a number of non-mahram women, in which case the
correct view is that it is permissible.

End quote from Sharh Saheeh Muslim, 9/109 

As-San‘ani (may Allah have mercy on him) said: It says in the
hadeeth that “the third one present with them is the Shaytan”. Can someone
other than the mahram take his place in that regard, so that there will be
someone with them in order that khalwah will be avoided? It seems to be the
case that he may take his place, because the reason for the prohibition is
the fear that the Shaytan may cause temptation between them.

End quote from Subul as-Salam, 1/608 

Based on this, there is nothing wrong with the man allowing a
non-mahram to enter his house, on condition that he is not alone with his
wife and that he is trustworthy. However, the basic principle, and the best
precaution to safeguard religious commitment, is that he should not allow
this unless there is a mahram present. 

And Allah knows best.

Praise be to Allah.It is permissible to display Adhkar for the purpose of remembrance, but they should be placed in a suitable location, to preserve their dignity and prevent disrespect. For example, the Dhikr for entering the washroom should not be placed on the bathroom door, but rather on the side of the door from the outside, to the right or left of the person entering.
Sheikh Ibn Baz (may Allah have mercy on him) was asked:
“Is it correct to place verses or reminders Adhkar from the Prophet (peace and blessings be upon him) on the walls in rooms for the purpose of remembering Allah the Almighty and for contemplation? Please guide us, may Allah reward you with good.”
He replied: “The correct view is that there is no harm; if it is for the purpose of remembrance, placing verses on the wall, or hadiths for remembrance, there is nothing wrong with that, if it is for the purpose of remembrance and benefit, like hadiths about greeting (salam), supplication (du`a), hadiths about forbidding what Allah has forbidden, or encouraging obedience to Allah, or verses; there is no harm in that in a gathering or in an office,” End quote from the website of Shaykh Ibn Baz.
And Sheikh Ibn `Uthaymeen (may Allah have mercy on him) says: “As for – writing hadiths – in the house: there is nothing wrong with writing a hadith that has a benefit, like the expiation of the gathering: (Subhanaka Allahumma Rabbana wa bihamdika, ash-hadu an la ilaha illa ant, astaghfiruka wa atubu ilayk) this contains a reminder,” Eng quote from “Liqa’ Al-Bab Al-Maftuh” (197 / 13).
And Allah knows best.

Praise be to Allah.Undoubtedly severing the ties of kinship is a major sin. The many texts of the Quran and Sunnah (prophetic teachings) that enjoin upholding ties of kinship highlight the great importance of this matter in our religion. One of the greatest aims of sharee‘ah (Islamic law) is to bring people together and maintain the ties of brotherhood and kinship among them. 
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Those who join that which Allah has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), fear their Lord, and dread the terrible reckoning (i.e. abstain from all kinds of sins and evil deeds which Allah has forbidden and perform all kinds of good deeds which Allah has ordained).”
[ar-Ra‘d 13:21].
Among the reports of the Prophet’s (peace and blessings of Allah be upon him) Sunnah which give a stern warning against severing the ties of kinship is the following: 
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“Allah created the universe, and when He had finished, kinship (al-rahim) stood up and said, ‘This is the standing up of one who seeks Your protection from being cut off.’ Allah said, ‘Yes, would it please you if I were to take care of those who take care of you and cut off those who cut you off?’ It said, ‘Of course.’ Allah said, ‘Then your prayer is granted.’” 
Then the Messenger of Allah (peace and blessings of Allah be upon him) said: “Recite, if you wish: ‘Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight. Do they not then think deeply in the Quran, or are their hearts locked up (from understanding it)?’ [Muhammad 47:22-24].” 
Narrated by al-Bukhari, 5987; Muslim, 2554 
If people were to ponder what causes the severing of family ties amongst them, they would find the cause is disputes about some materialistic issues which will not avail for anything before Allah on the Day of Resurrection; or it may be because of what the Shaytan stirs up amongst them, leading to enmity and resentment amongst them because of insignificant reasons that are not worth paying any attention to in the first place. 
This happens despite the fact that Islam enjoins upholding the ties of kinship even if there are considerable reasons for cutting ties, and it encourages the believers to overlook mistakes and to adopt a forgiving and tolerant attitude, not to seek out mistakes and nurture resentment, grudges and envy. 
It was narrated from Abu Hurayrah (may Allah be pleased with him) that a man said: O Messenger of Allah, I have relatives with whom I try to keep in touch, but they cut me off. I treat them well, but they abuse me. I am patient and kind towards them, but they insult me. He (peace and blessings of Allah be upon him) said: “If you are as you say, then it is as if you are putting hot ashes in their mouths. Allah will continue to support you as long as you continue to do that.”
Narrated by Muslim, 2558 
An-Nawawi said in Sharh Muslim (16/115):
Ignorance here refers to bad speech. What this hadith means is that it will be like feeding them hot ashes. This is a metaphor for the pain they will feel, like the pain of one who eats hot ashes. There will be no sin on this doer of good, rather they will be sinning greatly for cutting him off and causing him harm. 
And it was said that what is meant is that by treating them kindly you will make them feel ashamed of themselves because of how kindly you treat them and how badly they have treated you. And Allah knows best. End quote. 
The Prophet (peace and blessings of Allah be upon him) said:
“The upholder of kinship ties is not the one who is kind to them if they are kind to him, rather the upholder of kinship ties is the one who, if his relatives cut him off, he upholds the ties of kinship with them.”
Narrated by al-Bukhari, 5991. 
This is the conduct and attitude enjoined by Islam. No one should hesitate to denounce the one who cuts off ties with his sister or his mother. It is not permissible for you to go along with your father in cutting off ties with his sister; rather you have to uphold ties with her and treat her kindly, and try to reconcile between her and your father, doing all that you can to achieve this. 
Please see also the answers to questions no. 4631, 7571 and 75411
And Allah knows best.

Praise be to Allah.There is nothing wrong with giving a gift to the servant, of giving her charity if she needs it.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: Is it permissible to give charity to the servant from zakah, noting that we give her a regular salary too?
He replied: There is nothing wrong with a person giving his zakah to his servant, whether the servant is a man or a woman, if he or she has a family in his home country who are in need, and the salary that he receives is not sufficient for them. But if the salary is sufficient, meaning that it is sufficient for the family, then it is not permissible to give them zakah, because Allah, may He be blessed and exalted, says (interpretation of the meaning): {Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah . And Allah is Knowing and Wise} [at-Tawbah 9:60]. And because the Prophet (blessings and peace of Allah be upon him) said to Mu‘adh ibn Jabal when he sent him to Yemen: “Teach them that Allah has enjoined upon them charity from their wealth, to be taken from their rich ones and given to their poor ones.” End quote.
Fatawa Nur ‘ala ad-Darb.
If this is permissible in the case of zakah on one’s wealth, then it is more appropriate that it should be permissible in the case of voluntary charity.
But we should point out that it is not permissible for the one who is giving zakah to benefit from giving it to his servant, such as if he gives it to her instead of increasing her salary or instead of giving her some bonus that he had promised her, or to ask her to do more than was agreed upon, and the like.
For more information, please see the answer to question no. 67926 .
And Allah knows best.

Praise be to Allah.

Firstly: 

In
Mukhtasar al-Akhdari and other Maliki books there is an indication that
it is haram to shake hands with a non-mahram woman according to the madhhab
of Malik (may Allah have mercy on him). 

‘Aleesh said in Minah al-Jaleel Sharh Mukhtasar Khaleel (1/22): It is
not permissible for a man to touch the face or hand of a non-mahram woman,
and it is not permissible for them to put their hands together without a
barrier. ‘Aishah (may Allah be pleased with her) said: The Prophet (peace
and blessings of Allah be upon him) never accepted the oath of allegiance
(bay‘ah) of a woman by holding her hand; he would accept oaths of allegiance
from women verbally. According to another report: His hand never touched the
hand of a woman; rather he would accept their oath of allegiance verbally.
End quote. 

Secondly:

The
details that you mentioned have to do with nullifying wudu by touching; wudu
is nullified in the event of seeking pleasure, or finding pleasure (even if
he was not seeking it), or seeking it and finding it. Wudu is not nullified
when one does not seek pleasure or find it.

The
prohibition is connected to doing it deliberately, whether there is pleasure
or not.

For
more information please see the answer to question no.

and

2459

And
Allah knows best.

Praise be to Allah.The status of the Companions
It is a well-established fact that the Companions enjoy a great and lofty status , for Allah praised them and described them as having good qualities and sublime characteristics, as He, may He be exalted, says (interpretation of the meaning):
{And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment} [at-Tawbah 9:100]
{So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed – I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah , and Allah has with Him the best reward} [Al ‘Imran 3:195]
{For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful
And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful} [al-Hashr 59:8-9]
{Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward} [al-Fath 48:29].
Ibn Mas‘ud said: Allah, may He be glorified and exalted, looked into the hearts of His slaves and chose Muhammad, then He sent him with His message, for He chose him on the basis of His knowledge. Then He looked into the hearts of people after him, and chose for him his companions, who He made the supporters of His religion and the helpers of His Prophet (blessings and peace of Allah be upon him).
Narrated by at-Tayalisi in his Musnad (1/199) and by Ahmad in his Musnad (3600).
For more information, please see question no. 159184 .
Ruling on emulating the Companions
Emulating the Companions is a great good deed and an immense blessing. Ibn Mas‘ud (may Allah be pleased with him) said: Whoever among you wants to take someone as an example, let him take the Companions of Muhammad (blessings and peace of Allah be upon him) as an example, for they were the purest in heart of this ummah, the deepest in knowledge, the most down to earth, the most guided and the best in attitude. They were people whom Allah, may He be exalted, chose to accompany His Prophet (blessings and peace of Allah be upon him), so acknowledge their virtue and follow in their footsteps, for they followed right guidance.”(Jami‘ Bayan al-‘Ilm  2/947).
Al-Hasan said: The companions of Muhammad were the purest in heart of this ummah, the deepest in knowledge, and the most down to earth. They were people whom Allah, may He be glorified and exalted, chose to accompany His Prophet and establish His religion. So imitate their attitude and conduct, for – by the Lord of the Ka‘bah – they followed right guidance.”(Ash-Shari‘ah by al-Ajurri  4/1685).
Likening someone to the Companions
There is nothing wrong with likening someone to one of the Companions in any of his characteristics, actions of physical appearance. There does not seem to be any reason to disallow that, because he will resemble him in some ways and not others. So if you liken someone [to one of the Companions] by saying that he is courageous like Khalid, or knowledgeable like Mu‘adh, or strong like So-and-so among the Companions, or he has a beautiful voice like Abu Musa, that is permissible and there is nothing wrong with it.
In fact, if someone is likened to one who is greater and nobler, namely the Prophet (blessings and peace of Allah be upon him), there is nothing wrong with that, if what is meant is likening him to one of the characteristics, actions or manners of the Prophet (blessings and peace of Allah be upon him) that is not something that is a unique characteristic of Prophethood.
Many of the Companions made comparisons of this nature.
It was narrated that Anas ibn Malik said: No one resembled the Prophet (blessings and peace of Allah be upon him) more than al-Hasan ibn ‘Ali. Narrated by al-Bukhari (3752).
And he said regarding al-Husayn ibn ‘Ali: He was the one who most resembled the Messenger of Allah (blessings and peace of Allah be upon him). Narrated by al-Bukhari (3748).
Ibn al-Jawzi said: Among the Tabi‘in there was a man called Kabis ibn Rabi‘ah as-Sami, who resembled [the Prophet (blessings and peace of Allah be upon him)]. Mu‘awiyah sent for him, then he kissed him on the forehead and allocated some land to him. When Anas ibn Malik saw him, he would weep. End quote from Kashf al-Mushkil min Hadith as-Sahihayn (1/42).
Similarly, they might also liken people to him in terms of conduct and attitude.
Hudhayfah ibn al-Yaman said: The one who most closely resembled the Messenger of Allah (blessings and peace of Allah be upon him) in dignity, physical appearance and conduct was Ibn Umm ‘Abd. Narrated by al-Bukhari (6079); he was ‘Abdullah ibn Mas‘ud (may Allah be pleased with him).
It was narrated that ‘A’ishah the Mother of the Believers said: I never saw anyone who more closely resembled the Messenger of Allah in bearing, dignity and conduct, and the way in which she stood and sat, than Fatimah the daughter of the Messenger of Allah (lettings and peace of Allah be upon him). Narrated by at-Tirmidhi (3762), who said: This is a hasan sahih hadith. It was also classed as sahih by al-Albani.
The words translated above as dignity, bearing and conduct are close in meaning; they refer to outward appearance, conduct, being at ease with oneself, and so on. See: ‘Awn al-Ma‘bud (14/87).
It is as if she was referring to what could be seen of a person’s humbleness and humility towards Allah, and what he may possess of dignity, calm, a good attitude and gentle speech.”(Mirqat al-Mafatih Sharh Mishkat al-Masabih  7/2969).
See also the answer to question no. 179497 .
And Allah knows best.

Praise be to Allah.Firstly: 
Al-Fayyoomi (may Allah have mercy on him) said: 
The babgha (parrot) is a well-known bird. The word babgha may be masculine or feminine, and the plural is Babghawat. 
Al-Misbah al-Muneer fi Ghareeb al-Sharh al-Kabeer, 1/35 
Secondly: 
It seems that it is not prescribed to return the greeting of a parrot which has learnt how to say salams (Islamic greeting), because saying salam is an act of worship and a supplication which requires intention on the part of the one who said it, and there is no such intention on the part of this trained creature. So one should not return its greeting. The ruling is the same as that on a tape on which the greeting is recorded and can be heard. It is a transmission of sound and does not come under the ruling on greeting when it is broadcast live, in which case returning the greeting is prescribed and is a communal obligation (fard kifayah).
Al-Shaykh Muhammad ibn Salih al-‘Uthaymeen (may Allah have mercy on him) said:
Sometimes the greeting may be recorded and they put it on the tape and run it. If it is recorded then you are not obliged to return the greeting, because this is just a transmission of sound. 
Liqa’ al-Bab al-Maftooh, 28/229 
See the rest of the fatwa and details on this issue in the answer to question number 128737.
Based on this, the parrot does not intend to give the greeting of salam, because it does not possess the power of reason, and when it speaks it is just repeating what it has been taught, without meaning what it says. 
Some of the scholars have stated that it is not prescribed to prostrate if one hears a verse from a parrot or from a recorded tape. 
One of the conclusions of the book Bahjat al-Asma‘ fi Ahkam al-Sama‘ fi’l-Fiqh al-Islami by Prof. ‘Ali ibn Dhariyan ibn Faris al-Hasan al-‘Anzi (published by Dar al-Manar in Kuwait) is: 
The listener need not do the prostration of recitation if he hears it from a source that is not human, such as a trained bird like a parrot or hearing it from an echo. End quote. 
And Allah knows best.

Praise be to Allah.Firstly:
It was narrated by an-Nasaa’i in as-Sunan al-Kubra (11067) and in ‘Amal al-Yawm wa’l-Laylah (308), and by at-Taaraani in ad-Du‘aa’ (1912) that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) never sat in any gathering, or recited Quran, or offered any prayer, but he concluded that with certain words. I said: O Messenger of Allah, I see that you never sit in a gathering, or recite Quran, or offer any prayer, but you conclude it with these words. He said: “Yes. Whoever spoke good words, that will be like a seal on what he did of good and whoever spoke ill, it will be an expiation for him: “Subhaanaka Allahumma wa bi hamdika, laa ilaaha illa anta, astaghfiruka wa atoobu ilayk (Glory and praise be to you, O Allah, there is no god worthy of worship except You, I seek Your forgiveness and I repent to You).”
Classed as saheeh by al-Albaani in as-Saheehah (3164).
In this hadith, the Prophet (blessings and peace of Allah be upon him) explained that the dhikr of expiation for a gathering should be said at the end of any gathering in which a man sits, whether it was a gathering of dhikr or a gathering in which there was some ill or idle talk, for if it was a gathering of dhikr, it will be a seal on it for him.
As-Sindi (may Allah have mercy on him) said:
What is meant is that it will be an affirmation of what he did of good, and will raise his deed to such a level that Allah will accept it, and it will like a guarantee that it will not be rejected, and if it was otherwise, then it will be an expiation for him. See: Mir‘aat al-Mafaateeh (8/204).
Based on that, it is mustahabb for the Muslim to end any gathering with these words, no matter what kind of gathering it was. If it was a gathering to read Quran or to offer a prayer, or he sat with his friends, or with his family members, or to reconcile between people, or any other gathering, then he wants to leave, he should recite this dhikr just before he gets up to leave, then he should get up.
Secondly:
There is no proven supplication specifically for completing the Quran, neither this supplication nor any other. From what has been explained above, it is clear that this dhikr and du‘aa’ is not specifically for completing the Quran or anything else; rather it is general and may be recited in any gathering.
However, the scholars have stated that it is mustahabb to attend gatherings in which the Quran is completed. An-Nawawi said: It is strongly encouraged (mustahabb)  to attend gatherings in which the Quran is completed. At-Tibyaan fi Aadaab Hamlat al-Quran (159).
Ibn Qudaamah said in al-Mughni (2/126): It is mustahabb to gather one’s family and others when completing the Quran to listen to the supplication.
Ahmad said: When Anas completed the Quran, he would gather his family and his children.
That was narrated from Ibn Mas‘ood and others.
For more information, please see the answers to questions no. 65581 and 37683 .
And Allah knows best.