What is Azaan(Adhan)?
The call towards Namaaz, Azaan is sunnat for the 5 fardh salaat and Jumah salaat. No azaan is required for other namaaz. Namaaz is fersy word means worship to Allah and in arabic word -salaat.
When the time for salaat starts, the Muazzin stands up and calls out aloud these words:
Alla-hu akbar (Allah is the greatest ) 4 times
Ash-hadu al-laa ilaha illal-laah(I testify that there is none worthy to worship but Allah). 2 times
Ash-hadu an-na muham-madar rasoo-lullah(Itestify thatMuhammad(saw) is Allah,s messenger. 2times
Hay-yaalas-salaah(come for Namaaz). 2 times
Hay-ya a-lal fa-laah(come to success). 2 times
Alla-hu akbar. 2 times
Laa-ilaaha illal-laah(there is none worthy to worship besides Allah.
In the Azaan of Fajr after Hay-ya a-lal fa-lah say twice As-salatu khai-rum minan-nawm(Namaaz is better than sleep).
Iqaamat
-is to repeat the wordings of Azaan at the very beginning of Fard salaah, the difference being that:
after hay-alal falah, say twice Qad-qaa matis- salah(Prayer is ready).
DU"AA after Adhan:
Al-laa-hum-ma rabba hazhi-hid da-watit tam-ma-ti was-sa-laatil qaa-i-mati Muham-mada-nil wa-see-lata wal fa-dhee-lata wab-"as-hu ma-qaa-mam mah-mudanil la-zee wa "at-ta-hoo in-na-ka laa tukh-li-ful mee"aad.
KALIMAH OF ISLAM:
Laa-ilaaha il-lal-laahu Muhammadur rasu-lullaaah. is called Kalimah Tayyibah(The first kalimah)
Ash-hadu al-laa-ilaha il-lal-laahu wa ash- haadu an -na muham- madan abdu-hoo wa rasooluh. is called Kalimah Shahadat(Testification).
Sub-haa-nal-laahi wal-ham-du-lil-laahi wa laa ilaaha il-lal-laahu wal-laahu akbar wa-laa haw-la wa laa quw-wa-ta il- laa il-laa bil-laahil 'aliy-yil "azeem.is called kalimah Tamjeed(Glorification of allah)
Laa ilaaha il-lal-laahu wah-da-hoo laa sha-ree-ka la-hoo la-hul mulku wa la -hul hamdu yuh-yee wa yumee-tu bi-yadihil khairu wa hu-wa "a-laa kul-li shay-in qadeer.is called Kalimah Tauheed(beleiving in the unity of Allah).
A N G E L S:
a)Allah has created Angel out of light and gave them varios duties to perform
b)They are not visible to us
c)They do not commit any sin nor do they disobey Allah
d)They do what Allah has ordered
e)We do not know their exact number
f)We know of four different Angels. They are:
Hazrat JIBRA-EEL (A.S): Hazrat JIBRA-EEL (A.S) brought Allah's books. Orders and messages to all prophets. He was also sent to help the prophets at times and fight against their enemies.
Hazrat MICHAA-EEL (A.S): Hazrat MICHAA-EEL (A.S) is in charge of food and rain. Other Angels work under him who are in charge of clouds, the seas, the rivers and the winds. He gets the orders from Allah. He then orders the others under his command.
Hazrat IZRAA-EEL (A.S): takes away life with the order of Allah. He is in charge of death. Numerous Angels work under him. Some take away the lives of good people while others looking very fearful take away the lives of sinners and disbelievers.
Hazrat ISRAAFEEL(A.S): Will blow the Soor(Trumpet) on the Day of Judgement. The sound will destroy and kill everything that is on earth and in the skies. When he blows for the second time all will come to life with the order of Allah.
There are two Angels that are always with every person. One write all his GOOD DEEDS while the other enters all his BAD DEEDS. They are known as KIRAAMAN-KAATIBEEN.
The Angels MUNKAR and NAKEER question a person(in the grave) when he dies.
Some Angels are in charge of HEAVEN,Leader is Ridwan; some of Hell, Leader is Malik.some is looking after children, the weak. the old, the others whom Allah wishes to protect.
BOOKS OF ALLAH:
There are four main books(Kitabs) were revealed are the :
a) TAURAT-was given to Hazrat Musa(AS)
b)Zaboor-was given to Hazrat Dawood(AS)
c)INJEEL-was given to Hazrat Issa (AS)
d)QUR"AN-THe final book of ALLAH was revealed to Hazrat Muhammad(SAW).
MESSENGERS OF ALLAH:
Allah sent many messengers about 124000 Nabis,the first Hazrat ADAM(AS) and the last was Hazrat Muhammad(SAW)amoung those.We don't know all of them.
Dihyah Kalbi was sent to the Heraclitus of the Byzantine Empire - but someone else was interrogated about who the Prophet Muhammad pbuh was - who was he?
Which event do these verses refer to? “Hast thou not seen how thy Lord dealt with the possessors of the Elephant? Did He not cause their war to end in confusion?” (Qur’an 105:1-2)
What did the Prophet Muhammad mean by longest hand in this Hadith?
Bukhari Volume 2, Book 24, Number 501: Narrated 'Aisha: Some of the wives of the Prophet asked him, Who amongst us will be the first to follow you (i.e. die after you)? He said, Whoever has the longest hand. ...
A comparison between which two people is introduced in the very early revelations of the Qur’an?
Abraha was the ruler of what country?
Abu Talib, feared that the Quraish might resort to some violent measures, so he told the Banu Hashim about this danger, and they all agreed to protect the Holy Prophet Muhammad, except for one member of the Banu Hashim. Who was he?
According to the Qur’an, which two mountains are said to be signs of Allah, which were the scene of Hajar’s running to and from in quest for water when left alone with her baby Ishmael in the Hijaz?
After about a year since the Battle of Khandaq, what was the well known vision the Prophet Muhammad had?
After the death of his mother, Amina, who was then entrusted to take care of him?
After the death of Khadija, and Abu Talib, and knowing the Makkans would not hear his Call, the Prophet Muhammad then journeyed to which town to preach Islam? And with which Companion? How was he driven out?
After the first failed attempt, what did the Quraish called for the Holy Prophet and offered him what?
And what was the name of the clan or family the Prophet Muhammad belong to from the tribe of Quraish?
And which of the Prophet Muhammad's wives were related to any of the Al Khulafa ur Rashidun?
Approximately how many centuries after Moses did Jesus come?
Around how many accepted Islam within the first three years after the Divine Call?
Around what age was Ismail, when he was left with his mother in the Hijaz?
Ask the Imam. Are we ever going to see Hell ?
Ask the Imam. At what ages or when does Islam determine childhood ?
Ask the Imam. Can a person intentionally go into debt to avoid paying zakat?
Ask the Imam. Distinguish ‘miracles’ between Christians and Muslim.
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Ask the Imam. Do angels join Muslims in prayers ?
Ask the Imam. How can a person enter into the Islamic religion ?
Ask the Imam. How does a person confess of sins in Islam ?
Ask the Imam. How is a woman’s pain of childbirth viewed in Islam ?
Ask the Imam. How was stress determined during the Islamic civilization ?
Ask the Imam. How would you define a Muslim’s concept for proof of God’s existence ?
Ask the Imam. Was woman created from the rib of a man ?
Ask the Imam. What is the concept of ‘Aim High’ in Islam ?
Ask the Imam. Why are Islamic prayers said in exclusive Arabic ?
Ask the Imam. Why do Muslims gather on Friday’s ?
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Ask the Imam. All Islamic teachings come from what two sources ?
At what age did the Holy Prophet Muhammad marry?
At what age did the Prophet first receive the revelation to the first verses of the Qur’an? And during what night, and what month?
At what age was the Prophet Muhammad (pbuh) when his mother passed away?
Because of this bitter opposition, who’s house was made the center of the Holy Prophet’s activities for preaching Islam?
Before the Prophet Muhammad pbuh arrived in Madinah, who was the one person that possessed important influence there, and said to be the chief of Madinah?
Did the Prophet Muhammad have any other children, besides with Khadija (ra)?
During the annual pilgrimages, different tribes would come to Arabia and the Prophet would convey the message to them, but they all turned away from him, except for this one clan, that immediately accepted the Prophet Muhammad. Which clan were they, and from where, and how many?
Followers of Islam are called ______ ?
For how many years was the Prophet Muhammad married to Khadija (ra)?
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From which Surah did Jaf'ar ibn Abi Talib, recite to the King of Abyssinia, when the companions were seeking shelter?
From which Surah did the first verses of the Qur’an come from?
How can Islam be called the religion of peace when it was spread by the sword?
How did revelation begin with the Prophet Muhammad even before the first verses of the Qur’an were revealed to him?
How did the Adhaan (call to prayer) come to us?
How did the Holy Prophet Muhammad express his love and affection for Khadija even after her death?
How did Umar (ra) come to accept Islam?
How long did Holy Prophet Muhammad remain with Abd al-Muttalib?
How long did the Holy Prophet stay in Taif, after being driven out by the Quraish?
How many chapters in the Koran are named after animals?
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How many children did the Prophet have with Khadija? How many daughters and sons?
How many clans were in the tribe of the Quraish?
How many Muslims were present at the Prophet’s farewell pilgrimage?
How many times was the command to "read" repeated before the Prophet would recite the verses from the Qur'an?
If a man is allowed to have more than one wife, then why does Islam prohibit a woman from having more than one husband?
If Islam is the best religion, why are many of the Muslims dishonest, unreliable, and involved in activities such as cheating, bribing, dealing in drugs, etc.?
In the 13th year of the Call, with the annual pilgrimage how many now came over to Makkah from Madinah to embrace the Prophet and Islam?
In the year 591, the Prophet pbuh became an active member of which group, and what the aim of this group?
It is Written. Every Friday before the sermon begins, what happens or is of significance ?
It is Written. How did Prophet Muhammad (pbuh) define ‘knowledge’ ?
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It is Written. What were the first words to mankind ?
Just the Fact. Where and when was the first masjid built in the United States ?
Just the Facts. Are there any Native American Indian Muslims ?
Just the Facts. Define the historical significance of the place Mecca ?
Just the Facts. Define the initials A.H and B.H. of the Islamic calendar ?
Just the Facts. Define the name Medina ?
Just the Facts. How does Islam view on personal matters ?
Just the Facts. How does the Quran mend the passages together to give an overall unified message?
Just the Facts. How does the tri-faith determine the coming of the Messiah ?
Just the Facts. How many hadiths were recorded as genuine by Imam Bukhari?
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Just the Facts. Is Islam the religion against ‘lefties’ ?
Just the Facts. Is it recommended to carry beads ‘tasbih’ ?
Just the Facts. Is washing before prayers only in Islam ?
Just the Facts. What direction were Muslims directed to pray first ?
Just the Facts. What does ‘salat’ mean ? Hint, defined in addition to prayers.
Just the Facts. What is considered the world’s first constitution ?
Just the Facts. What is the longest chapter of the Qur’an ?
Just the Facts. What is the Muslim greeting ?
Just the Facts. Who was Dracula and significance with Muslims ?
Killing an animal is a ruthless act. Why then do Muslims consume non-vegetarian food?
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Lailat-al-Qadr occurs on which nights during Ramadan?
Leading men from what other tribe in Madinah other than the Khwazraj began to embrace Islam?
Muslims used to face this mosque while praying until God told them to turn to the Kaaba. What was the mosque?
Prophet Muhammad said, 'The best of you are those who are best to their' what?
Q) According to the Qur'an what other name is given to the city of Madinah?
Q) According to the Qur'an who is "khaatamun Nabiyyeen" (the last of the Prophets)?
Q) After the wreckage of Prophet Noah's Ark, which is its place of rest mentioned in the Qur'an?
Q) At the time Abu Bakr (Radhiallahu Anhu) how many companions had compiled the Qur'an in the form of a book?
Q) At the time of the death of Prophet Muhammed (Sallallahu Alaihi Wasallam) how many Huffaz were there?
Q) Besides the body of Pharaoh, what is that thing which is kept as an admonishing example for future generations to come?
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Q) By what name did the Qur'an address those noble and pious people who were selected by Allah to convey His message to mankind?
Q) How long did Prophet Muhammed (Sallallahu Alaihi Wasallam) receive the revelation of the Qur'an in Madinah?
Q) How long did Prophet Muhammed (Sallallahu Alaihi Wasallam) receive the revelation of the Qur'an in Makkah?
Q) How many Aayaath (verses) are there in the Qur'an?
Q) How many Aayaaths (verses) on Sajda (prostation) are there in the Qur'an?
Q) How many different names of Allah are mentioned in the Qur'an?
Q) How many different types of Aayaath (verses) are there in the Qur'an?
Q) How many Madani Surahs (chapters) are there in the Qur'an?
Q) How many Makki Surahs (chapters) are there in the Qur'an?
Q) How many Manzils (stages) are there in the Qur'an?
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Q) How many Paara or Juz (parts) are there in the Qur'an?
Q) How many Rukoo (paragraphs) are there in the Qur'an?
Q) How many Surahs (chapters) are there in the Qur'an?
Q) How many Surahs (Chapters) in the Qur'an have the titles named after different Prophets?
Q) How many Surahs (Chapters) in the Qur'an have the titles named after different Prophets?
Q) How many times has the name of Rasool-ullah (Sallallahu Alaihi Wasallam) been mentioned in the Qur'an?
Q) How many times has the Qur'an emphasized on alms or charity?
Q) How many times has the Qur'an stressed about Salaat or Namaaz (prayer)?
Q) How many times in the Qur'an, is the Prophet Muhammed (Sallallahu Alaihi Wasallam) addressed as Yaa-Aiyu-Han-Nabi?
Q) How many times is the word 'Allah' repeated in the Qur'an?
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Q) How many years did it take for the complete revelation of the Qur'an?
Q) In Qur'an mankind is divided into two groups. Which are those two groups?
Q) In the Qur'an the name of which companion of Prophet Muhammed (Sallallahu Alaihi Wasallam) is mentioned?
Q) In the Qur'an there is a mention of a Prophet who has been called by his mother's name. Who was he?
Q) In the Qur'an what other name is given to the city of Makkah?
Q) In which Holy Book of Non-Muslims the Qur'an mentioned repeatedly?
Q) In which Paara (part) and Surah (chapter) do you find the first verse about Sajda (prostation)?
Q) In which part of the Qur'an do you find 'Ayat-ul-Kursi' (Verse of the Throne)?
Q) In which Surah (Chapter) of the Qur'an do you find maximum instructions?
Q) In which Surah (Chapter) of the Qur'an is Bismillah repeated twice?
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Q) In which year were the vowels inserted in the Qur'an?
Q) Into how many languages of the world has the Holy Qur'an been transalated?
Q) Name the Prophet whose name is mentioned and discussed most in the Qur'an?
Q) On which night was the Qur'an first revealed?
Q) On whose advice did Abu Bakr (Radhiallahu Anhu) decide to compile the Qur'an?
Q) On whose order was the Qur'an compiled completely in written form?
Q) Out of the copies of the Qur'an compiled by Usman (Radhiallahu Anhu), how many and where are they at present?
Q) The Qur'an repeatedly warns of a certain day. Can you say which day it is?
Q) Through whom was the Qur'an revealed?
Q) To whom was the Qur'an revealed?
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Q) What according to the Qur'an is the root cause of the evil?
Q) What are the conditions for holding or touching the Qur'an?
Q) What are the different names used for Satan or Devil in the Qur'an?
Q) What are the other names of the Qur'an according to the Qur'an itself?
Q) What are the two most important types of kinds of Aayaaths (Verses) found in the Qur'an?
Q) What did the Jinns who heard a few Aayaaths (Verses) of the Qur'an say to each other?
Q) What does the Qur'an say about property and wealth?
Q) What is that book which abolished all old rules and regulations?
Q) What is the meaning of the word "Qur'an"?
Q) What is the name of the book that tells us clearly about the reality of the beginning and the end of the world?
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Q) What is the reason of keeping Surah-al-Fatihah in the beginning of the Qur'an?
Q) What is the scale or measure of one's dignity according to the Qur'an?
Q) What is the Surah (Chapter) revealed completely and found first place in the Qur'an?
Q) What is the topic of the Qur'an?
Q) What type of a person does the Qur'an want to make?
Q) What was the age of Prophet Muhammed (Sallallahu Alaihi Wasallam) when the Qur'an was first revealed to him through aeel (Alaihis-salaam)?
Q) What was the interval between the first and the second revelation?
Q) What were those worships and prayers that were ordered by Allah to the community of Bani Israeel and which were continued by the Muslim Ummah also?
Q) What will be our condition on 'The day of the Judgement' according to the Qur'an?
Q) When and Where did the Prophet Muhammed (Sallallahu Alaihi Wasallam) and Jibraeel (Alaihis-salaam) meet for the second time?
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Q) Where in the Qur'an has Prophet Muhammed (Sallallahu Alaihi Wasallam) been named 'Ahmed'?
Q) Where was the first Surah revealed?
Q) Where was the last Surah revealed?
Q) Where was the Qur'an revealed first?
Q) Which are the 4 angels that are mentioned in the Qur'an?
Q) Which are the 5 mosques that are mentioned in the Qur'an?
Q) Which are the most popular transalations of the Qur'an in English?
Q) Which category of creature does the Qur'an put 'Iblees' into?
Q) Which is that only book which is completely memorized by millions of people in the world?
Q) Which is the book which is read most?
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Q) Which is the first and the most ancient Mosque according to the Qur'an?
Q) Which is the first Residential University where the faculty of the Qur'an was established for the first time?
Q) Which is the longest Surah (Chapter) in the Qur'an?
Q) Which is the smallest Surah in the Qur'an?
Q) Which is the Surah (Chapter) that does start without Bismillah?
Q) Which is the Surah, which Allah taught as a Du'a(Prayer)?
Q) Which Surah (Chapter) of the Qur'an is to be read compulsorily in each raka'at of the Sallat (Namaaz)?
Q) Which Surah of the Qur'an was Prophet Muhammed (Sallallahu Alaihi Wasallam) reciting while praying, that Hazrat Jabeer Bin Muth'im Listened to and embraced Islam?
Q) Which was that Surah of the Qur'an which the Prophet Muhammed (Sallallahu Alaihi Wasallam) had recited when one of his enemies Utba after listening to it fell in Sajda (prostation)?
Q) Which was the agreement that was titled Fath-hum-Mubeen' without fighting a battle?
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Q) Who confined the recitation of the Qur'an on the style of the Quraysh tribe?
Q) Who is the first 'Haafiz' of the Qur'an?
Q) Who is the man about whom, Allah has said in the Qur'an that his body is kept as an admonishing example for future generations to come?
Q) Who is the relative of the Prophet Muahmmed (Sallallahu Alaihi Wasallam) whose name is mentioned in the Qur'an?
Q) Who revealed the Qur'an?
Q) Who took the responsibility of keeping the Qur'an safe?
Q) Who was the first person who counted the Aayaath (verses) of the Qur'an?
Q) Who was the first transalator of the Holy Qur'an into Urdu?
Q) Who was the only lady whose personal name is found in the Qur'an?
Q) Who was the Prophet mentioned in the Qur'an whose three generations were prophets?
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Q) Who were the first serious students of the Qur'an?
Q) Who were the Kaathibe-Wahi (copyists of the revelations) of the Qur'an?
Q) Who were the three non-prophets whose names are mentioned with due respect in the Qur'an?
Q) Who were those people with whom Allah was pleased and they were pleased with Him, as mentioned in the Qur'an?
Q) Whose Generation is known as "Bani Israeel" according to the Qur'an?
Ramadan is which month in the Islamic Calendar?
Science tell us that whatever one eats, it has an effect on one’s behaviour. Why then, does Islam allow Muslims to eat non-vegetarian food, since eating of animals could make a person violent and ferocious?
Since the Muhajireen (Refugees from Makkah) had gave up everything in Makkah, what did the Holy Prophet decide to do to help provide for them?
Soon the Prophet Muhammad’s pbuh name became a household word in Madinah. How many of them went over to the annual pilgrimage the following year to swear their allegiance to the Prophet Muhammad pbuh?
The Banu Hashim secluded themselves in a particular part of Makkah. Where was this?
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The country most populated with Muslims is ______ ?
The Holy Prophet Muhammad (pbuh) passed away at what age?
The month in which Muslims fast from dawn to sunset is called ______ ?
The month of Ramadan is better than how many months according to the Qur’an?
The Prophet made for the Ka’bah and cleared the idols, and as they were cleared the Prophet recited which words from the Qur’an?
The Prophet Muhammad pbuh deputed which man to Madinah from Aqabah after this pledge was made to instruct them in Islam through whom Islam began to spread rapidly in Madinah? He would thus become the first “missionary” outside of Makkah.
The Prophet pbuh stopped 3 miles before entering Madinah. What was built at this location?
The Quraish sent another deputation of Quraish chiefs to Abu Talib, having seen their warning to him was ignored. This time they gave him an ultimatum. What was it?
The word 'Islam' means:
This mosque is made famous by its "Green Dome." What is it?
Translate This - The name Muslims use when referring to a mosque is
Translate This. Asma-ul Husna means ?
Translate This. Is Allahu Akbar (Allah is Great) a complete sentence ?
Translate This. Is the Holy Qur’an the most memorized book in the world ?
Translate This. The word Siratal Mustaqeem means ?
Translate This. The word ‘Ayah’ means ?
Translate This. The word ‘baytullah’ means ?
Translate This. The word ‘Iman’ ?
Translate This. The word ‘kafir’ stands for ?
Translate This. The word ‘Kismet’ means ?
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Translate This. The word ‘Sabr’ means ?
Translate This. The word ‘Shaytan’ ?
True or False. The Dome of the Rock is not a mosque.
True or False: Islam promotes racism?
True or False: Muslims believe in Jesus.
True or False: Muslims believe that there will be new prophets after Prophet Muhammad.
True or False: The Ka'bah was first built by the Prophet Ibrahim and his son Ismail.
What are the three chief towns of the Hijaz?
What are the three meanings for Alaq, Surah Al-Alaq ?
What Ayat (verse) from the Qur’an did the Prophet Muhammad have written in all the letters that invited the leaders of that time to Islam?
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What consolation did the Holy Prophet receive from Allah that helped to confirm faith and conviction, shortly after the process began to make the Hijrah?
What danger opened up to the Holy Prophet Muhammad with Abu Talib and Khadija deaths ?
What did Allah inform the Prophet Muhammad at this time of farewell pilgrimage?
What did Khadija reply when the Prophet confided of the first revelation of the Quran ?
What did the Holy Prophet Muhammad say, when he was commanded to “Read” ?
What did the Madinite and the Makkan Muslims come to be known as in Islamic history?
What did the prayer of the Prophet Ibrahim (Abraham) (pbuh) include when he settled his wife Hajar a.s. and son Ishmael a.s. in the Hijaz (called Paran in the Bible)?
What did the Prophet fear when he received the first revelations of the Qur’an?
What did Waraqah ibn Naufal say when the Holy Prophet related to him what had happened to him?
What do their names of the Prophet’s parents Abdullah and Amina mean?
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What does "Muhammad" mean?
What is known as the region or province in which the Prophet Muhammad (pbuh) was born along the western seaboard of Arabia?
What is the distance between Makkah and Madinah is?
What is the most important component of belief in Islam?
What is the period known as after the first verses of the Qur’an were revealed, when the Angel Gabriel did not visit the Holy Prophet for some time?
What mosque, when completed in 1986, was the largest in the world?
What significant event took place in the Prophet Muhammad's life shortly after the social ban and boycott on the Bani Hashim, in that same very year in 619 AD?
What steps did the Prophet Muhammad take to carry the message of Islam beyond Arabia? This was in the year 628 AD, the same year the Truce took place, in the 6th year After Hijrah.
What was Madinah originally called?
What was the Dark Age preceding the advent of the Prophet Muhammad referred to as?
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What was the famous name that was bestowed upon the Prophet Muhammad before his Call to Prophethood, that showed how much his people admired and respected him?
What was the last expedition of the Prophet Muhammad? Many obstacles stood in the way. What were they?
What was the location for the first house raised up for the worship of Allah (swt)?
What was the name of the Cave Abu Bakr (ra) and the Prophet Muhammad pbuh stayed in for a few days just a few miles from Makkah, before proceeding towards Madinah?
What was the name of the Christian monk, the Prophet Muhammad at 12 and Abu Talib were stopped by on their way to Syria, that advised Abu Talib to take good care of Muhammad?
What was the name of the Prophet’s tribe?
What was the name of the ruler of the Byzantine Empire at the advent of Islam in Arabia?
What was the Prophet Muhammad pbuh commanded to say at the request of non-believers of his experience of the Miraj? And its significance?
What was the reason given in the Qur’an as to why the Prophet Muhammad couldn’t read nor write before revelation?
What was the third deputation by the Quraish to the Holy Prophet Muhammad pbuh. What did the offer to give to the Abu Talib if he should give up his nephew?
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What were some of the standing evils of the Arabs before the advent of Islam?
What were the first phrases of the Koran to be revealed (not compiled)?
What were the names in order of birth of the childrens of Prophet and Khadija?
What were the names of the Prophet’s parents?
What were the second set of verses to be revealed to the Holy Prophet Muhammad and what was he commanded to do?
What were the small group people called in Arabia who believed in One God, but did not profess to either Christianity or Judaism before the advent of Islam?
What words were engraved on the seal for the Prophet's letters sent to the kings of neighboring kingdoms?
What year and century are we in according to the Muslim Calendar?
What's the name of the well of water?
What’s another name for Makkah (besides Bakkah) according to the Qur’an? and Why ?
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When a dispute broke out in Makkah, as to who should place the black stone in it’s proper place of the Ka’bah, how was it settled?
When all attempts failed, the Quraish resorted to one last weapon. What did they do in the 7th year of the Prophet’s Call? Also, when this scroll was drawn up where was it hung?
When all the Muslim follow one and the same Qur’an then why are there so many sects and different schools of thoughts among Muslims?
When did the Prophet’s father die?
When Islam is against idol worship why do the Muslims worship, and bow down to the Kaaba in their prayer?
When Khadija was willing to give her property over to the Holy Prophet Muhammad, what was one of the first thing he did?
When Muslims pray, they pray to?
When persecution proved futile from stopping the Muslims from preaching Islam, what did the Quraish first do?
When the Holy Prophet Muhammad was commanded to preach publicly, what did he do?
When the Makkans learned that the Prophet Muhammad pbuh had found refuge in Madinah, what did the enemies from Makkah threaten Abdullah ibn Ubayy with, the then chief of Madinah?
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When the Prophet (PBUH) migrated to Medina, in whose house did he stay initially?
When the Prophet entered Madinah, what did they do?
When the Prophet Muhammad had the experience of the Miraj - according to the Qur'an - the non Muslims said they would not believe him until he gave them what?
When the second group of 75 made allegiance to the Prophet Muhammad pbuh, what did this become to be known as in Islamic history?
Where can one find the Sankore Masjid?
Where did the Prophet Muhammad used to meditate?
Where was the Prophet’s last sermon delivered?
Which Books are specifically stated in the Qur’an to contain prophecies of the Holy Prophet Muhammad?
Which companion is regarded as the 'Lion of God'?
Which country did the Holy Prophet advise some of his companions to seek shelter in when persecution was severe in Makkah?
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Which daughter of the Prophet had a husband who fought the Muslims in the Battle of Badr?
Which daughters of the Prophet, if any, were married to the Al-Khulafa-ur-Rashidun? (4 righty-guided Kaliphas)
Which freed slave would rather have forsaken his freedom, if he could continue to live with the Holy Prophet Muhammad?
Which grand masjid was built by Sultan Suleyman the Magnificent in 1557?
Which important event, mentioned in the Quran occurred before the Hijrah from Makkah to Medinah?
Which masjid in Cairo was built by a Fatimid emperor, and is one of the world's most famous masjid's ?
Which masjid was built by the Mogul emperor Shah Jahan and is the largest in India.
Which mosque was the first to be built?
Which relation of the Holy Prophet acted the most rudely, and said to him “may you perish, was it for this that thou didst call us together?”
Which Spanish mosque was later turned into a cathedral after it was captured by Christians.
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Which two prominent men from among the Quraish accepted Islam to add to the Muslim’s strength?
Which two women, received Wahy wilayat (revelation received by a Non Prophet) according to the Qur’an?
Who did Khadija take the Prophet to after she consoled the Holy Prophet of the first revelation of the Quran ?
Who did sayyidina Abu Bakr(r.a.) appoint to collect the Qur'an as one manuscript during his caliphate?
Who else in the Qur'an received the lower form of revelation? or among the companions of the Prophet?
Who gave the name "Muhammad" to the Prophet Muhammad pbuh?
Who is known as 'Dhat an-Nitaqayn' (the One with the Two Waistbands)?
Who is the first Muezzin (caller to prayer) of Islam?
Who is the second caliph of Islam?
Who said this? “Count me from today a follower of Muhammad. You abused him from this morning because he would say nothing. If you are brave come out and fight me” And to whom?
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Who submitted the Holy Prophet's speech to the Christian Negus as to why they sought shelter in Abyssinia?
Who then took care of the Prophet Muhammad, was 8 years old ?
Who took up the offer and pursued the Prophet Muhammad while taking shelter in a caved called Thaur?
Who used to be flogged and tortured with hot burning stones with the hope of him recanting, but instead would cry, Ahadun! Ahadun!" "Only one God! Only one God!" ? Where was he from?
Who was the "Messenger" that found fulfillment in Abraham's prayer as given in 2:129?
Who was the boy that a woman had brought to the Holy Prophet Muhammad pbuh to be at his service, which would be for 10 years, and came to be one of the most esteemed and learned companions in the history of Islam?
Who was the first person in whom the Holy Prophet Muhammad confided his experience in the Cave Hira when he received the first revelations of the Qur’an? And what did the Prophet say to her?
Who was the man that frowned and turned away from the Prophet ?
Who was the Prophet’s foster mother?
Who were the first few people to testify to the truth to the Prophethood of Muhammad?
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Who’s house did the Prophet Muhammad stay in during his period of illness?
Why are most of the Muslims fundamentalists and terrorists?
Why are non-Muslims not allowed in the holy cities of Makkah and Madinah?
Why are two witnesses who are women, equivalent to only one witness who is a man ?
Why did a Christian monk, Bahira, advised Abu Talib to take good care of Muhammad, who at time was 12 years old ?
Why did Zaid came to be called the “son of Muhammad” ?
Why does Islam degrade women by keeping them behind the veil?
Why is a man allowed to have more than one wife in Islam? i.e. why is polygamy allowed in Islam?
Why is the consumption of alcohol prohibited in Islam?
Why is the eating of pork forbidden in Islam?
If ISLAM is peaceful, Why Muhammad(saw) did go to WAR?
Answer:Firstly, you have to think about his position-Allah has sent him as a Rasul(saw), as an inviter and specific mission(goal).
Why are the Spoils of War (male ghanimat)made HALAAL for worriors(muslim fighters) in the battle?
In trying to understand certain concepts mentioned in the Qur'an we must contextualize them appropriately. In regards to your question, the Qur'an has lain out a gradual process for establishing God's Truth on earth through His messengers. Please read the following link to better understand this concept.
The Political Revolution Brought about by the Prophet (pbuh) and its Significance in Planning for the Reestablishment of 'Khilaafah' in the Present Times
Having a clear understanding of the above it should be realized that the spoils of war is in relation to this concept outlined in article. In other words, the battles that were fought were divinely sanctioned and as a result spoils were allowable. Bear in mind that Islam did not establish the regulations for war or that the spoils are gained after victory. This was the nature of war in those times, and one can argue that the same rules apply.
With that said, it is clear that the Prophetic (pbuh) mission has ended. Moreover, the divine wars were just that: divinely ordained. Muslims today do not have the authorization to wage wars as the messengers of Allah.
He is complaining that his wife is too easy-going in her interaction with her cousin
My wife went to visit her relatives and she used to stay up with her cousin until 3 a.m., and they were on their own. On two occasions she took a picture of him when he was sleeping, and on one occasion she kissed him and she was always sitting next to him. His wife was annoyed by this and I am too. I told her that what she did was wrong and that it is not permissible according to Islam, and she is religiously committed. I noticed that her cousin is excessively interested in her and she is more interested in him than is necessary and it is not normal. There have been some problems between us because of this matter. She says that he is like her brother. Please note that she is forty-three and he is thirty-three. Up until now she says that there is nothing wrong with the way she has behaved. When I went to visit them I saw many things that I did not like in their behaviour. Now I am very confused and she is saying: You are the father of my children and he is only my cousin and nothing more. Now we have had a lot of disagreements because of this matter and it could lead to divorce, and we have five children.
I hope you will answer my question: is what she did correct?.
Praise be to Allaah.
Islam has set out guidelines for interactions between a man and a woman who is not his mahram. It enjoins man to lower his gaze, and it forbids being alone with a woman or shaking hands with her. It also enjoins the woman to cover her entire body and forbids her to speak softly. This is what guarantees the purity of society and the soundness of the family, and it closes the door to evil and temptation. You can find the texts that speak of that in the answer to question no. 10744.
There is no doubt that your wife has overstepped these limits and has committed an action that Allah forbade when she kissed her cousin and by staying up with him when they were on their own, and by not observing hijab in front of him. Even failing to lower her gaze and avoid looking at a man who is not one of her mahrams is – in and of itself – disobedience to the command of Allah addressed to believing men and women to lower their gaze.
Taking these matters lightly on the grounds that the cousin is like a brother is a grievous mistake. How much trouble this attitude has brought to people! A woman’s cousin is a non-mahram like any other “stranger”; indeed the harm that he may cause may be worse than that caused by others, because people take lightly the matter of interactions with him. The same applies to the relatives of the husband such as his brother and cousin. Hence the Prophet (blessings and peace of Allah be upon him) said: “Beware of entering upon women.” An Ansaari man said: O Messenger of Allaah, what about the in-law? He said: “The in-law is death.”
Narrated by al-Bukhaari (5232) and Muslim (2127). Al-Layth ibn Sa‘d said: The in-law is the brother of the husband and similar relatives of the husband, his cousin and so on.
Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: With regard to the Prophet’s words, “The in-law is death,” what this means is that the fear in his case is greater than in the case of others, and evil is expected on his part and the fitnah (temptation) is greater, because he is able to reach the woman and be alone with her with no one denouncing him, unlike the stranger or non-mahram. What is meant by the in-law here is the husband’s relatives, except for his father/grandfather and sons/grandsons.His father/grandfather and sons/grandsons are mahrams of the wife and it is permissible for them to be alone with her; they are not described as “death”. Rather what is meant here is the brother, nephew, uncle, cousin and others who are not mahrams. People customarily take things lightly with regard to them, so a man will often be alone with his brother’s wife. This is what is described as death and it is more important that he be stopped than a stranger, for the reasons we have mentioned above.
For more information please see the answer to question no. 13261
Even if the woman does not cover her face in front of her relatives, at least she should refrain from being alone with non-mahrams, softening her voice or shaking hands with them.
You have to explain to your wife the limits of halaal and haraam concerning this matter, and advise her and her cousin to refrain from this blameworthy leniency, because Allah will ask you about your flock which you are enjoined to guard and protect from the Fire. Allah says (interpretation of the meaning):
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”
[al-Tahraam 66:6].
And the Prophet (blessings and peace of Allah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s house and children and is responsible for her flock. The slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.”
Narrated by al-Bukhaari (853) and Muslim (1829).
And he (blessings and peace of Allah be upon him) said: “There is no person whom Allaah puts in charge of others, and when he dies he is insincere to his subjects, but Allaah will forbid Paradise to him.”
Narrated by al-Bukhaari (6731) and Muslim 9143)
We hope that your wife will respond to what is enjoined upon her by Islam and will control the way she interacts with her cousin in a way that is pleasing to our Lord, and that she will not provoke her husband’s jealousy, because the wise woman is the one who forgoes what is permissible in order to please her husband, so foregoing what is haraam is even more important.
May Allah help us all to do that which He loves and which pleases Him.
And Allah knows best.
He died and left behind wealth on which he did not pay zakaah, and interest
There is a young man who has not yet reached the age of twenty, and he has two older sisters. His father died and left them an inheritance, but his father only prayed occasionally and he did not pay zakaah of 2.5% on his accumulated wealth each year. He used to spend on his household from the interest he got from the bank. My question is:
1- What is the ruling on the zakaah on this wealth that was not paid for several years?
2- How can expiation be offered for that haraam interest that he used to spend on his household for several years?
3- This man left behind a large amount of his wealth in the form of certificates that pay interest. How can these haraam certificates be gotten rid of, knowing that this young man has no experience in administering wealth or trading, and he does not even have time for that because of his studies?.
4- What are the forms of ongoing charity (sadaqah jaariyyah) that are accepted nowadays?
5- The father died of liver cancer and there were no signs of a bad end just before he died. He used to repeat the phrase Al-hamdu Lillaah (praise be to Allaah) often before he died. Is he a shaheed because he died of an internal disease?.
Praise be to Allaah.
If the deceased had repented to Allaah for not praying and was keen to perform prayers before he died, then there is the hope that he is a shaheed (martyr), because the Prophet (peace and blessings of Allaah be upon him) said: “The martyrs are five: the one who dies of the plague, the one who dies of an internal disease, the one who dies by drowning, the one who is crushed by a falling wall and the one who is martyred for the sake of Allaah.” Narrated by al-Bukhaari, 2829; Muslim, 1914.
Al-Nawawi (may Allaah have mercy on him) said: The one who dies of an internal disease refers to stomach disease, i.e., diarrhoea. Al-Qaadi said: And it was said that it refers to the one who is afflicted with dropsy and his stomach swells; and it was said it is the one who suffers from a complaint in his stomach; and it was said that it is the one who dies from any kind of internal disease.
From Sharh Muslim.
1 – It is obligatory to pay the zakaah that is owed from past years, by estimating how much he owned – each year – of permissible wealth on which zakaah is due, such as currency and gold, that reached the threshold at which zakaah becomes due and that had been in his possession for a full hijri year, and without including the haraam interest. One quarter of one tenth should be paid on that, i.e. 2.5%. Then what is left for the following year should be estimated and 2.5% paid likewise, and so on.
2 – With regard to what his heirs have consumed of interest (riba), they should repent from that, if they knew that it was haraam, and they should try hard to make du’aa’ for their father that he be forgiven by Allaah, because consuming riba is a major sin. May Allaah protect us and all the Muslims from that.
3 – The heirs are not entitled to anything from the certificate mentioned but the original capital. It is not permissible to take the haraam interest. If the bank insists that the heirs take it, it should be taken from the bank and given to the poor and needy, or spent in the interests of the Muslims, so as to get rid of it. See question no. 20695.
If there is an Islamic bank whose transactions are governed by sharee’ah, it is permissible to invest the money through them.
Ongoing charity (sadaqah jaariyah) may be done in many ways, such as building a mosque or contributing to the building, buying books for seekers of Islamic knowledge, buying Mushafs to be placed in the mosque, or donating a house or shop as a waqf and stipulating that its income be spent on the poor, orphans, relatives, students or others, as stated by the founder, or donating money for building a charitable hospital, and so on. In some countries there are organizations that are responsible for waqfs, which you can contact and establish a waqf or contribute to one through them.
The best way in which you can benefit the deceased after his death is to make du’aa’ for him and strive hard in making du’aa’ for him that Allaah bestow His vast mercy upon him and forgive him his sins.
We ask Allaah to accept (your good deeds) and to help you to honour your father.
And Allaah knows best.
There is nothing wrong with saying in du‘aa’: “O Allah, accept from us our righteous deeds”
I heard a shaykh saying that it is not permissible to say, “O Allah, accept from us our righteous deeds”, because that may imply that Allah could accept evil deeds from us, and Allah, may He be glorified and exalted, is Good and does not accept anything but that which is good; and it is more correct to say “O Allah, accept from us our deeds”. Is this correct?.
Praise be to Allaah.
There is nothing wrong with saying in du‘aa’: “O Allah, accept from us our righteous deeds” and there is nothing objectionable in this from a shar‘i point of view. Rather the wording and meaning of this supplication are sound, because Allah, may He be glorified and exalted, accepts righteous deeds and does not accept bad deeds.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace”
[al-Noor 24:38]
“They are those from whom We shall accept the best of their deeds”
[al-Ahqaaf 46:16].
What is meant by “the best of their deeds” is their good, righteous deeds, because they are the best of what they do. They may do permissible things and other things, but the reward is only for good deeds, as Allah says (interpretation of the meaning):
“So that Allah may expiate from them the evil of what they did and give them the reward, according to the best of what they used to do”
[al-Zumar 39:35].
Tafseer al-Sa‘di, p. 569
Moreover, when a person asks Allah to accept his righteous deeds from him, it doesn’t occur to him that he may also ask Allah to accept his bad deeds from him; rather he says the word righteous to highlight the reason for acceptance, which is the righteousness of the deed, and this is correct linguistic usage in Arabic, for example in the verse in which Allah says (interpretation of the meaning):
“And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful”
[al-Mu’minoon 23:117].
Al-‘Allaamah Muhammad al-Ameen al-Shanqeeti (may Allah have mercy on him) said:
There is no difference of opinion among the scholars concerning the fact that the words here, “of whom he has no proof” do not imply the opposite. It is not correct for anyone to say that if the one who worships another god alongside Him has any proof for that then there is nothing wrong with it, because it is impossible for there to be any proof for worshipping another god alongside Him; rather the overwhelming and definitive evidence indicates that there is only One Who is deserving of worship, and it is not possible for there to be any proof to justify worshipping anything else at all.
That is because this phrase “of whom he has no proof” describes reality, because they call upon the other god without any proof. So this is just stating the fact and it is not suggesting that there could be any proof because there is definitely no proof at all.
Another example from the Qur’aan is the verse in which Allah says (interpretation of the meaning):
“Let not the believers take the disbelievers as Awliya’ (supporters, helpers) instead of the believers,”
[Aal ‘Imraan 3:28].
This was revealed concerning some people who took the Jews as friends and supporters instead of the believers. The words “instead of the believers” is describing what really happened, and it cannot be interpreted as meaning that if the believers took some disbelievers as friends alongside believers, it would be acceptable, because it is well known that it is forbidden for the believers to take the disbelievers as friends and supporters in all cases. End quote.
Adwa’ al-Bayaan, 5/364
To sum up, it is not permissible for anyone to speak about the religion of Allah without knowledge or insight, and thus take on a task that he is not qualified for, of which he has no knowledge, and stir up among the Muslims views that cannot be approved of by any scholar of sharee‘ah. Rather what is required is to adhere to the Qur’aan and Sunnah and to teach the people the clear issues of Islam, and leave everything else to specialist scholars. The scholars are still using this supplication in their books and speeches, for example the speech of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) in which he says:
“We ask You, O Allah, to accept our righteous deeds and to forgive our bad deeds.” End quote.
Quoted from his website on the following link:
http://www.ibnothaimeen.com/all/khotab/article/47/shtml
And Allah knows best.
She wants to marry a man whom she loves but he previously committed zina with her mother
I have a friend who wants to marry a man whom she loves dearly, but the problem is that this man once committed zina with her mother who was married and had three children at that time. It was a mistake committed in a moment of heedlessness. My question is: what should she do? Is it permissible for them to marry?.
Praise be to Allaah.
The fuqaha’ differed concerning one who commits zina with a woman: is it permissible for him to marry her daughter or not? There are two views:
The Hanafis and Hanbalis are of the view that it is not permissible for him; they regarded haraam intercourse as being like halaal intercourse with regard to who becomes a mahram as the result of a marriage.
The Maalikis and Shaafa‘is are of the view that he may marry her.
Ibn Qudaamah (may Allah have mercy on him) said: Haraam intercourse creates the same mahram relationships as halaal intercourse or intercourse as the result of a dubious marriage - meaning that those who become mahrams as a result are confirmed in all three cases. So if a man commits zina with a woman, she becomes haraam to his father and son, and her mother and daughter become haraam to him. Something similar to that was narrated from ‘Imraan ibn Husayn, and this was also the view of al-Hasan, ‘Ata’, Tawoos, Mujaahid, al-Sha‘bi, al-Nakha‘i, al-Thawri, Ishaaq and ashaab al-ra’y.
Ibn ‘Abbaas narrated that haraam intercourse does not make anyone a mahram. This was also the view of Sa‘eed ibn al-Musayyab, Yahya ibn Ya‘mir, ‘Urwah, al-Zuhri, Maalik, al-Shaafa‘i, Abu Thawr and Ibn al-Mundhir. End quote from al-Mughni, 7/90.
The more correct view is that of the Maalikis and Shaafa‘is, that it does not make anyone a mahram. See also the answer to question number 78597.
But our advice is that this marriage should not go ahead for two reasons:
1.
So as to be on the safe side and avoid an area of scholarly dispute, because she is haraam to him according to many scholars, especially the Hanafi madhhab that is prevalent in your country.
2.
If he marries her, that will lead to him being close to her mother and being in touch with her, and there is the fear that this would remind him of that haraam action or tempt him to do it again, or it may be a cause of the woman (the mother) being tempted. We ask Allah to keep us all safe and sound.
If your friend is in a relationship with this man, this indicates that he is corrupt and deviant, as he did not have any religious commitment that could have deterred him from committing zina with a woman who had three children and forming a relationship with her daughter. Such a man cannot be trusted at all. Your friend has to end her relationship with him. Perhaps Allah will send her a chaste husband who is not contaminated with this evil and sin.
And Allah knows best.
Does touching with desire count as taking back a divorced wife?
For about 2 years now my husband and I have been having extreme marry difficulties, the problems have gotten soo bad that it has ended up in 2 divorces, the first divorce he took me back (having intercourse with me), the second divorce he just touched me (without having intercourse),but the touch was in a romatic way. He claims that I am still divorced, because he says that he has to have actual intercourse with me, I have passed one period, so he says that I have 2 more left and my iddah is over, is he right? or did he take me back even though he did not have intercourse with me he just touched me?.
Praise be to Allaah.
Firstly:
Taking back the wife during the ‘iddah period is a right which sharee’ah gives to the husband. If he wants, he may take her back and if he wants, he may leave his wife until the ‘iddah period is over. Allaah says (interpretation of the meaning):
“And their husbands have the better right to take them back in that period, if they wish for reconciliation”
[al-Baqarah 2:228]
So Allaah has given the husbands of divorced women the right to take them back during this period [i.e., the ‘iddah] if they intend reconciliation thereby.
This taking back may be achieved in two ways: by word or by deed.
Taking the wife back by word means saying, for example, “I take back my wife” or “I am keeping my wife,” etc., or saying to her: “I take you back,” or “I am keeping you,” etc.
Taking back is achieved by means of these phrases, according to the consensus of the fuqaha’.
Writing may take the place of speaking, and a gesture may take its place on the part of one who is unable to speak these words, such as one who is mute.
Taking the wife back by deed means intercourse, so long as that is with the intention of reconciliation.
Shaykh ‘Abd al-Rahmaan al-Sa’di said:
If the husband had divorced her with a revocable talaaq, then if the ‘iddah is over she is not permissible for him unless a new marriage contract is done, fulfilling all necessary conditions. If the ‘iddah is not yet over, and if the intention behind intercourse is reconciliation, then this is taking her back and intercourse is permissible. If there is no intention of reconciliation then according to the madhhab this means that he has taken her back, but according to the correct view this does not mean that he has taken her back, therefore intercourse is haraam.
Al-Irshaad ila Ma’rifat al-Ahkaam.
Based on this, then your husband’s merely touching you is not regarded as him taking you back.
See also the answer to question no. 11798.
This is the view of the majority of scholars (including Imam Maalik, al-Shaafa’i and Ahmad), that taking back the wife is not achieved by merely touching with desire. But Imam Maalik said: Taking back is achieved by touching with desire if the intention is to take the wife back. So long as your husband says that he that he did not intend to take you back, then he did not take you back by doing that.
See al-Mughni, 7/404; al-Mawsoo’ah al-Fiqhiyyah, 13/187.
Secondly:
With regard to the ‘iddah of a woman divorced by a revocable talaaq, it is three menstrual cycles for women who menstruate, so there are two cycles left for you as your husband said, then your ‘iddah will be over. If he took you back during this time then this divorce is counted as one of the three talaaqs, and he has to bring people to witness that he is taking you back. So he has one talaaq left, and if he does not take you back during the ‘iddah period then you are divorced from him, and it is not permissible for him to go back to you except with a new marriage contract and a new ‘iddah, and the marriage cannot be completed except with your consent and the agreement of your wali (guardian).
And Allaah knows best.
Islam Q&A
If a person dies by burning is he regarded as a martyr?
If a person dies by burning is he regarded as a martyr?.
Praise be to Allaah.
The one who dies by burning is a martyr, because of the report narrated by Ahmad (23804), Abu Dawood (3111) and al-Nasaa’i (1846) from Jaabir ibn ‘Ateek (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: What do you regard as martyrdom?” They said: Being killed for the sake of Allaah. The Messenger of Allaah (S) said: “Martyrdom is seven things besides being killed for the sake of Allaah. The one who dies of the plague is a martyr, the one who drowns is a martyr, the one who dies of pleurisy is a martyr, the one who dies of a stomach disease is a martyr, the one who is burned to death is a martyr, the one who dies beneath a collapsed building is a martyr, and the woman who dies in pregnancy is a martyr.”
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
It says in ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood:
Al-Mat‘oon is the one who dies of the plague. The one who drowns is a martyr if his journey was for a permissible purpose. The one who dies of pleurisy – this refers to pain in a person’s side, which calmed down and the pain ceased at the time of death; one of its signs is pain under the ribs and difficulty in breathing, along with constant fever and coughing. It is more common in women, according to al-Qaari. Al-mabtoon (the one who dies of a stomach disease) refers to diarrhoea or dropsy or pain in the stomach. The one who is burned to death refers to one who dies in a fire. The one who dies beneath a collapsed building – this refers to falling walls and the like. The woman who dies in pregnancy – al-Khattaabi said: what this means is that she dies with a child in her womb. End quote.
And he said at the end: i.e., she dies with a child in her womb. And it was said: this phrase [in Arabic] may refer to the woman who dies a virgin. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: If a man of the civil defence dies as a result of being burned with fire when he was trying to put it out, is he regarded as a martyr?
He replied: Firstly, I say: everyone who dies by fire and is a Muslim is one of the martyrs, because the Prophet (blessings and peace of Allah be upon him) said: “the one who is burned to death is a martyr.” But we cannot say that So and so is a martyr because he died by burning, because we do not know. Rather we stay in general terms that everyone who dies by burning is a martyr, and if he was a firefighter then he will attain a greater reward, because the one who died seeking to put out a fire combined two things: he was burned to death and he was protecting his brothers. So in fact he has attained two rewards: the reward for protecting his Muslim brothers and the reward of martyrdom for being burned to death. But you should note that we do not testify for any particular individual, meaning for example, that if a person is burned to death in front of us, we say “the one who is burned to death is a martyr,” but we do not say “this man is a martyr.” Al-Bukhaari (may Allah have mercy on him) referred to this issue in his Saheeh and said: “Chapter: It cannot be said that So and so is a martyr.” Then he quoted as evidence for that the words of the Prophet (blessings and peace of Allah be upon him): “ … wounded for the sake of Allah; Allah knows best who is wounded for His sake.” He said: Allah knows best; therefore if Allah knows who is wounded for His sake, then we cannot testify for anyone; rather we say in general terms that the one who is killed for the sake of Allah is a martyr. Thus we differentiate between speaking in general terms and speaking in specific terms.
End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (25/448)
And Allah knows best.
Muslim taking part in elections with non-Muslims
Is it permissible for a Muslim who is living in a non-Muslim country to take part in their elections?.
Praise be to Allaah.
This issue is one that is subject to ijtihaad. And we must weigh up the interests and benefits that we hope the Muslims may attain from this participation and the harm that may result from it.
If the benefits outweigh the harms, then it is permissible to take part, but if the harms outweigh the benefits, then it is not permissible to take part.
Based on this, the ruling differs depending on the country, the system of voting and the people involved. Taking part may be beneficial to the Muslims in one country, and not in another. The same applies to individuals.
The Fiqh Council has issued a statement on this issue: Participation of Muslims in elections with non-Muslims, the text of which is as follows:
Praise be to Allaah alone, and blessings and peace be upon the one after whom there is no Prophet, our Prophet Muhammad, and his family and companions.
The Islamic Fiqh Council in its nineteenth session, which was held in the headquarters of the Muslim World League in Makkah al-Mukarramah between 22 and 27 Shawwaal 1428 AH (3 to 8 November 2007 CE) has examined the issue of “Participation of Muslims in elections with non-Muslims in non-Muslim countries.” This is one of the topics on which discussion was deferred in the sixteenth conference which was held between 21 and 26 Shawwaal 1422 AH in order that it may be examined more thoroughly.
After listening to the research that was presented and the discussions concerning it, the Council has determined the following:
1.
Muslim participation in elections with non-Muslims in a non-Muslim country is one of the shar’i political matters in which the ruling is determined in the light of weighing up the pros and cons, and fatwas concerning it differ according to time, place and circumstances.
2.
it is permissible for a Muslim who enjoys the rights of citizenship in a non-Muslim country to take part in elections and the like because it is more likely that his participation will bring benefits such as presenting a true picture of Islam, defending Muslim issues in that country, supporting the rights of religious and other minorities, strengthening their role in circles of influence, and cooperating with reasonable, fair-minded people on a basis of truth and justice. That should be in accordance with the following guidelines:
(i) The Muslim participants should intend thereby to serve the interests of the Muslims and ward off evil and harm from them.
(ii) The Muslim participants should think it most likely that their participation will have positive effects that will benefit the Muslims in that country, such as supporting their position, conveying their requests to the decision makers and those who are in charge of the country, and protecting their religious and worldly interests.
(iii) The Muslim’s participation in these elections should not lead to him neglecting his religious duties.
And Allaah(swt) is the source of strength. May Allaah send blessing and peace upon our Prophet Muhammad(saw) and his family and companions.
And Allaah knows best.
Allaah says (interpretation of the meaning):
"The month of Ramadan in which was revealed the Qur’aan . . ." [al-Baqarah 2:185] "Do they not then consider the Qur’aan carefully . . .?" [al-Nisaa’ 4:82] "So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy . . ." [al-A ‘raaf 7:204] "Verily, Allaah has purchased of the believers their lives and their properties; for the price that their shall be Paradise. They fight in Allaah’s Cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tawraat (Torah) and the Injeel (Gospel) and the Qur’aan . . ." [al-Tawbah 9:111] "And this Qur’aan is not such as could ever be produced by other than Alaah, but it is a confirmation of (the revelation) which was before it, and a full explanation of the Book wherein there is no doubt from the Lord of the ‘Aalameen (mankind, jinn and all that exists)" [Yunus 10:37] "Verily, We have sent it down as an Arabic Qur’aan in order that you might understand" [Yusuf 12:2] "We relate unto you [Muhammad] the best of stories through Our Revelations unto you, of this Qur’aan. And before this, you were among those who knew nothing about it (the Qur’aan)." [Yusuf 12:3] "And indeed, We have bestowed upon you seven of al-Mathaani (the seven repeatedly recited verses, i.e. Soorat al-Faatihah) and the Grand Qur’aan." [al-Hijr 15:87] "So when you want to recite the Qur’aan, seek refuge with Allaah from Shaytaan, the outcast (the cursed one)." [al-Nahl 16:98] "Verily, this Qur’aan guides to that which is most just . . ." [al-Israa’ 17:9] "And We send down from the Qur’aan that which is a healing and a mercy to those who believe, and it increases the zaalimoon (wrongdoers) nothing but loss." [al-Israa’ 17:82] "Say: ‘If mankind and the jinns were together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another.’" [al-Israa’ 17:88] "And (it is) a Qur’aan which We have divided )into parts), in order that you might recite it to men at intervals. And We have revealed it by stages." [al-Israa’ 17:106] "We have not sent down the Qur’aan unto you [O Muhammad] to cause you distress" [Ta-Ha 20:2] "Then High above all be Allaah, the True King. And be not in haste (O Muhammad) with the Qur’aan before its revelation is completed to you, and say: ‘My Lord! Increase me in knowledge.’" [Ta-Ha 20:114] "Ta-Seen [These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings]. These are the Verses of the Qur’aan, and (it is) a Book (that makes things) clear" [al-Naml 27:1] "And verily, you (O Muhammad) are receiving the Qur’aan from the One, All-Wise, All-Knowing." [al-Naml 27:6] "Verily, He Who has given you (O Muhammad) the Qur’aan will surely bring you back to the Ma’aad (place of return, either to Makkah or to Pradise after your death) . . ." [al-Qasas 28:85] "By the Qur’aan, full of wisdom" [Yaa-Seen 36:2] "And indeed, We have made the Qur’aan easy to understand and remember, then is there any that will remember (or receive admonition)?" [al-Qamar 54:40] "That (this) is indeed an honourable recital (the Noble Qur’aan)." [al-Waaqi’ah 56:77] "Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah . . ." [al-Hashr 59:21] "or a little more; and recite the Qur’aan (aloud) in a slow, (pleasant tone and) style." [al-Muzzammil 73:4] "Nay! This is a Glorious Qur’aan" [al-Burooj 85:21]
Can there be any doubt after reading all these aayaat that it is Allaah - and not Abu Bakr (may Allaah be pleased with him) or anyone else - Who has given the name "Qur’aan" to the Book which He revealed to Muhammad (peace and blessings of Allaah be upon him)?
In Arabic, the word "Qur’an" comes from the word meaning al-qar’, which means "gathering" and "putting things together." It is so called because it is a collection of all the siwar (plural of surah). It was also suggested that it is so called because it combines the fruits of the previously-revealed books, or because it combines all kinds of knowledge.
(See al-Itqaan by al-Suyooti, 1/162-163).
Finally, we advise you to check what you read so that you do not get confused by unreliable sources in books and magazines that may cause you to doubt the truth. May Allaah bless you and us with beneficial knowledge and help us to perform righteous deeds.
Hadeeth: “I am the most eloquent of those who speak the language of daad (i.e., Arabic)”
Is this hadeeth saheeh: “I am the most eloquent of those who speak the language of daad (i.e., Arabic)”?.
Praise be to Allaah.
With regard to the hadeeth “I am the most eloquent of those who speak the language of daad (i.e., Arabic), but I am from Quraysh” – al-Haafiz Ibn Katheer (may Allaah have mercy on him) said concerning the tafseer of the latter part of Soorat al-Faatihah: It has no basis. Al-‘Ajlooni said in Kashf al-Khafa’ (1/200): It says in al-Laali’: Its meaning is correct, but it has no basis, as Ibn Katheer and other hafizes said. No isnaad is known for it. End quote.
How to be successful in life
How to obtain success and prosperity in this world and hereafter.What kind of success or prosperity that islam want the ummah islam gain in this world.
Praise be to Allaah.
Peace of mind, contentment, happiness and freedom from worries and anxiety… these are what everyone wants, and these are the ways in which people can have a good life and find complete happiness and joy. There are religious means of achieving that, and natural and practical means, but no one can combine all of them except the believers; although other people may achieve some of them, they will miss out on others.
There follows a summary of the means of achieving this aim for which everyone is striving. In some cases, those who achieve many of them will live a joyful life and a good life; in other cases, those who fail to achieve all of them will live a life of misery and hardship. And there are others which are in between, according to what the means he is able to attain. These means include the following:
1 – Faith and righteous deeds:
This is the greatest and most fundamental of means. Allaah says (interpretation of the meaning):
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
Allaah tells us and promises us that whoever combines faith with righteous deeds will have a good life and a good reward in this world and in the Hereafter.
The reason for that is clear: those who believe in Allaah – with sincere faith that motivates them to do righteous deeds that change hearts and attitudes and guides them to the straight path in this world and the Hereafter – follow principles and guidelines by means of which they deal with everything that happens to them, be it the causes of happiness and excitement or the causes of anxiety, worry and grief.
They deal with the things that they like by accepting them and giving thanks for them, and using them in good ways. When they deal with them in this manner, that creates in them a sense of excitement and the hope that it will continue and that they will be rewarded for their gratitude, which is more important than the good things that happen to them. And they deal with bad things, worries and distress by resisting those that they can resist, alleviating those that they can alleviate, and bearing with goodly patience those that they cannot avoid. Thus as a result of the bad things they gain a lot of benefits, experience, strength, patience and hope of reward, which are more important and which diminish the hardships they have undergone and replace them with happiness and hope for the bounty and reward of Allaah. The Prophet (peace and blessings of Allaah be upon him) expressed this in a saheeh hadeeth in which he said: “How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This does not apply to anyone but the believer.” (Narrated by Muslim, no. 2999).
The Prophet (peace and blessings of Allaah be upon him) told us that the believer is always gaining and the reward for his deeds is always multiplying, no matter what happens to him, good or bad.
2 – Being kind to people in word and deed, and all kinds of doing good. This is one of the means of removing worry, distress and anxiety. By this means Allaah wards off worries and distress from righteous and immoral like, but the believer has the greater share of that, and is distinguished by the fact that his kindness to others stems from sincerity and the hope of reward, so Allaah makes it easy for him to be kind to others because of the hope that this will bring good things and ward off bad things, by means of his sincerity and hope of reward. Allaah says (interpretation of the meaning):
“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind; and he who does this, seeking the good Pleasure of Allaah, We shall give him a great reward”
[al-Nisa’ 4:114]
Part of that great reward is relief from worry, distress, troubles, etc.
3 – Another of the means of warding off anxiety that stems from nervous tension and being preoccupied with disturbing thoughts is to occupy oneself with good deeds or seeking beneficial knowledge, for that will distract one from dwelling on the matters that are causing anxiety. In this way a person may forget about the things that are making him worried and distressed, and he may become happy and more energetic. This is another means that believers and others have in common, but the believer is distinguished by his faith, sincerity and hope of reward when he occupies himself with that knowledge which he is learning or teaching, or with the good deeds that he is doing.
The work with which he occupies himself should be something that he likes and enjoys, for that is more likely to produce the desired results. And Allaah knows best.
4 – Another thing that may ward off worry and anxiety is focusing all one’s thoughts of the present day, and not worrying about the future or grieving about the past. Hence the Prophet (peace and blessings of Allaah be upon him) sought refuge with Allaah from worry and regret, from regret for things in the past which one cannot put right or change, and worry which may come because of fear for the future. So one should focus only on the present day, and focus one's efforts on getting things right today. For if a person is focused on that, this means that he will do things properly and forget about worry and regret. When the Prophet (peace and blessings of Allaah be upon him) said a du’aa’ or taught a du’aa’ to his ummah, as well as urging them to seek the help of Allaah and hope for His bounty, he was also urging them to strive to attain the thing they were praying for through their own efforts and to forget about the thing which they were praying would be warded off from them. Because du’aa’ (supplication) must be accompanied by action. So a person must strive to attain that which will benefit him in worldly and spiritual terms, and ask his Lord to make his efforts successful, and he should seek His help in that, as the Prophet (peace and blessings of Allaah be upon him) said: “Strive for that which will benefit you and seek the help of Allaah, and do not be helpless. If anything (bad) happens to you, do not say, ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather you should say, ‘Qaddara Allaah wa ma sha’a fa’ala (Allaah decrees, and what He wills He does),’ for (the words) ‘If only’ open the door to the Shaytaan.” (Narrated by Muslim). The Prophet (peace and blessings of Allaah be upon him) connected the matter of striving to achieve good things with the matter of seeking the help of Allaah and not giving in to feelings of helplessness which are a harmful kind of laziness, and with the matter of accepting things in the past which are over and done with, and acknowledging that the will and decree of Allaah will inevitably come to pass. He described matters as being of two types:
1 – Matters which a person may strive to achieve or to achieve whatever he can of them, or to ward them off or alleviate them. In such cases a person must strive and make the effort, and also seek the help of Allaah.
2 – Matters where such is not possible, so he must have peace of mind, accept them and submit to Allaah’s will.
Undoubtedly paying attention to this principle will bring happiness and relieve worry and distress.
5 – One of the greatest means of feeling content and relaxed and of acquiring peace of mind is to remember Allaah a great deal (dhikr). That has a great effect in bringing contentment and peace of mind, and relieving worry and distress. Allaah says:
“verily, in the remembrance of Allaah do hearts find rest”
[al-Ra’d 13:28]
Remembering Allaah (dhikr) has a great effect in achieving this aim because it has a special influence and because of the hope that it brings of reward.
6 – Another of the means of bringing happiness and relieving worry and distress is striving to eliminate the things that cause worry and to achieve the things that bring happiness. That may be done by forgetting about bad things in the past which cannot be changed, and realizing that dwelling on them is a waste of time. So a person must strive to stop himself from thinking of that, and also strive to stop himself from feeling anxious about the future and the things that he may imagine of poverty, fear and other bad things that he thinks may happen to him in the future. He should realize that the future is something unknown, he cannot know what good or bad things are going to happen to him. That is in the hand of the Almighty, the Most Wise, and all that His slaves can do is to strive to attain the good things and to ward off the bad things. A person should realize that if he diverts his thoughts from worrying about his future and puts his trust in his Lord to take care of his situation, and puts his mind at rest concerning that, if he does that, then his heart will be at peace and his situation will improve and he will be relieved of worry and anxiety.
One of the most effective ways of dealing with worries about the future is to recite this du’aa’ which the Prophet (peace and blessings of Allaah be upon him) used to recite:
“Allaahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaaya allati fiha ma’aashi, wa aslih li aakhirati allati ilayha ma’aadi, waj’al al-hayaata ziyaadatan li fi kulli khayr, wa’l-mawta raahatan li min kulli sharr (O Allaah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” (Narrated by Muslim, 2720).
And he said, “Allaahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li sha’ni kullahu, laa ilaaha illa anta (O Allaah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” (Narrated by Abu Dawood with a saheeh isnaad, no. 5090; classed as hasan by al-Albaani in Saheeh al-Kalim al-Tayyib, p. 49).
If a person utters these du’aa’s, which ask that his spiritual and worldly affairs may be set right or corrected, with proper presence of mind and sincerity of intention, whilst striving to achieve that, Allaah will grant him what he has prayed for, hoped for and striven for, and He will turn his worry into joy and happiness.
7 – If a person experiences anxiety and distress because of a disaster, then one of the most effective means of relieving himself of that is to think of the worst scenario to which that may lead, and try to accept that. When he has done that, then he should try to alleviate it as much as possible. By means of this acceptance and these efforts, he will relieve himself of his worries and distress, and instead of worrying he will strive to bring about good things and to deal with whatever he can of the bad things. If he is faced with things that cause fear or the possibility of sickness or poverty, then he should deal with that by striving to make himself accept that, or something even worse, with contentment, because by making himself accept the worst-case scenario, he lessens the impact of the thing and makes it seem less terrible, especially if he occupies himself with efforts to ward it off as much as he can. Thus as well as striving to achieve something good which will distract him from his worries about calamity, he will also renew his strength to resist bad things, and put his trust and reliance in Allaah. Undoubtedly these matters are of great benefit in attaining happiness and peace of mind, as well as bringing the hope of reward in this world and in the Hereafter. This is something which is well known from the experience of many who have tried it.
8 – Steadfastness of heart and not being disturbed about the imaginary things that bad thoughts may bring to mind. For when a person gives in to his imagination and lets his mind be disturbed by these thoughts, such as fear of disease and the like, or anger and confusion stirred up by some grievous matter, or the expectation of bad things and the loss of good things, that will fill him with worries, distress, mental and physical illness and nervous breakdowns, which will have a bad effect on him and which causes a great deal of harm, as many people have seen. But when a person depends on Allaah and puts his trust in Him, and does not give in to his imagination or let bad thoughts overwhelm him, and he relies on Allaah and has hope of His bounty, that wards off his worries and distress, and relieves him of a great deal of mental and physical sickness. It gives indescribable strength, comfort and happiness to the heart. How many hospitals are filled with the mentally sick victims of illusions and harmful imagination; how often have these things had an effect upon the hearts of many strong people, let alone the weak ones; how often have they led to foolishness and insanity.
It should be noted that your life will follow your train of thought. If your thoughts are of things that will bring you benefit in your spiritual or worldly affairs, then your life will be good and happy. Otherwise it will be the opposite.
The person who is safe from all of that is the one who is protected by Allaah and helped by Him to strive to achieve that which will benefit and strengthen the heart and ward off anxiety. Allaah says (interpretation of the meaning):
“And whosoever puts his trust in Allaah, then He will suffice him”
[al-Talaaq 65:3]
i.e., He will be sufficient for all that is worrying him in his spiritual and worldly affairs. The one who puts his trust in Allaah will have strength in his heart and will not be affected by anything he imagines or be disturbed by events, because he knows that these are the result of vulnerable human nature and of weakness and fear that have no basis. He also knows that Allaah has guaranteed complete sufficiency to those who put their trust in Him. So he trusts in Allaah and finds peace of mind in His promise, and thus his worry and anxiety are dispelled; hardship is turned to ease, sadness is turned to joy, fear is turned to peace. We ask Allaah to keep us safe and sound, and to bless us with strength and steadfastness of heart, and complete trust, for Allaah has guaranteed all good things to those who put their trust in Him, and has guaranteed to ward off all bad and harmful things from them.
If bad things happen or there is the fear of such, then you should count the many blessings that you are still enjoying, both spiritual and worldly, and compare them with the bad things that have happened, for when you compare them you will see the many blessings that you are enjoying, and this will make the bad things appear less serious.
See al-Wasaa’il al-Mufeedah li’l-Hayaat al-Sa’eedah by Shatkh ‘Abd al-Rahmaan ibn Sa’di
Ibn al-Qayyim summed fifteen ways through which Allaah may dispel worries and regret. These are as follows:
1- Tawheed al-Ruboobiyyah (belief in the Oneness of Divine Lordship)
2- Tawheed al-Uloohiyyah (belief in the Oneness of the Divine nature)
3- Tawheed of knowledge and belief (i.e., Tawheed al-Asma’ wa’l_Sifaat, belief in the Oneness of the Divine names and attributes)
4- Thinking of Allaah as being above doing any injustice to His slaves, and above punishing anyone for no cause on the part of the slave that would require such punishment.
5- The person’s acknowledging that he is the one who has done wrong.
6- Beseeching Allaah by means of the things that are most beloved to Him, which are His names and attributes. Two of His names that encompass the meanings of all other names and attributes are al-Hayy (the Ever-Living) and al-Qayyoom (the Eternal).
7- Seeking the help of Allaah Alone.
8- Affirming one's hope in Him.
9- Truly putting one’s trust in Him and leaving matters to Him, acknowledging that one's forelock is in His hand and that He does as He wills, that His will is forever executed and that He is just in all that He decrees.
10-Letting one's heart wander in the garden of the Qur’aan, seeking consolation in it from every calamity, seeking healing in it from all diseases of the heart, so that it will bring comfort to his grief and healing for his worries and distress.
11-Seeking forgiveness.
12-Repentance.
13-Jihad.
14-Salaah (prayer).
15-Declaring that he has no power and no strength, and leaving matters to the One in Whose hand they are.
We ask Allaah to keep us safe and sound from worries and to relieve us of distress and anxiety, for He is the All-Hearing, Ever-Responsive, and He is the Ever-Living, Eternal.
See Alhomoom – Dealing with Worries and Stress, in the Books section of this site.
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
What are the signs of Allaah’s love for His slave?
What are the signs of Allaah’s love for His slave?.
Praise be to Allaah.
You have asked about a serious and weighty matter, which none attain but very few of the righteous slaves of Allaah.
The love of Allaah is “the status for which the righteous compete and strive… It is the nourishment of hearts and souls… the delight of the eyes… It is the life of which one who is denied it is dead… the light which the one who loses it is in deep darkness… the healing of which the one who is denied is sick… the joy which the one who is deprived of it lives in distress and pain…
It is the spirit of faith and good deeds… by means of which one may draw closer to Allaah… which, when it is absent, one is like a body in which there is no soul.”
O Allaah, make us among those whom You love.
The love of Allaah has signs and causes which are like the key to the door. These causes include the following:
1 –Following the guidance of the Prophet (peace and blessings of Allaah be upon him). Allaah says in His Holy Book (interpretation of the meaning):
“Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful”
[Aal ‘Imraan 3:31]
2-5 – Being humble towards the believers and stern towards the kaafirs, waging jihad for the sake of Allaah, and not fearing anyone or anything but Him. Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning):
“O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers”
[al-Maa'idah 5:54]
In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirs, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaar, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs). They do not fear the blame of any blamer, because so long as they are following the commands of their religion, he will not care about anyone who mocks him or blames him.
6 – Doing naafil (supererogatory) acts of worship. Allaah says – according to a hadeeth qudsi – “My slave keeps drawing near to me by means of supererogatory acts of worship until I love Him.” Supererogatory acts of worship include naafil prayers, charity, ‘Umrah, Hajj and fasting.
8-12 – Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah.
These attributes were mentioned in a single hadeeth in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: “My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to two who uphold ties with one another for My sake.”
Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 3019, 3020, 3021.
What is meant by “two who visit one another for My sake” is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him.
From al-Muntaqa Sharh al-Muwatta’, hadeeth 1779.
13 – Being tested. Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah’s is the highest description. According to a saheeh hadeeth: “The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath.
Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani.
For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection.”
Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani.
The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds [his punishment] in this world, so as to bring him with all his sins on the Day of Resurrection.
O Allaah, make us among those whom You love.
If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire… it is sufficient for you to know that you are beloved of Allaah. The great fruits of the love of Allaah for His slave are as follows:
1 – People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): “When Allaah loves a slave, He says to Jibreel, 'I love so-and-so, so love him,' so Jibreel loves him and then calls out to the people of heaven, 'Allaah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him."
2 – What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.” Narrated by al-Bukhaari, 6502.
This hadeeth qudsi includes a number of benefits of Allaah’s love for His slave:
(i) “I am his hearing with which he hears” i.e., he does not listen to anything but that which Allaah loves.
(ii) “his seeing with which he sees” i.e., he does not see anything but that which Allaah loves.
(iii) “his hand with which he strikes” i.e., he does not do anything with his hand but that which Allaah loves.
(iv) “and his foot with which he walks” i.e., he does not go towards anything but that which Allaah loves.
(v) “Were he to ask [something] of Me, I would surely give it to him” i.e., his du’aa’s are heard and his requests are granted.
(vi) “and were he to ask Me for refuge, I would surely grant him it” i.e., he is protected by Allaah from all things…
We ask Allaah to help us to please Him.
And Allaah knows best.
When does the love of Allaah save a person from punishment?
Will a person who loves Allaah enter Hell? There are many kuffaar such as Jews and Christians who love Allaah, and similarly there are immoral Muslims who love Allaah. They would never say that they hate their Lord. Can you clarify this matter?
Praise be to Allaah.
Ibn Al-Qayyim (may Allaah have mercy on him) said regarding this matter:
There are four kinds of love, which we must differentiate between, and those who go astray do so because they do not make this distinction. The first of them is love of Allaah, but this alone is not sufficient to save a person from the punishment of Allaah and to earn him His reward. The Mushrikeen, worshippers of the cross, Jews and others all love Allaah. The second is love of that which Allaah loves. This is what brings a person into Islam and out of Kufr. The most beloved of people to Allaah is the one who is most correct and most devoted in this kind of love. The third kind is love for the sake of Allaah, which is one of the essentials of loving that which Allaah loves. A person’s love of that which Allaah loves cannot be complete until he also loves for the sake of Allaah. The fourth is love for something alongside Allaah, and this love has to do with shirk. Everyone who loves things alongside Allaah but not for the sake of Allaah has taken that thing as a rival to Allaah. This is the love of the Mushrikeen. There remains a fifth kind of love which has nothing to do with our topic; this is the natural love which is a person’s inclination towards that which suits his nature, such as the love of a thirsty person for water or of a hungry person for food, or the love of sleep, or of one’s wife and children. There is nothing wrong with this unless it distracts a person from remembering Allaah and keeps him from loving Him. Allaah says (interpretation of the meanings):
“O you who believe! Let not your properties or your children divert you from the remembrance of Allaah” [al-Munaafiqoon 63:9]
“Men whom neither trade nor sale (business) diverts from the remembrance of Allaah” [al-Noor 24:37]
(Al-Jawaab al-Kaafi, 1/134)
And he said (may Allaah have mercy on him):
The difference between loving for the sake of Allaah and loving something alongside Allaah is one of the most important distinctions. Everyone needs to make this distinction and is indeed obliged to do so. Loving for the sake of Allaah is a sign of the perfection of faith, but loving something alongside Allaah is the essence of shirk. The difference between them is that a person’s love for the sake of Allaah is connected to his love of Allaah; if this love becomes strong in his heart, this love dictates that he will love that which Allaah loves. If he loves that which his Lord loves and he loves those who are the friends of Allaah, this is love for the sake of Allaah. So he loves His Messengers, Prophets, angels and close friends because Allaah loves them, and he hates those who hate them because Allaah hates those people. The sign of the love and hatred for the sake of Allaah is that his hatred for the one whom Allaah hates will not turn into love merely because that person treats him kindly, does him a service or meets some need he has; and his love for those whom Allaah loves will not turn to hatred simply because that person does something that upsets or hurts him, whether it is done by mistake or deliberately, in obedience to Allaah or because the person feels that he has a duty to do it for some reason, or because the person is a wrongdoer who may yet give up his wrongdoing and repent. The entire religion revolves around four principles: love and hatred, and stemming from them, action and abstinence. The person whose love and hatred, action and abstinence, are all for the sake of Allaah, has perfected his faith so that when he loves, he loves for the sake of Allaah, when he hates, he hates for the sake of Allaah, when he does something, he does it for the sake of Allaah, and when he abstains from something, he abstains for the sake of Allaah. To the extent that he is lacking in these four categories, he is lacking in faith and commitment to religion. This is in contrast to the love of things alongside Allaah, which is of two types. One is diametrically opposed to the principle of Tawheed and is shirk; the other is opposed to perfection of sincerity and love towards Allaah, but does not put a person beyond the pale of Islam.
The first kind is like the love of the Mushrikeen for their idols and gods. Allaah says (interpretation of the meaning):
“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah” [al-Baqarah 2:165]
These Mushrikeen love their idols and gods alongside Allaah as they love Allaah. This love and devotion is accompanied by fear, hope, worship and supplication. This love is pure Shirk which Allaah does not forgive. Faith cannot be perfected unless a person regards these idols as enemies and hates them intensely, and hates the people who worship them, and regards them as enemies and strives against them. This is the message with which Allaah sent all His Messengers and revealed all His Books. He created Hell for the people of shirk who love these rivals, and He created Paradise for those who strive against them and take them as enemies for His sake and to earn His Pleasure. Anybody who worships anything from the vicinity of the Throne to the lowest depths of the earth and takes a god and a supporter besides Allaah and associates another beings in worship with Him, will be disowned by the object of his worship when he is most in need of it [i.e., on the Day of Judgement].
The second kind is love for the things which Allaah has made attractive to people, such as women, children, gold, silver, branded beautiful horses, cattle and well-tilled land. People love them with a kind of desire, like the love of the hungry person for food and the thirsty person for water. This love is of three kinds. If a person loves them for the sake of Allaah and as a means of obeying Allaah, he will be rewarded for that; it will be counted as a part of love for the sake of Allaah and a means of reaching Him, and he will still find enjoyment in them. This is how the best of creation [i.e. the Prophet (peace and blessings of Allaah be upon him)] was, to whom women and perfume were made dear in this world, and his love for them helped him to love Allaah more and to convey His Message and fulfil His commands. If a person loves them because they suit his nature and his own desires, but he does not give them preference over that which Allaah loves and is pleased with, and he gets them because of his natural inclination, then they come under the heading of things which are permissible, and he will not be punished for that, but his love of Allaah and for the sake of Allaah will be lacking somewhat. If his sole purpose in life is to get these things, and he gives priority to that over that which Allaah loves and is pleased with, then he is wronging himself and following his own desires.
The first is the love of al-Saabiqoon (those who are foremost in Islam); the second is the love of al-muqtasidoon (those who are average) and the third is the love of al-zaalimoon (the wrongdoers).
Al-Rooh by Ibn al-Qayyim, 1/254.
May Allaah bless our Prophet Muhammad(saw).
The indications of allah’s love for his worshippers and the way to its achievement.
What is the indications of allah’s love for his worshippers and how to achieve it.
Praise be to Allaah.
Almighty Allah said : “Say (O Mohammad -Allaahu 'alayhi wa sallam to mankind) : “if you (really) love Allah then follow me (i.e. accept islamic monotheism, follow the Qur’an and Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” Qur’an 3:31.
Abu Huraira Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam. Said, ‘if Allah loves a person, He calls Jibrael (Gabriel) saying,’Allah loves so and so; O Jibrael (Gabriel) love him.’ And make an announcement amongst the inhabitants of the heaven:
“ Allah loves so and so therefore you should love him also, and so all the inhabitans of the heaven would love him, and then he is granted the pleasures of the people on the earth.” Narrated by Al-Bukhari and Muslim.
Abu Huraira Radhiallahu ‘anhu narrated tha Allah’s Messenger Shalallahu ‘alaihi wa Salam said that Allah said: “I will declare war against him who shows hostility to a pious worshipper of mine And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My worshipper keeps on coming closes to Me through perfoming Nawafil (praying or doing extra deeds besides what is (obligatory) till I love him, then I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hands with which he grips, and his legs with which he walks; and if he ask Me, I will give him, and if he ask My Protection (Refuge), I will Protect him.” Narrated by Al-Bukhari.
A-The EXCELLENCE OF RECITING THE QUR’AN
1. Abu Umamah Radhiallahu ‘anhu narrated that he heard the Prophet Shalallahu ‘alaihi wa Salam saying: “ Read the Qur’an (regularly) for it will act as an intercessor for its readers on the Day of Resurrection.” Narrated by Muslim.
2. Uthman Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam said: “ The best among you (muslims) are those who learn the Qur’an and teach it (to others).” Narrated by Al-Bukhari.
3. Abdullah bin Mas’ud Radhiallahu ‘anhu reported that the Prophet Shalallahu ‘alaihi wa Salam said : “when somebody recites one letter from the Qur’an he will get one good deed in recompense will be equal to ten good deeds. I do not say that Alif Lam Meem is a letter, but A is a letter, L is a letter and M is a letter i.e it is equal to three letters.” Narrated by At-Tirmithi.
B-The EXCELLENCE OF THIKR ALLAH (REMEMBERING ALLAH I.E., GLORIFYING AND PRAISING HIM ETC.)
1. Abu Huraira Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam said : “ A person who recites after every salah (prayer) : sub-han- Allah (glory be to Allah) thirty three times, Al-ham-do Lil-lah (all praise belongs to Allah) thirty three times and Al-la-ho Akbar (Allah is great) thirthy three times, and completes the figure of hundred with the recitacion of La ilaha ila Allah wahdahu lasharikalahu lahu almulku walahu alhamdu wahuwa ala kul shai in qadeer.
“ None has the right to be worshipped but Allah and He has no partner in Lordship or in the Names and and the Qualities and for Him is the kingdom and all the praises and thanks are for Him and he is Omnipotent “will have his (minor) sins forgiven, although they may be as much as the foam of the sea. Narrated by Muslim.
2. Abu Huraira Radhiallahu ‘anhu narrated that Allah’s Messenger Shalallahu ‘alaihi wa Salam said: “Who-ever says ‘Subhan Allahi wa bihamdi hi, one hundred time a day, will be forgiven all his sins even if they were as much as the foam of the sea.” Narrated by Al-Bukhari and Muslim.
3. Abu Musa Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam said : “The similitude of the one who remembers (glorifies the praises of) his Lord (Allah) in comparison to the one who dos not remember (glorify the praises of) his, Lord, is like that of a living and the dead.” Narrated by Al-Bukhari.
C-INVOKING ALLAH’S BLESSING UPON THE PROPHET Shalallahu ‘alaihi wa Salam.
1. Almighty Allah said : “ Allah and His Angels send blessing on the Prophet, O you who believe ! send your (salah) and salute (greet) on him with a worthy salutation.” Qur’an 33:56.
2. Abdullah bin ‘Amr bin Al-‘Aas Radhiallahu ‘anhu said that he heard the Prophet Shalallahu ‘alaihi wa Salam saying : “A person who calls for blessings on me, (recites salah) once, Allah sends down mercies on him ten times.” Narrated by Muslim.
When does the love of Allaah save a person from punishment?
Will a person who loves Allaah enter Hell? There are many kuffaar such as Jews and Christians who love Allaah, and similarly there are immoral Muslims who love Allaah. They would never say that they hate their Lord. Can you clarify this matter?
Praise be to Allaah.
Ibn Al-Qayyim (may Allaah have mercy on him) said regarding this matter:
There are four kinds of love, which we must differentiate between, and those who go astray do so because they do not make this distinction. The first of them is love of Allaah, but this alone is not sufficient to save a person from the punishment of Allaah and to earn him His reward. The Mushrikeen, worshippers of the cross, Jews and others all love Allaah. The second is love of that which Allaah loves. This is what brings a person into Islam and out of Kufr. The most beloved of people to Allaah is the one who is most correct and most devoted in this kind of love. The third kind is love for the sake of Allaah, which is one of the essentials of loving that which Allaah loves. A person’s love of that which Allaah loves cannot be complete until he also loves for the sake of Allaah. The fourth is love for something alongside Allaah, and this love has to do with shirk. Everyone who loves things alongside Allaah but not for the sake of Allaah has taken that thing as a rival to Allaah. This is the love of the Mushrikeen. There remains a fifth kind of love which has nothing to do with our topic; this is the natural love which is a person’s inclination towards that which suits his nature, such as the love of a thirsty person for water or of a hungry person for food, or the love of sleep, or of one’s wife and children. There is nothing wrong with this unless it distracts a person from remembering Allaah and keeps him from loving Him. Allaah says (interpretation of the meanings):
“O you who believe! Let not your properties or your children divert you from the remembrance of Allaah” [al-Munaafiqoon 63:9]
“Men whom neither trade nor sale (business) diverts from the remembrance of Allaah” [al-Noor 24:37]
(Al-Jawaab al-Kaafi, 1/134)
And he said (may Allaah have mercy on him):
The difference between loving for the sake of Allaah and loving something alongside Allaah is one of the most important distinctions. Everyone needs to make this distinction and is indeed obliged to do so. Loving for the sake of Allaah is a sign of the perfection of faith, but loving something alongside Allaah is the essence of shirk. The difference between them is that a person’s love for the sake of Allaah is connected to his love of Allaah; if this love becomes strong in his heart, this love dictates that he will love that which Allaah loves. If he loves that which his Lord loves and he loves those who are the friends of Allaah, this is love for the sake of Allaah. So he loves His Messengers, Prophets, angels and close friends because Allaah loves them, and he hates those who hate them because Allaah hates those people. The sign of the love and hatred for the sake of Allaah is that his hatred for the one whom Allaah hates will not turn into love merely because that person treats him kindly, does him a service or meets some need he has; and his love for those whom Allaah loves will not turn to hatred simply because that person does something that upsets or hurts him, whether it is done by mistake or deliberately, in obedience to Allaah or because the person feels that he has a duty to do it for some reason, or because the person is a wrongdoer who may yet give up his wrongdoing and repent. The entire religion revolves around four principles: love and hatred, and stemming from them, action and abstinence. The person whose love and hatred, action and abstinence, are all for the sake of Allaah, has perfected his faith so that when he loves, he loves for the sake of Allaah, when he hates, he hates for the sake of Allaah, when he does something, he does it for the sake of Allaah, and when he abstains from something, he abstains for the sake of Allaah. To the extent that he is lacking in these four categories, he is lacking in faith and commitment to religion. This is in contrast to the love of things alongside Allaah, which is of two types. One is diametrically opposed to the principle of Tawheed and is shirk; the other is opposed to perfection of sincerity and love towards Allaah, but does not put a person beyond the pale of Islam.
The first kind is like the love of the Mushrikeen for their idols and gods. Allaah says (interpretation of the meaning):
“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah” [al-Baqarah 2:165]
These Mushrikeen love their idols and gods alongside Allaah as they love Allaah. This love and devotion is accompanied by fear, hope, worship and supplication. This love is pure Shirk which Allaah does not forgive. Faith cannot be perfected unless a person regards these idols as enemies and hates them intensely, and hates the people who worship them, and regards them as enemies and strives against them. This is the message with which Allaah sent all His Messengers and revealed all His Books. He created Hell for the people of shirk who love these rivals, and He created Paradise for those who strive against them and take them as enemies for His sake and to earn His Pleasure. Anybody who worships anything from the vicinity of the Throne to the lowest depths of the earth and takes a god and a supporter besides Allaah and associates another beings in worship with Him, will be disowned by the object of his worship when he is most in need of it [i.e., on the Day of Judgement].
The second kind is love for the things which Allaah has made attractive to people, such as women, children, gold, silver, branded beautiful horses, cattle and well-tilled land. People love them with a kind of desire, like the love of the hungry person for food and the thirsty person for water. This love is of three kinds. If a person loves them for the sake of Allaah and as a means of obeying Allaah, he will be rewarded for that; it will be counted as a part of love for the sake of Allaah and a means of reaching Him, and he will still find enjoyment in them. This is how the best of creation [i.e. the Prophet (peace and blessings of Allaah be upon him)] was, to whom women and perfume were made dear in this world, and his love for them helped him to love Allaah more and to convey His Message and fulfil His commands. If a person loves them because they suit his nature and his own desires, but he does not give them preference over that which Allaah loves and is pleased with, and he gets them because of his natural inclination, then they come under the heading of things which are permissible, and he will not be punished for that, but his love of Allaah and for the sake of Allaah will be lacking somewhat. If his sole purpose in life is to get these things, and he gives priority to that over that which Allaah loves and is pleased with, then he is wronging himself and following his own desires.
The first is the love of al-Saabiqoon (those who are foremost in Islam); the second is the love of al-muqtasidoon (those who are average) and the third is the love of al-zaalimoon (the wrongdoers).
Al-Rooh by Ibn al-Qayyim, 1/254.
How to weep for fear of Allaah
I am a man and I never cry. How can I make my eyes weep for fear of Allaah in accordance with the hadeeth: “Two eyes that will never be touched by the Fire” in which it mentions “The eye that weeps for fear of Allaah”? May Allaah reward you with good.
Praise be to Allaah.
Undoubtedly your feelings of regret for missing out on this blessing is a very good sign. You should note that the Muslim can accustom himself to weep for fear of Allaah, by doing the following:
1 – Making yourself feel fear of Allaah.
This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary on the verse (interpretation of the meaning):
“And they fall down on their faces weeping”
[al-Isra’ 17:109]
This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’aan he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse.
Al-Jaami’ li Ahkaam il-Qur’aan, 10/341-342.
2 – Reading the Qur’aan and pondering its meanings
Allaah says (interpretation of the meaning):
“Say (O Muhammad to them): Believe in it (the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration.
108. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled.
109. And they fall down on their faces weeping and it increases their humility”
[al-Isra’ 17:107-109]
“Those were they unto whom Allaah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allaah) were recited unto them, they fell down prostrate and weeping”
[Maryam 19:58]
It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said to me: “Recite the Qur’aan to me.” I said: “O Messenger of Allaah, shall I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he said: “That is enough for now.” I turned to him and saw his eyes were streaming with tears. Narrated by al-Bukhaari, 5050; Muslim, 800.
3 – Knowing the greatness of the reward for weeping, especially when one is alone.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (S) said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.” Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani.
“until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allaah says (interpretation of the meaning): “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40]. Tuhfat al-Ahwadhi.
And it was narrated that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are seven whom Allaah will shade with His shade on the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allaah; a man whose heart is attached to the mosque; two men who love one another for the sake of Allaah, meeting and parting on that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allaah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allaah when he is alone and his eyes flow with tears.” Narrated by al-Bukhaari, 660; Muslim, 1031.
Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allaah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful on the Day when there will be no shade but His shade.
4 – Thinking about your situation and your boldness in committing sin, and fearing to meet Allaah in such a state.
One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’” Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”
Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”
The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?”
When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”
Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”
One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”
It was narrated that Tameem al-Daari (may Allaah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds” [al-Jaathiyah 45:21] and he started repeating it and weeping until morning came.
Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”
Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.
5 – Making yourself feel regret and feeling that you have fallen short in your duties towards Allaah.
The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary on the verse (interpretation of the meaning):
“Do you then wonder at this recitation (the Qur’aan)?
60. And you laugh at it and weep not”
[al-Najm 53:59-60]
Do not weep at the warnings contained therein to those who disobey Allaah, when you are people who commit sin, “Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:61] – you are heedless of the lessons and reminders contained therein, turning away from its verses.
Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’aan, 27/82.
6 – Weeping out of fear of a bad end.
It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980.
Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing one's need of Allaah, and being careful not to be negligent in that.” Riyaadh al-Saaliheen, p. 373.
7 – Listening to moving speeches and lectures that will soften the heart.
It was narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him), who was one of those who used to weep, said: “The Messenger of Allaah delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani.
May Allaah help us and you to do that which our Lord loves and is pleased with him.
Is it permissible for a zaani (fornicator) to marry a believing woman?
please tell me can i marry a beliver if i`ve had sex with a non muslim please answer?
Praise be to Allaah.
If a fornicator repents sincerely, Allaah accepts his repentance. Allaah says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance” [al-Furqaan 25:68-71]
See also question no. 728.
If he repents, then he may marry a believing woman. If a fornicator repents, he should conceal his past and not spread word of it. And Allaah knows best.
He did not know that working in a bank is haraam
I did not know that working in a bank is haram. I have repented and left this position. What is the ruling on the wealth I gained from working in a bank? Is it haram?.
Praise be to Allaah.
So long as you did not know that this work is haraam, and you left this job as soon as you found out that it is haraam, then you do not have to get rid of this wealth, and there is nothing wrong with you benefiting from it, because Allaah says, after stating that riba is haraam (interpretation of the meaning):
“So whosoever receives an admonition from his Lord and stops consuming Riba, shall not be punished for the past”
[al-Baqarah 2:275].
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the things that we learn from this verse is that whatever a person took of riba before learning of the prohibition is permissible for him, on the condition that he repent and stops (dealing with riba). End quote.
Tafseer Soorat al-Baqarah 2:377
The scholars of the Standing Committee for Issuing Fatwas said:
With regard to the period during which you worked in the bank, we hope that Allaah will forgive you for that sin. With regard to the wealth that you accumulated and received because of working in the bank during that period, there is no sin on you for that, because you were unaware of the ruling concerning that.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (15/46).
They also said:
If the situation is as you describe, and you gave up working there after being told that it is not permissible to work in a bank, then there is no sin on you with regard to what you received from the bank in return for working there for the number of months mentioned, and you do not have to give it in charity; it is sufficient for you to repent from that, may Allaah forgive us and you, because Allaah says (interpretation of the meaning): “Allaah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops consuming Riba, shall not be punished for the past; his case is for Allaah (to judge)” [al-Baqarah 2:275]. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah (15/50, 51).
Should she get rid of the money that she got from doing haraam work?
For about six years I used to work in factories related to foreign companies. Men and women were mixing and of course we talked and joked together and saw haram things happening between men and women, especially during the night shifts. I was receiving my salary monthly. I left this work about two years ago. But I still have some things I bought using those salaries, like a sewing machine I bought to sew women clothes. I did not care if they are modest clothes or not. I used to just sew what ever they ask me for. Now I repented to Allah, the exalted, and stopped doing this.
My question is: what is the ruling on the salaries I received from that work? And what is the ruling on the things I bought using that money? What shall I do regarding those things, like the sewing machine, some gold and some furniture?
Please guide me to Allah’s satisfaction. I want my repentance to be totally pure.
Praise be to Allaah.
Firstly:
We praise Allaah for having guided you to repent, for the best thing that a person can do in this world is to turn sincerely to Allaah. When Allaah wills good for a person, He opens the door to humility to him, and makes him see his faults, ignorance, wrongdoing and transgression of His limits, and softens his hearts so that he may repent, pray for forgiveness and regret his sins and shortcomings.
Your work in a mixed environment and manufacturing and producing things that may be used in haraam ways was one of the haraam things which are forbidden by Islamic sharee’ah so as to protect religious commitment and to protect Muslim societies, in adherence to the limits set by Allaah, so as to venerate His laws and in acknowledgement of His might, may He be glorified and exalted.
Ibn al-Qayyim said in al-Waabil al-Sayyib (p. 32):
As for the signs of being serious about keeping away from forbidden things, they are: keeping away from things that could lead to it, and avoiding all means of drawing close to it, such as the one who flees from places in which there are images that lead to fitnah (temptation), for fear of being tempted by them, and giving up things with which there is nothing wrong for fear of things that are wrong, and avoiding excessive indulgence in permissible things for fear of falling into that which is makrooh, and avoiding people who commit sin openly or regard it as good and promote it and take it lightly and do not care about what they do of sin, for mixing with such people is likely to incur the wrath and anger of Allaah, so no one mixes with them except the one whose heart is lacking in respect for Allaah and His sacred limits. End quote.
Secondly:
Sewing immodest women’s clothes – for those who will wear them for sinful purposes and use them to cause fitnah (temptation) – is a haraam action, because it is helping with evil. What the Muslim must do is respect the sacred limits of Allaah and not accept to be a means of Allaah being disobeyed or agree to be one of the helpers and troops of the shaytaan.
Ibn Taymiyah said in Sharh al-‘Umdah (4/387):
Any garment that it is thought most likely will be used for sinful purposes, it is not permissible to sell it or sew it for the one who will use it for sinful purposes. The same applies to everything that is basically permissible, if it is known that it will be used for sinful purposes. End quote.
He also said, in Majmoo’ al-Fataawa (22/141):
If he helps a man to disobey Allaah then he is sinning, because he has helped in sin and transgression. Hence the Prophet (peace and blessings of Allaah be upon him) cursed alcohol, the one who squeezes (the grapes, etc), the one for whom it is squeezed, the one who carries it, the one to whom it is carried, the one who sells it, the one who buys it, the one who pours it, the one who drinks it and the one who consumes its price.
Most of these people, such as the one who squeezes (the grapes, etc), the one who carries it and the one who pours it are helping in drinking it. Hence it is forbidden to sell weapons to one who will use them in unlawful fighting, such as fighting the Muslims or fighting in fitnah (civil war). End quote.
Ibn Hazm said in al-Muhalla (7/522):
It is not permissible to sell anything to someone who will certainly use it to disobey Allaah and the transaction is null and void,
Such as selling anything that may be squeezed or pressed to one who will certainly use it to make alcohol, or selling a slave to one who will certainly mistreat his slaves, or selling weapons or horses to one who will certainly use them for aggression against the Muslims, or selling silk to one (a man) who will certainly wear it, and so on with regard to all things, because Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2]
The transactions that we have mentioned are obviously helping in sin and transgression, and annulling them is helping in righteousness and piety.
If no such thing is certain then the transaction is valid, because it is not helping in sin, and if the purchaser disobeys Allaah after that, then the sin is on him. End quote.
It says in al-Mawsoo’ah al-Fiqhiyyah (2/73):
It is not permissible to practise a profession that leads to haraam or that may help in committing haraam, such as tattooing, because that is changing the creation of Allaah, or recording riba, because that is helping to consume people’s wealth unlawfully, and so on. End quote.
Thirdly:
One of the conditions of repenting from haraam wealth is getting rid of it, by spending it in the interests of the Muslims and on various charitable causes.
Ibn Taymiyah said in Majmoo’ al-Fataawa (22/142):
The one who accepts payment for haraam things, such as payment for those who carry alcohol, or payment for the one who makes a cross, or the fees of a prostitute and so on, should give it in charity and repent from that haraam action, and giving that payment in charity will be an expiation for what he has done. It is not permissible to make use of these payments because they are evil wages. End quote.
It says in al-Furoo’ (2/666), by Ibn Muflih:
In the case of haraam wealth, what must be done is repentance and getting rid of it immediately. End quote.
What you must do is work out how much you earned from sewing clothes for immodest women, then give it to the poor and needy in the hope that it will expiate your previous sins.
As for the property that you have acquired from working in that factory – including the sewing machine – you do not have to get rid of it, because the reason why it is haraam is not directly connected to the original work, rather it is because of the mixing that accompanied it, which has nothing to do with the original work, unless the factory’s work was haraam in the first place, such as manufacturing alcohol, cigarettes or haraam machines, in which case you would have to get rid of the wages that you took from it.
If you are in difficulty and you cannot get rid of all the money that you acquired from sewing haraam clothes, then there is no sin on you if you keep what you need.
Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa (29/308):
If this prostitute and this wine-maker have repented and they are poor, it is permissible to give them as much of this money as they need. But if he is able to engage in business or do a handicraft such as weaving or spinning, he should be given enough to serve as capital (to set himself up in business). End quote.
And Allaah knows best.
During a heated argument he said that he was a kaafir. What is the ruling?
When I was having an argument with one of my relatives, I uttered the words, “I am a kaafir” and I slapped myself on the face. Please note that I regret what happened and I need direction and guidance. What is the religious ruling on this case? Do I have to offer any expiation?.
Praise be to Allaah.
Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allaah we belong and unto Him is our return). We ask Allaah to keep us safe and sound in this world and in the Hereafter, and we ask Him for a good end and to cause us to die in faith.
You should realize that you have fallen into the worst and most abhorrent of sins, which is the sin of kufr (disbelief) and apostasy, Allaah forbid.
The words which you say that you said are a clear statement of kufr and apostasy. The scholars said: when a person utters the words of kufr, he is judged to be an apostate (if he knew the meaning of the words) and he need not be asked about his intention, as Allaah says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?”
[al-Tawbah 9:65]
Allaah stated that they disbelieved after having believed, even though they said, “We spoke the words without believing them, we were only talking idly and joking.”
Ibn Nujaym said: Whoever speaks the words of kufr, jokingly or otherwise, is a kaafir according to all the scholars, and it doesn’t matter what his real belief is.
End quote.
Al-Bahr al-Raa’iq (5/134). See also Nawaaqid al-Eemaan al-Qawliyyah wa’l-‘Amaliyyah (p. 95).
Shaykh Ibn ‘Uthaymeen said:
If he utters words that put him beyond the pale of Islam, such as saying that he is a Jew or a Christian or Magian or that he has nothing to do with Islam, or with the Qur’aan or the Prophet (peace and blessings of Allaah be upon him), then he is a kaafir and an apostate, and we take him at his word. End quote.
Al-Sharh al-Mumti’, 6/279
Apostasy is an extremely serious matter. The scholars differed concerning one who apostatizes then repents: will any of the reward for his previous deeds remain, or is it all erased because of his apostasy?
Shaykh al-Fawzaan was asked the following question:
What is the ruling on one who apostatizes from Islam then returns to it? Should he repeat his previous deeds in accordance with the pillars of Islam, such as Hajj, fasting and prayer, or is it sufficient for him to repent and return to Islam?
He replied:
The correct scholarly view is that if the apostate returns to Islam and enters Islam anew, repenting to Allaah, then he does not need to repeat the deeds that he did before apostatizing, because Allaah has stipulated that in order for deeds to be cancelled out by apostasy, the person has to die as an apostate.
Allaah says (interpretation of the meaning):
“And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever”
[al-Baqarah 2:217]
So in order for deeds to be lost, it is stipulated that a person persist in apostasy until he dies in that state. The verse indicates that if a person repents then the deeds that he did before apostatizing are still valid and will be rewarded in sha Allaah. End quote.
Al-Muntaqa min Fataawa al-Fawzaan, 5/429
With regard to slapping the face, this is a deed of Jaahiliyyah which the Prophet (peace and blessings of Allaah be upon him) warned against. It is narrated that the Prophet (peace and blessings of Allaah be upon him) disavowed himself of the one who does that, as he said: “He is not one of us who slaps his cheeks, rends his garment and calls out with the cry of the Jaahiliyyah.” Narrated by al-Bukhaari (1294). This indicates that slapping the cheeks is a major sin.
As you regret what you did, we hope that Allaah will accept your repentance. You have to utter the Shahaadatayn (twin declaration of faith) in order to re-enter Islam after going out of it. You have to do good deeds and guard your tongue, for a person may say a word that angers Allaah but he regards it as insignificant, then he will be thrown into the Fire and will continue falling down into it for seventy years.
With regard to expiation, there is no expiation for what you have done apart from repentance, regret and resolve not to do it again.
We ask Allaah to accept your repentance and to enable you to adhere to His religion.
And Allaah knows best.
See also question no. 1079, 5733 and 42505.
And Allaah knows best.
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