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ISLAMIC -
ISLAMIC |
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FAITH.
3) SIGNS OF WEAK IMAN AND HOW TO INCREASE IT
4) STEPS TO INCREASE WEAK IMAN
9) ALL LIVING PROSTRATE TO ALLAH
12) GOD OF BIBLE - GOD OF QURAN
13) CAN GOD CREATE ANOTHER LIKE HIM
16) WHO DOES NOT PRAY, IS HE A KAFFIR?
17) CONVERTING TO ISLAM TO GET MARRIED
18) INTRODUCING ISLAM IN MODERN ENVIRONMENT
19) MUSLIMS DECLINING IN THEIR FAITH
20) PRISON OR PARADISE (LIFE OF THIS WORLD?)
21) SOME OF THE RULINGS ON APOSTASY AND APOSTATES
23) WEARING TA'AWEEZ
24) SIX KALIMAHS
26) NAFS
27) GROWING BEARD
28) NADHR
30) VIDEOS
Question : What is “Faith” in Islam, and how one can enter in Islam? What are its details and obligations? Answer : “Faith” in Islam simply means “a belief and commitment by heart, on the basic principles of Islam as described by Quran and prophet Mohammed. The most important Belief and Knowledge that should dictate our actions is that Allah Almighty exists, that He is the Creator and Provider, and that none can benefit nor harm us except with His permission. If a person’s FAITH (Eiman) in Allah is firm and unyielding, he will be able to direct all his worship and obedience to Allah and will feel no fear of false deities or worldly powers. A Brief introduction of Islam for New Muslims:Islam is to submit completely to Allah by believing in His Oneness; by worshipping Him, and forsaking all types of Shirk (polytheism). Islam is the only Deen accepted by Allah. It is the Final Deen, which has abrogated all previous religions. After Allah’s final revelation and declaring prophet Mohammed as His last prophet, Allah won’t accept from His slaves any other religion than this one. Allah says: ‘Indeed the only accepted Deen is Islam….’ (Aale-Imran 3:19) He also says, “If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (All spiritual good)” (Aale-Imran 3:85) “As for those (people) who disbelieve, lo! if all that is in the earth were theirs, and as much again therewith, to ransom them from the doom on the Day of Resurrection, it would not be accepted from them. Theirs will be a painful doom” (Al-Maeda 5:36) How to enter the folds of Islam: One has to accept by heart and say by tongue, The Two Testimonies of Faith (La ilahah Illa Allah wa anna Muhammad Rasool Allah) To enter Islam, you must know the meaning of these two testimonies; pronounce them out of pure conviction, without the slightest doubt. Translation of the Shahadah : There is no god worthy of being worshipped except Allah and Muhammad is the Messenger of Allah (We obey his commands; refrain from whatever he has forbidden. We believe all that he has informed us with, and that Allah is not to be worshipped except in the manner which he has taught us.) The Divine Scripture of Islam: It is the Quran, which is the words of Allah; it was revealed to Muhammad, may Allah exalt his mention, through Angel Jibreel, may Allah exalt his mention. Indeed, all previous scriptures were distorted by their people; but the Quran remains in its pure form as it was revealed to Muhammad, may Allah exalt his mention. Allah has promised to preserve it till the Day of Resurrection. Allah says: ‘Indeed We have revealed the Dhikr, and We will preserve it.’ (Al-Hijr 15:9) For this reason, no one can distort it. After knowing the meaning of the Two Testimonies of Faith, pronouncing them and accepting them wholeheartedly (without being pressurized into accepting it or promised worldly things upon pronouncing it) he would become a Muslim, upon whom certain obligations would become due, and others would be waived. If he dies after pronouncing it, he would enter Jannah, even if he did not do a good deed. Five Pillars of IslamThese pillars are to be physically executed, whether the action is attestation in the heart, profession by the tongue or a physical action. The First Pillar: The Two Testimonies of Faith. There is no god worthy of being worshipped except Allah, and Muhammad, son of Abdullah, was a Prophet and Messenger, who was sent by Allah to both men and jinn, to guide them to worship Allah alone, without associating any partners to Him. The Second Pillar: The Salah (Prayer). They are five prayers in total during the day and night. The reward the Muslim would attain from performing them would be equal to the reward of fifty prayers. Some of its conditions are that the person who wants to pray be a sane Muslim, who has reached the age of distinction, having made Taharah (ablution) and intention (to pray a certain prayer), and to face the Qiblah while praying. The Third Pillar: Zakat (Poor-Due). It is due on every Muslim whose wealth has reached the Nisaab (amount of wealth which renders it incumbent upon its owner to pay Zakat) and has been held in possession for 12 lunar months, to give 2.5% from it to the poor and needy from among his relatives whom he legally does not have to support, and to other poor and needy Muslims, as well. The Fourth Pillar: Fasting. The person should intend to fast from the night. He should abstain from food and drink and sexual intercourse from Fajr till the sunset. The Month of Fasting is called Ramadhan. It is compulsory on every sane, adult Muslim. The Fifth Pillar: Hajj (Pilgrimage) It is the visitation to Makkah and other sacred sites with the intention to perform Umrah and Hajj. It is a duty on every adult, sane Muslim who can afford performing it, once in a lifetime. Women who have no Mahram (guardian) do not have to perform Hajj. Whoever rejects one of these pillars out of disbelief or due to laziness would become a Kaafir (disbeliever) and would exit the folds of Islam. The Six Articles of Faith: 1. Belief in Allah: That is to believe that He is the Creator, the Provider, the One Who causes death and life, and the One in Whose Hands are all affairs. He is the First before Whom there is none, and He is the Last after Whom there is none, He is the Supreme above Whom there is none, and He is the Most-Knowledgeable from Whom nothing is hidden. We believe in all His beautiful names and attributes without distorting or suspending them, striking parallels between them or comparing them. Allah says, ‘….There is nothing that resembles Him, and He is the All-Seeing All-Hearing’ (Ash-Shura 42:11) 2. Belief in the Angels: They are honorable slaves, who obey Allah. Among them are Jibreel, Mee’ka’il, Israfeel, Ridhwaan, Maalik, and the angels who record the good and bad deeds of men. 3. Belief in the Divine Scriptures: Belief on all scriptures which Allah revealed to his Prophets and Messengers before Mohamed (pbuh) and The Last Scripture, that is the “Quran”. It has abrogated all previous scriptures, thus it is not permissible to put into practice any scripture besides the Quran. 4. Belief in the Messengers: Allah sent thousand of messengers to mankind from beginning of mankind to guide them to worship Him alone, and not associate partners with Him. We have to believe all of them that Allah sent. Among them are the ‘Ulul Azm’ (Prophets who exerted great efforts) who are, Nooh, Ibraheem, Musa, Eesa, and finally Muhammad peace and blessing be on all of them. Mohammed (pbuh) is the last and best of them. 5. Belief in the Last Day: It is the Day of Resurrection, the Day of Requital; the Day believers would enter Jannah and disbelievers sent to Hell-Fire; as for the sinners (who died without repenting), they would be subject to the will of Allah. He would either punish them or forgive them. 6. Belief in the Qadr’: Fate (Preordainment) both in its evil and good consequences. Know that whatever is ordained would come to pass; whatever you will be afflicted with, will take place. Everything which takes place in this universe is already recorded in the Preserved Tablet (al-Lauh al-Mahfoodth). Question: Is Faith (Eiman) increases or decreases? How to increase on’s Faith.Answer: Faith is indeed a blessing from Allah and should not be taken for granted. Just as it may increase and become fuller and stronger, it may also weaken and become less and less until it is minimal or non-existent. Hence it becomes very important for a Muslim to take steps not only to preserve his faith but also to increase it. The uppermost branch of faith is the true, sincere, committed belief in Laa ilaaha illalaah Muhammad Rasoolulaah. Iman has over seventy branches. The lowest or most basic branch is to remove something harmful from the path. Abu Hurairah related that the Prophet, sallAllah u alayhi wa sallam, said: “Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no God but Allah and the humblest of which is the removal of what is injurious from the path; and modesty is a branch of faith.” (Muslim) Basically, to do everything that Allah (swt) has ordered us to do is a part of faith and to avoid all that He has asked us to avoid is a part of faith. A Muslim’s level and strength of faith are based upon his attitude and approach when he fulfils this. “Then we have given The Book for inheritance to such of our servants as We have chosen. But there are among them some who wrong their own souls, some who follow a middle course, and some who are, by Allah’s leave, foremost in good deeds, that is the highest grace.” (Fatir 35:32) Thus, man falls into one of the three following categories: 1. Dhaalim li Nafsihi: This person is self oppressed. He is constantly falling into sin and may be committing various acts of shirk. 2. Al- Muqtasid: This person does only the basic obligations and is satisfied with this. He may also indulge in those things that are Makrooh (that which has been discouraged by Allah and His Prophet (saws) but not prohibited. 3. Saabiq bil Khaaraat: This person lives as if he were in a race with others in doing that which is liked by Allah. He does all of the obligatory deeds and not being satisfied with this, he will strive to do more of the nawafil (the optional acts in the sunnah). He will make every attempt to avoid the Makrooh acts in fear of what they may lead them to. One may ask, is it within the capacity of man to avoid all haram and makrooh and live his life doing only halal, fard and naafil deeds? Yes, it is very possible. Allah, (swt), tells us in the Qu’ran: “On no soul does Allah place a burden greater than it can bear….” (Al-Baqarah 2:286) “O you who believe! Bow down, prostrate yourselves and adore your Lord and do good so that you may prosper (77) And strive in His cause as you ought to strive; He has chosen you and has placed no difficulties on you in religion….” (Al-Hajj 22:77-78) All actions fall into two categories: 1. The obligatory acts which we are asked to avoid or do for the benefit of the individual and society. 2. Those other than the obligatory deeds, which guide us to good in this life and which raise our level in the hereafter, placing us among the Saabiq bil Khayraat. Therefore of the first steps to increase is to work harder to do this second category of optional good deeds. We must look for the doors that lead to good. These doors are many and we often have the opportunity to enter them but don’t realise it. Kindness to parents and the poor, for example, are entrances to good deeds that are available to most everyone. And the benefits are two fold: 1. The personal benefit you gain through your deeds; and 2. The benefit that is gained by society when you perform them. Any door to good that you enter will place you closer to the Saabiq bil Khayraat level of faith. It will help you to attain righteousness and guidance and increase your Iman. Even paradise has doors for the faithful, those who were of the Saabiq bil Khayraat in their life on earth. Abu Hurairah related that the Messenger (saws) of Allah said: “Those who engage in prayer will be invited to enter by the Gate of Prayer; those who take part in jihad will be invited to enter by the gate of Sadaqah; and those who fast will be invited to enter by the Gate of Ar Rayaan.” Abu Bakr said; “No distress will rest on him who is invited to enter by those gates, but will any one be invited to enter by those gates,” He replied: “Yes, and I hope that you may be one.” (Bukhari and Muslim) Abu Bakr, (ra) was of the Saabiq bil Khayraat. He was never satisfied in doing a little or just one thing. He constantly opened and entered the doors to good and eagerly sought out others. On one occasion, the Prophet (saws) asked his companions: Who among them had fasted the day before, Abu Bakr replied that he had. He then asked who had visited the sick the previous day, Abu Bakr replied that he did. Then he asked them who had given Sadaqah, and Abu Bakr said that he had. Umar, who always tried to compete with Abu Bakr in doing good deeds, admitted in respect, admiration and humble acknowledgement that he was much less than Abu Bakr. (Not the exact wording of the hadith) How does one enter these Iman strengthening doors and thereby step up in levels of faith? It occurs by possessing those qualities and performing those deeds that constitute the different parts of faith called Shu’ab Al Eman (shuab meaning parts of faith). In stepping forth, certain approaches must be followed so that one’s effort is sincere and upon the path. Du’a The first of all deeds is du’a - supplication. Due to our absorption in today’s worldly life it is very important that before we perform any deed for Allah we clear our minds of such preoccupation’s and direct our attention to Him. There are two kinds of du’a- Du’a of request for help in this life and the hereafter and du’a of worship in which you are actually praising Allah. We should, before setting forth to do any deed, ask Allah to allow us to perform the deed and allow us to perform it well. A man asked the Prophet, (saws) to teach him a supplication that would embody all supplications. He told him to make the following du’a: Allahuma a’ anee ‘alaa dhikrika wa shukrikah wa husn ‘ibaadatik. (Abu Dawood and An Nasai) O Allah, help me to remember You often, and to thank You often, and to perfect my worship of You. Shahadah The highest branch of faith - Laa ilaaha illallah - must be fully developed within one’s life. The understanding of it’s deep implications will have a tremendous effect in one’s level of faith. As well, the one who says it sincerely in his heart will be admitted into paradise. Mu’adth bin Jabal asked the Prophet (saws): O Messenger of Allah, tell me of an act which will take me into paradise and will keep me away from Hellfire. He said: You have asked me about a major matter, yet it is easy for him whom Allah Almighty makes it easy for. You should worship Allah, associating nothing with Him; you should perform the prayers; you should pay the Zakah; you should fast Ramadan; and you should make the pilgrimage to the House. Then he said: Shall I not show you the gates of goodness? Fasting (which) is a shield; charity extinguishes sin as water extinguishes fire; and the praying of a man in the depths of the night. Then he recited: “Who forsake their beds to cry unto their Lord in fear and hope and spend out of what We have bestowed on them (16) No soul Knoweth what is kept hid for them of joy, as a reward for what they used to do.” (As-Sajda 32:16-17) Then he said: “Shall I not tell you of the peak of the matter, its pillar and its topmost part? I said: “Yes, O Messenger of Allah.” “The peak is Islam; the pillar is prayer; and its top most part is jihad. (Al Tirmithi in An Nawawi’s 40 Hadeeth) Salah The quality of the faithful is that they perform Salah with regularity, humility, and submissiveness (khushoo). Allah tells us in the first verses of surat Al Mu’minoon: “Successful indeed are the believers (1) those who humble themselves in their prayers.” (Al-Maumenoon 23:1-2) The Prophet, (saws) said: “There are five prayers which Allah has prescribed for His servants. For those who perform them properly without disrespectful omissions, there is a guarantee that Allah will admit them into paradise, To those who do not observe them (properly), Allah offers no such guarantee. He may punish them or he may admit them to paradise as He wills.” (Abu Dawud, An Nasai and Ibn Majaah) “Two members of my community may perform the prayer in such a way that their bowing and their prostration are as one, yet their prayers may be as far apart as heaven and earth.” (Al Haarith) “Though a man performs the entire prayer, he may get no credit but for a half of it, or a third of it, or a quarter, a fifth, a sixth, or a tenth. A man gets credit only for that part of his prayer of which he is conscious.” (Ahmad) If you were to prepare to visit a dignitary, a king or even your supervisor, you prepare yourself for such a meeting with great concern for every detail, being completely absorbed in this encounter. So what about your encounter with Allah during prayer? Shaytan will try as hard as he can to distract you. He will take away from you as much as he is able to and as much as you allow him to. A Muslim should always approach Salah with the realization that he is preparing to face His Lord. The Prophet, (saws) said: “Verily Allah faces his servant in prayer as long as he does not turn away.” (Tirmidhi) The sharah (explanation) of this hadith tells us that to turn away has two meanings: 1. The turning away of the heart so that your heart is not really present in your prayer. 2. The turning away of the eyes, looking about is distraction while praying. The renown scholar Ibn Al-Qaym, has described the different performances of Salah in relation to Khushoo and classified people into four categories: 1. The one who offers prayer but is late in doing so, does not observe the requirements such as a proper ablution, and does not cover the awrah. As for the performance of the prayer itself, the pillars of the prayer are deficient, standing and prostration are not performed properly. 2. This person fulfils the physical conditions for prayer and performs the prayer as required yet is overcome by Al -Wasaawis the whisperings of Shaytan. His mind is completely removed from his prayer until the time of tasleem. 3. The person also offers the prayer properly and is also afflicted by Al-Wasaawis but he fights it and is in constant battle. 4. This very special person is he who finds prayer an oasis. He approaches it having fulfilled the prerequisites perfectly and with humility and performs the prayer with khushoo’, humbling himself before his Lord. He may even be unaware of happenings around him due to his absorption in his private meeting with Allah. In the first case, this person has made the attempt to fulfill his obligation to pray but is not sincere. He will be punished for the deficiencies in his prayer. In the second case, we have a person who makes sincere efforts to fulfill the prayer but is weak against shaytan and does not fight him. He will be rewarded for only the part of his prayer he did well as described in the previous hadeeth, one half, one third, etc. As for the third category, this person is considered a mujahid against the whisperings of shaytan He will be rewarded for his sincere efforts and Allah will direct him to righteousness. The final category is of those very rare individuals, the one we all wish to be in. They perform the prayer as the Prophets of Allah did, removing their hearts completely from the world. They love prayer most of all. Their eyes are filled with joy and ecstasy when they perform it. There is no question of their reward and their superiority of faith. Prayer is a very important part of one’s Iman and plays a significant role in life. To achieve its benefits, it must be performed properly. It helps prevent one from committing evil and makes one successful in this life as well as in the Hereafter - but only when it is performed properly, humbly and sincerely. At the time of prayer angels spread about calling man to “put out the fire of sin” that he is burning. Allah has promised us that prayer removes sin committed between them The Prophet (saws) said: “Verily, When a Muslim performs Wudu properly, and then observes salat five times a day his sins fall off, just as leaves fall off a tree.” (Ahmad). He then recited the following Ayat: “And establish regular prayers at the two ends of the day and at the approaches of night for those things which are good, removes those things which are evil. That is a reminder for the mindful.” (Hud 11:114) It is not possible that a Muslim who observes prayer correctly could stand before his Lord without asking forgiveness for the sins he has committed. If you develop khushoo in your prayer, you cannot consist in committing sins, because the effort of your prayer makes you aware and ashamed of your misdeeds. For Example: If you are backbiting, your prayer will make you conscious of your deed. Your level of consciousness will be elevated and your faith will increase. This will make you less likely to fall into major sin. Fasting When Muslim fasts he does so not only, through abstaining from food and drink, but also shuns bad deeds, false words, etc. The Prophet (saws) said: “Whoever does not give up false words and evil actions, Allah is not in need of his leaving his food and drink.” (Bukhari) Fasting also presents many benefits other than simply fulfilling the commandments of Allah, and being rewarded for it. If you are prone to, incline, or fall into sin fasting will lessen your evil inclination. For Example: A man who is unable to marry is recommended to fast, this will lessen his desires. We also know from the hadith “ The devils are chained during Ramadan” that during fasting, man is not as easily influenced by them. This you can see in your own personal change of religious consciousness when you fast during Ramadan. For the one who fasts properly, gaining the full benefit, it is an exercise and training for the whole year. You gain a kind of power and change which you carry through the whole year. But you should not stop once Ramadan ends. Make fasting a habit, at least occasionally. The Prophet (saws) consistently fasted at least three days a month. By fasting periodically, you retrieve some of the spiritual uplifting that Ramadan brings throughout the year. This is a very strong faith strengthening tool that all can apply. Sadaqah Here we are referring to the charity you give voluntarily, not the obligatory Zakat. It is the voluntary sadaqah that strengthens faith, the more you do, the more you erase your bad deeds. Sadaqah is not only monetary. There are many deeds that are considered sadaqah. If someone wishes to give sadaqah, and you assist in its delivery, for example, you are rewarded for giving sadaqah yourself. Ayesha (ra) related that the Prophet (saws) informed them as to who would follow him in death saying: “The one who has the longest hands amongst you would meet me most immediately.” (Muslim). She further said: “The Prophets wives used to measure their hands as to who was the biggest. It was the hand of Zainab that was the longest amongst them, as she used to work with her hands and spend that income in charity.” (Muslim) It was Zainab bin Jahsh whose long hand reached out to the poor so often, not with money but food and other things that she had to give, she was the first of his wives to die after him. The Prophet (saws) said: “Every Muslim has to give sadaqah.” He was asked “If someone has nothing to give, what should he do?” He said “He should work with his hands and benefit himself, and also give in charity (from what he earns)”. The people then asked: “If he cannot find even that?” He replied. “Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds.” (Bukhari and Muslim) He also said: “None of you women should consider even a sheeps trotter to insignificant a gift to give to her neighbor.” (Bukhari and Muslim) Mu’aadh bin Jabal related from the Prophet (saws): “Sadaqah extinguishes sin as water extinguishes fire.” (Ahmad, Al-Tirmidi and Ibn Maajah) The Prophet (saws) said: “The believers shade on the day of resurrection will be his sadaqah.” (Ahmad) Excerpted, with some modifications, from: http://www.missionislam.com/ 3. SIGNS OF WEAK IMAN AND HOW TO INCREASE IT Question : What are signs of weak Iman and how to Increase it? Answer : Signs of weak Faith: · Committing sins and not feeling any guilt. · Having a hard heart and no desire to read the Quran. · Feeling too lazy to do good deeds, e.g. being late for salat. · Neglecting the Sunnah. · Having mood swings, for instance being upset about petty things and bothered and irritated most of the time. · Not feeling anything when hearing verses from the Quran, for example when Allah warns us of punishments and His promise of glad tidings. · Finding difficulty in remembering Allah and making dhikr. · Not feeling bad when things are done against the Shariah. · Desiring status and wealth. · Being mean and miserly, i.e. not wanting to part with wealth. · Ordering others to do good deeds when not practicing them ourselves. · Feeling pleased when things are not progressing for others. · Being concerned with whether something is haram or halal only; and not avoiding makroo (not recommended) things. · Making fun of people who do simple good deeds, like cleaning the mosque. · Not feeling concerned about the situation of Muslims. · Not feeling the responsibility to do something to promote Islam. · Liking to argue just for the sake of arguing without any proof. · Becoming engrossed and very involved with dunya, worldly things, i.e. feeling bad only when losing something in terms of material wealth. · Becoming engrossed and obsessive about ourselves. Okay, how to increase our faith then ?
by: Abu Banan Excerpted, with some modifications, from: http://www.missionislam.com/
4. STEPS TO INCREASE WEAK
IMAN
Question:
We know
that if we don’t practice Islamic principles seriously, it decreases
our Iman, so what are the steps to increase our Iman? Answer:
Of course, non practicing actively on Islamic principles decreases
our Iman.
Our Iman is not always as
sound and strong as we want it to be as it often fluctuates
according to life circumstances. There are several causes for
weakening Iman such as deficiencies in our prayers or the
insinuating whispers from the Shaytan.
Regardless of the cause, it is crucial for all of us to keep a check
on our Iman and if we feel it is faltering in any way then we should
take measures to restore it. It is our responsibility to know which
things decrease our Iman and how to avoid them and those that
increase our Iman and how to embrace them.
The Prophet Muhammad (S) said:
"Faith wears out in the heart of any one of you just as clothes wear
out, so ask Allah to renew the faith in your hearts”
(Mustadrak
al-Haakim). What are signs of a weak imaan?
The Prophet Muhammad (S) said:
"Faith wears out in the heart of any one of you just as clothes wear
out, so ask Allah to renew the faith in your hearts”
(Mustadrak
al-Haakim).
Ten ways that can brighten up our Iman
1. Recognize and Repent
As humans we all commit sins no matter how hard we try to avoid them
because were created to be imperfect. Engaging in evil deeds
decreases our Iman. Actions like lying, cheating and stealing, to
name only a few, take a toll on the human heart and soul which makes
us more susceptible to being lead astray from the Path of Allah. It
is important for us to reflect upon our deeds and weed out the ones
that are contrary to the teachings of the Holy Qur’an and Sunnah of
Prophet Muhammad (S). Allah has gifted us with an innate sense of
justice and the ability to reason and make sound judgments. Our
fitrah (natural disposition) necessitates that we all know when we
are committing a sin. And if we don't know, we certainly have a bevy
of resources to find out from! • Second: Remorse over what has been committed. • Third: A resolve not to repeat it, and,
•
Fourth:
Compensating those who have been wronged or obtaining their
forgiveness.
2. Perform Salah Regularly
Completing the five daily prayers, on time and according to the
Sunnah, is an excellent way to increase our Iman. The effect of the
salah on the human soul is cooling as Muhammad (S) once said that it
cooled his eyes. The salah connects us with our Creator and, along
with obedience to Allah, helps us to enjoin what is good and forbid
what is evil.
Allah Almighty says in the Holy Qur’an:
"The believers are only those who, when Allah is mentioned, feel a
fear in their hearts and when His Verses -this Qur’an- are recited
unto them, they (i.e. the Verses) increase their Faith; and they put
their trust in their Lord (Alone)
(2)
Who perform salah and spend out of that We have provided them
(3)
It is they who are the believers in truth. For them are grades of
dignity with their Lord, and Forgiveness and a generous provision
(Paradise)”
(Al-Anfal
8:2-4).
Narrated Jabir ibn Abdullah (RAA) Rasulullah (SAW) said:”The
similitude of five prayers is like an overflowing river passing by
the gate of one of you in which he washes five times daily. Hasan
said: No filthiness can remain on him”
(Sahih Muslim)
Narrated Abu Hurairah (RAA) Rasualullah (SAW) said,"Martyrs
are those who die because of drowning, plague, an abdominal disease,
or of being buried alive by a falling building." And then he added,
"If the people knew the Reward for the Zuhr prayer in its early
time, they would race for it. If they knew the reward for the 'Isha'
and the Fajr prayers in congregation, they would join them even if
they had to crawl. If they knew the reward for the first row, they
would draw lots for it."
(Sahih Al-Bukhari)
Allah tells us about the inhabitants of Hell :
"(The people in Hell will be asked)What
has caused you to enter Hell?"
(42)
They will say: "We were not of those who used to offer their Salât
(prayers)”
(Al-Mudathir 74:42-43)
"And we used to belie the Day of Recompense
(46)"Until
there came to us (the death) that is certain"
(47)"Then
will no intercession of [any] intercessors profit them"
(Al-Mudathir 74:46 - 48)
Rasulullah (SAW) said
"The covenant between us and them is prayer, so if anyone abandons
it, he has become a disbeliever."
(Ahmad, Tirmidhee and Nasaa'ee)
In an other Hadith of Rasulullah (SAW) said
"What lies between a man and disbelief is the abandonment of
prayer."
(Muslim, Abu Dawood and Nasaa'ee)
3. Quranic Recitations
Medical studies have shown that simply listening to a recitation of
the Holy Qur’an has a physiological effect on our bodies. Research
has also proven that the Qur’an has healing qualities on the body,
mind and spirit. What better way to increase our Iman than to listen
to the recitation of the Holy Qur’an on an audio device!
Listen to the melodious rhythm of the Qur’an and while doing so try
to reflect upon the meanings of what you are listening to. We should
always strive to read as much of the Qur’an as possible, as reading
the word of Allah especially with the meanings will significantly
increase our imaan and elevate us in this world and the next!
Hazrat Abdullah bin Masud (RAA) narrates that The Messenger of Allah
(SAW) said:"Whoever
reads one letter of the Quran receives the reward of one good deed.
And one good deed is multiplied ten times.
Hazrat Abu Huraira (RAA) reports, Messenger of Allah
(SAW) said:"Whoever
listens to one verse of the Book of Allah, a good deed that
multiplies continuously is recorded. And one who reads a verse of
the Quran, that verse will be a Noor for him on the Day of Judgement."
Hazrat Anas (RAA) reports that Messenger of Allah
(SAW) said:"Whoever
reads the Quran, Allah grants that person ten good deeds for every
letter. And for one who hears the Quran being recited, Allah grants
a good deed for every letter, and such a person will be resurrected
among those who will recite and ascend the stages of Jannat."
Hazrat Ibni Abbas (RAA) narrates Messenger of Allah
(SAW) said:"He
who listens to one letter of the Quran, ten good deeds are recorded
for him, ten sins are forgiven, and his status is elevated by ten
stages."
4. Engage in Dhikr
"…Verily, in the remembrance of Allah do hearts find rest."
(Ar-Ra’d13:28)
“O ye who believe let not your wealth and your children divert you
from the remembrance of Allah …..”.
(Al-Munafaqoon 63:9)
"Is one who is obedient to Allah prostrating himself or standing (in
prayer) during the hours of the night, fearing the Hereafter and
hoping for the mercy of his Rabb (like one who disbelievers)? Say:
"Are those who know equal to those who know not?" ….”
(Az-Zumr 39:9)
According to these verses the attitude of those who truly remember
Allah is the following:
2. Their skins creep, i.e., the hair on their bodies rise due to their state of fear. 3. Their bodies are softened, their hearts become tender. 4. They prostrate, i.e., they start worshiping Allah.
5.
They cry or weep.
• Al-Hamdullilah- 'Thanks be to Allah' • Allahu Akbar – 'Allah is the Greatest.'
•
La ila ha illallah-
There is no worthy of worship except Allah
Abu haraira (RAA) Narrates: Prophet (saw) said:“whoever
says:
SubhanallahiWa Bihamdihi
–
(I deem Allah free of any resemblances to anything whatever in any
repeat, and I glorify his praises) one hundred times a day will have
his sins forgiven even though they may be as much as the foam of the
sea
–(Bukhari)
Read much of this zikr:
Subhaan-Allahi walhamdu-lillaahi, wa laa ilaa-ha illa-la ill-lal-lahu
wallahu Akbar,walaa haula wala quoow-wata illa billa
hil-Aliyyil-azeem.(Glory
is for Allah and all Praise is due to Allah. There is none worthy of
worship except Allah. Allah is the greatest. There is no power and
no strength except with Allah the Most High, the Great)
5. Voluntary Fasting
Fasting can be thought of as a prescription for us, which cures the
maladies of the human soul. There are innumerable benefits to
fasting nawafil fasts. Fasting helps us be thankful to Allah for His
Bounty, control unlawful desires, have compassion for the less
fortunate and it weakens the effects of waswasa, the insinuating
whispers from the Shaytan.
6.Carrying out Good Deeds
Doing good deeds for others can be like switching on a light bulb in
a darkened room. Because our good deeds are our eternal investment
which will benefit us for the rest of eternity rather than
investment into this temporary life!
Of all religions, only Islam guides mankind not only to the
importance of time but also how to value it.
Bin ‘Abbas(RAA) narrated that Allâh’s Messenger
(SAW) said:“There
are two blessings which many people lose: (They are) health and free
time for doing good.”(Bukhari)
Abdullah Bin Mas’ud(RAA) narrated:
“I asked the Prophet, ‘Which deed is the dearest to Allah?’ He
replied, “To offer salaat (the prayers) at their early fixed times.”
I asked, “What is the next (in goodness)?” He replied, “To be good
and dutiful to your parents.” I' again asked, “What is the next (in
goodness)? “He replied, “To participate in jihad (religious
fighting) in Allah’s Cause.”
(Bukhari)
Abu Qatada, Bin Rab’i(RAA) narrated that Allâh’s Messenger
(SAW) said:"Allâh
the Exalted said: ‘I made five times (daily) prayers obligatory on
your people. And I took a guarantee that if anyone observes them
regularly at their times, I shall admit him to Paradise. If anyone
does not offer them regularly, there is no such guarantee of mine
for him."
(Abu Dawood)
If we fear Allah for His wrath and hope for His rewards in the
eternal world to come, time has come for us to give due value to the
importance of time. We should try not to waste most of our time
seeking worldly pleasures.
It is for our guidance that we must take admonition from the
following authentic hadîth:
Abu Hurairah (RAA) narrated that Allâh’s Messenger
(SAW) said:
“Be
prompt in doing good deeds (before you are overtaken) by turbulence
which would be like a part of the dark night. During (that stormy
period) a man would be a Muslim in the morning and an unbeliever in
the evening or he would be a believer in the evening and an
unbeliever in the morning, and would sell his faith for worldly
goods.”
(Muslim)
Abu Hurairah (RAA) narrated that Allâh’s Messenger
(SAW) said:
“Hasten to do good deeds before six things happen: the rising of the
sun from the west, the smoke, the Dajjal, the beast and (the death)
of one you or the general turmoil.”
(Muslim)
“Call then upon Allâh with sincere devotion to Him even though the
Unbelievers may detest it.”
(Al-Ghafir 40:14)
Verily, time is very important for our success both in this
temporary world and the eternal world to come. If we waste time, if
we abuse it, then we waste and abuse our lives. Therefore, if we
really give value to our lives then, we must give due value to the
importance of time.
7. Remembering Death
Every soul shall taste death Allah has said in the Qur’aan:
“Every soul will taste of
death ….”
(Al-‘Ankaboot 29:57)
From this verse we know that death is such a thing that you can’t
escape from even if you are in a house, which is built with metal
walls, and has a massive padlock. Death will not only come when hair
and the beard turn white, but it can come at any time, even when you
are a baby, or an old person or a teenager or of middle age.
Merits of the Remembrance of Death Know that the person, who is
engrossed in the world and cheated by its charming coquetries, is
unmindful of the remembrance of death. They do not remember death
and when they are reminded of it, they do not like it.
Allah has said regarding such a man:“The
deaths from which you flee away will meet you. Thereafter you will
be led to the Knower of the world seen and unseen. You will then be
informed of what you did.”
(Al-Jumma 62:8)
Hazrat Bilal bin Masood and Umar bin Abdul Aziz (RAA) said,
“O People! You are not created for being destroyed”. You will travel
from one home to another home. For a believer, death is a gift.
Messenger of Allah
(SAW) said:“The
gift for a believer is death".
Due to the hardship which the believer goes through in this world,
death becomes easy for him and all of his anxieties disappear.
Therefore, it is described as a gift in the Hadith.
Hazrat Mahmood bin Labeed says that the Prophet (SAW) said,“Mankind
likes two things very much. One of these things is life, though
death is much better for him, and the second is wealth though
poverty makes accounting easy.
Hazrat ibn Umar (RAA) says,
“This world is paradise for the nonbelievers (they are engaged in
their worldly desires and aspirations). This world is a jail or
prison for the faithful (momins). They are bound by the laws of
Shari at in every matter. Therefore, when the soul of a momin leaves
his body (at the time of death), it is as if a captive has been
freed from the cell. He cleans himself by turning in the dust.
8. Gaining Knowledge
To seek knowledge is a sacred duty, it is obligatory on every
Muslim, male and female. The first word revealed of the Qur’an was
"Iqra"
READ! Seek knowledge! Educate yourselves! Be educated.
"… Are those equal, those who know and those who do not know? ….."
(Al-Zumr 39:9)
"Allah grants wisdom to whom He pleases and to whom wisdom is
granted indeed he receives an overflowing benefit ….."
(Al-Baqarah 2:269)
Ibn Mas’ud (RAA) reported that the Messenger ofAllah (S) said:The
position of only two persons is enviable; the person whom Allah
bestowed wealth empowering him to spend it in the way of
righteousness, and the person whom Allah gave wisdom with which he
adjudges and which he teaches to others
According to Tirmidhi and Ibn Majah, Ibn Abbas (RAA) narrated that
the Messenger of Allah (S) said:A
single scholar of religion is more formidable against shaytaan than
a thousand devout persons.
Islam is our greatest gift. We have to be thankful for this gift. A
person without knowledge is like someone walking along a track in
complete darkness. Most likely his steps will wander aside and he
easily can be deceived by shaytaan. This shows that our greatest
danger lies in our ignorance of Islamic teachings and in our
unawareness of what the Qur’an teaches and what guidance has been
given by the Prophet (S). But if we are blessed with the light of
knowledge we will be able to see plainly the clear path of Islam at
every step of our lives. We shall also be able to identify and avoid
the dangerous paths of Kufr, Shirk
and immorality, which may cross it.
Every one of us, young or old, man or woman, should at least acquire
sufficient knowledge to enable ourselves to understand the essence
of the teachings of the Qur’an and the purpose for which it has been
sent down. We should also be able to understand clearly the mission,
which our beloved Prophet (S) came into this world to fulfill.
No great amount of time is required to acquire this simple
knowledge. If we truly value Iman, it cannot be too difficult to
find one hour every day to devote for our Iman.
Hadith states:"He
who acquires knowledge acquires a vast portion." and "If anyone
going on his way in search of knowledge, God will, thereby make easy
for him the way to Paradise."
May Allah (SWT) give us strength to behave and act just as He likes
us to do and be pleased with us, and that should be the purpose of
our lives.
“Rabbi
zidnee ilma”
(O Lord, increase us in knowledge). Aameen.
9. Making much dua (supplication)
Dua is defined as any invocation or prayer addressed to Allah (SWT).
As Muslims there is something very wrong when we believe, our Duas
won't be answered. We do not turn to Allah in our times of need and
instead put our trust, dependence and hopes on worldly things.
Although these temporal things are the means through which our Duas
automatically turn to what Allah suits for us.
Through Dua, we strengthen our Imaan and our relationship with
Allah. We find many reassurances throughout the Quran for those who
make Dua.
Allah the Exalted, has said:
"…. And your Lord says: Pray unto me: and I will hear your prayer
….."
(Ghafir
40:60)
"Call upon your Lord Humbly and in secret"
(Al-Araf
7:55)
"When My servants question thee concerning Me, I am indeed close (to
them): I listen to the prayer of every suppliant when he calleth on
Me"
(Al-Baqarah
2:186)
"Is not He (best) who listens to the (soul) distressed when it calls
on Him, and who relieves its suffering."
(An-Naml
27:62)
Aisha (RTA) said,
"No believer makes Dua and it is wasted. Either it is granted here
in this world or deposited for him in the Hereafter as long as he
does not get frustrated."
In fact, it is even wrong to never make Dua,"Whosoever
does not supplicate to Allah, He will be angry with Him."(Saheeh
Jaami`as-Sagheer)
We can and should make Dua in every condition, i.e. in hardship and
in prosperity. There are
also some special times to make Dua where it is more likely to be
accepted: 1. When one is oppressed 2. Between the time of Adhan and Iqama
3. At the time of the call for prayer 4. At the time of fighting when warriors are engaged with each other 5. When it is raining
6.
When one is sick
7.
The last third of the night
8.
Ramadan (especially Lailatul Qadr)
9.
After the Fard part of prayer
10.
When traveling
11.
When breaking fast
12.
In Sujood
13.
Fridays, some say on Friday after Asr prayer
14.
While drinking the water from the well of Zamzam
15.
At the end of Wudu
16.
On waking up from sleep
17.
At times of adversity
18.
Prayer after the death of a person
19.
Dua of the parent against or for his children
20.
The Dua of a Muslim for his brother without the latter's knowledge
2. Raise both hands up to the shoulder with palms open facing up 3. Ask by Asma al Husna- Allah's Beautiful Names 4. Ask Allah by your good deeds 5. Glorify Allah & recite Durud on Prophet (SAW) at both ends of dua. 6. Show humility, entreaty, desire and fear while making Dua 7. Repent and try to make amends where one has wronged 8. Confess mistakes, shortcomings, and sins 9. Crying when making Dua 10. Show the need for Allah's help 11. Try to make dua, in which prayers are answered
12.
End with "Alhamdulillah
rabbil alameen"
The place of duaa is so high to Allah, that the Prophet (SAW) had
said:
"Nothing is more honourable to Allah the Most High than du`a."
(Sahih al-Jami`).
He also said:"The
most excellent worship is du`a."
(Sahih Al-Jami`)
In order to warn those who are arrogant, or careless in making dua,
the Prophet
(SAW)
said:"The
most incapable person is the one who does not make du`a,and the most
miserly person is the one who does not give salaam."
(Sahih Al-Jami`)
And let not there be anyone who says:
"... my Lord won't answer my prayer, because of this and that.. or
because of so and so..".
No! Indeed Allah is the Most Generous King. Is there anyone who met
a king, and praised and glorified him, and then asked, yet the
request was not granted? So what about Allah, the King of the
Heavens and the Earth - who has total control over your life, your
wealth and your future. Why would He not grant you your request?
Indeed, our beloved Prophet
(SAW)
had said:
"Verily your Lord is the One modest and Generous, and when His
servant raises his hands to Him in supplication, He is diffident (in
some wordings, shy or hesitant) from returning them empty."
(Ahmad, Abu Dawud and at-Tirmidhi – Hasan)
10.Having Trust in Allah
The best way for us to increase our Iman is to completely submit our
will to Allah and have full trust in him and we can do this by doing
out utmost to follow every command in the Qur’an and Sunnah. We
should have patience in Allah's Decree and accept it that it is for
the best and is meant to happen because He is the knower of all
things and the Almighty and always remember.
One day we will be called to account for our deeds which were
hopefully sent forth with much goodness and patience. I pray that
insha Allah on Day of Judgement, we will be given our deeds book in
our right hands (with Allah mercy).
Allah (SWT)
Say:
'Nothing will happen to us except what Allah has decreed for us: He
is our protector': And on Allah let the Believers put their trust."
(At-Tawbah 9:51)
Allah (SWT) says
"And put thy trust on the exalted in Might, The Merciful."
(Ash-Shu’araa 26:217)
Allah (SWT) says
"...Then, when thou hast taken a decision, put thy trust in Allah.
For Allah loves those who put their trust (in Him)."(159)
If Allah helps you, none can overcome you: If He forsakes you, who
is there, after that, that can help you? In Allah, then, Let
believers put their trust”
(Aale-Imran
3:159-160)
It does not matter what you do, obey or disobey, the result will be
that you will receive what Allah has ordained for you. You can not
add to it or subtract from it. What you do is either benefit
yourself with the blessings of obedience or harm yourself with the
fruits of your disobedience. We have been told that what is for us
can't miss us and what is not for us can't hit us.
We have to learn to trust that Allah will take care of us when we
obey Him and that He wills withdrawal His Great Mercy when we
disobey. Trusting in Allah means that when we hear a command from
Quran and hadith, we obey it. We recognize that we are limited and
that Allah has no limits. He knows what we do not know.
We need to stop totally relying on our efforts
and our version of logic and realize that Allah is the one who knows
while we know not.
Question :
Can we testify that a
man is a believer if he regularly attends prayers in the mosque, as
it says in the hadeeth?
Answer :
Praise be to Allah.
Yes, there is no doubt that with the one who attends prayers in the
mosque, his attendance is a sign of his faith, because the only
thing that is making him leave his house and take the trouble to
walk to the mosque is his faith in Allah.
With regard to the questioner’s words, “as it says in the hadeeth,”
this is referring to the report narrated from the Prophet (peace and
blessings of Allah be upon him):
“When you see a man regularly coming to the mosque, bear witness
that he is a believer.”
But this hadeeth is da’eef and is not a saheeh report from the
Prophet (peace and blessings of Allah be upon him).
From Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/55
Excerpted, with some modifications, from:
http://islamqa.com/en/
6. THE MEANING OF TAWHEED AND ITS CATEGORIESQuestion : What is the meaning of Tawheed and what are its categories?. Answer : Praise be to Allah . Tawheed in Arabic means attributing Oneness to Allah and describing Him as being One and Unique, with no partner or peer in His Essence and Attributes. The Arabs say waahid, ahad and waheed, all meaning one. Allah is Waahid, meaning that He has no rivals or peers in any way. So Tawheed means knowing Allah is One, with none like unto Him. Whoever does not acknowledge Allah in these terms and does not describe Him as being One with no partner or associate does not believe in Tawheed. With regard to the shar’i definition of Tawheed, it means believing in Allah alone as God and Lord and attributing to Him alone all the attributes of Lordship and divinity. It may be defined as follows: Believing that Allah is One with no partner or associate in His Lordship (ruboobiyyah), divinity (uloohiyyah) or names and attributes (al-asma’ wa’l-sifaat). This word (Tawheed) and its derivatives are used with this meaning in the Quran and Sunnah. For example: Allah says (interpretation of the meaning): “Say: He is Allah, the One and Only (1) Allah, the Eternal, Absolute (2) He begetteth not, nor is He begotten (3) And there is none like unto Him. (Al-Akhlas 112:1-4) “And your Allah is One Allah: There is no god but He, Most Gracious, Most Merciful” (Al-Baqarah 2:163) “They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them”. (Al-Maidah 5:73) And there are many similar verses. In Saheeh al-Bukhaari (7372) and Saheeh Muslim (19) it is narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: When the Prophet (peace and blessings of Allah be upon him) sent Mu’aadh ibn Jabal to Yemen, he said to him: “You are going to people from among the People of the Book, so let the first thing to which you call them be belief in Allah alone (Tawheed). If they accept that, then tell them that Allah has enjoined on them five prayers every day and night. If they pray then tell them that Allah has enjoined on them zakaah from their wealth to be taken from their rich and given to their poor. If they agree to that then take it from them but avoid the best of people’s wealth.” In Saheeh Muslim it is narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Islam is built on five (pillars): belief that Allah is One, establishing regular prayer, paying zakaah, fasting Ramadaan and Hajj.” What is meant by Tawheed in all these texts is affirming the meaning of the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, which is the essence of the religion of Islam with which Allah sent His Prophet Muhammad (peace and blessings of Allah be upon him), based on the evidence of the words of the Quran and Sunnah. In some versions of the hadeeth of Mu’aadh quoted above it says: “You will come to some people from among the People of the Book so when you come to them, call them to bear witness that there is no god except Allah and that Muhammad is the Messenger of Allah.” Narrated by al-Bukhaari, 1492. According to another version of the hadeeth of Ibn ‘Umar: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Islam is based on five (pillars): the testimony that there is no god except Allah and that Muhammad is His slave and Messenger...” Narrated by Muslim, 16. This indicates that Tawheed is the essence of the testimony that there is no god except Allah and that Muhammad is the Messenger of Allah, and that this is Islam with which Allah sent His Prophet to the two races of mankind and the jinn, other than which Allah will not accept any religion from anyone. Allah says (interpretation of the meaning): “Truly, the religion with Allah is Islam….” (Aal ‘Imraan 3:19) “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” (Aal ‘Imraan 3:85) Once this is understood, it should be noted that the scholars have divided Tawheed into three categories, as follows: 1) Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), 2) Tawheed al-Uloohiyyah (Oneness of Divinity) and 3) Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes). Tawheed al-Ruboobiyyah (Oneness of Divine Lordship): It means believing in Allah as One and Unique with regard to His actions such as creation, sovereignty, control, giving life and death, and so on. There is a great deal of evidence to support this in the Quran and Sunnah. Whoever believes that there is any creator other than Allah or any sovereign controlling this universe and disposing of its affairs other than Allah has denied this aspect of Tawheed and disbelieved in Allah. The kuffaar of old accepted this aspect of Tawheed in general terms, although they differed with regard to some of its details. The evidence that they used to accept this is to be found in several verses of the Quran such as the following (interpretation of the meaning): “And if you were to ask them: ‘Who has created the heavens and the earth and subjected the sun and the moon?’ they will surely reply: ‘Allah.’ How then are they deviating (as polytheists and disbelievers)?” (Al-‘Ankaboot 29:61) “And if you were to ask them: ‘Who sends down water (rain) from the sky, and gives life therewith to the earth after its death?’ they will surely reply: ‘Allah.’ Say: ‘All the praises and thanks be to Allah !’ Nay, most of them have no sense” (Al-‘Ankaboot 29:63) “And if you ask them who created them, they will surely say: ‘Allah .’ How then are they turned away (from the worship of Allah Who created them)?” (Az-Zukhruf 43:87) In these verses Allah states that the kuffaar affirm that He is the Creator, Sovereign and Controller, but despite that they do not worship Him alone (Tawheed of worship), which points to the graveness of their wrongdoing and lies, and the weakness of their reasoning. For if there is One Who is described in such terms, none should be worshipped except Him alone and none should be described as being one and unique except Him; may He be glorified above those that they associate with him. So whoever affirms this Tawheed in the true sense must inevitably also affirm the Oneness of Allah’s Divinity (Tawheed al-Uloohiyyah). Tawheed al-Uloohiyyah : It means devoting all acts of worship, both inward and outward, in word and deed, to Allah Alone, and not worshipping anything or anyone other than Allah, no matter who he is. Allah says (interpretation of the meaning): “And your Lord has decreed that you worship none but Him ….” (Al-Isra’ 17:23) “Worship Allah and join none with Him (in worship)….” (An-Nisa’ 4:36) It may be described as devoting all one’s actions to Allah alone. It is called Tawheed al-Uloohiyyah because it is based on ta’alluh lillaah which is worship and devotion of Allah accompanied by love and veneration. It is also called Tawheed al-‘Ibaadah (oneness of worship) because it means that a person worships Allah by doing that which He has commanded and avoiding that which He has forbidden. It is also called Tawheed al-Talab wa’l-Qasd wa’l-Iraadah (Oneness of goal, purpose and will) because it means that a person does not seek anything except the Face of Allah, so he worships Him sincerely. This is the kind of Tawheed concerning which people went astray, which is why the Prophets were sent and the Books were revealed. This is the purpose for which the universe was created and laws were prescribed. Concerning this disputes arose between the Prophets and their peoples, so the stubborn were doomed and the believers were saved. Whoever goes astray with regard to this Tawheed, such as devoting some of his worship to someone other than Allah, has gone beyond the pale of Islam and drifted away from true belief. May Allah protect us from that. Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes), It means affirming the names and attributes of Allah and believing that there is none like unto Allah in His names and attributes. This Tawheed is based on two principles: 1 – Affirmation: i.e., affirming that which Allah has affirmed for Himself in His Book or that His Prophet (peace and blessings of Allah be upon him) has affirmed of His beautiful names and sublime attributes in a manner that suits the Majesty and Greatness of Allah, without distorting them, twisting their meanings, denying their reality or discussing how they are. 2 – Denial: i.e., denying that Allah has any faults and denying any shortcomings that He has denied Himself. The evidence for that is the words of Allah (interpretation of the meaning): “….There is nothing like Him, and He is the All‑Hearer, the All‑Seer” (Ash-Shoora 42:11) So He has denied that He bears any resemblance to His creation, and affirmed that He has attributes of perfection in a manner that befits Him, may He be glorified. See al-Hujjah fi Bayaan al-Mahajjah, 1/305; Lawaami’ al-Anwaar al-Bahiyyah, 1/57. Excerpted, with some modifications, from: http://islamqa.com/ Question :
For the new and prospective Muslim, how should one
interpret the Sunnah? Should it be considered the emulation, or
imitation rather of His (saw) actions or the striving of the state
of His (saw) character?
Sunna, plural sunan: "Road" or "practice (s)."
Standard practice, primarily of the Prophet sallAllahu `alayhi
wa-Alihi wa-Sallam, including his sayings, deeds, tacit approvals or
disapprovals. Hadith Scholars add his personal traits - including
physical features - to this definition.
"The Sunna in our definition consists in the reports
transmitted from the Messenger of Allah Excerpted, with some modifications, from: http://islamqa.com/en/ Question: My question is regarding to imani mufasil, where it is written that good or bad what ever happens is in taqdeer, and all happens by Allah will. If a man is doing any bad thing then why is he been given punishment? If God only is wroter of his taqdeer, if a God loves his creation and don’t want them to be in hell, then why don’t He writes good and stops the bad? I am not able to understand this topic of Islam and many more, please recommend some books about taqdeer ,I do not also understand many more topics as well, but first I want to make my iman correct, I will be waiting for your reply. Answer: Allah (Mighty and Exalted be He) knows before creating anything, that He is going to create it and that it shall be of such and such magnitude, quality or nature, etc. He also specifies the time of its coming into being and its passing away, and the place of its occurrence. If so, then one who believes in the true God should believe that there are no accidents in nature. If something disagreeable happens to him, he should say "Allah qaddara (ordained), and He did what He willed" and not grieve himself by wishing that it had not occurred, or worrying why it should occur. If, in contrast, something agreeable happens to him he should not boast of it, but thank Allah for it. In this context, Allah says, "Naught of disaster befalleth in the earth or in yourselves but it is in a Book before We bring it into being. Lo! That is easy for Allah. (22) That ye grieve not for the sake of that which hath escaped you, nor yet exult because of that which hath been given. Allah loveth not all prideful boasters." (Al-Hadid 57: 22-23) If Allah Almighty predetermines everything, that includes our so-called free actions, in what way can they be said to be free, and how are we responsible for them? This question occasioned the appearance, at a very early history of Islam, of two extreme theological sects.
One of them, called the Qadariyyah, asserted
man's free will and responsibility to the extent of denying Allah's
foreknowledge, and claiming that Allah knows our free made actions only
after we have performed them. The other, called the Jabriyyah, held the
opposite view and claimed that there was no difference between the
motions of inanimate things and our movements in performing so-called
free actions, and that when we use intentional language we speak only
metaphorically.
"If so," a Qadari might say, "He could have prevented us from doing
evil."
"Had Allah willed, they were not idolaters; and We have not
appointed thee a watcher over them neither art thou their guardian."
(Al-An`am 6 : 107) "If you art ungrateful, Allah is independent of you. Yet He approves not ungratefulness in His servants; but if you are grateful, He will approve it in you…" (Az-Zumar 39: 7) 9. ALL LIVING PROSTRATE TO ALLAH Question: It says in Soorat Al-Hajj 22:18 that the dawaab (moving living creatures, beasts, etc.) prostrate to Allah. What is the nature of this prostration? Answer: Praise be to Allah. Note that this universe and all the created beings in it is in thrall to Allah, whether by choice or by force. The believer worships Allah by choice and is rewarded for his worship. Even though the kaafir may be alienated from his Lord and failing to worship Him, the atoms of his body and everything in him is worshipping Him and glorifying Him, but because our understanding and perception are limited, we are unaware of that tasbeeh (glorification of Allah) and unable to understand its nature. Allah says : “The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft‑Forgiving” [Al-Isra’ 17:44] What this means is that every created being is in a state of submission to Allah and worships Him in a manner appropriate to its situation. The sun, moon, stars, trees and animals are all in a state of subjugation to Allah and prostrate to Him, and all of them worship Him in an appropriate manner. Allah says (interpretation of the meaning): “See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad‑Dawaabb [moving (living) creatures, beasts], and many of mankind prostrate themselves to Allah. But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honour him. Verily, Allah does what He wills” [Al-Hajj 22:18] “Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly? (48) And to Allah prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah) with humility]” [An-Nahl16:48-49] Imaam Ibn Katheer said: Allah is telling us of His Might, Majesty and Pride, for everything submits to Him and all things and creatures humble themselves before Him, inanimate objects and animals, and those which are accountable among mankind and the jinn, and the angels. Allah tells us that everything that has a shadow that inclines towards the right and towards the left – i.e., morning and evening – prostrates to Allah. Mujaahid said: When the sun passes its zenith everything prostrates to Allah. Allah has confirmed that all beings prostrate to Him, and He has explained how some of them prostrate, which is by the inclining of its shadow towards the right and the left. It does not mean that everything prostrates on seven parts of the body; that applies only to the Muslims. The prostration of all other beings is in accordance with their nature. The fact that this prostration is prostration in the real sense is indicated by the apparent meaning of the text, because there is no valid reason for not interpreting the text as it appears to be, so we must accept it. That is also supported by the fact that the prostration of the sun, moon, stars, trees and animals is mentioned in conjunction with the prostration of the angels and humans, which indicates that this is prostration in a real sense for all the entities mentioned. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Prostration is a form of humility, so the prostration which includes all creatures implies the utmost submission and humility. For every created thing submits to His greatness and humbles itself before His might and power. This does not mean that everything prostrates like human beings do, on seven parts of the body, putting the forehead on the ground. This kind of prostration is only for human beings. Some other nations bow but do not prostrate, and that is their prostration. Allah says (interpretation of the meaning): ‘....and enter the gate in prostration (or bowing with humility) and say: “Forgive us....”’ (Al-Baqarah 2:58)
Question: What is the ruling on, when a Muslim say "We believe we are all children of Allah". Basing it on the weak Hadeeth (All creations are sustained by Allah). Please provide details of the ruling. Answer: Praise be to Allah. The hadeeth mentioned was narrated by al-Bazzaar and Abu Ya’la from Anas, and says, “All of mankind are the dependents of Allah, and the most beloved of them to Allah are those who are most helpful to their dependents.” This is a very weak (da’eef jiddan) hadeeth as al-Albaani said in Da’eef al-Jaami’, hadeeth no. 2946. Any Muslim who says, “We believe that we are all the children of Allah” should be asked to explain what he means before any judgement is made concerning him. 1 – If what he means by being children is the metaphorical meaning, which is that people are dependent upon Allah, and he is using this word for a purpose allowed in sharee’ah, such as refuting the Christians who say that the Messiah is the son of God, then there is nothing wrong with that if he uses it only with Christians in order to show that their belief is false, but he should not use it with others lest that generate confusion and misunderstanding. That is because one of the means of showing the Christians’ beliefs concerning ‘Eesa (peace be upon him) to be false is to use the same expressions as are mentioned in their holy Book (the Bible) to prove that others were described as “sons of God” as well as ‘Eesa, which clearly indicates that what is meant by being a son of God in the texts of the Gospels is not “sonship” in the literal sense, which St. Paul claimed for Jesus in order to lead them astray from belief in Divine Oneness (Tawheed). St. Paul based his argument on the confusion that may arise from the use of the words “father” and “son”. Some of the Bible texts that may used to refute their argument are as follows: In the Gospel of Luke, Jesus said of those who believed in him: “They are like the angels. They are God’s children since they are children of the resurrection.” [Luke 20:36] And in the Book of Isaiah: “Bring back My sons from afar and my daughters from the ends of the earth” [Isaiah 43:6] And this is what was said describing God as the Father, as it is narrated in the Gospel of Matthew that the Messiah said to his students: “If you do, you will have no reward from your Father in heaven.” [Matthew 6:1] In the Gospel of Luke: “When you pray say, ‘Our Father, Who art in heaven…” [Luke 11:2] In the Gospel of John: “I am returning to my Father and your Father, my God and your God.” [John 20:17] The Christians do not say that the angels, the Children of Israel and the Disciples were sons of God in a literal sense, or that God was their father in a literal sense, rather they interpret that in a metaphorical sense, i.e., that He is a father to them in the sense of blessing them, being kind to them, protecting them and taking care of them, and they are His children in the sense that they worship Him, need Him and are dependent upon Him. This demonstrates the falseness of their understanding of ‘Eesa being the son of God, basing their argument on some texts that say that he is the son of God. 2 – If he means that all people are children of Allah just as ‘Eesa is the son of Allah, in the sense of the Christian belief, then this is kufr (disbelief) that is worse than the kufr of the Christians. 3 – If he means that we are all children of Allah or dependent upon Him, with no difference between Muslims and kaafirs, and he means that the Jews, Christians and idol-worshippers are not kaafirs, then this is riddah or apostasy from Islam, because whoever doubts that the Jews and Christians are kaafirs or approves of their religions is a kaafir, according to scholarly consensus. 4 – If he means thereby to justify using the word “brother” for Jews and Christians, because we are all the children of Allah, this is false, because there is no brotherhood between the believers and the disbelievers. The hadeeth (which some may interpret as meaning that all men are brothers) has been proven to be not saheeh. Even if it was saheeh, it could not be interpreted in this fashion. We must beware of using confusing words which may cause a person to fall into something haraam or make people think badly of him, especially words which have to do with the Oneness of Allah (Tawheed) and His Uniqueness in His names and attributes. For the rights of Allah take precedence and must be taken care of, and we must avoid anything that may violate them, especially when those words are used by the Jews and Allah quotes them in the Qur’aan in the context of condemnation. “And (both) the Jews and the Christians say: ‘We are the children of Allah and His loved ones.’ Say: ‘Why then does He punish you for your sins?’ Nay, you are but human beings of those He has created…” [Al-Maa’idah 5:18]
Question: I do hope I am not asking a stupid question. I would like to know how a believer in Islam should imagine Allah to be. I know He is invisible but should I visualize him in a human form or a light. Please help me. Answer: Praise be to Allah. Allah says (interpretation of the meaning): “....There is nothing like unto Him, and He is the All-Hearer, All-Seer.” [Ash-Shoora 42:11]. There is nothing like unto Him, nothing that is equal or comparable to Him or that can rival Him. He is far above any resemblance to any created being. Whatever crosses the mind of the son of Adam with regard to his Lord, He is greater than that. No creature can encompass Him, may He be glorified and exalted, or imagine what He looks like. Allah says (interpretation of the meaning): “…and they will never encompass anything of His Knowledge.” [Ta-Ha 20:110] The Muslim is not supposed to try to imagine or picture Allah; rather, he has to believe in the sublime attributes which befit His Might and Majesty in which there is none like unto Him. Part of the ‘aqeedah (basic beliefs, creed) of the Muslims is that Allah cannot be seen in this world, as He says (interpretation of the meaning): “No vision can grasp Him....” [Al-An’aam 6:103]
But the believers will
see Him in the Hereafter, in the gathering-place where judgment will be
passed, and in Paradise. The Prophet “…You cannot see Me…” i.e., in this world.
Neither the Prophet
You have to recognize Allah by the Names and Attributes which
He has told us about in His Book, and which His Messenger
12. God of bible - god of quran Question: The God of the Koran wants the nation of Israel destroyed. The God of the Bible wants Israel preserved (and He has done it upto this day from the time of Father Abraham). Since the god of the Koran contradicts the God of the Bible, which God is telling the truth? Very logically one is a liar since both cannot be true at the same time! Answer: First of all, this is not a logical way of thinking because the "god" of the Qur'an and the "god" of the Bible are the same, and it is God (with the capital G), or Allah (in Arabic - as Arab Jews, Christians, and Muslims call Him) or Dieu (in French) that all of us worship. God is always correct, He doesn't contradict Himself, and He has ordered people to follow Him. But some people are blind, they go astray, they interpret Him wrongly, and temper with His revealed Books. Had the Jews obeyed Prophet Moses (peace be upon him) and understood the Bible correctly, they would have followed Prophet Jesus (peace be upon him) and some of them actually did such as the majority of his disciples. Similarly, had the Christians obeyed Christ and understood the Bible correctly, they would have accepted Islam and followed Prophet Muhammad (peace be upon him) and many of them actually did in the past and still do in the present when they read the Bible and the Qur'an objectively. Now, even if I were to follow the incorrect line of thinking that the "god" of the Qur'an is different from the "god" of the Bible, and that one of them is a liar, you still have to resolve the problem of the Jews and the Christians believing in the same "god" of the Bible, because the Jews believe in the unity of God and refute the concept of Trinity, which means that God in the Old Testament for the Jews is different from God in the Old and New Testament for the Christians. Therefore, either the Christians or the Jews are correct (or both of them are wrong). Both cannot accept each other's belief and live peacefully until the "god" of one group prevails and rules over Jerusalem. At the end, it will either be synagogue or a church (or, for the sake of logical processing, a mosque in case both are wrong). Therefore, before worrying about God preserving Jerusalem, you have to define whose "god" will preserve the city, because Jews already refuted the teachings of Jesus Christ and conspired against him, and therefore, both of them (Jews and Christians) will not be on the same side when the final destiny of Jerusalem will be decided. You also have to resolve the issue of the Palestinian Christians (local inhabitants) who are supported by the Christians in the world community, to fight the Jewish forces on their land. By the way, these Christians are currently on the Muslim side and want to get rid of the Jews. This is a fact, not a personal opinion. Then you have to resolve a third dilemma: The Bible states that the armies who will free Jerusalem from the Anti-Christ will come from Northern Palestine. Today, the general consensus among Christian scholars is that these armies will definitively be Muslims due to the populations of Lebanon, Jordan, Syria, Iraq, Turkey, Eastern Europe and Southern Russian Republics, who are predominantly Muslims. These same Christian scholars also believe that the Anti-Christ will be Jewish. Well, but how could that be when Muslims accept Jesus (peace be upon him) and respect him but believe he is a prophet and not the son of God. It is getting a little complicated here: Therefore, here is the Islamic view: Justice will prevail at the end. Oppression will be over when Jesus comes again (Second Coming) to fight the Anti-Christ and liberate Jerusalem from the oppressors who have done injustice in the entire world. These oppressors not only killed people, promoted wars, and supported unjust governments, but they also exploited people economically through the unfair banking practices that deal with interest, through promoting unethical behavior with the movie industry, through misleading media coverage, through drug trading, through corruption, etc.). Muslims also believe that Jesus (peace be upon him) will also explain to the world community about the truth of his nature, i.e., that he was a prophet and not the son of God. Once Christians and anyone who seeks to learn the truth corrects his/her basic understanding of God, (who is by the way the same "god" of the Jews, Christians, and Muslims), then, the seekers of justice will join their efforts to fight the Anti-Christ and his supported to free Jerusalem from its occupiers and oppressors. Now, you can make up your mind about whose "god" is a liar, or more correctly, whose ideology to follow.
13. CAN GOD CREATE ANOTHER LIKE HIM Question : Some atheists ask questions such as, “If Allah is able to do all things, can He create another god like Himself?” or “Can He create something so heavy that He cannot lift it?” Answer: Praise be to Allah. Firstly: The atheist needs someone who will call him to Allah and remind him of the blessing and signs of Allah which point to His existence, Oneness and might. The entire universe points to Allah, may He be exalted, how can anyone deny it? How could anyone disobey God or how could anyone deny Him, when God has a sign in everything that exists to point to His Oneness? No attention should be paid to the specious arguments of the atheists and those who have gone astray, except by the one who is qualified to refute them. So we must be very cautious, because a specious argument may become settled in the heart, after which it is difficult to get rid of it. Secondly: This argument is one of the oldest specious arguments offered by the atheists, and the scholars have a well known answer to it, which may be summed up in two points: 1 – This matter is impossible, because if the other one was a god, it would not be possible to create him. To assume that he can be a god and be created is impossible. It says in al-Durar al-Saniyyah min al-Ajwabah al-Najdiyyah (3/265): A story discussing a different issue was narrated from Ibn ‘Abbaas, which is that the devils said to Iblees, O our master, why do we see you rejoicing over the death of a scholar in a way that you do not rejoice over the death of a worshipper? For we cannot influence the scholar but we can influence the worshipper. He said: Go a worshipper, go to him when he is worshipping. They said: We want to ask you. He turned to them and Iblees said: Can your Lord create another like Himself? He said: I do not know. He said: Don’t you see that his worship cannot benefit him when he is so ignorant? They asked a scholar about that and he said: That is impossible, because if he were like Him, he could not have been created, and the idea that he is created and is like Him is impossible. If he is created he is not like Him, rather he is just one of His slaves. He said: Don’t you see that this man can destroy in an hour what it took years to build? And Allah knows best. End quote. 2 – The idea of another god existing alongside Allah is inherently impossible. There is a great deal of evidence to suggest that it is impossible, the least of which is the existence of this organized universe. If there were another god, the system of the universe would be spoiled because they would compete with one another and each of them would want to prevail over the other, as Allah says (interpretation of the meaning): “Had there been therein (in the heavens and the earth) aalihah (gods) besides Allah, then verily, both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!....” [Al-Anbiya’ 21:22] “No son (or offspring) did Allah beget, nor is there any ilaah (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!” [Al-Mu’minoon 23:91] Ibn Katheer (may Allah have mercy on him) said in his Tafseer: i.e., if there was a number of gods, each one of them would have taken away that which he created and the universe would be in disarray. What we see is that the universe is organized and orderly, and each realm, upper and lower, is connected to the other in the most perfect manner. “you can see no fault in the creation of the Most Gracious....” [Al-Mulk 67:3]. And each of them would seek to dominate the others and some of them would prevail over others. Creating something so heavy that He cannot lift it This is very illogical question. Suppose being sensible human you are asked to kill yourself and your family (without any problems with you and them and living a very peaceful life). Will you not doubt the one who asks it? The same applies to the creation of an object so heavy that Allah could not lift it. It is impossible, because Allah is the One who creates it, and He is able to destroy it at any moment, so how can He be unable to lift it? The atheist only wants to cast aspersions on the general meaning of the words of Allah, “....Allah has power over all things....” [At-Talaaq 65:12]. So he says, if He has power over all things, why does He not have the power to do this? The answer is: Because it is impossible, it is nothing. That which is impossible does not exist, because it cannot exist, so it is nothing, even if the mind can imagine it. It is known that the mind can assume and imagine the impossible, the mind can imagine two opposites, such as something existing and not existing, at the same time. The verse states that Allah has power over “things” but that does not include things that are inherently impossible, because they are not things, rather they do not exist and they cannot be brought into existence. Hence more than one of the scholars have stated that the power of Allah has to do with that which is possible, for the reason that we have mentioned, which is that that which is non-existent and impossible is not a “thing”. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: As for Ahl al-Sunnah, in their view Allah, may He be exalted, has power over all things, and everything that is possible is included in that. As for that which is inherently impossible, such as a thing both existing and being non-existent, there is no reality in it and its existence cannot be imagined, so it cannot be called a “thing” according to the consensus of the wise. This includes the idea of creating another like Himself, and so on. End quote from Manhaaj al-Sunnah (2/294). Ibn al-Qayyim (may Allah have mercy on him) said in Shifa’ al-‘Aleel (p. 374): Because that which is impossible is not a “thing”, so His Power has nothing to do with it. Allah has power over all things and no possible thing is beyond His power. End quote. And Allah knows best.
What are different qualities
of
Hypocrisy?
Answer :
Praise be to Allah.
Hypocrisy is of two types:
1.
Hypocrisy in Belief.
2.
Hypocrisy in Deeds and Actions.
Hypocrisy in
Belief
There are six aspects of hypocrisy in
belief.
1.
To belie the prophet Mohammed (PBUH).
2.
To belie some or all that was brought by the prophet
Mohammed (PBUH). For Example : Quran, authentic Ahadiths and laws of
sunnah having Muslim Scholars consensus, etc.
3.
To hate prophet Mohammed (PBUH).
4.
To hate some of that which prophet Mohammed (PBUH)
brought.
5.
To feel happy at the disgrace of or set back for the
religion of Islam.
6.
To dislike that religion of Islam becoming
victorious.
A person having these six types of hypocrisy, will be in the lowest
depth of fire (Hell)
“Verily,
the hypocrites will be in the lowest depth (grade) of the Fire; no
helper will you find for them” (An-Nisa’ 4:145)
Hypocrisy in
Deeds and Actions
There are five aspects of hypocrisy in Deeds and Actions.
As per hadith of prophet Mohammed (PBUH), they are:
1.
Whenever he speaks, he tells lie.
2.
Whenever he promises, he always breaks it.
3.
If you trust him, he proves to be dishonest (if you
keep something with him, he will not return it).
In another prophet Mohammed (PBUH) narration:
4.
Whenever he quarrels, he behaves in a very imprudent,
evil, insulting manner.
5.
Whenever he makes a covenant, he proves himself
treacherous.
May Allah save us from all type of hypocrisy. 15. WHAT ARE THE NULLIFIERS OF ISLAM?
Question:
What
are the actions which, if a Muslim does them, he will be an apostate
from Islam?
Answer:
Praise be to Allah.
Allah has commanded all people to enter Islam and to adhere to it and to
beware of whatever is contrary to it. He sent His Prophet Muhammad
(peace and blessings of Allah be upon him) to call mankind to that. He
tells us that those who follow him will be guided and that those who
turn away from him have gone astray. In many verses He warns against the
means that lead to apostasy and all forms of shirk and kufr. The
scholars (may Allah have mercy on them) have said, when discussing
apostasy, that a Muslim may apostatize from his religion by doing many
acts that nullify Islam, which makes it permissible to shed his blood
and seize his wealth, and which will put him beyond the pale of Islam.
1 – Shirk or associating others in worship with Allah. Allah says
(interpretation of the meaning): “Verily!
Allâh forgives not (the sin of) setting up partners in worship with Him,
but He forgives whom he pleases sins other than that, and whoever sets
up partners in worship with Allâh, has indeed strayed far away”
(An-Nisa’
4:116)
“…. Verily, whosoever sets up partners (in worship) with Allah, then
Allah has forbidden Paradise to him, and the Fire will be his abode
…” (Al-Maa’idah
5:72)
That includes praying to the dead, seeking their help, making vows and
offering sacrifices to them or to the jinn or to the grave.
2 – Whoever sets up intermediaries between himself and Allah, asks them
to intercede, and puts his trust in them, is a kaafir according to
scholarly consensus.
3 – Whoever does not regard the mushrikeen as kaafirs, or doubts that
they are kaafirs, or regards their way as correct, is a kaafir.
4 – Whoever believes that anything other than the teaching of the
Prophet (peace and blessings of Allah be upon him) is more complete than
his teachings, or that the rulings of anyone else are better than his
rulings – such as those who prefer the rule of false laws to his rulings
– is a kaafir.
5 – Whoever hates any part of that which the Prophet (peace and
blessings of Allah be upon him) brought, even if he acts in accordance
with it, is a kaafir, because Allah says (interpretation of the
meaning):
“That is because they hate that which Allah has sent down (this Qur’aan
and Islamic laws); so He has made their deeds fruitless”
(Muhammad
47:9)
6 – Whoever makes fun of anything in the religion of the Prophet (peace
and blessings of Allah be upon him), or makes fun of any texts that
refer to rewards or punishments, is a kaafir. The evidence for that is
the verse (interpretation of the meaning):
"If you (O Muhammad) ask them (about this Quran), they declare: ‘We were
only talking idly and joking.’ Say: ‘Was it at Allah, and His Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.) and His
Messenger that you were mocking?’ (65)
“Make no excuse; you disbelieved after you had believed ………”
(Al-Tawbah 9:65 - 66)
7 – Sihr (witchcraft) – including spells to turn one person against
another or to make someone love another. Whoever does this or approves
of it is a kaafir. The evidence for that is the verse (interpretation of
the meaning):
“They followed what the satan
gave out (falsely of the magic) in the lifetime of Sulaimân
(Solomon). Sulaimân did not disbelieve, but the satan
disbelieved, teaching men magic and such things that came down at
Babylon to the two angels, Hârűt and Mârűt, but neither of these two
(angels) taught anyone (such things) till they had said, "We are only
for trial, so disbelieve not (by learning this magic from us) ...."
(Al-Baqrah 2:102)
8 – Supporting the mushrikeen and helping them against the Muslims. The
evidence for that is the verse in which Allah says (interpretation of
the meaning):
“O you who believe! Take not the Jews and the Christians as Auliyâ’
(friends, protectors, helpers), they are but Auliyâ’ of each other. And
if any amongst you takes them (as Auliyâ’), then surely, he is one of
them”
(Al-Maa’idah 5:51)
9 – Whoever believes that some people are allowed to operate outside the
law of Muhammad (peace and blessings of Allah be upon him) just as al-Khidr
operated outside the law of Moosa (peace be upon him) is a kaafir,
because Allah says (interpretation of the meaning):
“If anyone desires a religion other than Islam (submission to Allah),
never will it be accepted of him; and in the Hereafter he will be in the
ranks of those who have lost (All spiritual good)” (Aale-Imran
3:85)
10 – Turning away from the religion of Allah, not learning it and not
acting in accordance with it. The evidence for that is the verse
(interpretation of the meaning):
“And who does more wrong than he who is reminded of the Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.) of his Lord, then
turns aside therefrom? Verily, We shall exact retribution from the
Mujrimoon (criminals, disbelievers, polytheists, sinners)” (As-Sajdah
32:22)
And Allah knows
best. 16. WHO DOES NOT PRAY, IS HE A KAFFIR? Question : I was told in the time of the Salaaf they would differ on issues such as the one who did not perform prayer and the on the one who ruled by laws other than what Allah has revealed, is it true this is called Khilaf Al Mu`tabar (A difference which is taken into consideration)? If the Salaaf did differ may I please ask whom of the Salaaf differed on both of these issues? Answer : Praise be to Allah. There are differences between the Islamic madhhabs whose views may be taken into consideration concerning the ruling on one who does not pray. The dispute is only with regard to the one who does not deny that the prayer is obligatory. The person who denies that prayer is obligatory is definitely a kaafir. The majority of the Salaf, of the Sahaabah and Taabi’een, were of the view that the person who does not pray is a kaafir, because of the saheeh texts which clearly state that. The dispute arose after their time, but the scholars who examined this issue said that the opinion stated is the more sound view, that the person who does not pray is guilty of major kufr which puts him beyond the pale of Islam. This is the opinion according to which fatwas are issued nowadays. With regard to ruling according to laws other than those revealed by Allah, whilst acknowledging that the ruling of Allah is more complete and more perfect, and more beneficial to mankind than any other (law), a group of scholars said that this is a lesser form of kufr. But giving preference to man-made laws and giving them precedence over the laws (sharee’ah) of Allah, and believing that the laws of Allah are not suitable for our times, for example, this is a form of major kufr which puts a person beyond the pale of Islam. The dispute among the scholars in this case has to do with the person who judges according to laws other than those revealed by Allah, whilst still believing that the laws of Allah are more perfect and more fitting – is he guilty of major kufr or a lesser form of kufr? Because Allah has described those who rule according to laws other than His in different ways, sometimes as kaafirs, sometimes as faasiqoon (evildoers), sometimes as zaalimoon (wrongdoers). This is to be interpreted either as referring to different cases in which people rule according to laws other than those revealed by Allah, or as meaning one and the same thing, because the kaafir is also a faasiq and a zaalim. Excerpted, with some modifications, from: http://islamqa.com/en/ 17. CONVERTING TO ISLAM TO GET MARRIED Question : If a person converts to Islam to get married, with no intention to practice the religion, is the conversion accepted in Islam? Answer :
Islam, as
a divine religion, pays great attention to the importance of conviction
for those who embrace it. Therefore, it lays down the principle that
there is no compulsion in religion. In the same vein, it doesn’t
accept conversion for other objectives such as marriage. Focusing more on the question you posed, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
A person
must never embrace Islam solely for the purpose of getting married to a
Muslim woman; Islam does not sanction such conversions. If, therefore, at the time of conversion, a person did not have the intention of seriously considering the religion for practice, then such a conversion is simply invalid and unacceptable. Whoever is making this gesture is simply deceiving himself and wronging his own soul as he can never deceive Allah who knows not only what we do, but also what we cherish in the innermost recesses of our hearts. When a person says upfront that he is simply taking the Shahadah (saying that there is no god but Allah, and Muhammad is the Messenger of Allah), and yet he has no intention of practicing Islam, then in reality he is not embracing Islam at all but is merely making a show of conversion for wooing the girl he wants to marry. Excerpted, with slight modifications, from: www.islamonline.net 18. INTRODUCING ISLAM IN MODERN ENVIRONMENT Question ; I was asked to talk to non-Muslims about the Holy Qur`an by introducing it to them, without engaging myself in debates or arguments (i.e. preaching), as a form of Da`wah given by educated Muslims in a non-Islamic environment. Answer : With regard to your question, Sheikh Yusuf Estes, Director of Islamtoday.com, and National Chaplain WAMY, answers: “Dear brother in Islam, may Allah reward you and keep you strong in this endeavor, ameen. Consider the following tips from one who endeavors to give Da`wah for Allah's sake: First of all, be confident that it is Allah, Most High, who provides the right words and only He is the one who guides people to the straight path. You will do fine, Insha'Allah, but you need to put your trust in Allah the Almighty. I highly recommend presenting the essential basics to those people and let them know about some of the good web sites (such as this one (http://www.islam-online.net and http://www.islamtoday.com) for more details, insha'Allah. Use the first 12 to 15 minutes presenting the most prized and wonderful part of Islam: Focus on the fact that the whole universe is full of evidence indicating that there is Allah (God) and that He is the Creator and Sustainer of all that exists. We can prove this by acknowledging that all this did not occur by accident in space. So if there is a creation, it logically follows that there is a Creator. As such it is up to Him to determine what the purpose of this creation is all about. God, in His Infinite Wisdom, has chosen to reveal this purpose and plan to us through the system of messengers and books. Establish the fact that we are not in opposition with the belief in God, but rather we are only bringing about a clarification and return to the more original concepts with Islam. You might even let them know that we are all brothers in humanity as well as acknowledging that we come from Adam. The idea of being a Muslim brother or sister is that we are “brothers in faith.” So make them feel comfortable that we are not trying to deny God, His Books, His Angels and His Messengers, not at all. Islam is only making clear what the concept and relationship of Allah is to us. Then try to shed light on the concept of Allah by stating that: 1. Muslim does not have a different God, but He is the same as their GOD, but we call him Allah as He called Himself in Last Testament; 2. He is the Creator, but not created; 3. He Sustains, but is not sustained; 4. He exists, but never within what He created; 5. He has Divine Attributes, but they are the epitome or ultimate of that characteristic; 6. He has features, but they are not to be compared to what is in His creation. While He is Perfect in every aspect, His creatures (us) are not. You must also emphasize that Allah is far Exalted above His creation and as such we should never try to make Him manifest somehow inside of anything or anyone. Regarding the status of angels, they are perfect. They obey every single command of Allah and never falter in their duties. The idea of the devil being a “fallen angel” is totally alien to Islam. The devil was elevated to worship Allah along with the angels, but he was not one of them. This is usually a good starting point for making things clear for them. Another point is to let them know about Adam and Eve. Adam is created from clay. Eve is created from his rib (same as the Bible). The subject of the “sin of the forbidden fruit” is that both sinned. They repented and Allah accepted their repentance and forgave them. Sending them down out of Paradise to the earth was not a punishment from Allah for what they did. Rather, it was something that Allah had destined for them before He ever created them. All of this is a part of the Divine Plan of Allah to make the world a “testing ground” as it were, for them and all the humans that came after them. This would lead you into the subject of Islam's stance on the purpose of this life. We are only in this existence for a short period of time to see if we will do one of two things: worship Allah as He has ordered, or worship something that He created. If we fulfill our obligation to Allah in worship and exert our efforts in offering Him sincere devotion, then He will forgive the other minor sins upon repenting to Him, and we would then be admitted to His Paradise insha'Allah. On the other hand, if we do not fulfill our duty to Allah, then we would be thrown into total ruin by our own choice. How can we know what Allah wants for us and how can we best achieve our goal, which is Paradise? We cannot begin to guess the answer to this anymore than we can create ourselves in the first place. We need guidance for this. Where do we obtain it? The only way possible is if Allah the Almighty reveals something to us. This will bring you to the subject of the Glorious Qur'an about half way through your talk. Then explain that the Qur'an is the final revelation in a long series of revelations from Almighty Allah to mankind. It supercedes the previous revelations and as such replaces whatever might remain of them. So, in simple terms you might say that, as the Bible is understood to be the “Old Testament” and “New Testament” then the Qur'an would be the “Final Testament” according to this type of labeling. Part of the essential belief for the Muslim is to have firm faith in the fact that Allah, the Exalted, sent down the original revelations in the past. They include: •Scrolls of Abraham •Torah of Moses •Psalms of David •Gospel of Jesus •The Glorious Qur'an to Muhammad Each Prophet, peace be upon all of them, came only to bring the simple message of “There is no deity to worship throughout the entire creation, except Allah Who is the Creator but never in His Creation.” I know that this is very wordy and seems too long to say… but trust me, many people came to a better understanding of Islam through this explanation – and by the way, many also made Shahadah (declaration of faith) as well. You can now move to the subject of prophethood in Islam. Muslims are taught to elevate all the Prophets to a level of high honor and respect. We do not associate them with major sins and crimes. While we take all the Prophets to such a high degree in Islam, we do not make them as gods or semi-gods. So, Islam clears Prophet Lot of the crime of incest and Prophet David from committing adultery, and so on. Additionally, while taking these Prophets to such lofty status, Islam simply never approves of the status Jesus, peace be upon him, is held in Christianity, rather it returns him to the level that he mentioned about himself as being subject to the authority of Almighty Allah (God). By now, you should be close to 30 minutes in your speech. Wrap it up by saying that we must make a clear distinction between Islam and what some Muslims do. Islam is a verbal noun. It is an action, something that you do. It means to surrender, submit, and obey Allah in sincerity and peace in all that we do while here on the earth. If someone does this, then he or she is a Muslim whether or not they know it. “Muslim” simply means the one who is performing the verb or action of “Islam.” Some people have the name “Muslim” while not actually fulfilling the title. So, we would separate the two words and understand that while “Islam” is perfect, those who try to do it (Muslims) are not perfect. After many these final conclusions you are ready for your questions and answers. But be ready for the hard part… They may ask you questions that you are not prepared for. For instance they might ask about current events in various countries, treatment of women, behavior of some Muslims, etc. A simple default answer prepared by you ahead of time is a wise investment in time. You might like to say something like: “This is a good question, but it refers to a deeper level of understanding of Allah, Islam and the Muslims. So perhaps I might have another opportunity to speak on these topics in detail.” Or you might answer the ones that are difficult or confusing in their nature by saying: “As such, according to the wisdom of Islam, I should not try to answer questions that I do not have enough information on.” We congratulate you on your opportunity to serve Islam and to represent all of us as good Muslims. Remember to pray to Allah for success in this event. Make the Du`a' of Moses when he asked Allah to open his chest, make it easy for him, and to untie his tongue and to make people understand his message (or words to this affect). Be sure to be early for the event, set up any recording equipment (if you plan to record it) well in advance. Start on time. And just be yourself as a good Muslim. Afterwards, remember to make Du`a' for them later that night, so that Allah will guide them to the truth. Excerpted, with slight modifications, from: www.islamonline.net TOP19. MUSLIMS DECLINING IN THEIR FAITHQuestion: I wish to write an article on the current status of Muslims from their decreasing application of Islam, to their surrender and imitation of the western culture, to the practice of the few of terrorism. I have heard of hadiths that the Prophet spoke of regarding the future demise of Muslims in their faith and the time where Muslims and their rulers will turn away from true Islam. Please give me the appropriate Qur'anic verses on the future of Muslims declining faith and the appropriate hadiths on this subject. Answer: Almighty Allah says: “But when they forgot the warning they had received, We opened to them the gates of all (good) things, until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair!” (Al-An’am 6:44) He also says: “O ye who believe! What is the matter with you, that, when ye are asked to go forth in the Cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? (38) But little is the comfort of this life, as compared with the Hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things. (39) If ye help not (your Leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion: they two were in the Cave, and he said to his companion, "Have no fear for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.” (At-Tawbah 9: 38-40) Allah also says: “O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him, lowly with the Believers, mighty against the Rejecters, fighting in the Way of Allah, and never afraid of the reproaches of such as find fault. That is the Grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things. (54) Your (real) friends are (no less than) Allah, His Messenger, and the (Fellowship of) Believers, those who establish regular prayers and regular charity, and they bow down humbly (in worship). (55) As to those who turn (for friendship) to Allah, His Messenger, and the (Fellowship of) Believers, it is the Fellowship of Allah that must certainly triumph.” (Al-Ma'idah 5: 54-56)
The
Prophet (peace and blessings be upon him) said:
“Islam started as a stranger and it will return in time
to its initial position (i.e. strangeness).”
Excerpted, with slight modifications, from: www.islamonline.net 20. PRISON OR PARADISE (LIFE OF THIS WORLD?) (By Yusuf Estes Last Updated, 27 October 2006) Prophet Muhammad, peace be upon him, said: "Ad-Dunyaa sijnul mu-min wa jannatul kaafir." (This world is a prison to a true believer - and a paradise to the disbeliever.) How do we relate to this in today's world? Notice, he did not compare the life of this world for the believers to a "Hell" as some might do. The comparison is between a paradise and a prison. How would we understand that in today's world? This life is not really "Hell" - may Allah save us from that, ameen. Rather, everything in this life is limited and restricted for the believers. They are in a similar condition to those who are locked away. Think about it. When a person truly understands the message of "Islam" (meaning: to submit to God's authority and obey His Commandments in sincerity and peace), the person could only be happy when they would be closer to Almighty God. The faithful believer is most happy whenever contemplating and remembering Allah, the most High, the Most Loving. And to be with Allah in the Next Life is the absolute goal of each and every believer. Consider what happens when a person is put into a prison. The first thing is they loose their freedom to move about anywhere they would like to go. They would be cut off from those they most love and desire to be with. True? Food and drink would be another item that would be restricted. Things we take for granted every day would not be available to the one in jail. One choice only: Eat it - or leave it! Clothing is definitely something we just assume is our right and we make choices about this everyday without even considering how limited these things are while in prison. Communication with the outside exists, but it is quite limited and often difficult to manage. There is a feeling of being cut off. Most of all, there is the loss of being close to the one whom you love the most and desire to be with, your loved one. All of these things point toward the condition of the one who is believing in Allah and understanding what is awaiting in the real Paradise in the Next Life. Imagine having anything in the way of food, drink, dress and the freedom to be able to have whatever you desire is what Paradise is all about, isn't it? Let us contrast that to the unbeliever's condition here in this world. For them, there is no "Next Life." They consider this to be the only life and for them it is important to get whatever they want here. Money, power, wealth, fame and glory are all very important to them. After all, their idea of "Heaven" is right here in front of them. Often the believer sees these people being so "successful" in this world, to the extent the believer might ask, "Why is this person getting so much?" or "How come this person is doing bad things, but getting away with it?" The seeming unfairness we observe first hand on a daily basis should be one of the indicators, that there really is a God and that He is going to have a Day of Judgment and for sure everyone will see their true deeds and be held accountable for them on that Day. After all, how could it be fair for the rich, wealthy and famous to do some of the things they do and not be punished, while certain innocent people are put to very horrible circumstances and even death without having done anything near as bad as these people? Good questions. But when you consider the statement of our blessed prophet, peace be upon him: "This world is a prison to believers and a paradise to disbelievers" it all begins to come into balance and reassures the believers: "There really is a God. He is One, without any Partners - and for sure, Muhammad, peace be upon him, is His messenger." Excerpted, with slight modifications from: www.islamnewsroom.com/
21.
Some of the
rulings on apostasy and apostates
Question :
I have read in some of your
answers on the issue of apostasy that the punishment for the apostate is
to be put to death. But I have read on another website that the apostate
who is to be put to death is the one who wages war on Islam (muhaarib).
I am more inclined towards the second opinion. The reason for that
is that I have friends who were born in Muslim families and who have
Muslim names, but some of them do not know how to do wudoo’ or how to
pray, but they acknowledge the Shahaadatayn.
Can we regard these people as
apostates and thus put them to death?
Answer :
Praise be to Allah.
Firstly:
The Muslim should not incline more towards one scholarly opinion rather
than another just because it is in accordance with his whims and desires
or his reasoning. Rather he has to accept the ruling based on evidence
from the Quran and Sunnah. It is essential to put the texts and rulings
of sharee’ah before all else.
Secondly:
Apostasy (riddah) and going out of Islam are things that may be done in
the heart, on the tongue or in one's actions.
Apostasy may take place in the heart, such as disbelieving in Allah, or
believing that there is another creator alongside Allah, or hating Allah
or His Messenger (peace and blessings of Allah be upon him).
Apostasy may take the form of words spoken on the tongue, such as
defaming Allah or the Messenger of Allah (peace and blessings of Allah
be upon him).
Or apostasy may take the form of outward physical actions, such as
prostrating to an idol, mistreating the Mus-haf, or not praying.
The apostate (murtadd) is worse than one who is a kaafir in the first
place.
Shaykh al-Islam Ibn Taymiyah said, refuting the pantheistic belief of
the Baatinis:
It is well known that the kaafir Tatars are better than these (Baatinis),
because the latter are apostates from Islam, of the worst type of
apostates. The apostate is worse than one who is a kaafir in the first
place in many aspects.
Majmoo’ al-Fataawa, 1/193
Thirdly:
Not every Muslim who falls into kufr is a kaafir and apostate. There are
reasons why a Muslim may be excused and not judged to be a kaafir, for
example:
·
ignorance,
·
misunderstanding,
·
being forced,
·
and making mistakes.
With regard to the first, a man may be ignorant of the ruling of Allah,
because he lives far from the Muslim lands, such as one who grows up in
the desert or in a kaafir land, or has only recently come to Islam. This
may include many of those Muslims who live in societies where ignorance
prevails and knowledge is scarce. These are the ones concerning whom the
questioner is confused as to whether they are to be judged as kaafirs
and executed.
The second reason is if a person interprets the ruling of Allah in a
manner not intended by the Lawgiver, such as those who blindly follow
the people of bid’ah (innovation) in their misinterpretations, such as
the Murji’ah, Mu’tazilah, Khawaarij and the like.
The third reason is if an oppressor overwhelms a Muslim and will not let
him go until he makes a blatant statement of kufr out loud in order to
ward off the torture, when his heart is at ease with faith.
The fourth is when words of kufr come to one's lips without meaning it.
Not everyone who is ignorant about wudoo’ and prayer can be excused,
when he see the Muslims establishing prayer and praying regularly, and
he can read and hear the verses on prayer. What is preventing him from
praying or from asking about how it is done and what its essential
conditions are?
Fourthly:
The apostate is not to be put to death immediately after he falls into
apostasy, especially if his apostasy happens because of some doubt that
arose. Rather he should be asked to repent and he should be offered the
opportunity to return to Islam and resolve his doubts, if he has any
doubts. Then if he persists in his apostasy after that, he is to be put
to death.
Ibn Qudaamah said in al-Mughni, 9/18:
The apostate should not be put to death until he has been asked to
repent three times. This is the view of the majority of scholars,
including ‘Umar, ‘Ali, ‘Ata’, al-Nakhaii, Maalik, al-Thawri, al-Awzaa’i,
Ishaaq and others. Because apostasy comes about because of doubt, and
cannot be dispelled in an instant. Time should be allowed for the person
to rethink the matter, and the best length of time is three days.
End quote.
The saheeh Sunnah indicates that it is essential to put the apostate to
death.
Al-Bukhaari (6922) narrated that Ibn ‘Abbaas said: The Messenger of
Allah (peace and blessings of Allah be upon him) said:
“Whoever changes his religion, put him to death.”
Al-Bukhaari (6484) and Muslim (1676) narrated that ‘Abd-Allah ibn
Mas’ood said: The Messenger of Allah (peace and blessings of Allah be
upon him) said:
“It is not permissible to shed the blood of a Muslim who bears witness
that there is no god except Allah and that I am the Messenger of Allah,
except in one of three cases: a soul for a soul (i.e., in the case of
murder); a previously-married person who commits zina; and one who
leaves his religion and separates from the main body of the Muslims.”
The general meaning of these ahaadeeth indicates that it is essential to
put the apostate to death whether he is waging war on Islam (muhaarib)
or not.
The view that the apostate who is to be put to death is the one who is
waging war on Islam (muhaarib) only is contrary to these ahaadeeth. The
Prophet (peace and blessings of Allah be upon him) said that the reason
why he should be put to death is his apostasy, not his waging war
against Islam.
Undoubtedly some kinds of apostasy are more abhorrent than others, and
the apostasy of one who wages war against Islam is more abhorrent than
that of anyone else. Hence some of the scholars differentiated between
them, and said that it is not essential to ask the muhaarib to repent or
to accept his repentance; rather he should be put to death even if he
repents, whereas the repentance of one who is not a muhaarib should be
accepted and he should not be put to death. This is the view favoured by
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).
He said:
Apostasy is of two types: ordinary apostasy and extreme apostasy, for
which execution is prescribed. In both cases there is evidence that it
is essential to execute the apostate, but the evidence indicating that
the sentence of death may be waived if the person repents does not apply
to both types of apostasy. Rather the evidence indicates that that is
allowed only in the first case – i.e., ordinary apostasy – as will be
clear to anyone who studies the evidence that speaks about accepting the
repentance of the apostate. In the second type – i.e., extreme apostasy
– the obligation to put the apostate to death still stands, and there is
no text or scholarly consensus to indicate that the death sentence may
be waived. The two cases are quite different and there is no comparison
between them. It does not say in the Quran or Sunnah, or according to
scholarly consensus, that everyone who apostatizes in word or deed may
be spared the death sentence if he repents after he is a captured and
tried. Rather the Quran and Sunnah, and scholarly consensus,
differentiate between the different kinds of apostates.
Al-Saarim al-Maslool, 3/696
Al-Hallaaj was one of the most well known heretics who were put to death
without being asked to repent. Al-Qaadi ‘Iyaad said:
The Maaliki fuqaha’ of Baghdad at the time of al-Muqtadir were
unanimously agreed that al-Hallaaj should be killed and crucified
because of his claim to divinity and his belief in incarnation, and his
saying “I am al-Haqq [God],” even though he outwardly appeared to adhere
to sharee’ah, and they did not accept his repentance.
Al-Shifa bi Ta’reef Huqooq al-Mustafa, 2/1091.
Based on this, it is clear that what the questioner says about the
apostate not being killed unless he is waging war on Islam is mistaken,
and the differentiation that we have quoted from Shaykh al-Islam Ibn
Taymiyah may dispel any confusion and make the matter clearer.
Waging war against Islam is not limited only to fighting with weapons,
rather it may be done verbally such as defaming Islam or the Prophet
(peace and blessings of Allah be upon him), or attacking the Quran, and
so on. Waging verbal war against Islam may be worse than waging war
against it with weapons in some cases.
Shaykh al-Islam Ibn Taymiyah said:
Muhaarabah (waging war against Islam) is of two types: physical and
verbal. Waging war verbally against Islam may be worse than waging war
physically – as stated above – hence the Prophet (peace and blessings of
Allah be upon him) used to kill those who waged war against Islam
verbally, whilst letting off some of those who waged war against Islam
physically. This ruling is to be applied more strictly after the death
of the Prophet (peace and blessings of Allah be upon him). Mischief may
be caused by physical action or by words, but the damage caused by words
is many times greater than that caused by physical action; and the
goodness achieved by words in reforming may be many times greater than
that achieved by physical action. It is proven that waging war against
Allah and His Messenger (peace and blessings of Allah be upon him)
verbally is worse and the efforts on earth to undermine religion by
verbal means is more effective.
Al-Saarim al-Maslool, 3/735
And Allah knows best.
Excerpted, with some modifications, from:
http://islamqa.com/en/ Question : If a Muslim changed his religion to other religion what will Shari`ah say? And is it right that he will be executed (death)? And if the answer is no? can you please tell me what the Islamic court will decide in this status for a person that was Muslim and he changed his religion? Answer : Allah says: “…. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.) (Al-Baqarah 2: 217) Regarding this issue, two points have to be kept in mind. The first point is that Islam is a choice and it is not to be forced on anyone. So, anyone who chooses Islam with conviction and total satisfaction means that he adopts this way of life without any force, and Islam asks this person to choose this way of life without return. So it is an issue of agreement, to choose Islam without revoking it. The second point is that if someone breached this agreement and he is living in a country where Islamic Shari`ah is applied. So the Shari`ah will handle the situation as a breach of covenant. If someone is living outside the jurisdiction of Islam, so this is not the responsibility of the Muslim community to apply the rules of Shari`ah on that person, but this person will face the consequences in the hereafter if he or she does not repent in this life.
The
process would be as follows: first, the state has to confirm the
issue of apostasy and that the person is breaching the
covenant and CALLS FOR HIS DISBELIEVING IDEAS. Then the court will give
him or her the chance to repent and revoke his or her ideas and stop
spreading them in the Muslim community. If the court confirmed that the
person admitted explicitly that he intends to change Islam and he does
not care about it, and does not want to repent, then the court will take
an action until the clause of treason, because that would be considered
a law of the land and an issue of loyalty to the state. Excerpted, with slight modifications, from: www.islamonline.net 23. WEARING TA’AWEEZQuestion : I would be very grateful if you could advise me whether a ta`weez can be worn for purposes of an illness or nazar. Answer :
It is
unanimously agreed upon among the majority of Muslim scholars that
wearing amulets or ta`aweez that contain other than verses from
the Qur’an is forbidden as far as Islamic Shari`ah is concerned.
Let me
cite for you one of the Prophet’s hadiths that indicates the prohibition
of wearing such things: Allah’s Messenger (peace and blessings be upon
him) states:
“Whoever wears anything (meaning an amulet) will be
entrusted to its care …”
(Reported by Abu-Dawud) Excerpted, with slight modifications, from: www.islamonline.net Question :What are six Kalimahs of Islam? Answer :Following are six Kalimahs of Islam?
First Kalimah:Word of Purity |
Important Links |
(sira),
the chronicle of his battles (maghazi), his everyday sayings and
acts or "ways" (sunan) including his personal and moral qualities (shama'il),
and the host of the ancillary hadith sciences such as the
circumstances of occurrence (asbab al-wurud), knowledge of the
abrogating and abrogated hadith, difficult words (gharib al-hadith),
narrator criticism (al-jarh wal-ta`dil), narrator-biographies (al-rijal),
etc. This meaning is used in contradistinction to the Qur'an in
expressions such as "Qur'an and Sunna" and applies in the usage of
hadith Scholars.
(peace and
blessings of Allah be upon him) was asked – as it was reported in
Saheeh Muslim – “
