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Meaning of the verse, 'Allah is the Nur (light) of the heavens and the earth’Question:
What is the explanation of the Saying of Allah, 'Allah is the Nur (light) of the heavens and the earth' [Soorah an-Nur (24): 35]?
Answer by Shaikh Abdul Aziz ibn Baz (rahimahullah), 
'The meaning of theverse according to the scholars is that Allah has lit them (i.e., the heavens and theearths). So all the light, which is in the heavens and the earths and on the Day of Judgment is from the Light of Allah.Light is of two kinds;(a) The created light, which is found in the world and the Hereafter and in Paradiseand between people like the light of the sun, moon and stars. Likewise, the lightfrom electricity and fire. All these are created and they are a creation of Allah.(b) The second light is the uncreated one and is an Attribute of Allah. And Allah is farExalted and Praised with all His Attributes and He is the Creator unlike His creation.So, the Light of His Face and His Self are both uncreated, rather they are one of HisLofty Attributes. This is the Magnificent Nur (light) with which He has describedHimself (in the verse) and it is not created. It is an Attribute of Allah like His Hearing,Sight, Hand and other Lofty Attributes…' [
Majmoo Fatawa wa-Maqalat Mutanawwi'a
(part 6) Arabic text obtained from,
www.binbaz.org.sa
]Translated by Shawana A. Aziz
The writing of Allah and Muhammad (sallallahu alaihe wa-sallam)together on walls
 
The writing of Allah and Muhammad (sallallahu alaihe wa-sallam) togetheron wallsQuestion:
We often see on walls, books or newspapers the word, 'Allah' and theword, 'Muhammad' next to it. Is the arrangement of these words in such a mannercorrect?
Answer by Shaikh Muhammad ibn Salih al-Uthaimeen (rahimahullah),
'Thearrangement of these words is not correct because this makes the Messenger(sallallahu alihe wa-sallam) an equal to Allah. If someone were to see this writingand he does not know their (i.e., Allah, the Exalted and Muhammad sallallahu alihewa-sallam) difference, he will certainly assume that they are both equal and alike.Therefore, the word, 'Muhammad' should be erased.So now remains the word, 'Allah' alone, and it is a word frequently used by the Sufisinstead of Dhikr (i.e., remembering Allah through glorification and praise). They(merely) say, 'Allah, Allah, Allah' So, even this word should be erased and one shouldneither write the word, 'Allah' nor the word, 'Muhammad' on walls or anything else.'
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[See, al-Manahi al-Lafdhiyah by Shaikh Muhammad ibn Salih al-Uthaimeen (Questionno. 16)]Translated by Shawana A. Aziz
I repent and return to the sins, what should I do?
 
I repent and return to the sins, what should I do?Question:
I am a young man, who has committed many evil deeds. I haveattempted a number of times to compel myself to Tawbah (repentance) but I returnto the sins. I have friends from my neighborhood who are not righteous. Pleaseguide me to the way, which will bring me closer to Allah and distance me from sinfulactions.
Answer by Shaikh Abdul Aziz ibn Baz (rahimahullah), 
'Allah says, Say, 'O Ibadi(My slaves) who have transgressed against themselves (by committing evil deedsand sins)! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly, He isOft-Forgiving, Most Merciful.' [Soorah az-Zumar (39): 53] The scholars have aconsensus that this verse was revealed concerning those who make Tawbah (repent).So, he who makes Tawbah an-Nasoohah (the sincere repentance), Allah forgives allhis sins for, Allah says in the Qur'aan, 'O you who believe! Turn to Allah with sincererepentance! It may be that your Lord will remit from you your sins, and admit youinto Gardens under which rivers flow (Paradise)…' [Soorah at-Tahrim (66): 8] So,Allah has combined forgiveness of sins and entering into Paradise with Tawbah an-Nasoohah in this verse. It (Tawbah an-Nasoohah) consists of abandoning the sinsand guarding one's self against it and regret over what has passed, and trueresolution not to return to it as an honor and respect for Allah, hope in His rewardsand safeguarding one's self from His punishment.From the prerequisites of Tawbah an-Nasoohah is to return the rights of those whohave been wronged whether in blood, wealth or honor. If it is not feasible to giveback the brother his honor, then one should make a lot of Dua for him and mentionhis good deeds that he knows of, in gatherings where he has slandered/malignedhim. Good deeds cancel out the bad deeds and Allah says, 'And all of you beg Allahto forgive you all, O believers, that you may be successful.' Allah has adjoinedsuccess with Tawbah, which indicates that those who repent are the successfulpeople. Moreover, if the one who repents follows his Tawbah with Eeman and gooddeeds, Allah will erase his bad deeds and replace them with good deeds as Allah saysin Soorah Furqan when He mentioned Shirk, killing without right and adultery, 'Andthose who invoke not any other ilah (god) along with Allah, nor kill such life as Allahhas forbidden, except for just cause, nor commit illegal sexual intercourse andwhoever does this shall receive the punishment. The torment will be doubled to himon the Day of Resurrection, and he will abide therein in disgrace; except, those whorepent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah
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will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.'[Soorah Furqan (25): 68-70]What inspires and prompts one to make Tawbah is invoking Allah and asking him forguidance that he may confer upon you the blessing of making Tawbah. 'And yourLord said, 'Invoke Me, I will respond to your (invocation).' [Soorah Ghafir (40): 60]and He also says, 'And when My slaves ask you (O Muhammad) concerning Me, then(answer them), I am indeed near (to them by My Knowledge). I respond to theinvocations of the supplicant when he calls on Me (without any mediator orintercessor).' [Soorah al-Baqarah (2): 186]Also, what motivates one to make Tawbah and keep steadfast on it is the company of good people and assisting one another in performing good deeds and distancingoneself from bad company. Allah's Messenger said, 'Man is on the religion of hiscompanion, so let one of you chose whom to befriends.' [At-Tirmidhee] TheMessenger of Allah r also said, 'Verily, the example of a good companion incomparison to an evil one is like that of the musk seller and the blacksmith's bellow.From the first you would either get a gift of his musk's scent, buy some from him, orenjoy its good smell, while the bellow will either burn your clothes, or give you a bad,nasty smell thereof.' [Agreed upon] [Majmoo Fatawa wa-Maqalat Mutanawwi'a (part6, p.252). Arabic fatawa published at,
www.binbaz.org.sa
]Translated by Shawana A. Aziz
How do we reconcile between these two statements?
 
How do we reconcile between these two statements?Question:
How do we reconcile between the saying of the Sahabah, 'Allah and HisMessenger know best', i.e. the use of 'and' in this phrase and the prohibition of Allah's Messenger (sallallahu alihe wa-sallam) in saying, 'what Allah and HisMessenger will'?
Answer by Shaikh Salih al-Uthaimeen (rahimahullah),
'The saying, 'Allah andHis Messenger know best' is acceptable because the knowledge of Allah's Messengerr is from the Knowledge of Allah. Moreover, Allah is the One, Who teaches mankindeverything they do not know and therefore it is appropriate to use 'and.' Similarly, inthe matters of Sharee'ah, it is said, 'Allah and His Messenger know best,' because he(sallallahu alihe wa-sallam) is the most knowledgeable of the creation about theSharee'ah of Allah, and his knowledge is from the Knowledge of Allah, Who taughthim this knowledge as He says, 'Allah has sent down to you the Book (the Qur'aan),and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet'sSunnah - legal ways), and taught you that which you knew not. And Ever Great isthe Grace of Allah unto you (O Muhammad).' [Soorah an-Nisa (4): 113]
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