Islamic Maldives

Punishment of the one who leaves Islaam

2010-05-29T08:50:00.000-07:00

I am currently in a philosophy of religion class and my teacher is an atheist. He claims that under an Islamic state if a born Muslim converts to another religion he is killed. Please tell me if this is true
It is well-known in Sharee’ah that the punishments (hudood) are not carried out on minors, because they have not yet reached the age of responsibility; but in the case of those who have reached the age of responsibility, the punishment (hadd) applies, without a doubt.

The person who knows the truth and believes in it, then turns his back on it, does not deserve to live. The punishment for apostasy is prescribed for the protection of the religion and as a deterrent to anyone who is thinking of leaving Islaam. There is no doubt that such a serious crime must be met with an equally weighty punishment. If the kuffaar do not give people the freedom to cross a red light, how can we give freedom to people to leave Islaam and disbelieve in Allaah when they want to?

It seems that the intention of the teacher mentioned in the question was to shock the students with news of this ruling, in order to mislead them from the way of Allaah. You must respond and explain to him and the other students as much as you can.

May Allaah make you and us bearers of His Message and defenders of His Sharee’ah.

Islam Q&A">

އެހެން ސުނާމީއެއް އަރަނީ؟؟؟؟؟

2010-05-28T13:41:00.000-07:00

ހުސްނުހީނާނު

އެއްވެސް ޝައްކެތްނެތް ގޮތުގައި، މިއަދު ދިވެހި ރާއްޖެއާއި ކުރިމަތިވެފައިމިވާ "ސުނާމީ" އަކީ ވަރަށް ނުރައްކާތެރިކަން ބޮޑު ސުނާމީއެކެވެ. މީގެ 6 ވަރަކަށް އަހަރު ކުރިން، 26ޑިސެމްބަރ 2004 ގައި މުޅި ދުނިޔެ ސިއްސުވާލި ސުނާމީން ދިވެހިންނަށް ކުރި އަސަރަށްވުރެ ނުރައްކާތެރި އެހާމެ ބިރު ބޮޑު އަސަރުތައް މި ސުނާމީގައި ދިވެހިންނަށް ކުރިމަތިވެދާނެ ކަމުގެ ބިރު ހީވާންފަށައިފިއެވެ. 2004 ގެ ސުނާމީގައި ހާލުގައި ޖެހުނު ލޮބުވެތި ދިވެހިން ވަޤުތީ ޖިފްޑިތަކުން ބަދަލުނުކުރެވި އުޅެނިކޮށް ދިވެހިންނާ ކުރިމަތިވެދާނެކަމަށް ބިރުހީވެފައިވާ މި ސުނާމީގައި ދިވެހި ޘަޤާފަތް ފުޑުފުޑުކޮށްލާނެ ކަމުގެ ބިރުހީވެއްޖެއެވެ.

އާއެކެވެ! އެ ސުނާމީ އަކީ ހަމަ ތި ހީކުރިކަންތަކެވެ. އެހެނީ ދެވެހި ކާބަފައިން ދައްކުވާދީފައިވާ ޙަޤީޤަތަކީ، އެބައިމީހުންނަކީ ޖާނާއި މާލުން އިސްލާމް ދީނަށްޓަކައި ޤުރުބާންވާން ތައްޔާރަށް ތިބި ބައެއްކަމެވެ. މަލާބާރީންނާއި، ފޯޗްޤީޒުން ރާއްޖެއަށް އަތް ގަދަ ކުރި ދުވަސްވަރުވެސް ދިވެހި އަބްޠާލުންވަނީ މިކަން ހާމަކޮށްދީފައެވެ.
ލޮބުވެތި އެންމެހާ ދިވެހިންނޭ! އަޅުގަނޑުމެންގެ ކާބަފައިން އަޅުގަނޑުމެންނަށް ދޫކޮށްފަ ދިޔަ "ރަންމުތް" ތަކުގައި، ދިވެހިންނަށް ޚިޔާނާތްތެރިވާ މީހުން ކޮޅުފައިން ޖެހުމުގެ ފުރުޞަތު ނުދޭށެވެ. އެހެނީ އިސްލާމް ދީނާއި ދިވެހިންގެ ޘަޤާފަތް ފުޑުފުކޮށް މުލުން ލުހެލުމަށްޓަކައި ދިވެހިންގެ ތެރެއިން ބައެއް ޤައްދާރު ޚިޔާނާތްތެރީން ކާފަރު ފަރަންޖީންނާއި ގުޅިގެން މަސައްކަތްކުރަމުން އެބަގެންދެއެވެ. އިސްލާމީ ތަރުބިއްޔަތާއި، ދިވެހި ބަސް އިޚްތިޔާރީ މާއްދާއަކަށް ހަދަން ނިންމުން މިއީ މީގެ އެތައްލައްކަ ބޮޅުތަކުގެ ތެރެއިން ވަރަށް ހާމަކަން ބޮޑު ބޮޅެކެވެ. މި ޚިޔާނާތްތެރީންގެ ބޭނުމަކީ މި ލޮބުވެތި ދިވެހި ދީބުން އިސްލާމް ދީން ފޮހެލުމެވެ. ތިޔަ އެންމެހާ ލޮބޮވެތި ދިވެހީންނަށް މި ފަހަކަށް އައިސް ކަންތައް ވަމުން މި ދާ ގޮތުން އެކަންތައް އެނގޭނެކަން ކަށަވަރެވެ.
ދިވެހިންނޭ! އަޅުގަނޑުމެންގެ ކާބަފައިން ދޫކޮށްފައިވާ އަގުބޮޑު ތަރިކާގައި ކޮޅުފައިން ޖެހުމުގެ ފުރުޞަތު މި ޚިޔާނާތް ތެރިންނަށް ދޭނަމުތޯއެވެ. އެއްވެސް ޝައްކެތް ވަހުމެއްނެތް ގޮތުގައި އެންމެހާ ދިވެހީން އެއްއަޑުން ދޭނެ ޖަވާބަކީ "ނޫން! ދުވަހަކުވެސް ނުދޭނަން." ކަން ޔަޤީނެވެ. ސަބަބަކީ ދިވެހިންނަކީ ފެށުނީއްސުރެ މާތްވެގެންވާ އިސްލާމްދީނަށް އުޅެމުން އަންން ބަޔެކެވެ. އެހެންކަމުން ދިވެހި ދީބުން މި ދީން ނައްތާލުމަށްޓަކައި، އެއްވެސް ޚާއިނަކަށް ޖާގައެއްނެތެވެ. އެހެންކަމުން އެފަދަ ޚާއިނުން ހެޔޮމަގަށް ރުޖޫއަވެ އެންމެހާ ދިވެހިންނާއެކު އިސްލާމް ދީން ހިމާޔަތް ކުރުމަށް އަންނާށެވެ.
ދިވެހިންނޭ! އަޅުގަނޑުމެންގެ ލޮބުވެތި ވަތަނުން އިސްލާމްދީންނައްތާލުމަށްޓަކައި މިއަދު ޚާއިނުންކުރަމުންދާ މަސައްކަތްތައް ބަލަން ތިބެވޭކަށް ނެތެވެ. އެ މީހުންނަށް ފުރުޞަތު ދީފިނަމަ އެބައިމީހުން މިކަން ކުރަން ލަހެއް ފަހެއް ނުޖެހޭނެއެވެ. ސަބަބަކީ އެއީ އިސްލާމް ދީނާއި، ދިވެހި ލޮބުވެތި ވަތަނުގެ ޚާއިނުން ކަމަށްވާތީއެވެ.
ހެޔޮވިސްނޭ އެންމެހާ ދިވެހިންނޭ! އެންމެހާ ބެލެނެވެރިންނޭ! އެންމެހާ ފިރިހެނުންނޭ! އެންމެހާ އަންހެނުންނޭ! އަޅުގަނޑުމެންގެ ދީބުން އިސްލާމް ދީނުގެ އަސާސްތައް ނައްތާލިޔަނުދިނުމަށްޓަކައި އަޅުގަނޑުމެން މަސައްކަތްކުރަނީ އަޅުގަނޑުމެންގެ ކާބަފައިންގެ ތަރިކަ ހިމާޔަތް ކުރުމަށްޓަކައެވެ. އަޅުގަނޑުމެންގެ ޅަދަރީންގެ މުސްތަޤުބަލަށްޓަކައެވެ. އެހެނީ މިއަދު އަޅުގަޑުމެން ޚިޔާނާތްތެރީންނަށް ޖާގަދީފިނަމަ، އަޅުގަނޑުމެންގެ ޅަދަރީންގެ މުސްތަޤުބަލު ހަލާކުކޮށްލާނެތެވެ. އިސްލާމް ދީނަށް ފުރައްސާރަކުރާ، ދީން ޤަބޫލޫނުކުރާ ޚިޔާނާތްތެރީންނަށް އެކުދިން ބަދަލުވެދާނެއެވެ. ވުމާއެކު ވިސްނާ ހޭ އަރާށައެވެ. ދިވެހި ދީބުގައި ޚާއިންނުން ހިންގަން އުޅޭ މި "ޖަރީމާ" ހިންގިޔަނުދޭށެވެ. ވެވެނުވަރަކުން އެކަމާ ނުރުހުން ފާޅުކޮށް ދެކޮޅު ހަދާށެވެ. އިސްލާމް ދީނަށްޓަކައެވެ. ދިވެހި ބަހަށްޓަކައެވެ.
މިފަދަ އެތައް ސަބަބުތަކަށްޓަކައި، އިސްލާމީ ތަރުބިއްޔަތު އަދި ދިވެހި ބަސް އިޚްތިޔާރީ މާއްދާއެއްގެ ގޮތުގައި އޮތުމަށް ނިންމި ނިންމުން ބަދުލުކޮށް ކުރިންވެސް އޮތްގޮތަށް އެ މާއްދާތައް ބާއްވާންޖެހެއެވެ.
ދިވެހިންނޭ! ޚާއިނުންދައްކާވާތައް ދެކޮޅު ނުޖެހޭކަމާއި، އެބައިމީހުންގެ މަކަރުވެރި ރޭވުން ތިޔަ އެންމެހާ ލޮބުވެތި ދިވެހިންނަށް އެނގޭނެކަންކަށަވަރެވެ. އިސްލާމީ ތަރުބިއްޔަތު އިޚްތިޔާރީ މާއްދާއަކަށް ހެދީ އެކަންޏެއްނޫނެވެ. އަދި ހަމައެއާއެކު "ކޮމްޕެއަރިޓިވް ރިލިޖަން" ނުވަތަ ދީންތައް އަޅައިކިޔުމުގެ މާއްދާވެސް މުޤައްރަރުކޮށްފިއެވެ. މިއީ ދީނާއި މެދު ދިވެހި ދަރީންގެ ހިތުގައި ޝައްކު އުފެއްދުމުގެ ނިޔަތް ނޫން އިތުރު އެހެން އެއްވެސް މަޤްސަދަކަށް ކުރާ ކަމެއް ނޫންކަން އަޅުގަނޑު ހާމަ ނުކުރިޔަސް ތިޔަ ލޮބުވެތި ދިވެހީންނަށް އެނގޭނެކަންކަށަވަރެވެ. އެހެންކަމުން އެބައިމީހންގެ ރޭވުންތައް ހާމަވަ ފަޟީޙަތްވެއްޖެއެވެ.
ދިވެހިންނޭ! ހޭ އަރާށެވެ. މި ޚާއިނުންގެ ދުލުން ތިމަންމެން އިސްލާމްދީނާއި ދެކޮޅޭ، މިހެން ނުބުނާނެއެވެ. އަދި ފާޅުގަ އެފަދަ ކަމެއް ނުވެސްކުރާނެއެވެ. އެހެނަސް އެބައިމީހުންގެ ރޭވުމަކީ އިސްލާމްދީނުގެ އަސާސްތައް މަޑުމަޑުން ނައްތައި، ދީންމުގުރާލުމުވެ. ރާ ވިއްކުމުގެ ކަންތަކުގައި އެބައިމީހުން އުޅުނު ގޮތް އަދިވެސް ދިވެހީން ހަނދާން އެބަހުއްޓެވެ.
ދިވެހީންނޭ! މިއީ ބާތިލު ގޮތުގަ ތިބި، ދިވެހި ދީބު ފަސާދަކުރަންއުޅޭ ޚާއިނުންނެވެ! ނަމަވެސް އެބައިމީހުންގެ ލަނޑުދަޑިތައް ޙާޞިލުކުރުމަށް އެހެރަ މަސައްކަތްކުރަނީއެވެ. ޙައްގުގޮތުގައި ތިބި ދިވެހީން، އިސްލާމްދީން ޙިމާޔަތްކުރުމަށް ދެ ގުނައަށް މަސައްކަތްކުރާށެވެ. ތަފާތު އެކިގޮތްގޮތަށް މިކަމާ ނުރުހުންފާޅުކުރާށެވެ.
އަޅުގަނޑުގެ މި ލިޔުން ނިއްމާލާނީ ކީރިތި ޤުރުއާނުގައި ﷲވަޙީ ކުރައްވާފައިވާ މޫރިތި އާޔަތަކުންނެވެ. (يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلا أَنْ يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ) (އައް ތައުބާ-32) މާނައީ: "އެއުރެން އެދެނީ، ﷲގެ ނޫރުފުޅު (އެބަހީ އިސްލާމްދީން) އެއުރެންގެ އަނގަތަކުން ފުމެ ނިއްވާލުމަށެވެ. ނަމަވެސް، ކާފިރުން ކަތައްމެ ނުރުހުނަސް، ﷲ، އެ އިލާހުގެ ނޫރުފުޅު ފުރިހަމަކުރެއްވުމަށްމެނުވީ، އެ އިލާހު އިރާދައެއްނުކުރައްވަތެވެ" މާތްﷲ ދިވެހި ދީބު ސަލާމާތްކުރައްވާށި. އާމީން!

ހުކުރު ދުވަހު ބާއްވާ މުޒާހަރާއަށް ނުކުތުމަށް ގޮވާލުން.

2010-02-23T10:23:00.000-08:00

އިބުނު މުޙައްމަދު

ދިވެހި ރާއްޖޭގެ މީހުން ދިރިއުޅޭރަށްރަށުގައި ރާ ވިއްކުން ހުއްދަކުރުމާއި ގުޅިގެން އެކަމާ ދެކޮޅުހަދާ ސަރުކާރާއި އިހުތިޖާޖު ކުރުމުގެ ބާއްވާ މުޒާހަރާއަށް އިސްލާމްދީނަށްލޯބިކުރައްވާ ހުރިހާ ފަރާތްތަކުން ނުކުމެ ބައިވެރިވެ ވަޑައިގަތުމަށް ގޮވާލަމެވެ.

މީދިވެހިންގެ ދީނާއި ލެޔާއި ގުޅިފައިވާ ދިވެހިރާއްޖޭގެ މުސްތަޤުބަލަށްޓަކައިވެސް ކޮންމެހެން މުހިއްމުކަމަކަށް ވާތީ ހުރިހާދިވެހި ރައްޔިތުން ނުކުތުމަކީ ވަރަށްބޮޑަށް އެދެވިގެންވާކަމެއްކަމުގައިވެސް ދަންނަވަމެވެ.

Paradise and Hell exist and they will abide so long as Allaah wills them to abide

2010-02-18T22:43:00.000-08:00

Do Paradise and Hell exist at present? Or have they not been created yet?

Praise be to Allaah.

The scholars of Ahl al-Sunnah wa’l-Jamaa’ah are agreed that Paradise and Hell are two created things that exist at present. None of them doubt that because of the volume of evidence from the Qur’aan and Sunnah which indicates that.

From the Qur’aan:

Allaah says (interpretation of the meanings):

“[Paradise] prepared for Al-Muttaqoon (the pious)”

[Aal ‘Imraan 3:133]

“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers”[al-Hadeed 57:21]

“And indeed he (Muhammad) saw him [Jibreel (Gabriel)] at a second descent (i.e. another time).

Near Sidrat-ul-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass).

Near it is the Paradise of Abode”[al-Najm 53:13-15]

Allaah says concerning Hell (interpretation of the meaning):

“prepared for the disbelievers”[al-Baqarah 2:24]

The word prepared indicates that they exist at present.

From the Sunnah:

The Prophet (peace and blessings of Allaah be upon him) saw Sidrat al-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass), by which he saw the Paradise of Abode, as it says in Saheeh al-Bukhaari (336) and Saheeh Muslim (237) who narrated the hadeeth of Anas (may Allaah be pleased with him) which tells the story of the Isra’ (Prophet’s Night Journey). At the end of this hadeeth it says: “Jibraa’eel took me until we reached Sidrat al-Muntaha, which was covered with colours, I do not know what they are. Then I entered Paradise and saw that its domes were pearls and its soil was musk.”

In al-Bukhaari (1290) and Muslim (5111) it is narrated from the hadeeth of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise, then he is one of the people of Paradise, and if he is one of the people of Hell, then he is one of the people of Hell, and he is told, ‘This is your abode until Allaah raises you on the Day of Resurrection.”

According to the lengthy hadeeth of al-Baraa’ ibn ‘Aazib, “A voice will call out from heaven, ‘My slave spoke the truth, so provide him with furnishings from Paradise and open for him a door to Paradise so that its fragrant breeze may reach him.’” This is a saheeh hadeeth which was classed as such by Ibn al-Qayyim in Tahdheeb al-Sunan (4/337) and by al-Albaani in Ahkaam al-Janaa’iz (59).

In Saheeh al-Bukhaari (993) and Saheeh Muslim (1512), it is narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: “The sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)… and he said: ‘I saw Paradise and I reached out for a bunch of its fruits. If I had managed to take it you would have eaten from it for as long as the earth remains. And I saw Hell, and I have never seen anything more terrifying than it…”

In Saheeh Muslim (646) it is narrated from the hadeeth of Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “By the One is Whose hand is my soul, if you had seen what I have seen, you would laugh little and weep much.” They said, “What have you seen, O Messenger of Allaah?” He said, “I have seen Paradise and Hell.”

In Sunan al-Tirmidhi (2483) and elsewhere it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah created Paradise and Hell, he sent Jibreel to Paradise and said, ‘Look at it and at what I have prepared for its people therein.’ So he went and looked at it and at what Allaah had prepared for its people therein. Then he went back to Him and said, ‘By Your Glory, no one will hear of it but he will enter it.’ Then He commanded that it should be surrounded with difficult things. Then He said, ‘Go back and look at what I have prepared for its people therein.’ He went back and saw that it was surrounded with difficult things. He came back and said, ‘By Your Glory, I am afraid that no one will enter it.’ Allaah said, ‘Go and look at Hell and see what I have prepared for its people therein.’ [He saw it] with parts of it consuming other parts. He came back and said, ‘By Your Glory, no one who hears of it will enter it.’ So Allaah commanded that it should be surrounded with desires. Then he said, ‘Go back to it.’ So he went back, then he said, ‘By Your Glory, I am afraid that no one will be saved from it and that all will enter it.’” Al-Tirmidhi said: this is a saheeh hasan hadeeth. Al-Haafiz said in al-Fath (6/320): its isnaad is qawiy (strong).

And there are very many ahaadeeth on this topic. In his Saheeh, al-Bukhaari wrote a chapter entitled Baab ma jaa’a fi Sifat al-Jannah wa annaha makhlooqah (Chapter on what was narrated concerning the description of Paradise and the fact that it has already been created), in which he listed ahaadeeth, such as the one quoted above, which say that Allaah shows the dead person his place in Paradise or Hell after he has been placed in his grave.

All that remains for a person to do is to strive his utmost in worshipping his Lord and refraining from disobeying Him, in the hope that He may attain the victory of being admitted to Paradise and being saved from the painful torment. And Allaah knows best.

See Sharh al-‘Aqeedah al-Tahhaawiyyah by Imam Ibn Abi’l-‘Izz al-Hanafi, 1/475; al-Jannah wa’l-Naar by Shaykh ‘Umar al-Ashqar, 13-18. [Translator’s note: the latter book is available in English under the title Paradise and Hell].

Sheikh Muhammed Salih Al-Munajjid

Celebrating birthdays is not allowed

2010-01-31T06:00:00.000-08:00

what is the evidence on celebrating birthdays,is it allowed in islam?

The evidence in the Qur’aan and Sunnah indicates that celebrating birthdays is a kind of bid’ah or innovation in religion, which has no basis in the pure sharee’ah. It is not permitted to accept invitations to birthday celebrations, because this involves supporting and encouraging bid’ah. Allaah, may He be glorified and exalted, says (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not allowed…?” [al-Shoora 42:21]

“Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that, and follow not the desires of those who know not. Verily, they can avail you nothing against Allaah (if He wants to puish you). Verily, the zaalimoon (wrongdoers) are awliyaa’ (protectors, helpers, etc.) to one another, but Allaah is the Wali (Protector, Helper) of the muttaqoon (pious).” [al-Jaathiyah 45:18-19]

“Follow what has been sent down unto you from your Lord, and follow not any awliyaa’ (protectors, helpers, etc.) besides Him. Little do you remember!” [al-A’raaf 7:3]

According to saheeh reports, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does something that is a not part of this matter of ours (i.e., Islam) will have it rejected” (reported by Muslim in his Saheeh); and “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which have been newly invented (in religion), and every innovation is a going astray.” There are many other ahaadeeth that convey the same meaning.

Besides being bid’ah and having no basis in sharee’ah, these birthday celebrations also involve imitation of the Jews and Christians in their birthday celebrations. The Prophet (peace and blessings of Allaah be upon him) said, warning us against following their ways and traditions: “You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allaah, (do you mean) the Jews and Christians?” He said, “Who else?” (Reported by al-Bukhaari and Muslim). The Prophet (peace and blessings of Allaah be upon him) also said: “Whoever imitates a people is one of them.”(/font>

Fataawa Islamiyyah, 1/115

Ruling on buying and keeping fashion magazines

2010-01-14T08:22:00.000-08:00

What is the ruling on (buying) fashion magazines such as Burda, in order to find out about new and different styles for women’s clothes? What is the ruling on keeping them after using them, since they are full of pictures of women?

Praise be to Allaah.

Undoubtedly buying magazines in which there is nothing but pictures is haraam, because keeping pictures is haraam. The Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there are images.” And when he saw the images on the cushion that ‘Aa’ishah had brought, he stopped and did not enter, and she saw signs of displeasure on his face. These magazines which show pictures of fashion should not be looked at. Not every kind of dress is permissible; because some designs may show the ‘awrah either because they are too tight or for some other reason. This fashion may be part of the dress of the kaafirs which belongs exclusively to them, and imitating the kaafirs is haraam because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” What I advise my Muslim brothers in general, and the Muslim women in particular, to do is to avoid these fashions, because some of them may involve imitating non-Muslims and some may involve showing the ‘awrah. Moreover, if women look to every new fashion, will lead to them abandoning our customs which are based on from our religion, and adopting other customs that have come from the non-Muslims.

Shaykh Ibn ‘Uthaymeen in al-Fataawa al-‘Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 861

How did Christianity become mixed with polytheistic beliefs?

2010-01-10T08:29:00.000-08:00

If true Christianity brought the message of the Oneness of God (Tawheed), and stated that He alone is to be worshipped to the exclusion of anyone else in His creation, whether that is ‘Eesa (Jesus) or anyone else, then how did this religion become mixed with polytheistic beliefs (shirk) and how did they take ‘Eesa (Jesus – peace be upon him) and his mother as gods besides Allaah?
Praise be to Allaah.

There can be no doubt that the call to believe in Allaah alone (Tawheed) and to worship Him alone to the exclusion of anyone else, is the basic message that was brought by the Prophet of Allaah ‘Eesa (peace be upon him), as it was the basic message brought by all the Prophets. Allaah says (interpretation of the meaning):

“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allaah (Alone), and avoid (or keep away from) Taghoot (all false deities, i.e. do not worship Taghoot besides Allaah).’ Then of them were some whom Allaah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth)”

[al-Nahl 16:36]

“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)”

[al-Anbiya’ 21:25]

‘Eesa will bear witness to this call against his people, as Allaah says (interpretation of the meaning):

“And (remember) when Allaah will say (on the Day of Resurrection): 'O ‘Eesa (Jesus), son of Maryam (Mary)! Did you say unto men: “Worship me and my mother as two gods besides Allaah?”’ He will say: ‘Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner‑self though I do not know what is in Yours; truly, You, only You, are the All‑Knower of all that is hidden (and unseen).

117. ‘Never did I say to them aught except what You (Allaah) did command me to say: “Worship Allaah, my Lord and your Lord.” And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them; and You are a Witness to all things’”

[al-Maa'idah 5:117]

With regard to how the followers of this religion deviated after that from pure Tawheed to idolatrous beliefs and the worship of Jesus and his mother besides God, this is something which happened early on in Christian history. We will quote here some evidence to that effect from their own people’s words. Let whoever has ears listen.

It says in the American Encyclopedia:

The belief in the Oneness of God – as a theological movement – began at a very early stage in history, and in fact it preceded the belief in trinity by many decades. Christianity developed from Judaism, and Judaism firmly believes that there is one God.

The path that led from Jerusalem (the home of the first disciples of Christ) to Nicea (where it was decided in 325 CE that Christ was equal to God in essence and eternal nature) can hardly be described as a straight path.

The doctrine of trinity which was affirmed in the fourth century CE bears no resemblance to the original teachings of Christ concerning the nature of God. Au contraire, it is the opposite, a deviation from that teaching. Hence it developed in opposition to the belief in One God… (27/294).

You can refer to the views of some of those Christians who still believe in the Oneness of God in the same American Encyclopedia, 27/300-301

Will Durant says:

When Christianity conquered Rome, the new religion (i.e., Christianity) was infused with the blood of the old idolatrous religion: the title of archbishop, worship for the great mother, and an innumerable number of lords who gave peace of mind and were like who exist in all places and cannot be detected with the senses. All of this came into Christianity as the blood of the mother comes into her child.

The civilized empire handed over power and administration to the papacy and the impact of the word replaced the impact of the sword. The preachers of the church started to assume positions of power.

Christianity did not put an end to idolatry, rather it reinforced it. The Greek mind came back to life in a new form, in the doctrines and rituals of the church. The Greek rituals appeared in the rituals of the monastic saints. From Egypt came the idea of the holy trinity, the day of reckoning, eternal reward and punishment, and man’s eternal life in one of the other. From Egypt also came the worship of the mother and child, the mystical union with God, the union which led to Platonism and agnosticism, and the erasing of Christian doctrine. And from Persia came the belief in the return of the Messiah and his ruling the earth for 1000 years.

Qissat al-Hadaarah, 11/418 (The Story of Civilization)

Despite the element of atheism in the words of Durant, which is something that he is known for, and which is apparent in his claim that the idea of eternal reward or punishment came from the Egyptians, tracing the origins of deviant idolatry in Christianity is no longer a secret, and he is not the only one who has researched them. In his book Christianity and Idolatry, Robertson states that Mithraism, which is a religion of Persian origin, flourished in Persia approximately six centuries before the birth of Christ, and it reached Rome around the year 70 CE, where it spread throughout the Roman lands. Then it reached Britain and spread to a number of British cities. What concerns us here about this religion is that it says:

- That Mithras, after whom it is named, was an intermediary between God and man (for a similar doctrine in Christianity, see Acts 4:12).

- He was born in a cave or in a corner of the earth (cf. Luke 2:8)

- His birthday was December 25 (which is the day celebrated by the Christians as the day when Jesus was born)

- He had twelve disciples (cf. Matthew 10:1)

- He died to save the world (cf. I Corinthians 15:3)

- He was buried but he came back to life (cf. I Corinthians 15:4)

- He ascended to heaven in front of his disciples (cf. Acts 1:9)

- He was called “Saviour” (cf. Titus 2:13)

- Among his attributes is that he is like a peaceful lamb (cf. John 1:29)

- The “Divine supper” was held in his memory every year (cf. I Corinthians 11:23-25)

- One of his symbols was baptism

- Sunday was sacred to them

The French Orientalist Leon Joteh, in his book “An Introduction to Islamic philosophy” is of the view that the origin of the Christian trinity is to be found in Greek philosophy, specifically in the ideas of modern Platonism, which took the basis of the idea of trinity as a view of the Creator of the universe from Plato, then developed it to a great extent, so that the resemblance between this idea and Christianity became greater. So (in their view) the Creator, the One Who is absolutely perfect, appointed two intermediaries between him and mankind, who emanated from Him, and were also part of Him at the same time, meaning that they are contained in His essence. These two entities are reasoning and divine spirit. Then he said:

The marriage of Jewish belief and Greek philosophy did not only produce philosophy, rather it produced a religion too, namely Christianity which imbibed many ideas from the Greeks. The Christian concept of divinity is taken from the same source as modern Platonism. Hence you see many similarities between the two, although they may vary in some details. They are both based on a belief in trinity, in which the three “persons” are one.

This is what the American writer Draper refers to:

Idolatry and polytheism entered Christianity through the influence of the hypocrites who occupied positions of influence and high positions in the Roman state by pretending to be Christians, but they never cared about religion and were not sincere at all. Similarly Constantine had spent his life in darkness and evil, and he did not follow the commands of the church except for a short while at the end of his life. (p. 337)

Although the followers of Christianity gained some power, to the extent that they managed to have Constantine appointed as ruler, they failed to eradicate idolatry completely. As a result of their struggle, their principles became fused with idolatry, from which point there developed a new religion in which Christianity and idolatry were manifested equally.

Thus the Christians followed the same path of those disbelievers who had come before them, step by step, as their own Book testifies. And Allaah says (interpretation of the meaning):

“And the Jews say: ‘Uzayr (Ezra) is the son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allaah’s Curse be on them, how they are deluded away from the truth!”

[al-Tawbah 9:30]

And Allaah is the Source of strength.

Islam Q&A

Meaning of laa ilaaha illa Allah Muhammadun rasool ullah

2010-01-05T22:24:00.001-08:00

What is the meaning of the words “laa ilaahah illa allaah muhammadun rasool ullaah”?
Bearing witness “laa ilaahah illa allah” and that “muhammadun rasool ullaah” is the first pillar of the five pillars of Islam. And the meaning of “laa ilaahah illa allah” is that nothing worshipped is worthy of worship except Allah—it is simultaneously a denial and affirmation. “laa ilaahah” is denial of all worship other than that of Allah. “illa allaah” is affirmation that all worship is for Allah alone without partners.

As for the declaration, “muhammadun rasool ullaa,” its meaning is the assertion of the message of Mohammed (peace and blessings of Allah be upon him) and to believe in it and to adhere to it by speech, action and faith, and to avoid all that is against it, whether it be sayings, actions, or intentions… In other words, obeying him in what he ordered and believing in what he said and relayed and avoiding what he has forbid and denounced and not worshipping Allah except as he has ordained.

wa-sall-allahu wa-sallim ‘ala nabiyyina muhammadin wa-aalihi wa-sahbih. (May the peace and blessings of Allah be upon our prophet Muhammad and upon his families and companions).

The reality of belief in the Last Day

2010-01-02T22:28:00.000-08:00

What is meant by belief in the Last Day?

Praise be to Allaah.

What is meant by belief in the Last Day is:

Firmly believing that everything that Allaah has told us about in His Book and that His Messenger (peace and blessings of Allaah be upon him) has told us

about what will happen after death, will indeed happen and come to pass. That includes believing in the signs of the Hour which will happen before the Last Day; in death and things that accompany it when a person is on his deathbed; what comes after death, namely the trial of the grave and torment or blessing therein; the Trumpet-blast and resurrection; the standing and terrors of the Day of Resurrection; the details of the gathering and reckoning; Paradise and its delights, the greatest of which will be looking upon the Face of Allaah; Hell and its torments, the most severe of which will be their being veiled from seeing their Lord. And belief in the Last Day includes acting in accordance with what is implied by these beliefs.

If this belief is firmly established in a person’s heart, it will bear great fruits, including the following:

1 – The desire to do acts of obedience and worship, and to strive hard in doing so, in the hope of attaining the rewards of that Day.

2 – Fear of committing sin or approving of it, for fear of the punishment of that Day.

3 – The believer will be consoled for whatever he misses out on of worldly luxuries and delights, because of his hope for the delights and rewards of the Hereafter.

We ask Almighty Allaah to bless us with sincere belief and unshakeable certainty of faith… Ameen.

See A’laam al-Sunnah al-Manshoorah, 110; Sharh al-Usool al-Thalaathah by Shaykh Ibn ‘Uthaymeen, 98-103.

Sheikh Muhammed Salih Al-Munajjid

Accepting a gift from a kaafir on the day of his festival

2009-12-24T09:29:00.000-08:00

My neighbour is an American Christian, and she and her family brought me a gift when it was Christmas. I could not refuse the gift, lest she be offended.
Can I accept this gift, as the Messenger (peace and blessings of Allaah be upon him) accepted gifts from kaafirs?.
Praise be to Allaah.

Firstly:

The basic principle is that it is permissible to accept gifts from kaafirs, so as to soften their hearts and make Islam attractive to them, as the Prophet (peace and blessings of Allaah be upon him) accepted gifts from some of the kaafirs, such as the gift of al-Muqawqis etc.

Al-Bukhaari gave a chapter in his Saheeh the title of: Accepting gifts from the mushrikeen. He (may Allaah have mercy on him) said: Abu Hurayrah (may Allaah have mercy on him) said, narrating from the Prophet (peace and blessings of Allaah be upon him): “Ibraaheem (peace be upon him) migrated with Saarah and entered a city in which there was a king or a tyrant, and he said: ‘Give her Haajar (as a gift).’” And the Prophet (peace and blessings of Allaah be upon him) was given as a gift a (roast) sheep in which there was poison. Abu Humayd said: The king of Aylah gave the Prophet (peace and blessings of Allaah be upon him) a white mule and a cloak, and wrote to him. And he mentioned the story of the Jewish woman and her gift of a poisoned sheep to the Prophet (peace and blessings of Allaah be upon him).

Secondly:

It is permissible for a Muslim to give gifts to kaafirs and mushriks, with the aim of softening their hearts towards Islam, especially if they are relatives or neighbours.

‘Umar (may Allaah be pleased with him) gave a hullah (suit) to his mushrik brother in Makkah, as was narrated by al-Bukhaari (2619).

But it is not permissible to give a kaafir a gift on the day of one of his festivals, because that is regarded as approving of or participating in celebration of the false festival.

If the gift is something that will help in celebrating the festival, such as food, candles and the like, then it is even more haraam, and some of the scholars are of the view that this is kufr.

Al-Zayla’i said in Tabyeen al-Haqaa’iq (6/228): Giving gifts on the occasion of Nayrooz and Mahrjaan [two non-Islamic Persian festivals] is not permissible, i.e., giving gifts on these two days is haraam, and is in fact kufr. Abu Hafs and Kabeer (may Allaah have mercy on him) said: If a man were to worship Allaah for fifty years, then on the day of Nayrooz he were to give an egg as a gift to one of the mushrikeen, intending thereby to venerate that day, he would have committed kufr and his good deeds would be cancelled out. The author of al-Jaami’ al-Asghar said: If he gives a gift to another Muslim on the day of Nayrooz, not intending thereby to venerate that day, but it is the habit of some people to give gifts on that day, then this is not regarded as kufr. But he should not do it on that particular day; he should do it before or after, so that he will not be imitating those people. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” It says in al-Jaami’ al-Asghar: A man bought something on the day of Nayrooz which he did not buy before that. If he intended thereby to venerate that day as the mushrikoon venerate it, then he has committed kufr, but if he wanted to eat or drink or enjoy himself, then he has not committed kufr. End quote.

It says in al-Taaj wa’l-Ikleel (a Maaliki book – 4/319): Ibn al-Qaasim regarded it as makrooh to give a gift to a Christian on the occasion of his festival, or to give palm leaves to a Jew on his festivals. End quote.

It says in al-Iqnaa’, which is a Hanbali book: It is haraam to attend the festivals of the Jews and Christians and to sell them things or give them gifts on the occasion of their festivals.

Moreover it is not permissible for a Muslim to give a gift to another Muslim because of this festival, as stated above when quoting the Hanafi view. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Whoever gives a gift to the Muslims during these festivals unlike what he usually usually at other times, his gift should not be accepted, especially if the gift is something that helps in imitating them, such as giving candles etc at Christmas, or giving eggs, milk and lambs on Maundy Thursday which comes at the end of their fast (i.e., the end of Lent). Similarly, no gift should be given to a Muslim at the time of these festivals because of the festival, especially if it is something that helps in imitating them, as we have mentioned. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/227).

Thirdly:

With regard to accepting a gift from a kaafir on the day of his festival, there is nothing wrong with that, and that is not regarded as participating in it or approving of it, rather it should be accepted as an act of kindness, with the aim of softening his heart and calling him to Islam. Allaah has permitted kindness and fair treatment towards the kaafir who is not fighting the Muslims, as He says (interpretation of the meaning):

“Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity”

[al-Mumtahanah 60:8]

But kindness and fair treatment does not mean friendship and love, because it is not permitted to take a kaafir as a friend or love him. Allaah says (interpretation of the meaning):

“You (O Muhammad) will not find any people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His Messenger (Muhammad), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allaah is pleased with them, and they with Him. They are the party of Allaah. Verily, it is the party of Allaah that will be the successful”

[al-Mujaadilah 58:22]

“O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth”
[al-Mumtahanah 60:1]

“O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayaat (proofs, evidences, verses) if you understand”

[Aal ‘Imraan 3:118]

“And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allaah, nor you would then be helped”
[Hood 12:113]

“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”

[al-Maa’idah 5:51]

and there is other evidence which indicates that it is haraam to take a kaafir as a friend or love him.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: As for accepting a gift from them on the day of their festival, we have quoted above that ‘Ali ibn Abi Taalib was brought a gift on the occasion of Nayrooz and he accepted it.

Ibn Abi Shaybah narrated that a woman asked ‘Aa’ishah: We have some wet nurses from among the Magians, and they have a festival on which they bring us gifts. She said: As for what is slaughtered for that day, do not eat it, but eat from their vegetables.

It was narrated from Abu Barzah that he had some Magian neighbours who used to bring him gifts on the occasion of Nayrooz and Mahrjaan, and he used to say to his family: Whatever is of fruits, eat it, and whatever is otherwise, reject it.

All of this indicates that the festival does not make it forbidden to accept their gifts, rather the ruling is the same whether it is their festival or not, because that does not involve helping them with the symbols of their kufr.

Then he pointed out that meat slaughtered by a kitaabi (Jew or Christian) is halaal except that which is slaughtered for their festivals, which it is not permissible to eat. He said (may Allaah have mercy on him): It is only permissible to eat of the food of the people of the Book, during their festivals that which has not been slaughtered for the festival, whether it is bought or received as a gift. As for meat slaughtered by the Magians, the ruling on that is well known, and it is haraam according to all. As for that which is slaughtered by the people of the Book for their festivals and that which they slaughter as an act of worship to draw close to anything other than Allaah, as the Muslims offer sacrifices as an act of worship to draw closer to Allaah, namely as that which they sacrifice to the Messiah, two views have been narrated from Ahmad concerning that, the most well known of which in his texts is that it is not permissible to eat it even if the name of something other than Allaah has not been mentioned over it. The prohibition on that was narrated from ‘Aa’ishah and ‘Abd-Allaah ibn ‘Umar … End quote from Iqtida’ al-Siraat al-Mustaqeem (1/251).

Conclusion: It is permissible for you to accept the gift from your Christian neighbour on the day of their festival, subject to the following conditions:

1 – This gift should not be meat that has been slaughtered for the festival.

2 – It should not be something that may be used to help in imitating them on the day of their festival, such as candles, eggs, palm leaves etc.

3 – You should explain to your children the belief in al-wala’ wa’l-bara’ (loyalty and friendship vs. disavowal and enmity), lest a love of this festival or a fondness for the giver be instilled in their hearts.

4 – The gift should be accepted with the aim of softening her heart and calling her to Islam, not with friendship and love.

If the gift is something that it is not permissible to accept, then the refusal to accept it should be accompanied by an explanation of why it is being refused, such as saying, “We only refused your gift because it is meat that was slaughtered for the festival, and it is not permissible for us to eat it, or these things are only accepted by those who are taking part in the celebrations, and we do not celebrate this festival, because it is not part of our religion, and it involves beliefs that we do not believe in” and so on, which is a starting point for calling them to Islam and explaining the danger of the kufr that they follow.

The Muslim should be proud of his religion and apply its rulings, and he should not give them up out of shyness or to impress anyone, for Allaah is more deserving of us feeling shy before Him.

Please see also question no. 947 and 13642 for more information.

And Allaah knows best.

Islam Q&A

Ruling on offering congratulations at the beginning of the year

2009-12-17T09:21:00.000-08:00

What is the ruling on offering congratulations on the occasion of the Hijri new year and saying “Kull ‘aam wa antum bi khayr” or praying for blessing, or sending a card with best wishes for blessings in the new year?
Praise be to Allaah.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on congratulating people on the occasion of the Hijri new year, and how should one reply to a person who offers congratulations?

He replied:

If someone offers you congratulations, then respond to him, but do not initiate such greetings. This is the correct view concerning this matter. So if a person says to you, for example, “Happy New Year”, then you can say, “May Allaah make it a good and blessed year for you.” But you should not initiate such a greeting, because I do not know of any report that the salaf [early generations of Islam] congratulated one another on the occasion of the new year, rather the salaf did not regard the first of Muharram as the first day of the new year until the caliphate of ‘Umar ibn al-Khattaab (may Allaah be pleased with him.

Shaykh ‘Abd al-Kareem al-Khudayr said concerning offering congratulations on the occasion of the hijri new year:

Praying for another Muslim in general terms, in phrases that are not meant as a kind of ritual on special occasions such as Eid, is acceptable, especially if what is meant by this greeting is friendship and to show a friendly face to one’s fellow Muslim. Imaam Ahmad (may Allaah have mercy on him) said: “I do not initiate the greeting but if someone greets me I return the greeting, because responding to the greeting is obligatory. But being the first to offer congratulations is neither Sunnah nor forbidden.

Islam Q&A

Circumcision of girls and some doctors’ criticism thereof

2009-12-11T02:38:00.000-08:00

Nowadays we hear that many doctors denounce the circumcision of girls, and say that it harms them physically and psychologically, and that circumcision is an inherited custom that has no basis is Islam .
Praise be to Allaah.

Firstly:
Circumcision is not an inherited custom as some people claim, rather it is prescribed in Islam and the scholars are unanimously agreed that it is prescribed. Not a single Muslim scholar – as far as we know – has said that circumcision is not prescribed.
Their evidence is to be found in the saheeh ahaadeeth of the Prophet (peace and blessings of Allaah be upon him), which prove that it is prescribed, for example:
1- The hadeeth narrated by al-Bukhaari (5889) and Muslim (257) from Abu Hurayrah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: "The fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, cutting the nails, plucking the armpit hairs, and trimming the moustache."
This hadeeth includes circumcision of both males and females.

2- Muslim (349) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and the two circumcised parts meet, then ghusl is obligatory.”

The Prophet (peace and blessings of Allaah be upon him) mentioned the two circumcised parts, i.e., the circumcised part of the husband and the circumcised part of the wife, which indicates that a woman may be circumcised just like a man.

3- Abu Dawood (5271) narrated from Umm ‘Atiyyah al-Ansaariyyah that a woman used to do circumcisions in Madeenah and the Prophet (peace and blessings of Allaah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” But the scholars differed concerning this hadeeth. Some of them classed it as da’eef (weak) and others classed it as saheeh. It was classed as saheeh by al-Albaani in Saheeh Abi Dawood. The fact that circumcision for women is prescribed in Islam is confirmed by the ahaadeeth quoted above, not by this disputed hadeeth. But the scholars differed concerning the ruling, and there are three opinions:

1 – That it is obligatory for both males and females. This is the view of the Shaafa’is and Hanbalis, and is the view favoured by al-Qaadi Abu Bakr ibn al-‘Arabi among the Maalikis (may Allaah have mercy on them all).

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (1/367): Circumcision is obligatory for both men and women in our view. This is the view of many of the salaf, as was narrated by al-Khattaabi. Among those who regarded it as obligatory is Ahmad… it is the correct view that is well known and was stated by al-Shaafa’i (may Allaah have mercy on him), and the majority stated definitively that it is obligatory for both men and women. end quote.

See Fath al-Baari, 10/340; Kishshaaf al-Qinaa’, 1/80

2 – That circumcision is Sunnah for both males and females. This is the view of the Hanafis and Maalikis, and was narrated in one report from Ahmad. Ibn ‘Aabideen al-Hanafi (may Allaah have mercy on him) said in his Haashiyah (6/751): In Kitaab al-Tahaarah of al-Siraaj al-Wahhaaj it says: Know that circumcision is Sunnah in our view – i.e., according to the Hanafis – for men and for women. end quote.

See: Mawaahib al-Jaleel, 3/259

3 – That circumcision is obligatory for men and is good and mustahabb for women. This is the third view of Imam Ahmad, and it is the view of some Maalikis such as Sahnoon. This view was also favoured by al-Muwaffaq ibn Qudaamah in al-Mughni.

See: al-Tamheed, 21/60; al-Mughni, 1/63

It says in Fataawa al-Lajnah al-Daa’imah (5/223):

Circumcision is one of the Sunnahs of the fitrah, and it is for both males and females, except that is it obligatory for males and Sunnah and good in the case of women. End quote

Thus it is clear that the fuqaha’ of Islam are agreed that circumcision is prescribed for both males and females, and in fact the majority of them are of the view that it is obligatory for both. No one said that it is not prescribed or that it is makrooh or haraam.

Secondly:
With regard to the criticism of circumcision by some doctors, and their claim that it is harmful both physically and psychologically,

This criticism of theirs is not valid. It is sufficient for us Muslims that something be proven to be from the Prophet (peace and blessings of Allaah be upon him), then we will follow it, and we are certain that it is beneficial and not harmful. If it were harmful, Allaah and His Messenger (peace and blessings of Allaah be upon him) would not have prescribed it for us.

In the answer to question no. 45528 we have mentioned some of the medical benefits of circumcision for women, quoting from some doctors.

Thirdly:

We would add here the fatwas of some modern scholars who have responded to this war that has been launched against female circumcision on the grounds that it is harmful to health.

Shaykh Jaad al-Haqq ‘Ali Jaad al-Haqq, the former Shaykh of al-Azhar, said:

Hence the fuqaha’ of all madhhabs are agreed that circumcision for both men and woman is part of the fitrah of Islam and one of the symbols of the faith, and it is something praiseworthy. There is no report from any of the Muslim fuqaha’, according to what we have studied in their books that are available to us, to say that circumcision is forbidden for men or women, or that it is not permissible, or that it is harmful for females, if it is done in the manner that the Prophet (peace and blessings of Allaah be upon him) taught to Umm Habeebah in the report quoted above.

Then he said:

From the above it is clear that the circumcision of girls – which is the topic under discussion here – is part of the fitrah of Islam, and the way it is to be done is the method that the Messenger of Allaah (peace and blessings of Allaah be upon him) explained. It is not right to abandon his teachings for the view of anyone else, even if that is a doctor, because medicine is knowledge and knowledge is always developing and changing. End quote.

In the fatwa of Shaykh ‘Atiyah Saqar – the former heard of the Fatwa Committee in al-Azhar – it says:

The calls which urge the banning of female circumcision are call that go against Islam, because there is no clear text in the Qur’aan or Sunnah and there is no opinion of the fuqaha’ that says that female circumcision is haraam. Female circumcision is either obligatory or recommended. Even though there is a fiqhi principle which says that the decree of a ruler may put an end to a dispute regarding controversial matters, the decree of the ruler in this case cannot be but either of two things: that it is either obligatory or recommended, and it is not correct to issue a decree banning it, so as not to go against sharee’ah which is the principal source of legislation in our land, whose constitution states that Islam is the official religion of the country. It is permissible to issue some legislation that provides guidelines for performing this procedure (female circumcision) in the proper manner in such a way that does not contradict the rulings of sharee’ah.

The words of the doctors and others are not definitive. Scientific discoveries are still opening doors every day which change our old perceptions. End quote.

In the fatwa of Dar al-Ifta’ al-Misriyyah (6/1986) it says:

Thus it is clear that female circumcision is prescribed in Islam, and that it is one of the Sunnahs of the fitrah and it has a good effect of moderating the individual’s behaviour. As for the opinions of doctors who say that female circumcision is harmful, these are individual opinions which are not derived from any agreed scientific basis, and they do not form an established scientific opinion. They acknowledge that the rates of cancer among circumcised men are lower than among those who are not circumcised, and some of these doctors clearly recommend that circumcision should be done by doctors and not these ignorant women, so that the operation will be safe and there will be no negative consequences. However, medical theories about disease and the way to treat it are not fixed, rather they change with time and with ongoing research. So it is not correct to rely on them when criticizing circumcision which the Wise and All-Knowing Lawgiver has decreed in His wisdom for mankind. Experience has taught us that the wisdom behind some rulings and Sunnahs may be hidden from us. May Allaah help us all to follow the right path. End quote.

Islam Q&A

Rights of children

2009-12-05T07:50:00.000-08:00

What are the rights of children on the man
Allaah has given children rights over their parents just as the parents have rights over their children.

It was narrated that Ibn ‘Umar said: “Allaah has called them abraar (righteous) because they honoured (barru) their fathers and children. Just as your father has rights over you, so too your child has rights over you.

Al-Adab al-Mufrad, 94.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said, according to a hadeeth narrated by ‘Abd-Allaah ibn ‘Umar, “… and your child has rights over you.” Muslim, 1159.

The child’s rights over their children include some that come even before the child is born, for example:

1 – Choosing a righteous wife to be a righteous mother.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “A woman may be married for four reasons: her wealth, her lineage, her beauty and her religious commitment. Marry the one who is religiously committed, may your hands be rubbed with dust (i.e., may you prosper).” (Narrated by al-Bukhaari, 4802; Muslim, 1466).

Shaykh ‘Abd al-Ghani al-Dahlawi said: Choose from among women those who are religiously committed and righteous, and who are of good descent, for if a woman is of illegitimate descent, this bad characteristic may be passed to her children. Allaah says (interpretation of the meaning):

“The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik”

[al-Noor 24:3]

Rather Islam recommends compatibility for the purpose of harmony and to avoid a person being shamed if he marries into a family that is not compatible.

Sharh Sunan Ibn Maajah, 1/141

Rights after the child is born:

1 – It is Sunnah to do tahneek for the child when he is born:

It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The son of Abu Talhah was sick. Abu Talhah went out and the child died, and when Abu Talhah returned he said, “What happened to my son?” Umm Sulaym (his wife) said, ‘He is quieter than he was.” Then she brought him his dinner and he ate, then he had marital relations with her, and when he finished she said, “They buried the child.” The following morning, Abu Talhah went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. He said, “Did you have marital relations last night?” He said, “Yes.” He said, “O Allaah, bless them.” She later gave birth to a boy. Abu Talhah said to me, “Keep him until I bring him to the Prophet (peace and blessings of Allaah be upon him).” He brought him to the Prophet (peace and blessings of Allaah be upon him) and I sent some dates with him. The Prophet (peace and blessings of Allaah be upon him) took him and said, “Is there anything with him?” They said, “Yes, some dates.” The Prophet (peace and blessings of Allaah be upon him) took some and chewed it, then he took some from his mouth and put it in the child’s mouth (tahneek), and named him ‘Abd-Allaah.

Narrated by al-Bukhaari, 5153; Muslim, 2144

Al-Nawawi said:

The scholars are agreed that it is mustahabb to do tahneek with dates for the child when he is born; if that is not possible then to use some similar kind of sweet. The dates should be chewed until they become soft enough to be swallowed, then the child’s mouth should be opened and a little of the dates put in his mouth.

Sharh al-Nawawi ‘ala Muslim, 14/122-123

2 – The child should be given a good name, such as ‘Abd-Allaah or ‘Abd al-Rahmaan.

It was narrated from Naafi’ that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The most beloved of your names to Allaah are ‘Abd-Allaah and ‘Abd al-Rahmaan.”

(Narrated by Muslim, 2132)

It is mustahabb to give the child a Prophet’s name:

It was narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A child was born to me last night and I called him by the name of my father Ibraaheem.”

Narrated by Muslim, 2315

It is mustahabb to name the child on the seventh day, but there is nothing wrong with naming him on the day of his birth, because of the hadeeth quoted above.

It was narrated from Samurah ibn Jundub that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every child is in pledge for his ‘aqeeqah which should be slaughtered for him on the seventh day, his head should be shaved and he should be named.

Narrated by Abu Dawood, 2838; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 4541

Ibn al-Qayyim said:

The purpose of naming is to define the thing named, because if there is something whose name is unknown it is difficult to refer to it. So it is permissible to name him (the child) on the day he is born, and it is permissible to delay the naming until the third day, or until the day of the ‘aqeeqah, or before or after that. The matter is broad in scope.”

Tuhfat al-Mawlood, p. 111

3 – It is Sunnah to shave the child’s head on the seventh day and to give the weight of the hair in silver in charity.

It was narrated that ‘Ali ibn Abi Taalib said: The Messenger of Allaah (peace and blessings of Allaah be upon him) slaughtered a sheep as the ‘aqeeqah for al-Hasan, and he said, “O Faatimah, shave his head and give the weight of his hair in silver in charity.” So she weighed it and its weight was a dirham or part of a dirham.

Narrated by al-Tirmidhi, 1519; classed as hasan by Shaykh al-Albaani in Saheeh al-Tirmidhi, 1226.

4 – It is mustahabb for the father to do the ‘aqeeqah, as stated in the hadeeth quoted above, “Every child is in pledge for his ‘aqeeqah.”

Two sheep should be sacrificed for a boy and one for a girl.

It was narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded them (to sacrifice) two similar sheep for a boy and one for a girl.

Narrated by al-Tirmidhi, 1513; Saheeh al-Tirmidhi, 1221; Abu Dawood, 2834; al-Nasaa’i, 4212; Ibn Maajah, 3163

5 – Circumcision

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The fitrah is five things, or five things are part of the fitrah: circumcision, shaving the pubic hairs, plucking the armpit hairs, clipping the nails and trimming the moustache.”

Narrated by al-Bukhaari, 5550; Muslim, 257

The child’s rights with regard to education and upbringing:

It was narrated from ‘Abd-Allaah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Each of you is a shepherd and is responsible for his flock. The ruler who is in charge of people is a shepherd and is responsible for them. The man is the shepherd of his household and is responsible for them. The woman is the shepherd of her husband’s house and child and is responsible for them. The slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.”

Narrated by al-Bukhaari, 2416; Muslim, 1829.

So parents must take care of teaching their children the duties of Islam and other virtues that are recommended in sharee’ah, and worldly matters that they need in order to live a decent life in this world.

The man should start by teaching them the most important things, then the next most important. So he starts by teaching them correct ‘aqeedah, free from shirk and bid’ah. Then he teaches them the acts of worship, especially prayer. Then he teaches them and trains them in good manners and characteristics, and everything that is good.

Allaah says (interpretation of the meaning):

“And (remember) when Luqmaan said to his son when he was advising him: “O my son! Join not in worship others with Allaah. Verily, joining others in worship with Allaah is a great Zulm (wrong) indeed”

[Luqmaan 31:13]

It was narrated from ‘Abd al-Malik ibn al-Rabee’ ibn Sabrah from his father that his grandfather said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Teach the child to pray when he is seven years old, and smack him if he does not pray when he is ten.”

Narrated by al-Tirmidhi, 407; Abu Dawood, 494. Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 4025

It was narrated that al-Rubayyi’ bint Mu’awwidh said: The Prophet (peace and blessings of Allaah be upon him) sent word on the morning of Ashoora’ to the areas where the Ansaar lived (on the outskirts of Madeenah), saying: Whoever did not fast this morning, let him not eat for the rest of the day, and whoever started fasting this morning, let him complete his fast. She said: We used to observe this fast after that, and we used to make our children fast and make them toys of wool; if one of them cried for food we would give him that toy until it was time to break the fast.

Narrated by al-Bukhaari, 1859; Muslim, 1136

It was narrated that al-Saa’ib ibn Yazeed said: I was taken for Hajj with the Messenger of Allaah (peace and blessings of Allaah be upon him) when I was seven years old.

Narrated by al-Bukhaari, 1759

Training in good manners and characteristics:

Every father and mother should train their children in praiseworthy characteristics and good manners, whether towards Allaah, His Prophet the Messenger of Allaah (peace and blessings of Allaah be upon him), towards their Qur’aan and ummah, and with everyone whom they know and who has rights over them. They should not behave badly with those whom they mix with, their neighbours or their friends.

Al-Nawawi said:

The father must discipline his child and teach him what he needs to know of religious duties. This teaching is obligatory upon the father and all those in charge of children before the child reaches the age of adolescence. This was stated by al-Shaafa’i and his companions. Al-Shaafa’i and his companions said: This teaching is also obligatory upon the mother, if there is no father, because it is part of the child’s upbringing and they have a share of that and the wages for this teaching may be taken from the child’s own wealth. If the child has no wealth then the one who is obliged to spend on him may spend on his education, because it is one of the things that he needs. And Allaah knows best.

Sharh al-Nawawi ‘ala Saheeh Muslim, 8/44

The father should bring them up with good manners in all things, eating, drinking, dressing, sleeping, going out of the house, entering the house, riding in vehicles, etc, and in all their affairs. He should instill in them the attributes of a good man, such as love of sacrifice, putting others first, helping others, chivalry and generosity. He should keep them away from evil characteristics such as cowardice, stinginess, lack of chivalry, lack of ambition, etc.

Al-Manaawi said:

“Just as your parents have rights over you, so too your child has rights over you, rather many rights, such as teaching them the individual obligations, teaching them Islamic manners, giving them gifts equally, whether that is a gift, a waqf, or other gift. If preference is shown with no reason, that is regarded as invalid by some of the scholars and as makrooh by others.

Fayd al-Qadeer, 2/574

He must also protect his sons and daughters from everything that may bring them close to the Fire. Allaah says (interpretation of the meaning):

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

[al-Tahreem 66:6]

al-Qurtubi said:

al-Hasan commented on this verse by saying, Command them and forbid them. One of the scholars said: (The phrase) Ward off (or protect) yourselves includes children, because the child is part of him, as it says in the verse (interpretation of the meaning): “…nor on yourselves, if you eat from your houses…” [al-Noor 24:61], where the various relatives are not mentioned individually. So he should teach him what is halaal and what is haraam, and make him avoid sin, and teach him other rulings.

Tafseer al-Qurtubi, 18/194-195.

Spending:

This is one of the father’s obligations towards his children; it is not permissible for him to fall short in that or to neglect this matter, rather he is obliged to do this duty in the fullest sense.

It was narrated that ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is sufficient sin for a man if he neglects those on whom he is obliged to spend.”

Narrated by Abu Dawood, 1692; classed as sahan by Shaykh al-Albaani in Saheeh al-Jaami’, 4481.

Another of the greatest rights is to give the child a good upbringing and take good care of him or her – especially in the case of girls. The Messenger of Allaah (peace and blessings of Allaah be upon him) encouraged this righteous deed.

It was narrated that ‘Aa’ishah the wife of the Prophet (S) said: A woman came to me with two daughters and asked me for food, and I could not find anything except one date which I gave to her. She shared it between her two daughters, then she got up and went out. The Prophet (peace and blessings of Allaah be upon him) came in and I told him what had happened. He said: “Whoever is in charge of any of these girls and treats them well, they will be a shield for him against the Fire.”

Narrated by al-Bukhaari, 5649; Muslim, 2629

Another important matter which is one of the rights of children to which attention must be paid, is treating children fairly. This right was referred to by the Prophet (peace and blessings of Allaah be upon him) in the saheeh hadeeth: “Fear Allaah and treat your children fairly.” (Narrated by al-Bukhaari, 2447; Muslim, 1623). It is not permissible to show preference to females over males, just as it is not permissible to show preference to males over females. If the father makes this mistake and shows preference to some of his children over others, and does not treat them fairly, this will lead to many evils, such as:

The harm that befalls the father himself, for the children whom he denies or deprives will grow up to hate him. The Prophet (peace and blessings of Allaah be upon him) referred to this in the hadeeth narrated by Muslim (1623) when he said to the father of al-Nu’maan, “Would you like them to honour you equally?” He said, “Yes.” In other words, if you want them all to honour you equally, then be fair in giving gifts to them.

Another evil consequence is the children hating one another, and stoking the flames of hatred and enmity between them.

And Allaah knows best.

Islam Q&A

Why does Islam forbid lesbianism and homosexuality?

2009-12-02T10:36:00.000-08:00

Could you please tell me that why is a homosexuality a sin in islam? I know it’s a great sin but my question is why? I haven't able to find the real reason why? So، if you could can you also tell me that what Allah has says in Quran or in hadith about it. Please let me know as soon as possible.
Praise be to Allaah.

The Muslim should not doubt, even for an instant, that what Allaah has prescribed is wise. He should know that there is great wisdom in what Allaah has commanded and what He has forbidden; it is the straight path and is the only way in which man can be safe and at peace, protecting his honour, his mind and his health, in accordance with the natural disposition (fitrah) with which Allaah has created man.

Some heretics have tried to attack Islam and its rulings; they have denounced divorce and plural marriage and permitted alcohol. Those who look at the state of their societies will see the state of misery which those societies have reached.

When they rejected divorce, murder took its place. When they rejected plural marriage, men started to take mistresses instead. When they allowed alcohol, all kinds of shameful and immoral actions became widespread.

They (gays and lesbians) both go against the natural disposition (fitrah) which Allaah has created in mankind – and also in animals – whereby the male is inclined towards the female, and vice versa.
Whoever goes against that goes against the natural disposition of mankind, the fitrah.

The spread of homosexuality has caused man diseases which neither the east nor the west can deny exist because of them. Even if the only result of this perversion was AIDS – which attacks the immune system in humans – that would be enough.

It also causes the breakup of the family and leads people to give up their work and study because they are preoccupied with these perversions.

Since the prohibition has come from his Lord, the Muslim should not wait until medicine proves that harm befalls the one who does that which Allaah has forbidden. Rather he must believe firmly that Allaah only prescribes that which is good for people, and these modern discoveries should only increase his certainty and confidence in the greatness of Allaah’s wisdom.

Ibn al-Qayyim said:

Both of them – fornication and homosexuality – involve immorality that goes against the wisdom of Allaah’s creation and commandment. For homosexuality involves innumerable evil and harms, and the one to whom it is done would be better off being killed than having this done to him, because after that he will become so evil and so corrupt that there can be no hope of his being reformed, and all good is lost for him, and he will no longer feel any shame before Allaah or before His creation. The semen of the one who did that to him will act as a poison on his body and soul. The scholars differed as to whether the one to whom it is done will ever enter Paradise. There are two opinions which I heard Shaykh al-Islam (may Allaah have mercy on him) narrate.”

(al-Jawaab al-Kaafi, p. 115).

2. Lesbianism means one woman doing to another something like that which a man does to a woman. Homosexuality means having intercourse with males in the back passage. This was the action of the accursed people of the Prophet of Allaah Loot (peace be upon him). In sharee’ah terminology it refers to inserting the tip of the penis into the anus of a male.

What is mentioned concerning these actions in the Qur’aan and Sunnah:

A – Allaah says (interpretation of the meaning):

“And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?

Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)’”

[al-A’raaf 7:80-81]

B – “Verily, We sent against them a violent storm of stones (which destroyed them all), except the family of Loot (Lot), them We saved in the last hour of the night”

[al-Qamar 54:34 – interpretation of the meaning]

C – “And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?”

[al-A’raaf 7:80 – interpretation of the meaning]

And Allaah says (interpretation of the meaning):

“And (remember) Loot (Lot), when he said to his people: ‘You commit Al‑Faahishah (sodomy the worst sin) which none has preceded you in (committing) it in the ‘Aalameen (mankind and jinn)’”

[al-‘Ankaboot 29:28]

D – “And (remember) Loot (Lot), We gave him Hukm (right judgement of the affairs and Prophethood) and (religious) knowledge, and We saved him from the town (folk) who practised Al‑Khabaa’ith (evil, wicked and filthy deeds). Verily, they were a people given to evil, and were Faasiqoon (rebellious, disobedient to Allaah)”

[al-Anbiya’ 21:74 – interpretation of the meaning]

E – “And (remember) Loot (Lot)! When he said to his people, ‘Do you commit Al‑Faahishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy) while you see (one another doing evil without any screen)

Do you practise your lusts on men instead of women? Nay, but you are a people who behave senselessly.’

There was no other answer given by his people except that they said: ‘Drive out the family of Loot (Lot) from your city. Verily, these are men who want to be clean and pure!’

So We saved him and his family, except his wife. We destined her to be of those who remained behind.

And We rained down on them a rain (of stones). So evil was the rain of those who were warned”

[al-Naml 27:54-58 – interpretation of the meaning]

These verses refer to the punishment that befell the people of Loot. With regard to the rulings on them:

F – Allaah says (interpretation of the meaning]:

“And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both. And if they repent (promise Allaah that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allaah is Ever All-Forgiving (the One Who forgives and accepts repentance), (and He is) Most Merciful”

[al-Nisa’ 4:16]

Ibn Katheer said:

“The words of Allaah ‘And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both’ mean, those who commit immoral actions, punish them both. Ibn ‘Abbaas (may Allaah be pleased with him), Sa’eed ibn Jubayr and others said: By condemning them, shaming them and hitting them with shoes. This was the ruling until Allaah abrogated it and replaced it with whipping and stoning. ‘Ikrimah, ‘Ata, al-Hasan and ‘Abd-Allaah ibn Katheer said: This was revealed concerning a man and woman who commit fornication. Al-Saddi said, it was revealed concerning young people before they get married. Mujaahid said: it was revealed concerning two men if they admit it bluntly; a hint is not sufficient – as if he was referring to homosexuality. And Allaah knows best.”

(Tafseer Ibn Katheer, 1/463).

G – It was narrated that Jaabir (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) said: ‘There is nothing I fear for my ummah more than the deed of the people of Loot.’”

(Narrated by al-Tirmidhi, 1457; Ibn Maajah, 2563. This hadeeth was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, no. 1552).

H – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: “… cursed is the one who has intercourse with an animal, cursed is the one who does the action of the people of Loot.”

(Narrated by Ahmad, 1878. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 5891).

I – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever you find doing the deed of the people of Loot, kill the one who does it and the one to whom it is done.”

(Narrated by al-Tirmidhi, 1456; Abu Dawood, 4462; Ibn Maajah, 2561. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 6589).

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

2009-11-20T10:54:00.000-08:00

ވެހޭތާފެން ނަގާށެވެ؟

ޢަބުދުލްޤާދިރު މުޙައްމަދު ހިތަށްފިނިވާގެ ހއ އިހަވަންދޫ

ރަސޫލާ ޞައްލަﷲ ޢަލައިހި ވަސައްލަމަ ހަދީޘްކުރެއްވި ކަމުގައި އިބުނު ޢައްބާސް ރަޟިޔަﷲ ޢަންހުމާގެ ކިބައިން ރިވާވެގެން އައިސްފައިވެއެވެ. "ما من أيام العمل الصالح فيهن أحب إلى الله منه في هذه الأيام العشر . قالوا ولا الجهاد في سبيل الله !! قال : ولا الجهاد في سبيل الله ، إلا رجل خرج بنفسه وماله ولم يرجع من ذلك بشيء" أخرجه البخاري މާނައީ:" މިދިހަދުވަހަށްވުރެ، އެދުވަސްތަކެއްގައި ހެޔޮ ޢަމަލުތައް ﷲ ސުބުޙާނަހޫ ވަތަޢާލާގެ ހަޟުރަތުގައި ލޮބުވެތިކަން ބޮޑުވެގެންވާ ދުވަސްތަކެއް ނުވެއެވެ. ދެެންނެވުނެވެ. ﷲ ސުބުޙާނަހޫވަތަޢާލާގެ މަގުގައި ޖިހާދުކުރުމަށްވުރެވެސް ބޮޑަށްތޯއެވެ؟ ހަދީޘްކުރެއްވިއެވެ. ނަފްސާއި މުދަލާއި އެކުގައިނުކުމެ، އެއިން އެއްވެސް އެއްޗަކާއިގެން އަނބުރާ ނައިސްފިމީހާ ފިޔަވާ ﷲގެ މަގުގައި ޖިހާދުކުރުމަށްވުރެވެސް ބޮޑަށެވެ.

މި ހަދީޘުން ލިބޭ ފިލާވަޅުތައް:
1- ﷲ ސުބުޙާނަހޫ ވަތަޢާލާގެ ހަޟުރަތުގައި އެންމެ މާތްދުވަސް ތަކަކީ މި ދުވަސްތައްކަން.
2- ﷲ ގެ މަގުގައި ޖިހާދުކޮށް ޝަހީދުވުމުގެ މާތްކަން.
3- މިދުވަސްތަކުގައި ގިނަގިނައިން ހެޔޮޢަމަލު ކުރުން އިތުރުކުރުމުގެ މުހިއްމުކަން.
4- ޝައްކު އުފެދޭ ކަންތައްތައް އަހައި އޮޅުން ފިލުވުމުގެ މުހިއްމުކަން.

މިދުވަސްތަކުގައި ކުރެވިދާނެ ބައެއްކަންތައްތައް.
1- ގިނަގިނައިން ޛިކުރުކުރުމާ ދުޢާކުރުން.
ރަސޫލާ ޞައްލަﷲ ޢަލައިހިވަސައްލަމަ ޙަދީޘް ކުރައްވާފައިވެއެވެ. "ما من أيام أعظم عند الله ، ولا أحب إليه العمل فيهن من هذه الأيام العشر، فأكثروا فيهن من التكبير ، والتهليل ، والتحميد" أخرجه أحمد މާނައީ: (މިދިހަދުވަހަށްވުރެ، އެދުވަސްތަކެއްގައި ހެޔޮ ޢަމަލުތައް ﷲ ސުބުޙާނަހޫ ވަތަޢާލާގެ ހަޟުރަތުގައި ލޮބުވެތިކަން ބޮޑުވެގެންވާ އަދި މަތިވެރިވެގެންވާ ދުވަސްތަކެއް ނުވެއެވެ. ތިޔަބައިމީހުން އެދުވަސްތަކުގައި ތަކުބީރާއި ތަހުލީލު އަދި ތަޙްމީދު ކިޔުން ގިނަކުރާށެވެ.) ސަލަފުއް ޞާލިހުން ނަމާދުގެ ފަހުގައްޔާއި ބާޒާރުތަކުގައާއި ގެތަކުގައްޔާއި މަގުތައްމަތީގައި އަދި މިނޫންވެސްތަންތާގައި އަޑުހަރުކޮށް ތަކުބީރު ކިޔާކަމުގައި ވާރިދުވެގެން އައިސްފައިވެއެވެ. ނަމަވެސް ޖަމާޢަތް ހަދައިގެން އެންމެން އެއްފަހަރާތަކުބީރު ކިޔުމީ ސުންނަތުންޡާބިތުވާ ކަމެއްނޫނެވެ. ކޮންމެމީހަކުވެސް ތަކުބީރުކިޔާނީ އެމީހަކުއަމިއްލަޔަށެވެ.
2- ސުންނަތް ނަމާދުކުރުން ގިނަކުރުން.
ހަމަކަށަވަރުން ސުންނަތް ނަމާދު ތަކަކީފަރުޟު ނަމާދު ތަކުން އުނިވާތަން ފޫބައްދައިދޭކަމެކެވެ.އަދި ﷲ ތަޢާލާގެ ލޯބި އެކަލާނގެ އަޅުތަކުންގެ މައްޗަށް އިތުރުވެ ދުޢާ އިޖާބަކުރައްވާނޭކަމެކެވެ. އަދި ހެޔޮކަންތައް އިތުރުވެ ނުބައިކަންތައް ފުހެވި ދަރަޖަ އުފުލޭނޭ ކަމެކެވެ.
3- ރޯދަހިފުން.
ރޯދަހިފުމަކީ ﷲ ސުބުޙާނަހޫ ވަތަޢާލާގެ ހަޟުރަތުގައި ވަރަށްމަތިވެރި އަޅުކަމެކެވެ. ޚާއްޞާގޮތެއްގައި މިމަހުގެ ނުވަވަނަދުވަހު ރޯދަހިފުން ރަސޫލާގެ ސުންނަތުން ޡާބިތުވެގެން އައިސްފައި ވެއެވެ. އެދުވަހުގެ ރޯދަޔާއި ބެހޭގޮތުން އެކަލޭގެފާނާއި ސުވާލު ދެންނެވުމުން ހަދީޘް ކުރެއްވިއެވެ. "يُكفِّر السنة الماضية والباقية" رواه مسلم މާނައީ: "އެއީ (ނުވަވަނަ ދުވަހު ރޯދަހިފުމަކީ) ވެއަތުވެދިޔަ އަހަރާއި ކުރިއައް އޮތް އަހަރުގެ ފާފަ ފުއްސަވާނޭ ކަމެކެވެ."
4- އުޟުހިޔާ ކަތިލުން.
އަޟްހާ ޢީދު ދުވަހު އުޟުހިޔާ ކަތިލުމަކީ ސުންނަތުން ޘާބިތުވެގެންވާ ވަރަށްމަތިވެރި އަޅުކަމެކެވެ. މި ސުންނަތް ހާޞިލްވާނީ އެކަމަށްކަމުދާ ޖަނަވާރެއްކަތިލުމުންނެވެ. ކުކުޅެއް ކަތިލުމަކުން ސުންނަތް ޙާޞިލް ނުވާހުއްޓެވެ.
5- ގިނަގިންއިން ޞަދަގާތްދިނުން.
ޞަދަގާތްދިނުމަކީ ވަރައްމަތިވެރި އަޅުކަމެކެވެ. ހެޔޮ ޢަމަލު ކޮށް ނުބައި ކަންތަކުންދުރުހެލިވުމަކީވެސް ޞަދާގާތުގެ ތެރެއިން ހިމެނޭކަމެކެވެ.
6- ތަޢުބާވުން.
ހަމަކަށަވަރުން ރަގަޅުގޮތުގައި ވެވޭ ތަޢުބާ އަކީ އެކަމުގެސަބަބުން ފާފަތައްފުހެވި އޭނާ ސުވަރުގޭގެ އަހުލުވެރިއެއްކަމުގައި ވާނޭކަމެކެވެ. ހަމަ ކަށަވަރުން ތަޢުބާވާ މީހާއަކީ ފާފަ ނުކުރާމީހެކޭ އެއްފަދަމީހެކެވެ.

ވީމާ މިދުވަސްތަކުގެ ބޭނުންފުރިހަމަ ގޮތުގައި ހިފައި އަޅުކަމުގައި ހީވާގިވަމާ ހިގާށެވެ. އަދި އެކަކު އަނެކަކަށް ހެޔޮކަމަށް ވާގިދީ އެހީތެރިވަމާހިގާށެވެ. ބުއްދިވެރިންނަކީ ވަގުތުގެބޭނުން އޭގެ އެންމެފުރިހަމގޮތުގައި ހިފާމީހުންނެވެ. ހަމަކަށަވަރުންވެސް ގެއްލިއްޖެވަގުތަކީ އަނބުރާލިބޭނޭ އެއްޗެއްނޫނެވެ.

Udhiyah – What should be eaten and what should be given away?

2009-11-19T11:10:00.000-08:00

What should we do with the udhiyah? Should we divide it into thirds or quarters?.

Praise be to Allaah.

It is prescribed for the person who offers the sacrifice to eat some of the meat, to give some as gifts and to give some in charity, because Allaah says (interpretation of the meaning):

“Then eat thereof and feed therewith the poor having a hard time”

[al-Hajj 22:28]

“eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful”
[al-Hajj 22:36]

It was narrated from Salamah ibn al-Akwa’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Eat some, give some to others and store some.” Narrated by al-Bukhaari. Giving some to others includes both giving gifts to the rich and giving charity to the poor.

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Eat some, store some and give some in charity.” Narrated by Muslim.

The scholars (may Allaah have mercy on them) differed concerning the amounts that should be eaten and given as gifts and in charity. The matter is broad in scope but the best way is to eat one-third, give one-third as gifts and give one-third in charity. What one is permitted to eat may also be stored, even for a long time, so long as that will not result in any harm being caused by eating it, except in times of famine, when it is not permitted to store it for more than three days, because of the hadeeth of Salamah ibn al-Akwa’ (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever among you offers a sacrifice should not have anything of it left in his house after three days.” The following year, they said, “O Messenger of Allaah, should we do what we did last year?” He (peace and blessings of Allaah be upon him) said, “Eat some, give some to others and store some, for last year the people were having a hard time and I wanted you to help (the needy).” Agreed upon.

With regard to the permission to eat and give away the meat of the udhiyah it makes no difference whether the sacrifice is voluntary or obligatory, or whether it is offered on behalf of a living person or a deceased one, or in fulfillment of a will, because the executor of the will takes the place of the person who made it, and the person who made the will would eat, give away and give in charity. And because this is the custom among people, and that which is done customarily is like that which is spoken.

In the case of one who has been delegated to offer the sacrifice, if the person who appointed him has given him permission to eat of it and give some as gifts and in charity, or if that is indicated by analogy or by custom, then he may do that, otherwise he should give it to the person who appointed him, who is then in charge of the distribution of the meat.

It is haraam to sell any part of the udhiyah, whether that is the meat or any other part, including the skin. And the butcher should not be given any part of it in return for his work or part of it, because that is like selling.

But if a person gives the butcher some of it as a gift or as an act of charity, then he may dispose of it however he wishes, by selling it or otherwise, but he should not sell it to the one who gave it to him.

Islam Q&A

The Greatness of the 10 days of Dhul-Hijjah‏

2009-11-18T11:18:00.000-08:00

Below is a transcription of a lecture on how to benefit from the blessed days of Dhul-Hijjah by Umm ‘Abdur-Rahmân. May Allâh reward the sister who transcribed the lecture, with the best in this world and next, ameen. Insha’Allah the information below will help.
“By the ten nights.” [Al-Fajr 89:2]
The “ten nights” which Allâh [subhâna wa ta’âlâ] is swearing by here, are the first 10 days of Dhul-Hijjah. [1] Allâh [subhâna wa ta’âlâ] swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit.
Ibn ‘Abbâs [radi Allâhu ‘anhu] narrated that Prophet [sall-Allâhu ‘alayhi wa sallam] said: “There is no deed more precious in the sight of Allâh, or greater in reward, than a good deed done during the ten days of Sacrifice.” He was asked: “Not even jihâd for the sake of Allâh?” He said: “Not even jihâd for the sake of Allâh, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” [2]
So, my sisters take note of the following:

Have the intention to spread this important information.
It is a great chance to collect uncountable hasanât . It is a great chance to renew your relation with Allâh [subhâna wa ta’âlâ]. Prepare now so you can start from the first night/day of the month [i.e. as soon as Dhul-Hijjah is announced]. You don’t want to miss a moment of the best days in the sight of Allâh [subhâna wa ta’âlâ].
Since the Prophet [sall-Allâhu ‘alayhi wa sallam] referred to the 10 days of Dhul-Hijjah as: “…no days better than these days in the sight of Allâh.” [3], the scholars have said that these are better than Ramadan. [4] Therefore, be very vigilant and don’t waste these precious moments. Ask Allâh to help you to benefit from this period of His special Grace.
Ask yourself these questions [non-rhetorical]:
Did you intend to benefit from these days?
What have you done to prepare for these 10 days?
Did you prepare a program?
What is your plan of action?
Here is a brief guide to help you to prepare for the best days of the year [inspired by a lecture by Shaykh Muhammad Hassan Yâqûb]:
Read the Qur’ân:

Plan to complete the reading of the Qur’ân within this period.
If you read three juz a day, it can be accomplished. It is not difficult. Ask Allâh to make it easy for you. We know reciting one letter is equal to ten hasanât . If you read three juz everyday, it translates to thousands of millions of hasanât.
Subhâna’Allâh! And this calculation is just based on the 1=10 ratio. These are special days of His Grace. Therefore, don’t even think about how much Allâh can/will increase & add it for you. You cannot fathom it. He is Kareem. He knows that you have ikhlâs ; He will not count it as 1=10. He could raise it to 1=700 or even more. And this is what you can earn every day of these special days. Keep in mind that reciting the Qur’ân is a good deed and Allâh specially loves the good deeds done in these days: “And if He [subhâna wa ta’âlâ] loves the good deeds, He will love the doer of those good deeds.” [5] If Allâh loves someone, He will not punish them. Remember this concept so that the deeds you do come from your heart [don’t be like a machine]. Honour the rights of the Qur’ân when reciting it.
Increase in Nawâfil Prayers:

Increase your supererogatory prayers.
Ask yourself these questions and make sure that your heart gives you sincere answers:
Do you have an aim?
Do you really want to be closer to Allâh?
Do you live with this craving?
Do you really love Allâh and seek His closeness?
If, you want this, then know that Allâh teaches you the means to gaining His qurb .
Allâh says:
“Fall prostrate and draw near to Allâh!” [Al-Alaq 96:19]
This is the way! Prostrate in sujûd to Him [subhâna wa ta’âlâ] and you will be closer to Him. The Prophet [sall-Allâhu ‘alayhi wa sallam] said: “The closest that a person is to his Lord is when he is prostrating, so say a great deal of du’â then.” [6] He [sall-Allâhu ‘alayhi wa sallam] is commanding us to make a lot of du’â while in sujûd. Are we obeying his order? Yes? We need to do more. For he [sall-Allâhu ‘alayhi wa sallam] said to: “…make lots of du’â.” Remember, the Prophet [sall-Allâhu ‘alayhi wa sallam] loved us and he knew that we have a lot of needs from Allâh. This is why he taught us the way to get those needs fulfilled. Therefore, if you have needs, then you cannot leave sujûd. Any sajdah without khushû’ & without du’â is a big khasâra . Let us not be losers from now on bi-idhnillâh.
When the Prophet [sall-Allâhu ‘alayhi wa sallam] instructed us to do a lot of sujûd, it means to perform a lot of salâh . “With each sajdah for Allâh, He will raise you a level with it. And cancel a sin with it.” So, the more you increase in your sujûd, the closer you are to being a winner.
Examples for increasing nawâfil salâh :

a] Salât Dhuha: Also known as al-Awwâbeen, may be offered as 2, 4, 6 or 8 rak’ât, prayed after the sun has risen and before the time for Dhuhr approaches. [7] “Al-Awwâb’ means one who is obedient, or one who turns to obedience. Bi-idhnillâh, we want to show Allâh that we are of those who are obedient.
b] 4 rak’ât before and 4 after Dhuhr: “Whoever regularly performs four rak’ât before Dhuhr and four after it, Allâh will forbid him to the Fire.” [8]
c] 4 rak’ât before ‘Asr – The Prophet [sall-Allâhu ‘alayhi wa sallam] said: “May Allâh have mercy on those who pray four rak’ât before ‘Asr prayer.” [9] Bi-idhnillâh, you stand to gain the mercy of Allâh because of the du’â of Prophet [sall-Allâhu ‘alayhi wa sallam]. Do you want the mercy of Allâh to reach you? Don’t leave these 4 rak’ât.
d] Tahhiyatul masjid: Greet the masjid with two rak’ât: “If any one of you enters a mosque, he should pray two rak’ât before sitting.” [10]
e] Salât at-Tawbah: It could be any bad deed, any sin, you hear something bad , you see something bad, you feel your heart constricted because of something you have done and you didn’t mean it, etc, you can erase it immediately with your prayer of repentance. Make a good wudhû’ and offer two sincere rak’ât of repentance. Ask Allâh to forgive you. If it’s from your heart, then know that Allâh will cancel your sin.
g] Qiyâm al-Layl: With this prayer, we hope that Allâh will illuminate our graves; will bestow nûr on our faces; will cancel our bad deeds, bi-idhnillâh. Pray at least 2 rak’ât. If you are able to follow the Sunnah, then pray all 11 rak’ât .
Remember that in these special days and nights, Allâh is sending His special mercy. Do you think that this special mercy will reach everybody? Do you think that it will reach the one who is in front of the TV watching a movie? Or listening to music? Or do you think it will reach the one who is making sujûd, rukû’, tilâwah, making istighfâr, etc.?
We have to show Allâh that we want this special mercy. We need to make ourselves eligible for it.
Allâh [subhâna wa ta’âlâ] swears by the night [Sûrah Fajr]. Therefore, take care of the nights. Don’t be among the losers. Write this in bold and make it your motivational factor for the special days: “We won’t be among the losers!” Remember: “Our Lord, may He be blessed and exalted, comes down to the lowest heaven every night when the last third of the night is left, and He says: ‘Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will ask Me for forgiveness, that I may forgive him?’.” [11] And, now that it is winter, we get really long nights. So it’s a good chance to maximise our hasanât. Don’t forget while you are praying qiyâm that Allâh [subhâna wa ta’âlâ] Loves this deed. Therefore, He [subhâna wa ta’âlâ] loves the doer of this deed also.
If we were lazy before, we will be active and good from now on bi-idhnillâh. We will not be among the losers. If these days and nights are a king who is distributing gifts of gold while announcing: “Come take these gold nuggets”, wAllâhi, you will find people standing in long queues and hordes to collect them. Subhâna’Allâh, Allâh is spreading mercy during these days. He [subhâna wa ta’âlâ] is accepting supplications. He [subhâna wa ta’âlâ] is offering unimaginably wonderful blessings that we don’t even know of. So will we not work to get in those lines to gather Allâh’s gifts?
Makes lots of Dhikr:

Do a lot of dhikr, especially in these days.
“There are no days greater in the sight of Allâh…” [12]
So what did the Prophet [sall-Allâhu ‘alayhi wa sallam] tell us to do in these days? That, we need to make the dhikr of tahlîl, tahmîd & takbîr. [13] As soon as the announcement of Dhul-Hijjah is made, start your dhikr:
“Allâhu Akbâr, Allâhu Akbâr, lâ ilâha ill-Allâh, Wallâhu Akbâr. Walilâhilhamd.”
Many people mistakenly believe that you chant this only on the day of ‘Îd. But, it is meant to be recited from the beginning of Dhul-Hijjah. Bukhârî related that Ibn ‘Umar & Abu Hurayrah said that they used to go out in the streets making loud takbîr. They did not think that this was riyâ . They were busy with declaring the [signs of Allâh. This practice has now become a forgotten Sunnah. Why do people feel shy to follow this Sunnah? These are the days of takbîr, tahlîl & tahmîd with raised voices.
Therefore revive this Sunnah by doing audible tasbîh during all of the ten days of Dhul-Hijjah.
For women, when you are in your homes, raise your voices. You will remind your children, husbands, brothers, etc. Make it like a habit so that you will find yourself doing dhikr automatically. While walking, reclining, working, eating, just keep doing dhikr.
Send a lot of blessings and salâm upon the Prophet [sall-Allâhu ‘alayhi wa sallam] consistently. Just one hadîth should be enough for the believer who loves Prophet [sall-Allâhu ‘alayhi wa sallam]. It is enough honour that when you send your salâm to Prophet [sall-Allâhu ‘alayhi wa sallam], Allâh returns his soul to him in order to answer you: “There is no one who sends salâm upon me but Allâh will restore to me my soul so that I may return his salâm.” [14] Therefore, send your darûd & salâm from your heart. Feel that special honour in doing that deed.
Istighfâr:

All kinds of dhikr will make your relation with Allâh stronger and stronger. How many Muslim’s are there today? 1.5 billion? In one minute it is possible to gain 1.5 billion hasanât. Allâhu Akbâr! How generous is Allâh [subhâna wa ta’âlâ]. No one will give you like Allâh [subhâna wa ta’âlâ] gives. So how can you gain 1.5 million hasanât? By making istighfâr for all Muslim’s. The Prophet [sall-Allâhu ‘alayhi wa sallam] is reported to have said that when a person seeks forgiveness for all believers, Allâh will write for him a hasanât for every one of those believers. [15] Just say ‘Astaghfirullâh’ for yourself and for all the believers, from your heart. Allâh [subhâna wa ta’âlâ] is forgiving & generous.
On the Day of Judgement, when you will see your book, you will find the record of your sins in it & you will feel regret. But, Subhâna’Allâh, you will find between these sins, Astaghfirullâh, Astaghfirullâh, Astaghfirullâh. Bi-idhnillâh, Allâh, the Karîm will cancel those sins that have istighfâr beside them, around them, after them.
Luqmân taught his sons to make istighfâr. He said: “Oh my sons, istighfirullâha qâidun, istighfirullâh qâimum, istghfirullâha râqibun [make istighfâr when you are standing, sitting, reclining]. For the mercy of Allâh is descending.”
Indeed, rahamât are falling down like rain. So try to be under those rahamât. Look at it this way – there are seasons of mercy during which Allâh sends down abundant mercy [like during Ramadân, like the days of Dhul-Hijjah, etc.]. Allâh is always generous because that is one of His [subhâna wa ta’âlâ] Attributes, but He says that He gives more during certain periods. Allâh is Rahîm always, but He says He has more mercy during a certain period. These days are like those special-rate promotions or sale season. Therefore, don’t leave or ignore this sale. Go and ask for more. Keep saying ‘astaghfirullâh’, ‘astaghfirullâh’, astaghfirullâh’, keep insisting on it till Allâh forgives you. Start from the beginning of Dhul-Hijjah.
“…nor will He punish them while they seek (Allâh’s) forgiveness.” [Al-Anfâl 8:33]
We are informed that there is no punishment from Allâh [subhâna wa ta’âlâ a] on the yastaghfirûn . Allâh relieves all problems with istighfâr. Those who are persistent in istighfâr in their lives, disasters and calamities will be repelled from them. Mercy is like a cloud on the head of the mustaghfirîn . How do we know this?
“Why seek you not the forgiveness of Allâh, that you may receive mercy?” [An-Naml 27:46]
Allâh is telling us to make istighfâr to gain His mercy. Let your istighfâr ascend to Him and His mercy will descend upon you.
Fasting:

Fast as much as you can during these blessed days. If you can fast all of these days, then do so. Even in any regular day, Allâh has promised a great reward for the one who fasts: “Whoever fasts one day for the sake of Allâh, Allâh will keep his face seventy years distance away from the Fire because of it.” [16] So what about these special days for which it is said: “There is no deed more precious in the sight of Allâh, or greater in reward, than a good deed done during the ten days of Dhul-Hijjah.” Allâh loves the good deeds in these days. Allâh loves siyâm. Put these two beloved things together. You are the doer of the things Allâh loves. He [subhâna wa ta’âlâ] will Love you, bi-idhnillâh.
Any ‘ibâdah, be it salâh, dhikr, Qur’ân, that is done during some periods of time and with them, are also periods of non action. Can you do any of them from Fajr till Maghrib continuously? Which ‘ibâdah will you be able to do non-stop? Siyâm! From Fajr till Maghrib during the best days, you will be able to be in a continuous state of worship. So please my sisters [& brothers], grab this chance eagerly. Also don’t forget you have if Allâh wills, at least one du’â guaranteed with each siyâm – at the time of breaking the fast. So that is nine opportune moments during this period.
Regarding fasting on the day of ‘Arâfah, the Prophet [sall-Allâhu ‘alayhi wa sallam] said: “Fasting the day of ‘Arafâh, I hope, will expiate the sins of the year before it and the year to come…” [17] So how does this happen? Does this mean that we can fast on that day and for the rest of the year we can do whatever we want of bad deeds? No! It implies that Allâh [subhâna wa ta’âlâ] will help us to abstain from sins. And, if you commit a sin by mistake, He [subhâna wa ta’âlâ] will cancel it due to His promise.
Charity:

Spending for the sake of Allâh!
Only Allâh knows how many trials & calamities have been pushed away from us, our family and loved ones as a result of our sadaqâh. Allâh knows how many times relief and ease has come to us due to the sadaqâh we gave. Therefore, give in the way of Allâh, as much as you can. Don’t leave any raised hands return empty. Show Allâh that you love Him by spending from that which you love. Show Allâh [subhâna wa ta’âlâ] that all these things mean nothing besides gaining His ridha .
Don’t look and remind yourself of what you have already spent in the past. If Allâh wills, He [subhâna wa ta’âlâ] has accepted and written it for you. Now, think of how you can outdo that sadaqâh during these days. Spend from what you love and Allâh will love you.
Preserve the Ties of Kinship:

Preserve the ties of kinship for: “No one who severs the ties of kinship will enter Paradise.” [18] If it is difficult for you to call or meet every relative, then send them a message. But write with your heart and with the right intention. There is a man who connects with all of his near and far relatives. It is almost like a mission for him for the sake of Allâh. He [subhâna wa ta’âlâ] loves this ‘ibâdah. Even those who are far away, he calls and connects them to the rest of the family and brings them all together. And subhâna’Allaah, Allâh has given him a lot of wealth and with such ease and has made his life easy, and as a result of his deeds. The Prophet [sall-Allâhu ‘alayhi wa sallam] promised this reward for the one who connects and maintains kinship: “Whoever would like his rizq to be increased and his life to be extended, should uphold the ties of kinship.” [19]
These were just a few of the wonderful things we can do during the forthcoming best days of Dhul-Hijjah. Therefore, if we want Allâh’s help with these deeds and our schedule for them, we need to do a lot of tawbah. The Salaf as-Sâlih used to say that they would feel prevented from qiyâm al-layl due to their sins. They knew that when they want to do ‘ibâdah and they are unable to do it, it is due sins. So, what do we need to do? A lot of istighfâr with tawbah, real Tawbah! Ask Allâh for help.
Make the du’â:
“O Allâh, help me to remember You, to give You thanks, and to perform Your worship in the best manner.” [20]
Footnotes:
[1] Ibn ‘Abbâs, Ibn az-Zubayr, Mujâhid and others of the earlier and later generations said that this refers to the first ten days of Dhul-Hijjah. Ibn Kathîr said: “This is the correct opinion.” [Tafsîr ibn Kathîr, 8/413]
[2] Al-Bukhârî, 2/457
[3] Ahmad, 7/224 – Ahmad Shâkir stated that it is sahîh
[4] The verses [Al-Fajr 89:1-2] and various hadîth indicate that these 10 days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadân. But the last ten nights of Ramadân are better, because they include Layl al-Qadr [“the Night of Power”], which is better than a thousand months. Thus the various reports may be reconciled. [See: Tafsîr ibn Kathîr, 5/412]
[5] Shaykh Muhammad bin Sâlih al-‘Uthaymîn
[6] Muslim, 482
[7] Muslim, 1238
[8] At-Tirmidhî, 428 – classed as sahîh by al-Albânî in Sahîh al-Nasâ’î
[9] At-Tirmidhî, 395 – classed as hasan by al-Albânî in Sahîh al-Jâmi 3493
[10] Al-Bukhârî & Muslim
[11] Al-Bukhârî, 1094 and Muslim, 758
[12] Ahmad, 7/224
[13] Tahlîl [“Lâ ilâha ill-Allâh”], Tahmîd [“Alhamdulillâh”] and Takbîr ["Allâhu Akbâr"]. See: Ahmad, 7/224
[14] Abû Dâwûd, 2041 – classed as hasan by al-Albânî
[15] Classed as hasan by al Albânî
[16] Muslim, 2/808
[17] Muslim, 1976
[18] Sahîh Muslim
[19] Al-Bukhârî, 5986 and Muslim, 2557
[20] Sahîh Abû Dâwûd, 1/284
Credits to Sister Noor for this compiling this naseeha.
All Praise Belongs to Allah The Rabb Al'Aalameen.
Jazakumullahu Khayran!
Wassalaamu 'Alaikum waRahmathullahi waBarakaathuhu.

Being friends with Christians and gays

2009-11-17T09:50:00.000-08:00

I'm a muslim who has quite alot of Christian friends, both male and female. There is 1 friend in particular who I'm really good friends with and recently I discovered that they were gay. I don't want to treat them differently because of this but I would like to know if it is haraam to have a gay friend?.

Praise be to Allaah.

The Muslim must strive to find good friends who will help him to do good, as the Prophet (peace and blessings of Allaah be upon him) said: “The likeness of a righteous companion and an evil companion is that of one who carries musk and one who works a bellows. With the one who carries musk, either he will give you some or you will buy from him or you will notice a pleasant fragrance from him. With the one who work a bellows, either he will burn your clothes or you will notice a foul odour from him.”

Narrated by al-Bukhaari, 5534; Muslim, 2628, from Abu Moosa al-Ash’ari, may Allaah be pleased with him).

It is not permissible for a Muslim to make (close) friends with Christians or other kaafirs. Allaah says (interpretation of the meaning):

“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”

[al-Maa’idah 5:51]

“O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayaat (proofs, evidences, verses) if you understand”

[Aal ‘Imraan 3:118]

al-Sa’di (may Allaah have mercy on him) said:

This is a warning from Allaah to His slaves not to make (close) friends with the kuffaar and take them as close confidantes or best friends.

Tafseer al-Sa’di, p. 198

The Prophet (peace and blessings of Allaah be upon him) said: “You should not make friends with anyone but a believer and no one should eat your food but one who is pious.”

Narrated by Abu Dawood, 4832; classed as hasan by al-Albaani in Saheeh Abi Dawood, 4045

And the Prophet (peace and blessings of Allaah be upon him) said: “A man will follow the religion of his close friend, so let each of you look to who he takes a close friend.”

Narrated by al-Tirmidhi, 2378; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 1937

So stop keeping company with Christians and replace them with Muslim friends, and try to make friends with righteous people.

You should note that it is not permissible for a man to keep company with females or with homosexuals, whether they are Muslims or Christians, because of the fitnah (temptation) involved in that, and because it also involves things that are forbidden in sharee’ah, such as being alone with them, shaking hands with them and things that are more serious than that. I ask Allaah to protect us all from fitnah.

Islam Q&A

Refutation of those who excuse homosexuals on the grounds that this is the way they were created

2009-11-12T21:48:00.000-08:00

Salaam. I'm not gay but I'm just wondering from a moral standpoint that since homosexuality is forbidden under Islam, what would happen to gay or lesbian individuals? A lot of gay and lesbians say that their sexual orientation is natural and they are born gay. Assuming that they are correct since straight people don't know, if homosexuality is outlawed in Islam then why would Allah make them that way so that their existence is a tortured and sexually frustrated way?

Praise be to Allaah.

We do not agree with their claim that their sexual orientation is natural; rather it is a distortion of nature. Allaah counted their deed as wrongdoing and immoral, and He sent upon the people of Lut a punishment the like of which no other nation had seen. He also tells us that this punishment is not ever far from the wrongdoers.

Their claim that their orientation is natural serves only to propagate and spread immorality, and it is just an excuse for them. Many of them change their appearance so as to look odd, so how can we say that this is how they were created?

Allaah does not create anyone just to punish or torture them. He created mankind to worship Him, but He may try His slaves with hardship as a test of their faith, to expiate for their sins and to raise their status. Allaah is too Just to force a person to commit sin and then punish him. On the contrary, people commit sins by their own free choice – like these perverted people – and it is for this that they deserve to be punished. Allaah says (interpretation of the meaning):

“and your Lord treats no one with injustice” [al-Kahf 18:49]

And Allaah says (interpretation of the meaning):

“Nay, Allaah never commands Fahshaa’ (evil deeds, unlawful sexual intercourse). Do you say of Allaah what you know not?” [al-A’raaf 7:28]

And Allaah knows best.

Islam Q&A

Working for a company that deals with another that sells alcohol

2009-11-12T04:36:00.000-08:00

Is it permissible to work for a company that deals with another that sells alcohol?.

Praise be to Allaah.

Selling alcohol is haraam, because Allaah says (interpretation of the meaning):

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for sacrifices to idols etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.

91. Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As‑Salaah (the prayer). So, will you not then abstain?”

[al-Maa’idah 5:90-91]

And al-Bukhaari (22360 and Muslim 91581) narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: Allaah and His Messenger have forbidden the sale of alcohol.”

Al-Tirmidhi (1295) and Ibn Majaah (3381) narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed ten with regard to wine: the one who squeezes (the grapes etc), the one who asks for it to be squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought.

Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (2385).

With regard to the company that deals with one that deals in alcohol, if they help in that trade then undoubtedly they are doing something haraam and have a share of the sin, and it is not permissible for anyone to do any work that is connected to that. But if their interaction with those who deal in alcohol has nothing to do with the alcohol and is not helping with it, rather it has to do with other work that is permissible, then it is permitted to work with this company with regard to permissible work that does not help with haraam things.
And Allaah knows best.

Islam Q&A

UK: Anti-Democracy Group Plans March Calling for End to Democracy and Freedom in UK, Replace with Sharia Law

2009-11-11T03:50:00.000-08:00

UK: Anti-Democracy Group Plans March Calling for End to Democracy and Freedom in UK, Replace with Sharia Law

By R.E.A.L. Organization

British news media have been reporting on the plans of a group in the United Kingdom to hold an October 31 march in London calling for the end to the “oppression of democracy and man-made laws”… stating “We have had enough of freedom”… and calling for Sharia law to replace democracy and freedom in the United Kingdom.
The anti-democracy, anti-freedom, “Islam4UK” organization also calls for an end to “liberalism” in the United Kingdom and demands that “it is time for authority to be turned over to the Muslims.” The “Islam4UK” group’s leader, Anjem Choudary, has praised the 9/11 attackers, sought funding for “mujaheddin,” called for oppression of women, and sought stoning and amputations to be part of Sharia law in the United Kingdom.

The “Islam4UK” group has stated that it plans — “On 31st October 2009, at approximately 1 pm, Muslims will be marching in a spectacular procession in support of Shari’ah law. Never before has such an event taken place in the United Kingdom, as thousands of Muslims plan to take to the heart of the Capital and demand the full implementation of Shari’ah law. Indeed, the British society has suffered extensively from the oppression of democracy and man made law, and the Muslims stand united in saying ‘Enough is enough.’ We have had enough of freedom, and enough of liberalism, it is time for sovereignty to return to the Creator of the heavens and the earth, Almighty Allah (SWT) and it is time for authority to be handed to the Muslims. This march will begin from the Houses of Parliament, followed by 10 Downing Street and culminate in Trafalgar Square, to let the people of Britain know that Islam and the Shari’ah is coming to them very, very soon. We urgently request all Muslims to take part in this magnificent event and declare YOUR support and allegiance to the Deen of Haq (Truth).”

According to the news report in the Daily Express, “Plans for the demonstration have been delivered to the Metropolitan Police and could see up to 5,000 extremists marching to demand the controversial system. The procession — dubbed March 4 Shari’ah — will start at the House of Commons, which the group’s website describes as the ‘very place where the lives of millions of people in the UK are changed and it is from here where unjust wars are launched.’”

The Daily Express report also states that the “group then intends to march to 10 Downing Street and ‘call for the removal of the tyrant Gordon Brown from power.’ “The march will then converge on Trafalgar Square where protesters expect it ‘will gather even more support from tourists and members of the public, making clear in the heart of London the need for Shari’ah in society’. The group declared: ‘We hereby request all Muslims in the United Kingdom, in Manchester, Leeds, Cardiff, Glasgow and all other places to join us and collectively declare that as submitters to Almighty Allah, we have had enough of democracy and man-made law and the depravity of the British culture.’ ‘On this day we will call for a complete upheaval of the British ruling system its members and legislature, and demand the full implementation of Shari’ah in Britain.’ ”

According to the London Evening Standard, the Islamic supremacist group “Islam4UK” is a spin-off from the previously banned “Al-Muhajiroun” led by exiled leader Omar Bakri Muhammed. Al-Muhajiroun has praised the 9/11 attacks on the United States. Omar Bakri Muhammed who continues to broadcast to Islamic supremacists in the United Kingdom via the Internet using the Paltalk tool on a nightly basis (9:30 PM – 11:30 PM GMT), as promoted on the “Islam4UK” web site.

Anjem Choudary, the deputy of exiled radical Omar Bakri Muhammed, has been conducting ongoing operations of the “Islam4UK” organization in the United Kingdom.

Choudary praised the 9/11 attackers along with Omar Bakri Muhammed. Choudary has stated that “Jihad is a duty and a struggle and an obligation that lies upon the shoulders of us all. We will not rest until the flag of Allah and the flag of Islam is raised above 10 Downing Street” He has also stated “if you do not fear your home being raided by the Kufar [non-believer] police, you are not enforcing the Sharia.”

As part of his calls for Sharia law in the United Kingdom, Islam4UK’s Anjem Choudary has been reported calling for the enforcement of bukhas on women in the United Kingdom, stating: “Every woman, whether Muslim or non-Muslim, would have to wear a traditional burkha and cover everything apart from her face and hands in public.” Choudary’s calls for Sharia in the United Kingdom have also demanded stoning, stating: “In matters to do with the judicial system and the penal code, one male witness is sufficient to counter the testimony of two females. People who commit adultery would be stoned to death.”

On July 24, 2009, the Daily Mail July 24 reported that: “Exhorting Britain’s 1.8 million Muslims to follow his example, Choudary dreams of seeing the black crescent flag, which is the symbol of his organisation, flying over Downing Street, and a draconian form of sharia law imposed across the UK. He wants alcohol banned, amputations for thieves, and adulterers to be stoned to death.” The Daily Mail report quotes Choudary as praising Sharia-based amputations for thieves, with Choudary stating “It is a deterrent. If you steal, you know you will face having your hands and feet cut off.” In March 2009, Choudary was quoted by numerous news services for threatening homosexuals in the United Kingdom with punishment under Sharia law.

The July 24 Daily Mail report also addressed Anjem Choudary’s “road shows” around the United Kingdom to gain followers for his Islamic supremacist ideology, including small children. The Sunday Mercury has also reported on Choudary’s efforts to “convert” small children to his beliefs in the United Kingdom. Choudary has created a “summer school” for Sharia to indoctrinate children, according to reports.

The Daily Mail has pointed out that Choudary “has been secretly taped urging his followers to raise money for Islamic fighters in Afghanistan and Iraq, saying this would help them kill the ‘butchers and cowards’ from the U.S. and Britain.”

In March 2009, reports of Choudary’s call for Britons to raise funds for the “mujahdeen” were documented by the London Times and the Daily Telegraph. According to the London Times: “At one point on the tape Choudary says: ‘People [are] looking for a place for their money to go so they can go to the front line and they can’t find it. You should not think to yourself ‘my money, my money’ . . . you have [an] opportunity to carry da’wah [the spread of Islam] to society . . . and you have money that can go towards the da’wah, you have money that can go towards the mujaheddin.’ ”

The anti-democracy, anti-freedom “Islam4UK” group led by Anjem Choudary uses the black flag of the Islamic supremacist caliphate (khalifah) in the logo of its web site.
Black Flag of Islamic Supremacist Caliphate

The black flag of the Islamic supremacist caliphate is also the same symbol used by ANOTHER anti-democracy, anti-freedom, Islamic supremacist organization Hizb ut-Tahrir, who also seeks the creation of a global Islamic supremacist caliphate. Such Islamic supremacist organizations have been growing and holding public meetings in the United Kingdom, to the dismay of local residents.

At the July 2009 London meeting of the Islamic supremacist Hizb ut-Tahrir, it was reported that 2,000 attended. According to the East London Advertiser report on the July 2009 London Hizb ut-Tahrir meeting, “the group which calls for Sharia Islamic laws to be recognised is banned in many countries.”

In addition, such Islamic supremacist groups have been meeting in Canada and the United States. In the United States, such anti-democracy groups have been protested, as they distribute pamphlets calling for the death penalty for those who choose to leave the Islamic religion (page 62) as guilty of “treason.” Despite this, adviser to the U.S. White House Dalia Mogahed recently joined the Islamic supremacist Hizb ut-Tahrir in an interview broadcast in the United Kingdom.

Islam and slavery

2009-11-09T21:42:00.000-08:00

I often hear Christian missionaries criticizing Islam and accusing it because Islam permitted slavery, and saying that this is a transgression against man’s freedom and rights. How can we respond to these people?.
Praise be to Allaah.

Discussing slavery and asking questions about it on the part of those who promote Christianity and try to divert people from following the religion of Islam is something that annoys the wise person and makes him point the finger of accusation towards the ulterior motives that lie behind these questions.

That is because slavery is well established in Judaism and Christianity, where it has taken unjust forms. They have many books which discuss that in detail and condone it. Therefore it makes you wonder: how can these churchmen call people to Christianity when Christianity condones and legitimizes slavery?

In other words: how can they stir up an issue when they themselves are up to their necks in it?!

The issue of slavery is completely different when discussed from the angles of Christianity and Islam, and when compared with the situation that prevailed at the advent of Islam.

Hence we must discuss this topic in some detail with reference to what is said in Judaism, Christianity and contemporary culture on this matter, then we will speak of slavery in Islam.

Many lies have been fabricated about Islam on this topic, at a time when criminals with lengthy track records are safe and nobody points a finger at them.

Islam and slavery:

Islam affirms that Allaah, may He be glorified and exalted, created man fully accountable, and enjoined duties upon him, to which reward and punishment are connected on the basis of man’s free will and choice.

No human being has the right to restrict this freedom or take away that choice unlawfully; whoever dares to do that is a wrongdoer and oppressor.

This is one of the basic principles of Islam. When the question is asked: why does Islam permit slavery? We reply emphatically and without shame that slavery is permitted in Islam, but we should examine the matter with fairness and with the aim of seeking the truth, and we should examine the details of the rulings on slavery in Islam, with regard to the sources and reasons for it, and how to deal with the slave and how his rights and duties are equal to those of the free man, and the ways in which he may earn his freedom, of which there are many in sharee’ah, whilst also taking into consideration the new types of slavery in this world which is pretending to be civilized, modern and progressive.

When Islam came, there were many causes of slavery, such as warfare, debt (where if the debtor could not pay off his debt, he became a slave), kidnapping and raids, and poverty and need.

Slavery did not spread in this appalling manner throughout all continents except by means of kidnapping; rather the main source of slaves in Europe and America in later centuries was this method.

The texts of Islam took a strong stance against this. It says in a hadeeth qudsi: “Allaah, may He be exalted, said: ‘There are three whose opponent I will be on the Day of Resurrection, and whomever I oppose, I will defeat … A man who sold a free man and consumed his price.’” Narrated by al-Bukhaari (2227).

It is worth pointing out that you do not find any text in the Qur’aan or Sunnah which enjoins taking others as slaves, whereas there are dozens of texts in the Qur’aan and the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which call for manumitting slaves and freeing them.

There were many sources of slaves at the time of the advent of Islam, whereas the means of manumitting them were virtually nil. Islam changed the way in which slavery was dealt with; it created many new ways of liberating slaves, blocked many ways of enslaving people, and established guidelines which blocked these means.

Islam limited the sources of slaves that existed before the beginning of the Prophet’s mission to one way only: enslavement through war which was imposed on kaafir prisoners-of-war and on their womenfolk and children.

Shaykh al-Shanqeeti (may Allaah have mercy on him) said: The reason for slavery is kufr and fighting against Allaah and His Messenger. When Allaah enables the Muslim mujaahideen who are offering their souls and their wealth, and fighting with all their strength and with what Allaah has given them to make the word of Allaah supreme over the kuffaar, then He makes them their property by means of slavery unless the ruler chooses to free them for nothing or for a ransom, if that serves the interests of the Muslims. End quote from Adwa’ al-Bayaan (3/387).

He also said:

If it is said: If the slave becomes Muslim then why keep him as a slave, when the reason for slavery is kufr and fighting against Allaah and His Messenger, so this reason no longer applies?

The answer is that the well known principle among the scholars and all wise people, which is that the previously established right cannot be erased by a right that is established later, and that what came first takes precedence, is obvious.

When the Muslims captured kuffaar, their right to possession was affirmed by the law of the Creator of all, Who is All Wise and All Knowing. So this right is confirmed and established. Then if the slave became Muslim after that, his right to escape slavery by embracing Islam was superseded by the mujaahid’s prior right to take possession of him before he became Muslim, and it would be unjust and unfair to annul the prior right because of a subsequent right, as is well known to all wise people.

Yes, it is good for the master to free the slave if he becomes Muslim. The Lawgiver enjoined and encouraged that, and opened many doors to it. Glory be to the Most Wise, the All Knowing. “And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All‑Hearer, the All‑Knower” [al-An’aam 6:115].

“in truth” means in what He tells us, and “in justice” means in His rulings.

Undoubtedly this justice refers to owning slaves and other rulings of the Qur’aan.

How many people criticize something sound when their problem is their own misunderstanding. End quote from Adwa’ al-Bayaan (3/389).

Capture of prisoners during war was the most common way of acquiring slaves. Prisoners would inevitably be captured during any war, and the prevalent custom at that time was that prisoners had no protection or rights; they would either be killed or enslaved. But Islam brought two more options: unconditional release or ransom. Allaah says (interpretation of the meaning): “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam)” [Muhammad 47:4]. During the battle of Badr the Prophet (peace and blessings of Allaah be upon him) accepted ransoms from the mushrik prisoners of war and let them go, and the Messenger (peace and blessings of Allaah be upon him) let many of the prisoners go for free, releasing them with no ransom. During the conquest of Makkah it was said to the people of Makkah: “Go, for you are free.”

During the campaign of Banu’l-Mustaliq, the Messenger (peace and blessings of Allaah be upon him) married a female prisoner from the defeated tribe so as to raise her status, as she was the daughter of one of their leaders, namely the Mother of the Believers Juwayriyah bint al-Haarith (may Allaah be pleased with her). Then the Muslims let all of these prisoners go.

Islam is not thirsty for the blood of prisoners, nor is it eager to enslave them.

Thus we may understand the limited ways that can lead to slavery. Islam did not abolish it altogether, because the kaafir prisoner who was opposed to truth and justice was a wrongdoer, or was a supporter of wrongdoing or was a tool in the execution or approval of wrongdoing. Letting him go free would give him the opportunity to spread wrongdoing and aggression against others and to oppose the truth and prevent it reaching people.

Freedom is a basic human right which cannot be taken away from a person except for a reason. When Islam accepted slavery within the limits that we have described, it put restrictions on the man who exploits his freedom in the worst possible way. If he was taken prisoner in a war of aggression in which he was defeated, then the proper conduct is to keep him in reasonable conditions throughout his detention.

Despite all that, Islam offers many opportunities to restore freedom to him and people like him.

The principle of dealing with slaves in Islam is a combination of justice, kindness and compassion.

One of the means of liberating slaves is allocating a portion of zakaah funds to freeing slaves; the expiation for accidental killing, zihaar (a jaahili form of divorce that is forbidden), breaking vows and having intercourse during the day in Ramadaan, is to free a slave. In addition to that, Muslims are also encouraged in general terms to free slaves for the sake of Allaah.

This is a brief summary of some of the principles of dealing with slaves in a just and kind manner:

1 – Guaranteeing them food and clothing like that of their masters.

It was narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “They are your brothers whom Allaah has put under your authority, so if Allaah has put a person’s brother under his authority, let him feed him from what he eats and clothe him from what he wears, and let him not overburden him with work, and if he does overburden him with work, then let him help him.” Narrated by al-Bukhaari (6050).

2 – Preserving their dignity

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard Abu’l-Qaasim (peace and blessings of Allaah be upon him) say: “Whoever accuses his slave when he is innocent of what he says will be flogged on the Day of Resurrection, unless he is as he said.” Narrated by al-Bukhaari (6858).

Ibn ‘Umar (may Allaah be pleased with him) manumitted a slave of his, then he picked up a stick or something from the ground and said: There is no more reward in it than the equivalent of this, but I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever slaps his slave or beats him, his expiation is to manumit him.” Narrated by Muslim (1657).

3 – Being fair towards slaves and treating them kindly

It was narrated that ‘Uthmaan ibn ‘Affaan tweaked the ear of a slave of his when he did something wrong, then he said to him after that: Come and tweak my ear in retaliation. The slave refused but he insisted, so he started to tweak it slightly, and he said to him: Do it strongly, for I cannot bear the punishment on the Day of Resurrection. The slave said: Like that, O my master? The Day that you fear I fear also.

When ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him) walked among his slaves, no one could tell him apart from them, because he did not walk ahead of them, and he did not wear anything different from what they wore.

One day ‘Umar ibn al-Khattaab passed by and saw some slaves standing and not eating with their master. He got angry and said to their master: What is wrong with people who are selfish towards their servants? Then he called the servants and they ate with them.

A man entered upon Salmaan (may Allaah be pleased with him) and found him making dough – and he was a governor. He said to him: O Abu ‘Abd-Allaah, what is this? He said: We have sent our servant on an errand and we do not want to give him two jobs at once.

4 – There is nothing wrong with slaves having precedence over free men in some matters

- with regard to any religious or worldly matters in which he excels over him. For example, it is valid for a slave to lead the prayer. ‘Aa’ishah the Mother of the Believers had a slave who would lead her in prayer. Indeed the Muslims have been commanded to hear and obey even if a slave is appointed in charge of their affairs.

5 – A slave may buy himself from his master and be free.

If a person is enslaved for some reason but then it becomes apparent that he has given up his wrongdoing and forgotten his past, and he has become a man who shuns evil and seeks to do good, is it permissible to respond to his request to let him go free? Islam says yes, and there are some fuqaha’ who say that this is obligatory and some who say that it is mustahabb.

This is what is called a mukaatabah or contract of manumission between the slave and his master. Allaah says (interpretation of the meaning):

“And such of your slaves as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them. And give them something (yourselves) out of the wealth of Allaah which He has bestowed upon you”

[al-Noor 24:33]

This is how Islam treats slaves justly and kindly.

One of the results of these guidelines is that in many cases, the slave would become a friend of his master; in some cases the master would regard him as a son. Sa’d ibn Haashim al-Khaalidi said, describing a slave of his:

He is not a slave, rather he is a son whom [Allaah] has put under my care.

He has supported me with his good service; he is my hands and my arms.

Another result of the Muslims treating slaves in this manner is that the slaves became part of Muslim families as if they were also family members.

Gustave le Bon says in Hadaarat al-‘Arab (Arab Civilization) (p. 459-460): What I sincerely believe is that slavery among the Muslims is better than slavery among any other people, and that the situation of slaves in the east is better than that of servants in Europe, and that slaves in the east are part of the family. Slaves who wanted to be free could attain freedom by expressing their wish. But despite that, they did not resort to exercising this right. End quote.

How did non-Muslims treat slaves?

Attitude of the Jews towards slaves:

According to the Jews, mankind is divided into two groups: the Israelites form one group and all of mankind is another group.

As for the Israelites, it is permissible to enslave some of them, according to specific teachings contained in the Old Testament.

As for people other than the Israelites, they are a low-class race according to the Jews, who may be enslaved via domination and subjugation, because they are people who are doomed to humiliation by the heavenly decree from eternity. It says in Exodus 21:2-6:

“If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free, without paying anything.

3 If he comes alone, he is to go free alone; but if he has a wife when he comes, she is to go with him.

4 If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free.

5 But if the servant declares, 'I love my master and my wife and children and do not want to go free,'

6 then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life”

As for enslaving non-Hebrews, this is done by taking them captive or overpowering them, because they believe that their race is superior to others, and they try to find a justification for that slavery in their distorted Torah. So they say that Ham the son of Noah – who was the father of Canaan – angered his father, because Noah was drunk one day and became naked as he was sleeping in his tent, and Ham saw him like that. When Noah found out about that after he woke up, he got angry and he cursed his progeny who were descendents of Canaan, and he said – according to the Book of Genesis 9:25-26): “Cursed be Canaan! The lowest of slaves will he be to his brothers.’ He also said, ‘Blessed be the LORD, the God of Shem! May Canaan be the slave of Shem.’”

In the same chapter (v. 27) it says: “May God extend the territory of Japheth; may Japheth live in the tents of Shem, and may Canaan be his [or their] slave”.

In the Book of Deuteronomy 20:10-14, it says:

“When you march up to attack a city, make its people an offer of peace.

11 If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you.

12 If they refuse to make peace and they engage you in battle, lay siege to that city.

13 When the LORD your God delivers it into your hand, put to the sword all the men in it.

14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves”

Attitude of the Christians towards slaves:

Christianity confirmed slavery as it had been affirmed beforehand by Judaism. There is no text in the Gospels that prohibits or denounces slavery. It is remarkable that the historian William Muir criticized our Prophet Muhammad (peace and blessings of Allaah be upon him) for not immediately abolishing slavery, whilst overlooking the attitude of the Gospels concerning slavery, as there is no report from the Messiah, or from the Disciples, or from the churches concerning this issue.

Rather, in his Epistles, Paul advised that slaves should be loyal to their masters, as he says in his Epistle to the Ephesians, where he enjoins slaves to obey their masters as they would obey the Messiah:

“5 Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.

6 Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart.

7 Serve wholeheartedly, as if you were serving the Lord, not men,

8 because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free”

(Ephesians 6:5-9).

In Grand Larousse encyclopédique, it says: It comes as no surprise that slavery has continued among Christians until today; the official representatives of the faith have affirmed its validity and accepted its legitimacy.

… to sum up: the Christian religion approved fully of slavery and still does so today. It is very difficult for anyone to prove that Christianity strove to abolish slavery.

The saints affirmed that nature makes some people slaves.

Churchmen did not prevent slavery or oppose it; rather they supported it, to such an extent that the philosopher saint Thomas Aquinas supported the philosophical view that agreed with the view of religious leaders, and he did not object to slavery, rather he praised it because – according to the view of Aristotle – it is one of the conditions in which some people are created naturally, and it does not contradict faith for a man to be content with the lowest position in life.

Haqaa’iq al-Islam by al-‘Aqqaad (p. 215).

In the Dictionary of the Bible by Dr. George Yousuf it says: Christianity did not object to slavery for political or economic reasons, and it did not urge believers to oppose their generation’s views with regard to slavery, or even debate it, and it did not say anything against the rights of slave owners or motivate the slaves to seek independence; it did not discuss the harm or harshness of slavery and it did not enjoin the immediate release of slaves.

It did not change anything in the nature of the relationship between master and slave; on the contrary, it affirmed the rights and duties of both parties.

Contemporary Europe and slavery

It is the reader’s right, in this era of advancement and progress, to ask questions about the pioneers of this progress and the numbers of people who died because of the way in which they were hunted, and who died on their way to the coast where the ships of the English Company and others would wait, then the rest died due to changes in climate. Approximately 4% died as they were being loaded onto the ships, and 12 % during the journey, let alone those who died in the colonies.

The slave trade continued at the hands of English companies that obtained the right of monopoly with the permission of the British government, then gave free rein to British subjects to enslave people. Some experts estimate that the total number of people seized by the British during slavery and exiled to the colonies between 1680 and 1786 CE was around 2,130,000.

When Europe made contact with Black Africa, this contact led to human misery during which the black people of that continent were faced with a major calamity that lasted for five centuries. The states of Europe came up with evil ways of kidnapping these people and bringing them to their lands to serve as fuel for their revival, where they burdened them with more work than they could bear. When America was discovered, the calamity increased and they became slaves in two continents instead of just one.

The Encyclopaedia Britannica says (2/779) on the topic of slavery: Hunting slaves in the villages that were surrounded by the jungle was done by lighting fires in the straw of which the corrals surrounding the villages were made, then when the villagers fled to open land, the British hunted them down with whatever means they had at their disposal.

During the period from 1661 to 1774, for every million Black Africans who reached the Americas, a further nine million died during the hunting, loading and transportation. In other words, only one tenth of those who were hunted survived and actually reached the Americas, where they found no rest or relief, rather they were subjected to hard labour and torture.

At that time, they had laws which any wise person would be ashamed of.

Among these evil laws were those which said that any slave who transgressed against his master was to be killed, and any slave who ran away was to have his hands and feet cut off, and he was to be branded with hot iron; if he ran away again, he was to be killed. How could he run away if his hands and feet had been cut off?!

It was forbidden for a black man to become educated, and the jobs of whites were forbidden to coloureds.

In America, if seven black people gathered together, that was regarded as a crime, and if a white man passed by them it was permissible for him to spit at them and give them twenty lashes.

Another law stated that the blacks had no soul and that they possessed no smartness, intelligence or willpower, and that life existed only in their arms.

To sum up, with regard to his duties and service to his master, the slave was regarded as sane, responsible and punishable if he fell short, but with regard to his rights, he had no soul and no being, and he was not more than a strong pair of arms!

Finally, after many centuries of enslavement and oppression, there came the protocol to abolish slavery and strive to put an end to it, in a resolution issued by the United Nations in 1953 CE.

Hence their consciences did not awaken until the last century, after they had built their civilization on the corpses of free men whom they had enslaved unlawfully. What fair-minded person can compare this with the teachings of Islam, which came fourteen hundred years ago? It seems that accusing Islam with regard to this topic is like the saying, “She accused me of her problem then walked away.”

And Allaah knows best.

See: Shubahaat Hawl al-Islam by Muhammad Qutub; Talbees Mardood fi Qadaaya Khateerah by Shaykh Dr. Saalih ibn Humayd, the Imam of the Haram in Makkah.

Hajj: its virtues and benefits

2009-11-08T09:31:00.000-08:00

Praise be to Allaah and peace and blessings be upon the Messenger of Allaah.

This is a brief discussion of Hajj – its virtues, benefits and a little about its rulings.

1. When Hajj was prescribed

According to the correct view, Hajj was made obligatory in 9AH, the year of the Delegations (al-Wufood), in which Soorat Aal ‘Imraan was revealed, in which Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence).” [Aal ‘Imraan 3:97]
2. The ruling on Hajj

Hajj is a fareedah (obligatory duty), one of the pillars of Islam. The evidence (daleel) for this is the aayah mentioned above, and there is also evidence in the Sunnah which indicates the same thing.

Ibn ‘Umar (may Allaah be pleased with them both) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built upon five (pillars): testifying that there is no god but Allaah and that Muhammad is the Messenger of Allaah, establishing regular prayer, paying zakaah, Hajj and fasting Ramadaan.” (Narrated by al-Bukhaari, 8; Muslim, 16).

3. Is Hajj obligatory straight away?

Yes, it should be done straight away. The evidence for this is the aayah referred to above. This (doing things straight away) is the guiding principle concerning the commands of sharee’ah. The evidence in the Sunnah which indicates this is as follows:
a.Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” (Narrated by Muslim, 1337).

a.Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to go for Hajj, let him hasten to do it, because he may fall ill or some other problems may arise.” (Narrated by Abu Dawood, 1732, without the phrase “because he may…”’ also narrated by Ibn Maajah, 2883 and Ahmad, 1836).

According to a report narrated by Ahmad “Hasten to do Hajj –i.e., the obligatory Hajj – for none of you knows what may happen to him.”

These two reports strengthen one another. (See Irwaa’ al-Ghaleel by al-Albaani, 4/168).

The Shaafa’is say that Hajj may be delayed, because the Prophet (peace and blessings of Allaah be upon him) delayed his Hajj until 10 AH. But the answer to this is as follows:
a.He only delayed it for one year, but they say it may be delayed indefinitely!

b.He (peace and blessings of Allaah be upon him) wanted to purify the House (the Ka’bah) of the Mushrikeen and those who performed Hajj naked.

c.He was kept busy with the delegations who had started to come to Madeenah one after another to announce their Islam.

(See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 7/17, 18)

4. It is obligatory to do Hajj once in one's lifetime

Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” A man said, Is it every year, O Messenger of Allaah? He remained silent until the man had said it three times, then he said, “If I say yes, it will become obligatory and you will not be able to do it.” Then he said, “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” (Narrated by Muslim, 1337)

5. The virtues of Hajj

There are many ahaadeeth which speak of the virtues of Hajj, including the following:

a.From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.” (Narrated by al-Bukhaari, 26; Muslim, 83).

An accepted Hajj means:

1.It must be paid for with halaal money

2.One should keep away from evil, sin and unjust disputes during Hajj.

3.One should observe all the rituals according to the Sunnah.

4.One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.

5.One should not follow it with acts of disobedience and sin.

a.Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him. (Narrated by al-Bukhaari, 1449; Muslim, 1350)

a.Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.” (Narrated by al-Bukhaari, 1683; Muslim, 1349).

a.‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him). (Narrated by al-Bukhaari, 1762).

a.‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.” (Narrated by Muslim, 121).

a.‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.” (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200).

a.Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.” (Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).

6. The benefits of Hajj

Allaah says (interpretation of the meaning):

“That they may witness things that are of benefit to them” [al-Hajj 22:28]
The benefits are both worldly and religious (spiritual).

With regard to the religious benefits, the one who goes for Hajj earns the pleasure of his Lord, and comes back with all his sins forgiven. He also earns the immense reward which he cannot earn anywhere else than in these places. One prayer in al-Masjid al-Haraam, for example, is equal to a hundred thousand prayers elsewhere, and Tawaaf and Saa’ee cannot be done anywhere except in these places.

Other benefits include meeting other Muslims and discussing their circumstances, and meeting scholars, learning from them and asking them about one’s problems.

Worldly benefits include trade and business, and other kinds of earnings that have to do with Hajj.

7. The ruling on Hajj and its spiritual effects on a person

There are many virtues of the rituals of Hajj, and much wisdom behind them. Whoever is blessed with proper understanding of them is blessed with much goodness. For example:

a.When a person travels to carry out the rituals of Hajj, he is reminded of his journey to Allaah and the Hereafter. When he travels, he leaves behind his dear friends, wife, children and homeland, and the journey to the Hereafter is like that.

b.The one who goes on this journey equips himself with enough provision to help him reach the sacred land, so let him remember that for his journey to his Lord, he needs to have sufficient provision to help him get there safely. Concerning this, Allaah says (interpretation of the meaning): “And take a provision (with you) for the journey, but the best provision is At-Taqwaa (piety, righteousness, etc.).” [al-Baqarah 2:197]

c.Travelling is a kind of torment, and the same is true of the journey to the Hereafter, only much more so. Ahead of man there is his dying, death, the grave, the gathering, the accounting, the scales and al-Siraat, followed by either Paradise or Hell. The blessed one will be the one whom Allaah saves.

d.When the pilgrim puts on the two garments of his ihraam, he cannot help but be reminded of the shroud in which he will be wrapped [after he dies]. This prompts him to give up disobedience and sin. Just as he has given up his regular clothing [for Hajj], so he has to give up sin. Just as he has put on two clean, white garments, he has to make his heart clean and white [pure], and keep his faculties clean and pure, uncontaminated by the stain of sin and disobedience.

e.When he says “Labbayk Allaahumma labbayk” at the Meeqaat [station of entering ihraam], he means that he has responded to his Lord, so how can he insist on still sinning and not respond to his Lord’s call to give it up? When he says “Labbayk Allaahumma labbayk”, he means, “I am responding to Your prohibition of it and this is the time I am giving it up.”

f.When he gives up haraam things during his ihraam, and keeps himself busy with the talbiyah and dhikr, this shows him how the Muslim should be. He trains himself to give up some things which in principle are halaal, but Allaah has forbidden them to him at this time [during his ihraam], so how can he violate the prohibitions of Allaah by doing things which are haraam at all times and in all places?

g.When he enters the Sacred House of Allaah, which Allaah has made a sanctuary for mankind, he remembers the sanctuary of the Day of Resurrection, which no one can reach without striving hard and making a concerted effort. The greatest thing which will keep a person safe on the Day of Resurrection is Tawheed and avoiding Shirk (associating others with Allaah). Concerning this, Allaah says (interpretation of the meaning): “It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided.” [al-An’aam 6:81].

Kissing the Black Stone, which is the first ritual to be undertaken, teaches the visitor to honour the Sunnah and not to oppose the laws of Allaah with his feeble reasoning. He recognizes that there is wisdom and goodness behind the laws and rituals which Allaah has prescribed for mankind, and he trains himself to submit himself totally to his Lord, may He be exalted. Concerning this, ‘Umar (may Allaah be pleased with him) said, after he kissed the Black Stone: “I know that you are only a stone and that you can neither benefit nor harm. If I had not seen the Prophet (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.” (Narrated by al-Bukhaari, 1520; Muslim, 1720).

a.When he does Tawaaf, he is reminded of his father Ibraaheem (peace be upon him), who built the House to be a place of resort for mankind and a place of safety, and that he called them to perform pilgrimage to this House. And our Prophet Muhammad (peace and blessings of Allaah be upon him) also called them to perform pilgrimage to this House. Moosa, Yoonus and ‘Eesaa (peace be upon them) also performed pilgrimage to this House. This House was a symbol and a meeting place for these Prophets; how could it be otherwise, when Allaah had commanded Ibraheem (peace be upon him) to build it and venerate it?

b.When he drinks the water of Zamzam, he is reminded of the blessing which Allaah has bestowed upon mankind in the form of this blessed water, from which millions of people have drunk throughout the long ages, but it has never dried up. He is encouraged to make du’aa’ when he drinks it by the hadeeth which has been reported from the Prophet (peace and blessings of Allaah be upon him)” “The water of Zamzam is for whatever it is drunk for.” (Narrated by Ibn Maajah, 3062; Ahmad, 14435. This is a hasan hadeeth; classed as hasan by Ibn al-Qayyim – may Allaah have mercy on him – in Zaad al-Ma’aad, 4/320).

a.When he does al-Saa’ee, running between al-Safaa’ and al-Marwah, he is reminded of the trial endured by Haajir, the mother of Ismaa’eel and the wife of al-Khaleel [Ibraaheem] (peace be upon him), and how she ran back and forth between al-Safaa’ and al-Marwah, searching for water which would save her from what she was suffering, and especially so that she could give her little son – Ismaa’eel – water to drink. Since this woman was patient in the face of this adversity and turned to her Lord, this teaches man that doing this is better and more appropriate. When a man remembers the struggle and patience of this woman, it makes it easier for him to bear his own problems, and a woman who is of her own kind will find her problems easier to bear.

b.The standing (wuqoof) in ‘Arafaah reminds the pilgrim of the throngs of people on the Day of Gathering. If the pilgrim feels tired from being in a crowd of thousands, how will it be in the crowds of barefoot, naked, uncircumcised people, standing for fifty thousand years?

c.When he throws the pebbles at the Jamaraat, the Muslim trains himself to obey Allaah unquestioningly. Even if he does not understand the reason and wisdom behind this throwing (ramy), and cannot make the connection between rulings and their purpose, this is a manifestation of complete submission (‘uboodiyyah) to Allaah.

d.When he slaughters his sacrifice (hady), he is reminded of the great event when our father Ibraaheem submitted to the command of Allaah to sacrifice his only son Ismaa’eel, after he had grown up and become a help to him. He is also reminded that there is no room for emotions which go against the commands and prohibitions of Allaah. This teaches him to respond to what Allaah commands, as Ismaa’eel said (interpretation of the meaning): “ ‘O my father! Do that which you are commanded. In shaa Allaah (if Allaah wills), you will find me of al-saabireen (the patient ones).’” [al-Saaffaat 37:102].

e.When he comes out of his ihraam and things that had been forbidden to him once again become permissible, this teaches him about the consequences of patience and that after hardship comes ease. The one who responds to the call of Allaah will have joy and happiness, and this joy cannot be known by anyone except those who have tasted the sweetness of obedience, such as the joy felt by the one who fasts when he breaks his fast, or by the one who prays Qiyaam during the last part of the night, after he has finished praying.

f.When he has finished performing all the rituals of Hajj as they were prescribed by Allaah and in the manner that Allaah loves, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised in the hadeeth, “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the hajj, will come back like the day his mother gave birth to him. (Narrated by al-Bukhaari, 1449; Muslim, 1350). This invites him to start a new page in his life, free of sin.

a.When he comes back to his wife and children, and experiences the joy of meeting them again, this reminds him of the greater joy of meeting them in Paradise. This also teaches him that the greatest loss is losing oneself and one’s family on the Day of Resurrection, as Allaah says (interpretation of the meaning): “The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” [al-Zumar 39:15].

We ask Allaah to help us to obey Him and to reach His House and to do all that He has enjoined upon us. May Allaah bless our Prophet Muhammad.

Ruling on female servants working in households, and are they female slaves?!

2009-11-07T10:52:00.000-08:00

I'm an Indonesian Muslim, I need a fatwa regarding the status of Woman Labour, who work in midle east.
Does they who worked to family and living with that family is considering as a slave ?
It is very important to us know about The status about Woman Labour, because this issue used by christian misionaries to denigrating Islam in here.
Please attached Fatwa from some Ulama Institution/authorithies..
Praise be to Allaah.

Firstly:

The servants who work in households do not come under the same rulings as slaves, whether male or female. Rather they come under the ruling of private workers who are hired to work for the employer, and are like any other employee.

We have already spoken about female servants and the ruling on bringing them from their countries, and the haraam actions committed by some families towards female servants. Please see the answer to question no. 26282.

Secondly:

What some of these heads of households have done to these servants is not condoned by Islam, rather Islam forbids it and warns against it. It is not permissible to use that as a means of attacking Islam or giving a bad impression of Islam, because these sins on the part of some Muslims are forbidden by Islam itself.

Al-Bukhaari (50) and Muslim (1661) narrated that Abu Dharr said: I cursed a man and slandered his mother, and the Prophet (peace and blessings of Allaah be upon him) said to me: “O Abu Dharr, are you slandering his mother? You are a man in whom there is still some jaahiliyyah (ignorance)! Your slaves are your brothers whom Allaah has put under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity and if you do so, then help them.” This is the justice of Islam towards slaves who are owned by a person, so how should it be with a servant who is not a slave who belongs to his or her employer, but is rather hired to do a job?

Thirdly:

It is not permissible to be alone with these female servants, or to look at them, because they are non-mahrams to the men of the household. Similarly male servants are non-mahrams to the women of the household so it is not permissible for them to uncover in front of them or to be alone with them.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:

What is the ruling on dealing with servants and drivers – do they come under the same heading as non-mahram men? My mother tells me to go out in front of the servants and to put a scarf on my head. Is that permitted in our pure monotheistic religion which tells us not to disobey the commands of Allaah?

He replied:

Drivers and servants come under the same rulings as all other men: it is obligatory to observe hijab in front of them if they are not mahrams. It is not permitted to uncover one's face in front of them or to be alone with any of them, because the Prophet (peace and blessings of Allaah be upon him) said: “No man is alone with a [non-mahram] woman but the third one present is the Shaytaan.” And because of the general meaning of the evidence which indicates that hijab is obligatory and that it is haraam to make a wanton display of oneself or to uncover oneself in front of non-mahrams. It is not permissible to obey your mother or anyone else in matters that involve disobedience towards Allaah.

Al-Tabarruj wa Khataruhu by Shaykh Ibn Baaz.

And Allaah knows best.

Islam Q&A

She was sexually abused and her fiancé has left her

2009-11-01T09:15:00.000-08:00

I am a 19 years old girl. I grew up in a religious family, they taught us la ilaha illa Allah, Muhammad Rasool Allah (there is no god but Allah and Muhammad is His messenger). They planted the principles of Islam in our minds and the pillars of it in our hearts. All praise be to Allah for this great grace.
I was sexually abused by a person relates to my family eight times. He became a nightmare in my life. I still see him in all faces. After a period of time I got rid of these horrible memories by Allah’s help then by my fiancée’s. I told my fiancée everything happened in details; because he knew some how through some people I do not know who they are. These people gave my fiancée the number of that man who abused me and my fiancée called him, he told him lies about me, things that have nothing to do with what has really happened. So I had to tell him the truth and explain, when he told me that he found out. My fiancée understood my situation and helped me to forget the matter. After this we had a problem, so I suggested staying away from each other for sometime to calm down, until we find some solution. Then he shocked me by his reaction, which is separation. I tried to understand why he decided this. I found that who helped me is now telling me how weak and narrow minded I am. His revenge was destroying my life.
I tried then to bring this problem to an end, but he insisted on consulting a scholar in the matter. He asked me to ask the scholar about the reward that will be waiting for him, and what he should do especially that he can not stop thinking of taking revenge.
Please tell me about a similar story that happened in the past, and what shall I do now? No one believes that I am innocent but Allah knows best that I am. I do not complain of my grief but to Allah the All-Knowing.
I want to tell you that recently I been very firm with my fiancée, while I am the reason for his suffering. But I realised my mistake and I want to make up. Tell me what I should do.
Finally: please excuse me and forgive me. Please answer my question as soon as possible. May Allah reward you.
You may be wondering why I did not tell my family about what happened although it was repeated eight times. The reason is the fear, my fear of the scandal especially that he was threatening and hitting me, and that there is no talk about these matters at all at our home.
I wish you understand me, may Allah reward you
Praise be to Allaah.

Firstly:
We ask Allaah to relieve your distress and grief, for the effects of molestation are many and great. We ask Allaah to destroy those molesters and those who are not kept in check by religious commitment, reason or decent human nature, for they have no respect for religious teachings, they have corrupted their reason and lost their decent human nature.

If we are surprised by anything, that this criminal molested you at the age of 16, because this is an age at which one is big and able to shout and defend oneself, especially as that happened a number of times. You could also have stopped him by telling your family. No matter how cut off the family members may be from one another, they would not take such incidents lightly. We think that this criminal molester has conveyed this message to your fiancé and told him that you agreed to what he did, and he is the one who has made him change his attitude towards you.

We believe that you were forced, and that you could not escape from his evil actions. We want to support you at this hard time, so we say:

This is something that Allaah decreed for you. Chaste Muslim women in prisons in Muslim and kaafir countries have suffered a great deal from molestation and rape at the hands of Muslim and kaafir evildoers. One's heart would break when hearing their stories and one would wish that he had died before hearing such things.

Our consolation is that Allaah will wreak vengeance upon these criminals, and that Allaah will decree reward for our sisters, but they should seek reward with Him for these calamities. They must bear with patience that which Allaah has decreed for them. It is not permissible for them to commit suicide and kill themselves, for that is a crime and a major sin. We are not saying that it is something easy for the woman who has been molested, rather it is a serious matter, and the effects on the molested woman are grave. Some of them suffer mental illnesses, and some commit suicide or think of suicide. Some of them follow a path of deviation and haraam relationships with strangers. Some of them become depressed and alienated from their husbands. Hence it is essential for the woman who has been molested to seek reward for what has happened to her and to bear its effects with patience, and to seek strength by acts of obedience and faith so that Allaah may honour her with purity of heart and peace of mind.

Secondly:

Those who told your fiancé about what happened to you were wrong, and they have to repent and seek forgiveness, because it is not permissible for them to make people’s honour a topic to chat about in their gatherings, or to create troubles among people, or to cause them harm. What they should have done was to conceal it and not spread it among people. They should realize that they have sisters and daughters, and for certain they would not want people to do to them the same that they have done to those who were affected by this calamity.

It was narrated from Sahl ibn Sa’d that ‘Uwaymir came to ‘Aasim ibn ‘Adiyy, who was the chief of Banu ‘Ajlaan and said: What do you say about a man who finds a man with his wife? Should he kill him then you would kill him, or what should he do? Ask the Messenger of Allaah (peace and blessings of Allaah be upon him) about that for me. ‘Aasim came to the Prophet (S) and said: O Messenger of Allaah, but the Messenger of Allaah (peace and blessings of Allaah be upon him) disliked such questions. ‘Uwaymir asked him and he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) disliked the question and considered it shameful.

Narrated by al-Bukhaari (4745) and Muslim (4929).

Al-Nawawi (may Allaah have mercy on him) said: With regard to the words “The Messenger of Allaah (peace and blessings of Allaah be upon him) disliked such questions and considered it shameful”, what is meant is that he disliked questions for which there is no need, especially if it involves uncovering the secrets of a Muslim man or woman, or spreading evil or disclosing something condemnable about a Muslim man or woman.

Thirdly:

You do not have to divulge this secret to anyone, even if he proposes marriage to you. People are not able to keep secrets. There is hardly any Muslim whose religious commitment or reason is sound enough to conceal a matter like this or overlook it.

As your fiancé has treated you in this manner and wants to separate, this indicates that he has been influenced by what that criminal said, and he may have already decided that life with you will be miserable. What we advise you to do is keep away from him altogether and do not marry him, because you cannot be sure that it would not affect your lives after that.

Ask Allaah for guidance concerning this separation by praying istikhaarah, and asking Allaah to divert you from marrying him if marriage to him will be bad for your religious and worldly affairs, and ask Allaah to decree good for you and make you content with it.

So pray istikhaarah; you can find more information about it in the answer to question no. 11981.

If your fiancé wants to change his mind about separation, he should understand that his reward with Allaah will be great if he conceals what he knows about something that was beyond your control. But this must be based on full conviction; it should not be an emotional decision that will soon change. If he wants to come back and get married, then it is not permissible for him to criticize you or blame you for what happened to you, rather it is recommended that he keep quiet and be patient in the hope of reward from Allaah.

And Allaah knows best.

Islam Q&A

Is sihr (magic, witchcraft) real? Does it have any effect? What are its types?

2009-10-30T10:17:00.000-07:00

Is sihr (magic, witchcraft) real? Does it have any effect? What are its types?
Praise be to Allaah.

Praise be to Allaah and blessings and peace be upon the Messenger of Allaah, and his family and companions and those who follow his guidance.

Sihr is a serious crime and is one of the kinds of kufr. It is one of things with which people have been tested, in the past and currently, among the nations of the past, during the Jaahiliyyah and in this ummah. The more ignorance increases, the less there is knowledge and awareness of faith, the less attention the authorities pay to this matter – the more the practitioners of sihr and trickery increase and spread in the land, to take the people’s wealth and confuse them and do other things. When knowledge prevails and faith increases, and the Islamic authorities are powerful, the number of these evil people shrinks and they move from one land to another, seeking a place where their falsehood will be accepted and they will be able to engage in their trickery and corruption.

The Qur’aan and Sunnah have described the kinds of sihr and the rulings on these matters.

Sihr is so called because its means are hidden or secret, and because the practitioners of sihr deal with things in secret which enable them to perform illusions to confuse the people and deceive their eyes, and to cause them harm or steal their money, etc., in a secretive manner so that in most cases nobody realizes what is happening. Hence the last part of the night is called sahar, because at the end of the night people are unaware and they do not move about much. And the lungs are also called sahr, because they are hidden inside the body.

According to sharee’ah, the meaning of sihr is what the magicians do to delude and confuse people, so that the one who is watching thinks that it is real when in fact it is not. As Allaah said concerning the magicians of Pharaoh (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”

[Ta-Ha 20:65-69]

Sihr may involve things that the magician does when tying knots on which he blows, as is referred to in the Qur’aan (interpretation of the meaning):

“And from the evil of those who practise witchcraft when they blow in the knots”[al-Falaq 113:4]

And it may involve other things which they manage to do through the shayaateen (devils), so they do things that may affect a man's reason or make him sick; they may cause division between a man and his wife, resulting in her looking ugly to him, or by making her hate her husband or be put off by him. This is blatant kufr as the Qur’aan states. Allaah says (interpretation of the meaning):

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic”

[al-Baqarah 2:102]

Allaah informs us that they (the shayaateen) committed kufr by teaching men magic. Then He says (interpretation of the meaning):

“and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’”[al-Baqarah 2:102]

Then Allaah says (interpretation of the meaning):

“And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave”[al-Baqarah 2:102]

i.e., this magic and any harm that results from it is subject to the prior decree and will of Allaah, for our Lord cannot be overwhelmed and nothing can happen in His Dominion against His Will. Nothing happens in this world or in the hereafter except by His prior decree and His great wisdom, as He wills. So some people may be tested by sihr, and others may be tested by sickness, or by being killed…etc. Allaah is All-Wise in all that He wills and decrees, and in all that He prescribes for His slaves. Hence Allaah says (interpretation of the meaning):

“but they could not thus harm anyone except by Allaah’s Leave”

[al-Baqarah 2:102]

i.e., by His universal (kawni) will and decree, not by His legislative (shar’i) will [i.e., He wills that it should happen but He does not enjoin it and He is not pleased by such actions]. For sharee’ah does not allow such things, indeed it forbids them, but by His universal leave He already knows and has already decreed that So and so will do sihr, and that So and so will be affected by sihr, just as He already knows and has already decreed that So and so will be killed, or afflicted with a certain sickness, or will die in a certain land, and will receive such and such provision, or will be rich or poor. All of that happens by the will and decree of Allaah, as He says (interpretation of the meaning):

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al‑Lawh Al‑Mahfooz)[al-Qamar 54:49]

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”

[al-Hadeed 57:22]

The evils that come at the hands of the magicians or others do not happen because our Lord is ignorant, for He knows all things and nothing at all is hidden from Him, as He says (interpretation of the meaning):

“Verily, Allaah is the All-Knower of everything”[al-Anfaal 8:75]

“that you may know that Allaah has power over all things, and that Allâh surrounds all things in (His) Knowledge”[al-Talaaq 65:12]

So Allaah knows all things, and nothing happens in His Dominion that He does not will, but He has perfect wisdom and good aims in whatever He decrees should happen to people of honour or humiliation, losing or gaining power, sickness or health, magic and other things.

Everything that happens to people happens by the will of Allaah and in accordance with His prior decree. These magicians may perform their illusions, as stated in the aayah quoted above (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast. [Ta-Ha 20:65-66]

It appeared to the onlooker as if these sticks and ropes were snakes, moving fast in the valley. They were only sticks and ropes, but the magicians, through what they had learned, made what they demonstrated before the people look different in their eyes to what it really was.

Allaah says (interpretation if the meaning):

“by their magic, appeared to him as though they moved fast”

[Ta-Ha 20:66]

And in Soorat al-A’raaf Allaah says (interpretation of the meaning):

“He [Moosa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic” [al-A’raaf 7:116]

But in fact their sticks and ropes did not change; it was the people’s sight which changed because of the sihr, so they thought they were snakes, because of the illusion brought about by the magicians. Some people call this taqmeer, which is when the magician does things to make a person not sense reality as it really is, so his eyes do not see what is really there and things may be taken from his shop or his home without him realizing it, i.e., he does not know what is really happening. So he may see a rock as a chicken or as an egg, and so on, because reality has been changed in his eyes because of the confusion wrought by the magician, and because his eyes have been bewitched. There are things that the magicians do with certain substances to make people’s eyes not see what is really happening. This is the kind of magic which Allaah describes as “great” [i.e. serious, powerful] in Soorat al-A’raaf (interpretation of the meaning):

“… So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic” [al-A’raaf 7:116]

From Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 65

އަޅުގަނޑުމެންނަށް އަޅުގަނޑުމެންގެ ޢަދާވާތްތެރީން އެގޭހެއްޔެވެ؟

2009-10-29T04:43:00.000-07:00

އަޅުގަނޑުމެންނަށް އަޅުގަނޑުމެންގެ ޢަދާވާތްތެރީން އެގޭހެއްޔެވެ؟

ޢަބްދުލްޤާދިރު މުޙައްމަދު، ހިތަށްފިނިވާގެ ހއ އިހަވަންދޫ

ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އިންސާނުން އުފައްދަވާފައި ވަނީ ވަރަށްވެސް ބޮޑު މަޤްޞަދެއްގައެވެ.

އެއިލާހު އިންސާނުން އުފައްދަވާފައިވާ މަޤްޞަދު ބަޔާންކުރައްވާ ވަޙީކުރައްވާފައި ވެއެވެ."ތިމަން ﷲ ޖިންނީންނާއި އިންސީން ތިމަން ﷲ އަށް އަޅުކަންކުރުމަށް މެނުވީ ނުހައްދަވަމެވެ. ތިމަން އިލާހު އެބައިމީހުންގެ ކިބައިން ރިޒުޤަކަށް އަދި ކާންބޯންދިނުމަކަށްވެސް އެދިވޮޑިއެއް ނުގަންނަވަމެވެ." އަދިވެސް ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އަންގަވާ ވަޙީކުރައްވާފައިވެއެވެ. " އެ އިލާހީ ތިޔަބައިމީހުންކުރެ އެންމެ ޢަމަލު ރަގަޅީ ކޮންބައެއްތޯ ބެއްލެވުމުގެ ގޮތުން މަރުވުމާއި ދިރުން އުފެއްދެވި އިލާހެވެ." މި އާޔަތް ތަކުން ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އަޅުގަނޑުމެން އުފެއްދެވި މަޤްޞަދު ވަރަށް ރަގަޅަށް ހާމަވެއެވެ.

މި މަޤްޞަދު ހާޞިލް ކުރުމަށްޓަކާ ދެނެގަންނަންޖެހޭ ވަރަށްވެސް ގިނަކަންތައްތަކެއް ވެއެވެ. މިގޮތުން ދެނެގަންނަންޖެހޭ އެންމެ މުހިއްމު ކަންތަކުގެތެރޭގައި އަޅުގަނޑުމެންގެ ޢަދާވާތްތެރީން ދެނެގަތުން ހިމެނެއެވެ. އެ ޢަދާވާތްތެރީންނަކީ ކޮބައިކަން ނޭގޭކަމުގައިވާނަމަ އަޅުގަނޑުމެންގެ ހިގުން އެމަގުން ގޮސް އަޅުގަނޑުމެން ހެއްދެވި މަޤްޞަދު ގެއްލި ހިގައިދާނެތީއެވެ.

އާދޭހެވެ! މިގޮތުން އަޅުގަނޑުމެންގެ އެންމެބޮޑު ޢަދާވާތްތެރިޔަކީ ލަޢުނަތް ލެއްވިގެންވާ ޝައިޠާނާއެވެ. ޝައިޠާނާ ވަނީ ﷲ ތަޢާލާގެ ހަޟުރަތުގައި ހުރިހާއިންސާނުން މަގުފުރައްދާނެކަމުގައި ބުނެވަޢުދުވެފައެވެ. ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ވަޙީކުރައްވާފައިވެއެވެ. "ޝައިޠާނާ ބުންޏެވެ. އިބަ އިލާހު ތިމަންނާ ތެދުމަގުން އެއްކިބާކުރައްވާ ލެހެއްޓެވިކަމުގެ ސަބަބުން ހަމަކަށަވަރުން އެބައިމީހުން އިބަ އިލާހުގެ ތެދުމަގަށްވާސިލުވުމަށް ހުރަސްއަޅާ ހުށީމެވެ."

މި ޝައިޠާނާ ނޫނަސް އަޅުގަނޑުމެންނަށް ޢަދާވާތްތެރިން ތަކެއްވެއެވެ. މިކަން ތިޔަބައިމީހުނަށް އެގޭހެއްޔެވެ؟ އަޅުގަނޑަށް ހީވާގޮތުން މިކަންގިނަމީހުންނަކަށްނޭގެއެވެ. އެގޭކަމުގައިވާނަމަ އެބައިމީހުންގެ މަގުން ނުހިގާނެއެވެ. އެބއިމީހުން ކުރާކަންތައް ރީތިވެގެން އެކަންތަކެއްނުކުރާނެކަން ޔަޤީނެވެ. އަޅުގަނޑުމެން އިންސާނުންގެ ތެރެއިންވާ ޢަދާވާތްތެރިން ތަކެއް އަޅުގަނޑުމެންނަށްވެއެވެ. މިބައިމީހުންގެވާހަކަ ބަޔާންކުރައްވާ ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ވަޙީކުރައްވާފައިވެއެވެ. "އީމާންވީ މީސްތަކުންނަށް، މީސްތަކުންގެތެރެއިން ޢަދާވާތްތެރިކަން އެންމެބޮޑުބަޔަކީ ޔަހޫދީންނާއި މުޝްރިކުންކަން ކަލޭގެފާނު ދެނެވަޑައި ގަންނަވާނެއެވެ." އަދިވެސް ބަޤަރާ ސޫރަތުގެ 120 ވަނަ އާޔަތުގައި އަންގަވާ ވަޙީކުރައްވާފައިވެއެވެ. "ކަލޭގެފާނު ޔަހޫދީންނާއި ނަޞާރާއިންގެ މިއްލަތަށް ތަބާވެވަޑައި ނުގަންނަވާހައިހިދަކު، އެމީހުން ކަލޭގެފާނަކާއި ނުރުހޭނެތެވެ."

އެބައިމީހުނަށްތަބާވެއްޖެނަމަ ނުވަތަ އެބައިމީހުން އެކުވެރީންކަމުގައިބަލައި އެބައިމީހުންކުރާގޮތަށް ކަންތައްކޮށްފިކަމުގައިވާނަމަ އެމީހަކީއެބައިމީހުންގެ ތެރެއިންވާމީހެކެވެ. އަދިއެކަން ނުކުރުމަށް އަންގަވާފައިވެއެވެ. މިކަންބަޔާކުރައްވާ ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އަލްމާއިދާ ސޫރަތުގެ 51 ވަނަ އާޔަތުގައި އަނަގަވާފައިވެއެވެ. "އޭ އީމާންވެއްޖެ މީސްތަކުންނޭވެ. ތިޔަބައިމީހުން ޔަހޫދީންނާއި ނަޞާރާއިން އެކުވެރިން ކަމުގައި ނުބަލާށެވެ. އެމީހުންގެތެރެއިން އެއްބަޔަކީ އަނެއްބަޔެއްގެ އެކުވެރިންނެވެ. ތިޔަބައިމީހުންގެ ތެރެއިން އެބައިމީހުން އެކުވެރީން ކަމުގައިބަލައިފިމީހާ ދަންނާށެވެ. ހަމަކަށަވަރުން އެއީ އެމީހުންގެ ތެރެއިންވާމީހެކެވެ. ހަމަކަށަވަރުން އަނިޔާވެރިބަޔަކަށް ﷲ ތެދުމަގުނުދައްކަވާނެތެވެ."

އާދެ، މިބައިމީހުންގެ ތެރެއިން ޔަހޫދީންގެ ނުބައިކަމަށް ބަލާލަމާހިގާށެވެ. އެބައިމީހުންނަކީ ކިހާވަރެއްގެ ބަޔެއްކަން ދެނެގަތުމަށްޓަކައެވެ. އާދެ މިބައިމީހުންގެ ޢަމަލުތަކުގެ ސަބަބުން ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ވަނީ ދުނިޔެއަށްފޮނުއްވުނު އެންމެނުބައިމީހުންކަމުގައި މިބައިމީހުންލައްވާފައެވެ. އާދެ، ބަނީއިސްރާއީލުންގެ ތެރެއިން ކާފިރުވީ މީހުންނަކީ ވަރަށްވެސް ނުބައިނުލަފާ ބަޔެކެވެ. މިކަން ހަމައެކަނި ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އާއިމެދު މިބައިމީހުން ހަދާފައިވާ ދޮގުތަކަށްބަލާލިޔަސް ހަމަބުއްދިއެއްވާ ކޮންމެމީހަކަށް އެގޭނެއެވެ. ކީރިތި ޤްރުއާނުގެ އަލީގައި މި ދޮގުތަކަށްބަލާލަމާ ހިގާށެވެ.

ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އީ ފަޤީރު ފަރާތެއްކަމުގައި މިބައިމީހުންވަނީ ބުނެފައެވެ. އާލު އިމުރާނު ސޫރަތުގެ 181 ވަނަ އާޔަތުގައި އަންގަވާ ވަޙީކުރައްވާފައިވެއެވެ. "ހަމަކަށަވަރުން ﷲ ސުބުޙާނަހޫ ވަތަޢާލާއީ ފަޤީރު ފަރާތެކެވެ. ތިމަންމެނީ މުއްސަދިންނެވެ. މިފަދައިން ބުނިމީހުންގެބުނުން ﷲ އައްސަވާވޮޑިގެންފިކަން ކަށަވަރެވެ."

މިބައިމީހުންވަނީ ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އަށް ދަރީން ނިސްބަތްކޮށްފައެވެ. ޢުޒައިރުގެ ފާނަކީ ﷲ ސުބުޙާނަހޫވަތަޢާލާގެ ދަރިޔަކު ކަމުގައި މިބައިމީހުންބުނެއެވެ. މިކަން ތައުބާ ސޫރަތުގެ 30 ވަނަ އާޔަތުގައި ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ބަޔާންކުރައްވާފައިވެއެވެ. "ޔަހޫދީން ބުންޏެވެ. އުޒައިރުގެފާނަކީ ﷲގެ ދަރިކަލުންނެވެ. އަދި ނަޞާރާއިން ބުންޏެވެ. މަސީޙު އީ (ޢީސާގެފާނަކީ) ﷲ ގެ ދަރިކަލުންނެވެ." އާދެ، ﷲ ސުބުޙާނަހޫ ވަތަޢާލާއީ ހުސްޠާހިރުވަންތަ އެއްވެސް ޝަރީކެއްބައިވެރިޔެއް ނުވާއިލާހެވެ. މިބައިމީހުންގެ މި ބުނުމުގެ ނުބައިކަމާއެވެ.

އަދި މިބައިމީހުން އަމިއްލަޔަށް އެމީހުންނަކީ ﷲ ސުބުޙާނަހޫ ވަތަޢާލާގެ ދަރީންކަމުގައި ބުނެއެވެ. އަދި ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ހޮއްވަވާ މަތިވެރިކުރައްވާފައިވާ ބަޔަކުކަމުގައި ބުނެއެވެ. އަދި މިބައިމީހުންނޫން އެހެންމީހުންގެ ލޭ ހުއްދަކޮށްހަދަމުންދެއެވެ. އަދި ރިބާކެއުމަކީ މިބައމީހުންގެ މެދުގައި ހުއްދަކަމެއްނޫނެވެ. ނަމަވެސް އެހެންމީހުންގެ އަތުން ރިބާކެއުންހުއްދަ ކުރެއެވެ. މާއިދާ ސޫރަތުގެ 18 ވަނަ އާޔަތުގައި އަންގަވާ ވަޙީކުރައްވާފައިވެއެވެ. "ޔަހޫދީންނާއި ނަޞާރާއިން ބުނެފޫ އެވެ. ތިމަންމެންނީ ﷲގެ ދަރީންނެވެ. އަދި ﷲ ލޯބިވެވޮޑިގެންވާ މީހުންނެވެ. ކަލޭގެފާނުވިދާޅުވާށެވެ. އެހެންވިއްޔާ ތިޔަބައިމީހުންގެ ފާފަތަކުގެ ސަބަބުން ﷲ ތިޔަބައިމީހުނަށް ޢަޒާބުދެއްވަނީ ކީއްވެގެން ހެއްޔެވެ؟ އަދި ކިއެއްތަ! ތިޔަބައިމީހުންނަކީ އެ އިލާހުހެއްދެވި އެހެންމީހުންފަދަ ބަޔެކެވެ." އާދެ، މި އާޔަތުގައި މިވަނީ އެބައިމީހުންގެ ބުނުން ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ރައްދުކުރައްވާފައެވެ.

ﷲ ސުބުޙާނަހޫ ވަތަޢާލާއި ގިނަގުނައިން ދެއްވަވާ ދީލަތި އިލާހެވެ. ހުރިހާއަޅުތަކުންގެ ދެންނެވުން ފުއްދަވާދެއްވިކަމުގައިވިޔަސް ކަނޑަށް ތިނޯހެއްކޮއްޕާލާފައި ނެގީމައި އުނިވާމިންވަރުވެސް އުނިނުވާނޭކަމުގައި ގުދުސީ ހަދީސެއްގައި އައިސްފައިވެއެވެ. ނަމަވެސް މިބައިމީހުން ބުނަމުންދަނީ ﷲސުބުޙާނަހޫ ވަތަޢާލާއީ ދަހި ފަރާތެއްކަމުގައެވެ. މާއިދާ ސޫރަތުގެ 64 ވަނަ އާޔަތުގައި މިބައިމީހުންގެ މިވާހަކަ ބަޔާންކުރައްވާ ރައްދުދެއްވާފައި ވެއެވެ. "ޔަހޫދީން ބުންޏެވެ! ﷲ ސުބުހާނަހޫ ވަތަޢާލާގެ އަތްޕުޅު ވަނީ ބަންދުވެގެންނެވެ. (އެބަހީ ﷲ ތަޢާލާ އީ ދަހިފަރާތެކެވެ.) އެމީހުންގެ އަތްތައް ބަންދުވާހުއްޓެވެ. އަދި އެމީހުންގެ އެނުބައި ބުނުމުގެސަބަބުން އެމީހުނަށް ލަޢުނަތް ލެއްވިއެވެ. އަދި ކިއެއްތަ! އެ އިލާހުގެ އަތްޕުޅުވަނީ ހުޅުވި ތަނަވަސްވެގެންނެވެ. އެ އިލާހު އިރާދަކުރައްވާ ފަދައަކުން ހޭދަކުރައްވަތެވެ." މިބައިމީހުންގެ މިބުނުމުގެ ސަބަބުން ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ވަނީ މިބައިމީހުންނަކީ ދުނިޔޭގައި ތިބި އެންމެދަހިމީހުން ކަމުގައިލައްވާފައެވެ.

ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އުޑާއިބިން ހައްދަވާފައިވަނީ ހަދުވަހުގެ ތެރޭގައެވެ. މިކަން ކީރިތި ޤްރުއާނުގެ އެތައްއާޔަތެއްގައި ބަޔާންކުރައްވާފައިވެއެވެ. ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ 6 ދުވަސް ތެރޭ އުޑާއި ބިން ހެއްދެވުމަށްފަހު 7 ވަނަ ދުވަހު ވަރުބަލިވެގެން އަރާމު ކުރެއްވީ ކަމުގައި މިބައިމީހުންބުނެއެވެ. މިކަމަކީ މިބައިމީހުން ބުނަމުންދާ ދޮގެއްކަމުގައި ބަޔާންކުރައްވާ ޤާފު ސޫރަތުގެ 38 ވަނަ އާޔަތުގައި ވަޙީކުރައްވާފައި ވެއެވެ. "ހަމަކަށަވަރުން ތިމަން އިލާހު އުޑުތަކާއި ބިމާއި އެދެމެދުގައިވާހާ ތަކެތި 6 ދުވަހުގެ ތެރޭގައި ހެއްދެވީމެވެ. ތިމަން އިލާހަށް ވަރުބަލިކަމެއް ލިބިވޮޑިއެއް ނުގަންނަވައެވެ."

މީ މިބައިމީހުން ﷲ ސުބުޙާނަހޫ ވަތަޢާލާއާއި މެދު ހަދާފައިވާ ދޮގުތަކެވެ. ދެން އެހެންމީހުނާއި މެދު ޢަމަލުތައް ހުންނާނީ ކިހިނެއްކަން އިހުސާސްކޮއްލައްވަބަލާށެވެ. މިބައިމީހުންގެ މިކަހަލަ ވާހަކަތަކަކީ ވަރަށްވެސްގިނަވާހަކަތަކެކެވެ. ދެން އެހެންފަހަރަކުން ބަޔާންކުރުމުގެ އެދުމުގައި މިވަރަށް ކުރުކޮށްލަމެވެ. ދުޢާ އަކީ ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ އަޅުގަނޑުމެން އެންމެން މިބައިމީހުންގެ ނުރައްކަލުން ސަލާމަތްކުރެއްވުމެވެ.