Book of Islam

An Argumentative Discussion

Compiled & Edited by

Mohammed Mehboob Hussain

Director

SEAT_QUEST-INDIA

(A Research & Propagation Academy)

Hyderabad-AP India

1. IS THERE A GOD?

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Question:--Is there a God, or it is a nature which is running the universe?

Answer:--Our logic necessitates that one of the following options must be correct:--1. There is only
one god, or 2. There are many gods, or 3. There is no god. We likely believe that one of these three
views must be correct, and the other two necessarily false. This could be a logical explanation why
Muslims are of the view that not all systems of belief are correct. While Islam teaches that "there is
no compulsion in religion...." (Al-Baqra 2:256), it also teaches that the Truth is distinct from errors.
The Qur'an, a Scripture revealed to the final Prophet Muhammad, peace be upon him, in many verses
invites people to reason and critically analyze its teachings, so that they may believe that such a Book
is a Revelation, and that it could not have been produced by someone who had never read or written
(since Muhammad, peace be upon him, was illiterate).

The Qur'an says that "....Whosoever wills let him believe, and whosoever wills let him disbelieve...."
(Al-Kahf 18:29), as one's believing or not believing does not benefit or harm the Creator of the
universe in any way. One's belief is for one's own benefit. That belief should be based on knowledge
and clear proofs, rather than on blind faith and it should also not contradict our reasoning, for why
would God create reason and religion that fundamentally contradicts each other? One could ask, are
there really any rational criteria at our disposal, based on which we can judge various claims of
knowing the Truth? We can put any religion or system of beliefs to test by examining whether it is
rational, universal, applicable at all times, in all places, and by people of all colors and languages, and
whether the religion's Scripture is free of alteration, internal and external inconsistencies. A scripture
is internally inconsistent if it contains discrepancies and contradictions within its text, and externally
inconsistent if it contradicts facts (not theories) from science and nature as we know them. For it is
impossible that God does not know His creation or that which He creates. We say "He", but it should
be noted that Muslims believe that God is distinct from His creation and there is nothing like unto
Him. We humans cannot describe and attain to the utmost of His greatness, which is as He described
Himself in the Qur'an. Muslims believe in pure monotheism and they reject views of those who give
human characteristics of weakness and imperfection to the Divine (for example, the belief of some
that God wrestled with a human, or that He was in a woman's womb for nine months, that he ate food,
fulfilled his needs, was dead for a period of time, or has partners - we say, far above is God from such
imperfections), or those who attribute Divine characteristics of perfection to humans or to any of
God's creation. Muslims also believe that this world neither created itself, nor that it came from
nothing - and we believe that it is a product of Intelligence, rather than chance. We also believe in all
prophets sent from God, including Adam, Noah, Abraham, Moses, Jesus and Muhammad, peace be
upon them all. We believe that all of them called to the same religion, submission to the Creator,
alone with no partner. Our experience tells us that a few minutes of reasoning can usually leave us
persuaded in the truth of God's absolute Oneness and Uniqueness, so what remains to be studied is
which religion is truly monotheistic in its nature. One of the major criteria for distinguishing the
Truth from errors, that we would like to stress, is the authenticity of the religious scripture. In reality,
Muslims are the only ones who even claim to have an authentic scripture from God, in its original
form, of which not a single letter has been changed. We say Muslims are the only ones because, for
example, many Jewish and Christian scholars dispute the authenticity of their books. Most other
religions admit that their scriptures are in fact human writings. And if we say that there is a Truth and
God, we are likely to believe that God wants us to do certain things and abstain from others. Muslims
believe that God communicates with His creation through His chosen Prophets. If we are of the view

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that God would not leave us without a reliable Revelation, then the mere fact that Muslims are the
only ones who even claim to have an authentic revelation could attest to the truthfulness of their
claim. However, as mentioned earlier, the Qur'an invites us to reason and to accept faith based on
knowledge, rather than the blind following of our traditions. "Do they not then consider the Qur’an
carefully? Had it been from other than Allah, they would surely have found therein much
contradiction." [An-Nisa 4:82] “How do you disbelieve in Allah, seeing that you were dead and He
gave you life! Then He will cause you to die, then He will give you life, then unto Him you will
return”. (Al-Baqarah 2:28) How do you disbelieve in Allah? How do you commit this act of kufr?
How do you cover up this reality (the reality of Allah), seeing that you were dead - you were lifeless,
not existing, not known or mentioned - and He gave you life?

How do you disbelieve in Allah? How with unlimited number of question marks and exclamation
marks? This statement demonstrates how strange and unnatural this act of kufr (disbelief) is, being
aware that one did not exist before and thus ignoring the Cause of existence. How would you
disbelieve in the One Who gave you life and will cause you to die? And not only that but will give
you life again and then calls you for accountability. How do you disbelieve in Allah? How do you
inflate yourselves with false pride, which is the main key of kufr [1], knowing that you were dead and
will certainly go back to that state? Being aware of your beginning and of your end, and seeing that
you have no control over both, you are indeed expected to be humble without having one iota of
pride. How do you disbelieve in Allah? How come you are unthankful to the One Who endowed you
with the bounty of life and what it contains? Who endowed you with the faculties of hearing, seeing
and understanding? In fact, humans are completely enveloped by God's favors. Thankfulness is the
befitting and expected act from you not kufr (ungratefulness). When we see an individual treating his
or her mother badly, we become astonished and hate that kind of behavior. Surely our astonishment
and hatefulness of such behavior increase when we realize the continuous effort of the mother and the
care she provides her child with. The action of such individual is clearly a severe act of
ungratefulness. And if this is the case, then what about the One Who created us and our mothers, the
One Who provides for us and for our mothers? It becomes then clear that the act of ignoring the
favors of Allah (glory be to Him) exceeds all limits of injustice and ungratefulness. Ignoring the
favors of the Creator is surely a crime beyond description. In fact, if Allah is not thanked whom else
will be thanked? If Allah is not obeyed whom else will be obeyed? And if Allah is not worshiped
whom else will be worshiped?

How do you disbelieve in Allah? How do you disbelieve in the One Who is that great (all greatness)
and, Who is that able (all ability)? How do you disbelieve in the One Who brought you to existence
and Who is to recreate you after death? How do you disbelieve in the One Who owns you fully and
nothing happens in the universe except as a result of His will? He is indeed the One to be conscious
of and the One to be respected. How do you disbelieve in the One Whom you will return to for
accountability and there is no escape from meeting Him? Allah is indeed our Owner. We are His
property. A property that is completely dependent and is disparately in need of its Owner. And an
Owner Who is in no need to His property and His property does not in any way increase His
unlimited richness. How do you disbelieve in Allah? How do you deny the resurrection and
accountability, knowing that you were dead and Allah gave you life? It is extremely ignorant to doubt
the ability of Allah (glory be to Him) - the One Who originated you to give you life again. And it is
also foolish to ignore the seriousness and purposefulness that is ingrained in creation that strongly

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point out towards eventual accountability. How do you disbelieve in Allah? How do you commit
shirk (worshiping others with Allah or giving the attributes of Allah to others), which is one of the
severest forms of kufr? Whereas Allah is the only One Who gave you life, the only One that will
cause you to die then live again, and the only One that will bring you for full accountability.

The Prophet (peace be upon him) defined shirk saying- "That you make somebody or something
similar to Allah, while He created you." In the Qur'an Allah (glory be to Him) says: "Yet they ascribe
as partners unto Him the jinn. Although He did create them, they falsely, having no knowledge,
attributed to Him sons and daughters. Glorified be He and exalted above (all) that, they ascribe (unto
Him)," (Al-Anam 6:100) We notice here, in the Qur'anic verse and the Prophet's saying, the
exclamation about the act of giving the attributes of Allah or describing Him in human terms
(attributing to Allah human qualities), while Allah is the Only Creator. How do you disbelieve in
Allah? How do you deny the existence of the Creator, while you are created and surely you have not
created yourselves? Also nothingness can not be the Cause of your existence. How do you deny the
Cause of your existence? It is like a machine denying the existence of its maker and not obeying his
or her commands. It the universe and what it contains is not enough for any sane individual, proving
the existence of the Creator, then there are only two possibilities. First, the individual's mind is not
functioning right, which means that the individual's faculty of understanding is shielded by various
desires and self interest. The second possibility is that there is a problem of conception. If the
individual views God, for example, as a trinity or as a white bearded being located at one of the far
planets or stars, then how would one prove the existence of such being! In reality Atheism (denying
the existence of God) grows and flourishes in environments or situations where wrong beliefs are
being inherited or adopted. In a society where mysticism, for example, is prevalent and being
practiced one would certainly find people reacting properly or improperly to such nonsense, going to
various directions like Atheism, Agnosticism or rarely the correct belief and understanding. At times
one hears some Muslims talking about the difficulty to prove the existence of God which is indeed
unexpected and saddening. This kind of claim should only come from people following and
promoting other belief systems that are not based on understanding and evidence. This is because if
such people prove the existence of God logically, they would be unable to continue this process for
unproven illogical other aspects, like for example, the trinity or the attributes claimed to be acquired
by the so called saints. Proving the existence of God is so simple to demonstrate and understand. One
does not need to have a special experience, study or training. What is needed is simply the life
experience of being here surrounded with the universe and its components (including humans and
their life supporting systems). Some people also claim that the belief in God is something internal;
that is based on one's internal feelings. Surely the human nature, the built-in nature (the Fitrah), is a
factor in the individual confirmation of the existence of God, but it is certainly not the only evidence.
Furthermore, the human's built-in nature can be covered up with all kinds of whims and desires and
thus becomes unable to function property. Therefore, depending on the inner feelings as the sole
factor of proving the existence of God is clearly erroneous. Saying that nature is the one who is
controlling universe. Dear friend that nature is God, Allah almighty. As nature must have wisdom,
and control of creation and sustenance in universe, and it demands that, there should be one who
could do all that. You can call Him by any name, but that authority must exist, which in Muslim term
is Allah.

2. DOUBTS ABOUT ALLAH’S ATTRIBUTES

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Question:--1. Where does the word "Allah" Come From? 2. Where is God? 3. If God created
everything - then who created God? 4. How can you believe in God, when you can't see, hear, touch,
smell, taste or even imagine what He is? 5. Does God really have power over all things? - If so, then
why does He let people become sick, oppressed and die?

Answer: --1. WORD "ALLAH" "Allah" comes from the Arabic word "elah" - (Arabic) means 'a god'
or something that is worshipped. This word (elah) can be made plural, as in "aleha" and it can be male
or female. "Allah" comes from "elaha" but it brings more clarification and understanding Allah = Has
no gender (not male and not female). "He" is used only out of respect and dignity - not for gender.
Allah = Always singular - Never plural. "We" is used only as the "Royal WE" just as in English for
royalty. Allah =Means "The Only One to be Worshipped" Is "Allah" only for Islam and Muslims?
“Allah" is the same word used by Christian and Jewish Arabs in the Bible, before Islam came. On
page one [1] of Genesis in the Old Testament, we find the word "Allah" seventeen [17] times.

2. Where is God? Some other religions teach that "God is everywhere." This is actually called
"pantheism" and it is the opposite of our believe system in Islam. Allah tells us clearly that there is
nothing, anywhere in the universe that resembles Him, nor is He ever in His creation. He tells us in
the Quran that He created the universe in six "yawm" (periods of time) and then He "astawah 'ala al
Arsh" (rose up, above His Throne). He is there (above seven skies and on His Throne) and will
remain existed even all universe gets perished before the Day of Judgment. “Indeed, your Lord is
Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the
Throne (really in a manner that suits His Majesty)...." [Al-A’raaf 7:54] “Everyone that is thereon
will pass away (26) And the Face of your Lord full of Majesty and Honour will remain forever” (Ar-
Rahmaan 55:26 - 27)

3. If God created everything - then who created God? According to the Quran, Allah tells us that He
is the only creator and sustainer of all that exists and that nothing and no one exists alongside Him,
nor does He have any partners. He tells us that He is not created, nor is He like His creation in
anyway. He calls Himself by a number of names and three of them are:--A) The First - (Al-Awal) B)
The Last - (Al Akhir) C) The Eternal, who is sought after by His creation, while He has no need from
them at all. (As-Samad) He always has existed and He never was created, as He is not like His
creation, nor similar to it, in any way. Quran says:- “He is the First and the Last, the Evident and the
Immanent: and He has full knowledge of all things” (Al-Hadid 57:3)

4. How can you believe in God, when you can't see, hear, touch, smell, taste or even imagine what He
is? We know from the teachings of Muhammad, peace be upon him, that no one has ever actually
seen God - at least not in this lifetime. Nor are we able to use our senses to make some kind of
contact with Him. However, we are encouraged in Islam to use our senses and our common sense to
recognize that all of this universe could not possibly come into existence on its own. Something had
to design it all and then put it into motion. That is beyond our ability to do, yet it is something that we
can understand. We don't have to see an artist to recognize a painting, correct? So, if we see paintings
without seeing artists painting them, in the same way, we can believe that Allah created everything
without having to see Him (or touch, or hear, etc.) The personality of Allah is beyond our
comprehension, because all what our senses and science can locate, it is beyond that. Even we all
accept that there is “soul” but neither we can prove it by our senses nor scientifically. When soul
which is a creation of Allah, we can not have its true concept than how we can identify Allah who is

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beyond our comprehension. Allah says:-- “Allah! There is no god but He,-the Living, the Self-
subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on
earth. Who is there can intercede in His presence except as He permitteth? He knoweth what
(appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His
knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He
feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory)”
(Al-Baqarah 2:255)

5. Does God really have power of things? - If so, then why does He let people become sick, oppressed
and die? Allah has created all that we call the universe as a test for us. This is not our final
destination. What we might consider to be "bad" or "good" could actually be quite the opposite. As
regards oppression, this is something that Allah forbids for Himself to do to anyone and He hates it
when anyone oppresses someone else. He does have absolute power over everything. He allows
sickness, disease, death and even oppression so that we can all be tested in what we do. So this life is
test from Allah, to some he tests by giving the luxuries of world and to some the miseries, deprivation
and illness. Quran says:-- “He who created Death and life that He may try which of you is best in
deed ….” (Al-Mulk 67:2)

3. ALLAH’S ATTRIBUTES & THEIR MEANINGS

Question:--How can we imagine some attributes of Allah, suppose face, hands, feet etc?

Answer: --Allah’s Attributes & the Mistake of Changing Their Meanings-- (By Br. Abdul Wahid
Abdul Muntaqim) Ibn al-Qayyim once wrote that love for a beloved originates in the beauty and
perfection of the beloved. Hence, by knowing and becoming familiar with Allah’s names, attributes
and actions, one will love Him more and his Iman (faith and acceptance) will become stronger. When
Ibn Taymiyyah explained what the most precious and beneficial knowledge is, the first matter he
mentioned was the knowledge of Allah’s Names, Attributes, and Actions, which plants in the heart,
the love, hope, fear and glorification of Him (swt). No one would deny that knowing the One we
worship improves our `Ibadah and that not knowing who Allah is, makes our `Ibadah almost
meaningless. Allah (swt) said Himself:-"So know that Laa ilaaha ill Allah (there is nothing worthy of
worship but Allah)..." (Muhammad 47:19) To understand Tawheed correctly, we need to have an
understanding of Allah’s Names and Attributes. The question is, how are we to understand these
names and attributes? Should we rely on our minds and speculative theology, or should we refer to
the Qur’an, Sunnah and the understanding of the early predecessors? Many have strayed based on this
point and, if Allah permits, we shall try to clarify some misconceptions related to tahreef
(interpretation and changing the meanings) of Allah’s Attributes in particular.

The scholars say, the correct Faith in Allah’s attributes means believing in them without denying
them or their meanings (ta`teel), without interpreting them and changing their meanings (tahreef),
without explaining how they are (takyeef) or likening Allah’s attributes to those of the creation
(tamtheel). Although a few scholars have slightly differed on this point, it is known that the consensus
of the predecessors and leaders of this Ummah is as stated above. There is an overwhelming amount
of evidence to support this, but we shall, by Allah’s will, quote several renowned scholars who wrote
about this matter. Often, the best way to explain what is Islam is by pointing out any contradistinction
to what Islam is (or should not become). Therefore, if we study the beliefs of the misguided sects, our

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understanding of the Truth will be, by Allah’s permission, gets improved. A good example of this is,
comprehending Tawheed is greater when accompanied with an understanding of Shirk. This issue is
also a matter of manhaj (program, way) and from whom we take our knowledge. A student of
knowledge has recently commented that today’s Ash`arites are in fact Jahmees, because they still
interpret some of Allah’s Attributes, which, in fact, leads them to negating the meaning of these
Attributes (such as Allah’s Istawaa above the `Arsh, His Face, His Hand, His Hearing, His Seeing
etc.). We have been warned of the great sin of speaking about Allah without understanding. "Say (O
Muhammad): My Lord has only forbidden indecencies, those of them that are apparent as well as
those that are concealed, and sin and rebellion without justice, and that you associate with Allah in
worship that which He has sent down no authority, and that you say about Allah that which you do
not know." (Al-Araf 7:33) So it is indeed a dangerous to explain an Attribute of Allah without proof
from correct Sources. There is no doubt that all sects have deviated because they did not understand
Usool (basic principles of) ud Deen. Therefore, the best way to safeguard one’s faith is to gain a solid
understanding of the basics, before proceeding to study things that are not of the greatest importance,
particularly those of us who are not scholars. Let us all realize the fact that we need to understand
Aqeedah, and Tawheed in particular, before we proceed to study other matters, such as Fiqh. Verily,
man has been created impatient, but we need to understand what the priorities are. If we consider the
fact that (good) deeds of those who disbelieve are not accepted (see Quran 24:39, for example), we
can see the importance of having a correct belief. Furthermore, the lack of understanding of the true
Aqeedah among Muslims has led to great divisions and it would not be unfair to say that ignorance of
the Aqeedah is the primary cause of our division today (at least indirectly, because if we knew the
correct Aqeedah we would put most differences to one side). Shall we not cling to the Rope of Allah
(i.e. the Quran) and be united? Nowadays, groups are separating and those that have deviated or gone
astray have even started cursing those who speak the truth.

Let it be clear that there is no compromise in the matters of Aqeedah as it is taken from the Quran and
Sunnah, as understood by the `ijmaa, and let it also be clear that the consensus among scholars on this
issue is very clear. Indeed, those who are close to the tradition (i.e. the Book and Sunnah) differ less
among themselves than those who are far from the Truth. For this reason, it can be seen that the
sincere ones who have slight differences in manhaj, but share the same authentic creed are one big
step closer to unity (which should be very clear to those who follow the Ummah’s affairs). On the
other hand, those whose very foundation is not firm will differ in a great number of issues. In
addition, they are easy prey for Shaytaan, who seeks to misguide such people even further. To
reiterate how the Sifaat Allah are to be understood, we shall consider what Ibn Taymeeyah said in his
Al-Ikleel Fee Al-Mutashbaabih Wa al-Ta’weel:--"God may be characterized by how He characterizes
Himself and by how His Prophet characterized Him. The course to be followed (in understanding this
doctrine) is that of the predecessors, the people of faith and knowledge, and of the meanings
understood from the Book and the Sunnah. Response (to revelation) ought not to confuse it for such
would be a distortion, a disbelief, an abandonment of the Book..."And at-Tahaawee said in al-
Aqeedah at-Tahaaweeyah:--"To imagine Allah in a certain form is not correct. The safest way for a
Muslim is to believe in all the attributes of Allah is without adding any interpretation. To negate the
attributes of Allah altogether or to compare Him to someone is a deviation from the right path. Our
Lord is unique and without any equal at all."

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What is ironic, is that most of those who call themselves Ash`arites today contradict their own
teacher. For, Al-Ash`aree refuted many deviant claims of those who commit tahreef or ta’teel. He
wrote in al-Ibaanah `an Usool ad-Diyaanah an arsenal of arguments against different heretics, and
here is an example from this book, which represents the Aqeedah on which he finally
settled:--"Whosoever questions us and says, ‘Do you believe God has a face?’, the answer is: ‘We
believe it contrarily to the belief of the innovators; and His words ‘And the Face of your Lord full of
Majesty and Honour will abide forever’ (Ar-Rahman 55:27) are a proof of it.’" He also stated: "If
anybody says, ‘You do not deny that God’s words “….among the things which Our hands have …”
(Yaseen 36: 71) and His words, “…before him whom I have created with My two hands…” (Sad
38:75) are metaphorical", the answer is: The rule of the Word of God is that it is to be interpreted
literally and truly, and a thing is not transferred from its literal meaning to a metaphorical one, except
by proof."

We therefore affirm these attributes of Allah (swt) and realize that "… There is nothing like unto
Him…" (Ash-Shoora 42:11), that "There is none comparable to Him" (Al-Akhlas 112:4) and that "No
vision can grasp Him, but His Grasp is over all vision…." (Al-Anam 6:103). Can we Muslims settle
on these issues and finally move on and do what Allah has ordered us to do? Or are we (some of us)
still going to wonder blindly in following deviations? Are pantheist Sufis going to realize the fallacy
of wahdat ul wujood and are some of the devotees of Sufism going to stop hiding the fact that they
approve of it? Are Ash`arites going to stick to their creed in spite of what Al-Ash`aree actually said?
Are the proponents of the Ash`arite theology in the Shaafi`iyy madh-hab going to stop picking bits
and pieces from their scholars’ books and start taking their teachings as a whole? Will don’t they, for
instance, realize how an-Nawawi regarded al-Ibaanah by Al-Ash`aree? Or how ash-Shaafi`ee, Abu
Haneefa, Maalik and Ibn Hanbal understood Sifaat Allah? Are they going to realize the words of Al-
Juwaynee, or al-Ghazaalee’s teacher, who also changed his view towards the end of his life and
accepted the truth in this matter? He said in Ar-Rasaa’il al-Muniriah:--"I used to fear confirming al-
Istiwaa’ and that Allah descends (if He will) to avoid limiting Allah, or assimilating Him (with the
creation). However, when I read the evidence from the Book of Allah and the Sunnah of His
Messenger (saws), I find that these evidences confirm these meanings (al-Istiwaa’ and descending). I
find that the Prophet (saws), unequivocally confirms them, when talking about His Lord and
describing Him (swt). I know for sure that his audience contained the knowledgeable and the
ignorant, the smart and the slow, the Bedouin and the hard hearted. Yet, I find no quotations, clear or
implied from him after describing Allah that explains these meanings with what is not apparent, or
what distorts these meanings as some of their philosophers did."

Many had strayed by committing small innovations, but Shaytan later led them to further from the
truth. Interpreting Allah’s Attributes such as His Istawaa (rising over al-`Arsh in a manner that suits
His Majesty), or His Face, has led people to deny them and to explain them in a manner which suited
their opinions, based on reliable proof. If they only pondered over the words of Naa’im ibn Hammad,
al-Bukhari’s teacher, who was quoted by ibn Katheer in his Tafseer:--"Whoever assimilates Allah
with His creation has committed kufr (disbelief). Whoever denies Allah’s description of Himself has
committed Kufr. Assimilation to (the creation) cannot be understood from the description of Allah by
Allah, or His Messenger (saws). Whoever confirms the Attributes, mentioned in the clear Aayat
(verses of the Qur’an) and authentic ahaadeeth, believing that these Attributes are in a manner
befitting to Allah’s Majesty, and denying all ill descriptions of Allah; he has followed the way of

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guidance." Ibn Katheer, in his tafseer of the verse “The Beneficent One, Who is established on the
Throne” (Ta-Ha 20:5), clearly stated that we should follow the understanding of the predecessors and
not commit takyeef, tahreef, tashbeeh, ta`teel and tamtheel. Imaam Al-Barbahaaree said, "Whatever
Allah says is just as He says. There is nothing to contradict what He says. He is as He says." And
Allah (swt) states in the Qur’an:--"…. Whose word can be truer than Allah’s?" (An-Nissa 4:122) Ibn
Taymeeyah said, "The early generations of Muslims and their Imams were in complete unanimous
agreement that the Lord is separate and distinct from his creation. He (swt) is to be described only
that which He described Himself (i.e. in the Qur’an) or with which His Prophet (saws) described
Him, without distorting, negating, delving into the exact nature of, or believing them to be the same
as something known such as human characteristics of the same names. Allah is described with all
characteristics of perfection and no characteristics of weakness or imperfection. He (swt) knows that
there is nothing comparable to Him, nor with His words in regards to any of His characteristics of
perfection.""Say: He is Allah, One (1) Allah, The Self-Sufficient (2) He begets not, nor was He
begotten (3) And there is none equal or comparable to Him." (Al-Akhlas 112:1-4) Ibn Mas`ood and
others said: "He is the one who has no cavity. The attribute of One (al-Ahad) means the one to whom
there is no one comparable. Thus, the name as-Samad entails all of Allah’s attributes of perfection,
and negation of any imperfections, and the name al-Ahad denotes the complete lack of anybody or
anything being comparable to Allah in His names and characteristics."

Finally, to those who perform interpreting Allah’s Names according to their desires and based on no
proof, and propagate it to others, we reply with the response given by Shaikh as-Sabt in his book "Ar-
Rahmaanu `Alaa-l `Arshi Istawaa":"This type of writer studied Tawheed and made their own minds
as the judge and authority in this matter. They confirmed, of Allah’s Names and Attributes, what they
thought appropriate, and rejected what they thought wrong. They subjected their Lord’s Names and
Attributes to their own logic and understanding. Some of them approved of only seven Attributes and
others were more generous to add six more. This led to their understanding and believing Attributes
of Allah, which are not the same as in the Qur’an. To those we say: ‘Do you know Allah more than
Himself?’ This type of writers subjectively interpreted the verses of the Qur’an and the ahaadeeth of
the Prophet (saws), in accordance with their own minds, changing their meanings. They made their
thoughts as the base and changed meanings of the Qur’an to accommodate their opinion. They
ignored the most basic rule of Tawheed, that is, to shape our thoughts and minds to accommodate the
Nass (text of the Qur’an and Sunnah), confirming what the Nass confirms and rejecting what it
rejects. These writers did the opposite; they shaped the Nass to accommodate their opinions and
thoughts. They made their mind the god they worship. They fell into what they sought to escape from.
They worshipped themselves, when they claimed immunity from error for their minds. Worshipping
is following and obeying (Allah and His Messenger), is it not?"

As conclusion, Allah’s attributes of “established on the Throne”, face, feet, hand, seeing, hearing etc
can never be compared with the human attributes of the same, and again we have to say what Quran
says:--"… There is nothing like unto Him…" (Ash-Shoora 42:11 If anybody tries to make similitude
with humans, than he is equaling Allah with humans attributes, which is in contrast to above verse.

4. Allah's 99 names

Question:--What are 99 names of Allah?

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Answer: Praise be to Allah. It is not possible to perfectly translate the 99 names of Allah from their
original Arabic into English. However, here are some fairly close explanations. Following are 99
names of Allah.

5. GOD, THE Allah's existence

Question: --Some of the biggest misconceptions that many non-Muslims have about Islam have to do
with the word "Allah". Many people have come to believe that Muslims worship a different God than
Christians and Jews. What is the most convincing way to prove the existence of Allah, the Almighty?
People are in confusion, where actual God exists, can you clarify with Quran and Hadiths?

Answer: --Muslim believes on the same God, that Christians or Jews believe. Only exception is in
Islam as per Quran, God has named Himself by Allah. Muslim believes all the prophets before
Mohammad (PBUH) i.e. is Jesus, Moses, and Jacob, Ibrahim (peace and blessing of Allah upon all of
them). The only problem is that Christians and Jews don’t want to accept His name as Allah, which
Allah Himself given in His holy book Quran.

Who is Allah? Very often one will hear the Arabic word "Allah" being used in regards to Islam. The
word "Allah" is simply the Arabic word for Almighty God, and is the same word used by Arabic
speaking Christians and Jews. If one were to pick up an Arabic translation of the Bible, one would see
the word "Allah" being use where the word "God" is used in English. Actually, the Arabic word for
Almighty God, "Allah", is quite similar to the word for God in other Semitic languages — for
example, the Hebrew word for God is "Elah". For various reasons, some non-Muslims mistakenly
believe that Muslims worship a different God than Jews and Christians. This is certainly not the case,
since the Pure Monotheism of Islam calls all people to the worship of the God of Noah, Abraham,
Moses, Jesus and all of the other prophets (peace be upon them). Allah is above the Heavens, separate
from the creation but among his creation by His Hearing (as-Samiy), His Seeing (al-Baseer) and His
Knowledge (al-Aleem). Now do we really need to prove Allah's existence? Scientific Logic says that
this world neither created itself, nor that it came from any other source than a creator. You can not
have even a glass without getting it manufactured by you with elements, Allah has provided you, then
how science can believe that so big universe and its billions of different creations came to existence
without any creator. Suppose you break the same glass, it won’t take in any uniform pieces, than how
this universe can come to existence from a big bang explosion of huge matter without any planning;
see what harmonious result of this big bang.

We see that in the result of big bang, a uniform of stars and planets system came into existence and
all universes is expanding in order. No further collision happened later.As you realize the Qur'an is
above all a book of divine guidance. It concentrates first of all on the basic issue of faith: The belief
in the Oneness of Allah and His control of, and supremacy over all the universe. The Qur'an draws
our attention to the world around us and invites us to contemplate on every aspect of creation. It tells
us that there are pointers and indications in the universe which prove without any shadow of doubt,
that there is no deity save Allah, the Creator of all. If we were to reflect on these, the only conclusion
we would derive from them is that Allah is the Creator of all and the Lord of all. Such indicators are
everywhere in the world, but we tend to overlook them because they are so familiar to us.If you
consider how a big tree comes from a small seed and the process of planting the seed, its producing a
shoot out of the soil, the way it establishes its roots, and how it grows, blooms and yields its specific

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brand of fruit, you will conclude that only Allah could have given the seed all these characteristics.
But we do not tend to reflect on this, because the planting of trees and plants and waiting for their
yield is so familiar to us that we tend to think of it as a simple natural process. It may be so, but who
made it so natural? Similarly, the birth of every child is a miracle, but we tend to accept it as the most
natural thing on earth. Such birth is certainly a natural phenomenon, but who said that natural
phenomena are not miraculous? Since it is beyond man's control, it is definitely subject to the will of
a different power, i.e. that of Allah. Man has been studying this process of conception, pregnancy,
and birth for centuries on end, but he still cannot influence, amend or change this process. Nor can
man determine when to start it or influence its outcome. Not even the best techniques of helping
women conceive change the fact that all efforts of man do not amount to more than inducing the start
of the process and allowing it to take its course. Otherwise, can man conceive of any method which
would bring children into being, without relying on the process of fertilizing a female egg with a male
sperm?

Evidences from the Qur'an:-As mentioned earlier, the Qur'an is full of both explicit and implicit
proofs. Among the implicit proofs are the several verses that mention of deeds and Jesus being raised
to Allah. Obviously, only what is below is raised or ascends. As Allah says, the meaning of which
is:--"...And when Allah said: 'O Jesus! I will take you and raise you to Myself'...." [Aale-Imran
3:55]"....To Him ascend (all) the goodly words, and the righteous deeds lift them...." [Fatir
35:10]"From Allah, the Lord of the Places of Ascent (3), the angels and the Ruh (Gabriel) ascend to
Him in a day the measure whereof is of fifty thousand years." [Al-Ma’arij 70:3-4] And there are many
other verses of similar nature but the above should suffice in making the point. Among the explicit
verses, there are several other verses that mention clearly that their Lord is above them "And He is the
Subduer, above His slaves, and He is the All-Wise, Well Acquainted with all things." [Al-Anam 6:18]

And even clearer:--"Do you feel secure that He, Who is fis-sama (above the heavens), will not cause
the earth to sink (16)…Or do you feel secure that He, Who is fis-sama (above the heavens) will not
send against you a violent whirlwind?" [Al-Mulk 67:16-17] It is important to point out here that the
literal translation of 'fis-sama' is 'in' the heavens. The scholars of tafseer have explained it according
to the Arabic language for 'fi' in this context to have the meaning of above as it is not possible for
Allah to be surrounded by His creation i.e. the heavens. Also, sometimes the word 'fi' is used in the
meaning of 'ala' (on) as mentioned in another verse:--"....I will surely crucify you 'fi' (on) the trunks of
palm-trees...." [Ta-Ha 20:71] Now, obviously the 'fi' in this verse refers not to 'in' but to 'on' as one
cannot be crucified within a trunk! The other interpretation is based on the variant meanings of the
word 'Sama' which in Arabic can refers to that which is elevated-the higher, or uppermost of anything
(the Muhkam). It can also refer to the ceiling of a house, to the sky, to the heavens and to elevation
and transcendence. The meaning should not be, hence, confused with its predominant acceptation, a
word of well-known meaning: the sky-the canopy of the earth (taj al-aroos). Hence, the verse could
be translated as the one Who is in transcendence to all creation which in essence, has the same
meaning of being above the heavens. Evidences from the Sunnah (the Way) of the Prophet :--The
sunnah of the Prophet is the explanation of the Quran. One cannot take the Quran alone without
letting the sunnah tag along. Like the Quran, the Prophet made it extremely clear the truth on this
matter of where Allah is. Some of the ahadith on this matter are quoted next:--Abu Hurairah narrates
that the Messenger said, "Whoever donates the equal of a date from whatever was collected

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righteously, and only good is ascended to Allah, then, He will accept it (the charity) with His Right
and raise it for its giver till it becomes like a mountain." [Bukhari]

More clear:--Abdullah ibn Amr ibn Al-As related that the Messenger said, "Allah grants mercy to the
merciful. Be merciful to those who are on the earth, (then) He Who is fis-Sama (above the heavens)
will be merciful to you." [Abu Dawood & At-Tirmidhi] Even more clearer:--Jabir ibn Abdillah said:
"The Messenger of Allah said in his speech on the day of Arafah: 'Did I convey (the Message).' They
said: 'Yes.' While raising his finger to the sky and then pointing at them, he said: 'O my Lord, be a
witness." [Muslim] And the Muslims of today have the audacity to say that Allah is everywhere when
their own Messenger pointed nowhere except to the sky above him in this clear hadith. I ask you, O
Muslims, if you were to sit in front of me and I were to refer to you, would not I point directly to you
and NOT the ground or to the sky to do so? So, why is it then when the Prophet points to the sky
above him to refer to Allah we do not understand from this that Allah was above him, is above you
and all his creations? Why do we wonder any more?

Finally, justice cannot be done to this topic without mentioning the hadith about the slave-girl, whose
faith was affirmed by just two questions, one being 'Where is Allah?':

Muawiyah bin Al-Hakam As-Salmi said: --"I had a slave-girl who used to herd sheep for me. One day
I discovered that a wolf had killed one of her sheep, and I'm a man from the children of Adam, I get
upset like they get upset, and I slapped her in the face. Then I went to the Prophet who impressed
upon me the seriousness of my act. I said, 'O Messenger of Allah, should I not set her free?' He said,
'Bring her to me.' He asked her, 'Where is Allah', She said, 'He is above the heavens.' He said, 'Who
am I?' She said, 'You are the Messenger of Allah.' He said, 'Free her, for she is a believer.' (Muslim
and Abu Dawud) Among the benefits inherent to this hadith (as mentioned by Muhammad bin Jamil
Zeno in 'The Pillars of Islam and Iman'- pub. Maktaba Dar-as-Salaam) are:

1. The Companions of the Prophet used to refer to him all of their problems, whether minor or
major. Hence, all issues for judgment should be referred to Allah and His Messenger, acting upon the
Statement of Allah : "But no, by your Lord, they can have no Faith, until they make you (O
Mohammed) a judge in all disputes between them, and find in themselves no resistance against your
decisions, and accept (them) with full submission." (An-Nisa 4: 65)

2. The Prophet reproached the Companion for slapping the slave-girl and considered it a serious
matter.

3. Belief is a condition for freeing a slave and since the Prophet allowed her to be free, she had to be
judged a believer by the Prophet otherwise she would continue to be a slave.

4. The necessity of asking about Tawheed (Islamic Monotheism); and part of it is the belief that Allah
is above His Throne, knowledge of this being mandatory.

5. The legitimacy of asking "Where is Allah?"; the fact that asking such is actually Sunnah, since
the Prophet himself did not hesitate asking about it.

6. The obligation of replying that Allah is above the heavens, since the Prophet affirmed the reply of
the slave girl and it also goes along with the Statement of Allah in the Quran:

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Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you,
then behold it shakes (as in an earthquake)? (Al-Mulk 67: 16)

7. The correctness of Belief includes the testimony that Muhammad is the Messenger of Allah.

8. The belief that Allah is above the heaven indicates soundness of one's Belief, and it is mandatory
on every believer to accept this position.

9. The refutation of the erroneous belief that Allah is in every place by His Essence. The truth is that
Allah is with us by His Knowledge not by His Supreme Self.

10. The fact that the Prophet ordered for the slave-girl to be brought to her to allow him to test her
shows that he did not possess the knowledge of the unseen [except of what Allah informed him. This
refutes the claim of many Sufis and other Muslims that the Prophet had complete knowledge of the
unseen]. The Ijma of the Sahaba and Their Sayings:--As Muslims, we have three main sources of our
deen. Two have already been mentioned. The third is Ijma' of the Sahaba because the Sahaba would
never agree on falsehood. Let us examine some statements from this generation:--From the first
Khalifa:--Abu Bakr As-Sideeq said: "Whoever worshipped Mohammed, Mohammed has died.
Whoever worshipped Allah, Allah is Alive fis-Sama (above the heavens), and death does not touch
Him." [Ad-Darimi in Ar-Radd 'Alal-Jahmiyyah]. Other than stating that Allah is indeed above the
Heavens, Abu Bakr made another important refutation here. And that is to refute all those who say
that Mohammed is actually alive and we can direct our dua' to him or that he can become a source of
shifa' (intercession) or wasila (nearness to Allah) in this life. Indeed, the Prophet will be a shifa' for
the Muslims on the Day of Judgment and indeed following the sunnah of Allah and His Rasul will be
a source of wasila in this life but asking the Prophet for intercession in this life or seeking his help in
nearness to Allah by saying 'O Mohammed, bring us nearer to Allah' or 'O Mohammed, we ask Allah
to grant so and so for your sake' is nothing but falsehood and goes against Tawheed. The Sayings of
the Tabiyeen and the Tabe-Tabiyeen:--The second generation after the companions (tabiyeen)
continued the firmness in matters of Aqeedah. There are too many to enumerate. A few examples
include Marwan, Qatadah, Sulayman, Al-Taymi, Muqatil and so on. [Al-Uluw by At-Thahabee] And
we continue to see the same thinking in the next generation (the tabe-tabiyeen). As narrated by Al-
Bayhaqi:--"We used to say, while at-Tabiyeen were still many, that Allah, all praise to Him, is upon
His Throne. We believe in what the Sunnah has told us of His Attributes." [Al-Uluw by At-
Thahabee]. And as Muslims we know that the throne of Allah is above the heavens and the earth.

Logical Reasoning:--The evidence mentioned in the previous chapter either indicates, or does not
indicate that Allah is everywhere. (a) If it does not indicate that Allah is everywhere, then they can
no longer use it for argument. (b) If it does indicate (that Allah is everywhere), then logical
evidence, or discerned evidence (from ayat or ahadeeth) will either emerge to indicate, or not to
indicate the conspicuous falseness (of claiming that Allah is everywhere). (c) If (a) is true, then this
is our proof that their claim, that Allah is everywhere, is false. (d) If (b) is true, then [we tell them]:
you are, therefore, obliged to say that Allah is everywhere; and you are further obliged to say that
Allah is in garbage dumps, people's stomachs, and in rest rooms. May Allah be highly exalted above
that, and may Allah curse him who has drawn us to have to write this. (e) If you say that Allah is
not in these dirty places because He is praised from such, then we say: "Where is your proof?" If via
the discerned evidence it becomes apparent to you that He is every place, and these dirty places are

13
places, then He must be there. And you cannot exclude places without textual proof (discerned
evidence), and that is not to be found; therefore, these texts must imply one meaning which is that it
is with His knowledge that Allah is with us, wherever we are.

Conclusion

First of all, logic of science and wisdom says that there must be a God, as all universe and other
creation can not come to existence in a logical way without somebody creating and sustaining it. The
only problem with science is that it has got no practical laboratory where it can prove that, “Yes, here
is God, and now we believe it. Here is God, whom we can see, touch, talk, and pray”. So this is the
problem of science that it can not prove God existence, not the problem of God. God has given His
signs of existence by its billions of creations and then through His messengers and His books. If
somebody doe not want to believe it, God is not in need of his/her belief. On the day of Judgement
when he/she will see that they are being judged, and Heaven and Hell are there, then they will believe
it, and unluckily that belief at that time will give no benefit to them.

Is Allah everywhere?--Many illogical people say that God is every where. It means that He is in
humans, animals, trees, fire, water, insects, garbage, in toilets, in your pocket, under the table, in
liquor, etc. etc. It is illogical, that you believe on one God, and that God is then divided in trillions
and trillions to be present everywhere, and also whether that thing is pure for His status or not. Aayat
in the Quran are used by the liars and heretics to prove their claim that Allah is everywhere. Among
them are the verses pointing to Allah's closeness to His Creation to the point of being closer than the
jugular vein. But how then, if one accepts that this is proof that Allah is everywhere, will one refute
all the countless arguments/verses/ahadith that were presented here. Is it then that there is
contradiction in the Book of Allah, the Sunnah and that all the Imams and the scholars have preached
falsehood? No rather the claim that Allah is everywhere is misinterpretation to the point of being
disbelief. These verses merely point to the fact that Allah is everywhere but only by His Knowledge,
His Seeing, His Hearing and His Power. Only this explanation will allow one to be in compliance
with all the other proofs from the Quran, the Sunnah and the Ijma of the companions. There are
numerous evidences to prove our belief, (that Allah is upon the Throne). We end this discussion with
what Imam Ahmad bin Hanbal said to a Jahmi: "On the Day of Resurrection, Won't there be Paradise,
Hell-fire, the Throne, and the Air?" The Jahmi replied: "Yes." Ahmad said: "Then where will our
Lord be?" The Jahmi replied: "He will be everywhere and in everything as He was in this life ..."
Ahmad said: "Then, according to you: that of Allah which was upon the Throne, will be upon the
Throne, and that of Allah which was in Paradise, will be in Paradise, and that of Allah which was in
Hell-fire, will be in Hell-fire, and that of Allah which was in the Air, will be in the Air? It was at that
point that their lying about Allah, whose praise is exalted became clear." [Ar-Radd 'Ala Az-
Zanadiqah].

5. IS ALLAH IN HEAVEN, ABOVE HEAVEN OR ON THRONE?

Question:--I have read the many translations in english of the Holy Quran: Surat Mulk (chapter 67)
Verses 16-17 Dr. Mhosin khan say “Do you feel safe from the one who is OVER the heaven…”, in
both these ayats; however Yusaf Ali and pickthal state IN the Heaven, and some of the urdu
translations say IN the heaven, I am a little confused because my Aqeedah is that Allah swt is above
the heavens on His throne in a manner that fits his majesty, and he does descend to the first heaven

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during the 3rd part of the night. Also there interpretation of Istawa is fixed on the throne, M. khan’s
“is rose over (in a manner that Suits my Lord)”. I would realy appreciate it if you could explain this in
detail, What does the ayat really say and when was it revealed, I have read Ibn-e-Kathir there is not
much detail for this ayat there. Your website has been very helpful and i find it alhamdulilah very
honest and frank, I have previously suffered from Waswasa, which i have recovered fom al praise be
to Allah (swt) through your site’s answers.

Answer: Praise be to Allah.---With regard to the issue of Allah being above His creation and rising
above His Throne, there are two important principles which must be established and highlighted: 1.
Affirming that which Allah has affirmed for Himself in His holy Book, in which He describes
Himself as being above all of His creation, and rising above His Throne after creating the heavens
and earth. This is stated in clear and unambiguous verses of the Quran. Allah says (interpretation of
the meaning): - “And to Allah prostrate all that is in the heavens and all that is in the earth, of the
moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah)
with humility]. (49). They fear their Lord above them, and they do what they are commanded” (An-
Nahl 16:49-50) “Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth
to sink with you, and then it should quake? (16) Or do you feel secure that He, Who is over the
heaven (Allaah), will not send against you a violent whirlwind? Then you shall know how (terrible)
has been My Warning” (Al-Mulk 67:16-17) And the Prophet (blessings and peace of Allah be upon
him) said: “Do you not trust me, when I am the trustee of the One Who is above the heaven and the
news of heaven comes to me morning and evening?” Narrated by al-Bukhaari (4351) and Muslim
(1064).And he also said: “Show mercy to those who are on earth so that the One Who is in heaven
will show mercy to you.” Narrated by al-Tirmidhi (no. 1924) – he said it is hasan saheeh. And he also
said: “When Allah created the universe, he wrote in His Book, which is with Him above the Throne:
“My mercy prevails over My wrath.” Narrated by al-Bukhaari (3194) and Muslim (2751). 2. Nothing
of Allah's creation can encompass Him and He is not contained within His creation. He, may He be
glorified, has no need of it. He is above needing it and exalted be He above any of His creation
encompassing Him. Allah says (interpretation of the meaning): “No vision can grasp Him, but He
grasps all vision. He is Al-Lateef (the Most Subtle and Courteous), Well-Acquainted with all things”
(Al-An’aam 6:103) “He (Allah) knows what happens to them (His creatures) in this world, and what
will happen to them (in the Hereafter) but they will never compass anything of His Knowledge” (Ta-
Ha 20:110) From these two principles, Ahl al-Sunnah established that the idea of Allah’s being above
His Throne and above all of His creation means that He is above all creation, above the heaven, above
Paradise, above the Throne, and none of His creation encompasses Him, He does not need any of
them; rather He is their Creator and Sustainer. The texts which describe Allah as being in heaven
mean that He is high above His creation: they do not mean that the heaven surrounds and
encompasses Him. That is because heaven [sama’] here means high, and it is not referring to the
created heaven. Or it may be said that the proposition in [fi] in this case means above [‘ala], i.e.,
above the heaven. It is proven that ‘Ali ibn al-Hasan ibn Shaqeeq, the shaykh of al-Bukhaari, said: I
said to ‘Abd-Allah ibn al-Mubaarak: How do we know our Lord?

He said: [He is] in the seventh heaven above His Throne. According to another version: [He is] above
the seventh heaven above His Throne, and we do not say as the Jahamiyyah do, that He is here on
earth. That was said to Ahmad ibn Hanbal, and he said: This is how we understand it. Imam al-
Dhahabi said, commenting on this report:--This is saheeh and proven from Thaabit ibn al-Mubaarak

15
and Ahmad (may Allah be pleased with them both). The words ‘in heaven’ in another report explain
to you that what he meant by saying ‘in heaven’ was ‘above the heaven’, as in the other saheeh report
which he wrote to Yahya ibn Mansoor al-Faqeeh. End quote. Al-‘Arsh 2/189 ---We will quote here
the words of the scholars which explained and clarified this matter: Al-Haafiz Ibn ‘Abd al-Barr (may
Allah have mercy on him) said: --With regard to the words of Allah (interpretation of the meaning):
“Do you feel secure that He, Who is over the heaven [fi’l-sama’] (Allah), will not cause the earth to
sink with you, and then it should quake” (Al-Mulk 67:16), what it means is the One Who is above the
heaven, i.e., above the Throne. The word fi [in the phrase fi’l-sama’ (translated above as ‘over the
heaven’); fi literally means ‘in’] may mean ‘ala [above, over]. Haven’t you seen the verse in which
Allah says (interpretation of the meaning): “So travel freely (O Mushrikoon) for four months (as you
will) throughout the land [fi’l-ard] ….” (Al-Tawbah 9:2), meaning on the land; and the verse in which
He says (interpretation of the meaning): “…. and I will surely, crucify you on the trunks of date palms
[fi judhoo’ al-nakhl]….” (Ta-Ha 20:71). End quote. Al-Tamheed, 7/130 ---Shaykh al-Islam Ibn
Taymiyah (may Allah have mercy on him) said: --The salaf, the imams and all the scholars of the
Sunnah, when they say that He is above the Throne, He is in heaven above all things, do not mean
that there is something which contains Him or surrounds Him, or that He has a location, or that there
is something that encompasses Him. Exalted be He above that. Rather He is above all things, He has
no need of all things, and all things are in need of Him. He is above all things, He is the One Who
carries the Throne and its bearers by His power and might. All created beings are in need of Him, but
He has no need of the Throne or of any created being. With regard to what it says in the Qur’aan and
Sunnah, “Do you feel secure that He, Who is over the heaven [fi’l-sama’]…?” (Al-Mulk 67:16) and
so on, some people may understand the word heaven as being the same as the created heaven on high
or the Throne and what is beneath it, so they say that His words “in heaven (fi’l-sama’)” mean that He
is above the heaven, as the words “…. and I will surely, crucify you on the trunks of date palms [fi
judhoo’ al-nakhl]….” (Ta-Ha 20:71) mean on the trunks of date palms, and the words “So travel
freely (O Mushrikoon — see V.2:105) for four months (as you will) throughout the land [ fi’l-ard]
….” (At-Tawbah 9:2) mean on the land. There is no need for that; rather the word sama’ (often
translated as heaven) refers to what is up high, and does not apply to any specific thing. So the words
fi’l-sama’ [translated above as ‘in heaven’] apply to that which is up high as opposed to being low or
down. He is high and the highest, and He is the Highest of the high; there is nothing beyond the Most
High, may He be glorified and exalted. End quote. Majmoo’ al-Fataawa (16/100-101) --To sum up:
What you believe, that Allah rose above His Throne, above His heaven, above all of His creation, is
what every believer must believe. What you have read in the Tafseers referred to, that Allah is ‘in
heaven’ is also correct and is in accordance with what you believe. It is mentioned in the Quran and
Sunnah, but on condition that it be understood that the word heaven (sama’) here means what is on
high, above, or that fi [in] may mean ‘ala [above], as we have explained above. If the mufassir
intended some meaning other than that which we have mentioned, then his words are to be rejected.
We would appreciate it if you could tell us exactly what he said so that we may examine what is in it.
And Allah knows best.

6. IS ALLAH PHYSICALLY IN OR ABOVE HEAVEN

Question:--Is Allah above the heaven or in the heaven physically? Also, is it part of belief that Allah
is physically bigger than the universe?

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Answer: Praise be to Allah.We put this question to Shaykh ‘Abd al-Rahmaan al-Barraak (may Allah
preserve him), who answered as follows: -Praise be to Allah, the Most High (al-‘Aliy), the Almighty
(al-‘Azeem), the Most Great (al-Kabeer), the Most High (al-Muta’aal). Glory be to Allah, the
Almighty (al-‘Azeem). There is no god but Allah, and Allah is Most Great. And peace and blessings
be upon our Prophet Muhammad and his family and companions… One of the things which it is
obligatory to believe in is that Allah is the Most High (al-‘Aliy, al-A’laa) and that He rose over the
Throne, as He has told us about Himself in His Book. He, may He be glorified and exalted, is above
all things. The Prophet (peace and blessings of Allah be upon him) said in his du’aa’: “You are the
Most High (al-Zaahir) and there is nothing above You.” We are also obliged to believe that He is the
Most Great (al-Kabeer), and that He is greater than all things, and that He is the Almighty (al-
Azeem), and there is nothing mightier than Him. Part of the perfection of His might and power is that
He will grasp the heavens and the earth in His two Hands on the Day of Resurrection, as He says
(interpretation of the meaning): “They made not a just estimate of Allâh such as is due to Him. And
on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will
be rolled up in His Right Hand. Glorified be He, and High be He above all that they associate as
partners with Him!” (Azl-Zumar 39:67) It must be noted that because Allah is perfect in His Highness
and Power, He cannot reside in anything that He has created. So it cannot be said that He is in
Paradise. On the contrary, He is above the Throne which is the roof of al-Firdaws, and al-Firdaws is
the highest part of Paradise. The Prophet (peace and blessings of Allah be upon him) said: “When you
ask Allah for Paradise, ask Him for al-Firdaws, for it is the highest part of Paradise and it is in the
middle of Paradise, and its roof is the Throne of the Most Merciful.” It is not permissible for the
Muslim to think about the essence of Allah, or to try to imagine His might, for the human mind is
incapable ot comprehending the real essence and attributes of the Lord, and how they are. As Imaam
Maalik said, when he was asked about how Allah rose over the Throne: “We know that He rose over
it, but we do not know how. Believing in it is obligatory and asking about it is bid’ah.”Shaykh ‘Abd
al-Rahmaan al-Barraak

7. IF ALLAH IS ABOVE HEAVEN THEN HOW HE IS CLOSE TO OUR JUGULAR VEIN?

Question:--Quran says "Angels and Gabriel ascents to Allah in a day equivalent to 5000 terrestrial
years”. Does it imply that Allah is controlling the earthly matters sitting on the throne? Then how can
be Allah nearer to us than the veins?

Answer: Praise be to Allah. It is proven in the Qur’aan and Sunnah and by the consensus (ijmaa’) of
the salaf (early generations) of this ummah that Allah is above His heavens on His Throne, and that
He is the Exalted, Most High. He is Above all things, and there is nothing that is above Him. Allah
says (interpretation of the meaning): -- “Allah it is He Who has created the heavens and the earth,
and all that is between them in six Days. Then He rose over (Istawaa) the Throne (in a manner that
suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper) or an
intercessor. Will you not then remember (or receive admonition)?” (As-Sajdah 32:4) “Surely, your
Lord is Allah Who created the heavens and the earth in six Days and then rose over (Istawaa) the
Throne (really in a manner that suits His Majesty), disposing the affair of all things ….” (Yoonus
10:3) “…. To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly
words are not accepted by Allah unless and until they are followed by good deeds)….” (Faatir 35:10)
“He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is

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above Him) and the Most Near (nothing is nearer than Him) (Al-Hadeed 57:3) The Prophet (peace
and blessings of Allah be upon him) said: “You are the Most High and there is nothing above You…”
There are many similar ayaat and ahaadeeth. But at the same time, Allah tells us that He is with His
slaves wherever they are: -- “Have you not seen that Allah knows whatsoever is in the heavens and
whatsoever is on the earth? There is no Najwa (secret counsel) of three but He is their fourth (with
His Knowledge, while He Himself is over the Throne, over the seventh heaven), — nor of five but He
is their sixth (with His Knowledge), — nor of less than that or more but He is with them (with His
Knowledge) wheresoever they may be” (Al-Mujaadilah 58:7) Allah has combined mention of His
being above His Throne with mention of His being with His slaves in one aayah, where He says
(interpretation of the meaning): -- “He it is Who created the heavens and the earth in six Days and
then rose over (Istawaa) the Throne (in a manner that suits His Majesty). He knows what goes into
the earth and what comes forth from it, and what descends from the heaven and what ascends thereto.
And He is with you (by His Knowledge) wheresoever you may be ….) (Al-Hadeed 57:4) Saying
that Allah is with us does not mean that He is mixed with (or dwells in) His creation; rather He is
with His slaves by His knowledge. He is above His Throne and nothing is hidden from Him of what
they do. With regard to the aayah (interpretation of the meaning): -- “…. And We are nearer to him
than his jugular vein (by Our Knowledge)” (Qaaf 50:16) Most of the mufassireen said that what is
meant is that He is near by means of His angels whose task it is to record people’s deeds. And those
who said that it means that He is near explained it as meaning that He is near by His knowledge, as is
said concerning how He is with us. This is the view of Ahl al-Sunnah wa’l-Jamaa’ah, who affirm that
Allah is above His creation and that He is also with His slaves, and they state that He is far above
dwelling in His created beings. With regard to the denial of all Divine attributes as voiced by the
Jahamiyyah and their followers, they deny that His Essence is above His creatures and that He rose
above His Throne, and they say that He is present in His Essence everywhere. We ask Allah to guide
the Muslims. Shaykh Abd al-Rahmaan al-Barraak

8. WHY DID ALLAH CREATE US?

Question:-- I am just confused about a question that has to do with faith and creed. There is a
Prophetic hadith that states that Allah is neither hurt by the disobedience of humans nor does He
benefit from their obedience. There is also a Qur’anic verse that claims that Allah didn't create the
universe “for fun.” The first point suggests that Allah doesn't need to glorify Himself by urging
humans to worship Him. I'm inferring that there is some other deep reason why Allah created us and
put us to this hard test throughout our journey of this Life. Please clarify this point.

Answer:--Name of Counselor: Shahul Hameed-------Allah Almighty says in the Qur’an what means:
- “To Allah belong all things in heaven and earth: verily Allah is He (that is) free of all wants, worthy
of all praise” (Luqman 31:26) Abu Dharr Al-Ghifari reported that the Prophet (peace be upon him),
recited a hadith qudsi from Allah Most High (I quote only the relevant part of the long narration): --
“… O My servants, you will not attain harming Me so as to harm Me, and will not attain benefiting
Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you
and the jinn of you to be as pious as the most pious heart of any one man of you, that would not
increase My kingdom in anything. O My servants, were the first of you and the last of you, the human
of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that
would not decrease My kingdom in anything. O My servants, were the first of you and the last of you,

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the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to
give everyone what he requested, that would not decrease what I have, any more than a needle
decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then
recompense you for, so let him who finds good, praise Allah and let him who finds other than that,
blame no one but himself.” (Muslim, At-Tirmidhi and Ibn Majah)It is clear from the above that the
majesty or power of Allah Almighty is not disturbed in any way by our actions on earth. The question
then is this: Why did He put us on earth and decide to test us?

Allah Himself answers this question in His Qur’an: “He it is Who created the heavens and the earth
in six Days—and His Throne was over the waters—that He might try you, which of you is best in
conduct... .” (Hud 11:7) And again, “He Who created Death and Life, that He may try which of you
is best in deed: and He is the Exalted in Might, Oft-Forgiving” (Al-Mulk 67:2)From the above
verses, we can understand that the purpose of the test to which Allah Almighty puts us is to find out
which of us is best in deed. It has also been made clear that Allah wishes to reward those who are
good in motives and actions, and punish those who follow the evil one. So the picture is clear: It is
not for fun that Allah created the universe and everything in it. It was for a purpose. And also Allah
does not benefit from our good deeds; it is we ourselves who benefit. And likewise, Allah is not
harmed in any way by our wicked ways; it is we ourselves who face the consequences of our actions.
Allah says in the Qur'an: “Who receives guidance, receives it for his own benefit: who goes astray
does so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with
Our Wrath until We had sent an apostle (to give warning)” (Al-Israa' 17: 15)And Allah knows best.

9. DOES GOOD AND EVIL COME FROM ALLAH?

Question:-- In surat An-Nisaa' (Women), there is a verse that states that everything is from Allah, but
the next verse states that when bad things happen, they are from us humans, but everything good is
from Allah. (An-Nisaa' 4:78-79) I can see the logic behind this and that there is no contradiction, but I
just wish somebody knowledgeable will explain these verses further.

Answer:--Name of Counselor: Shahul Hameed----Thank you very much for your question and the
good words you have spoken about the site. The question of destiny and freewill has been nagging
humans all through the centuries; and each religion has attempted to answer the question in its own
way. Master or Puppet? The noble Qur'an enunciates the view that man is not completely a master of
his fate; nor is he a puppet in the hands of blind destiny. It is a fact that Allah's sovereignty is all
pervading and nothing falls outside its purview; which is to say that Allah knows everything and
things happen according to His Will. The whole of creation i.e. all the things and beings in the
universe are subject to the overriding power of Allah, and we humans can do nothing without Allah
willing it to be so. Allah says in the noble Qur'an what gives the meaning of:” ….He has created
everything, and has measured it exactly according to its due measurements“ (Al-Furqan 25:2) “We
created everything according to a measure or destiny” (Al-Qamar 54:9) In both the above verses
"destiny" implies the latent capabilities of things.But this is not to say that Allah created a universe
finished and complete, bound to the iron rules of nature. On the contrary, it means only that the
creation of this universe was in accordance with the grand design of the Creator. Well-Designed and
Well-Planned:--There is no element of chance in the creation of this universe. Everything is well-
designed and well-planned. And Allah has a foreknowledge of everything that He created. But this
does not imply that human beings have been completely deprived of the freedom of action. The

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foreknowledge of Allah is different from predestination. Otherwise, man will not have any freedom
of will or action; and what is more, Allah Himself is then made to be inactive, as things happen
according to what people call predestination. But the glorious Qur'an clearly says that Allah is
constantly active in creation. Allah Almighty says what means:-- “Allah. There is no god but He, the
Living, the Self-subsisting, Supporter of all. No slumber can seize Him nor sleep. His are all things in
the heavens and on earth. Who is there can intercede in His presence except as He permits? He knows
what (appears to His creatures as) before or after or behind them. Nor shall they compass aught of His
knowledge except as He wills. His Throne does extend over the heavens and the earth, and He feels
no fatigue in guarding and preserving them. For He is the Most High, the Supreme (in glory)” (Al-
Baqarah 2: 255) We may understand Allah's knowledge to be a living creative activity, which
includes His fore-knowledge of events to come. The future may be conceived as an open possibility
that pre-exists to be realized. This means that destiny as conceived by Islam does not negate our
freedom of choice and action. A Limited Freedom----Out of a set of inherent possibilities, we can
make a free choice of those actions that are in harmony with Allah's Will; if so, we earn our reward
from Allah. Thus from the point of view of Islam, humanity is free (in a limited sense) for all
practical purposes, and has no excuse for making the wrong choice in the name of fate.

The Qur'anic view of humans is that they have a natural inclination to all that is good; but as we are
given freedom of choice, we may choose evil against our natural tendency towards good. About
divine guidance, Allah says what can be translated as: “It is the truth from your Lord; wherefore let
him who will, believe, and let him who will, disbelieve ….” (Al-Kahf 18: 29)Again we read:
“Indeed Allah does not wrong the people at all, it is they wrong their own selves” (Yunus 10:
44)And: “There is no compulsion in religion. Surely the right way has become distinct from error
….” (Al-Baqarah 2: 256)The particular Qur'anic verses you have referred to in your question should
be studied against the foregoing background. “…. If some good befalls them, they say, "This is from
Allah.; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But
what hath come to these people, that they fail to understand a single fact? (78) Whatever good
happens to thee is from God; and whatever evil befalls thee is from thyself…” (An-Nisaa' 4:78-79)
Good and Bad: From Allah's Will----First, it is mentioned that all things are from Allah; and then it is
stated that good happenings come from Allah and evil happenings come from humans. If we look for
the correct interpretation of the verses above, we can see that there is no contradiction there. In fact,
Allah Almighty is the ultimate source of all that is happening.Consequently, all good that comes to
man and all evil that befalls him flow originally from Allah's will: that is, everything is from Allah.
And when man uses his freewill and makes a wrong choice out of several available options, evil
follows. And we should remember that evil is the absence of good; or its opposite that follows a
wrong choice by man. Thus it is true that evil happenings come from man.It is also possible that what
appears to be evil may very well turn out to be good in the end. In such cases evil is no more than a
means of spiritual growth for man, and need not necessarily be "evil" in reality. And remember that:
“Allah does not wrong anyone by as much as at atom's weight …” (An-Nisaa' 4:40) We can also
view the whole matter from a different angle as well. Everything is from Allah; and so we are from
Allah. Evil is from us ourselves; but since we are from Allah, the evil that comes from us can also be
attributed to the original source of all, namely Allah Almighty. So there is absolutely no contradiction
in the verses you referred to.

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The Qur'anic concept of destiny includes the ideas of measurement, proportion, guidance and the
completion of the creative process. We may say that it is the Law of Allah operating in the whole of
His creation, including man.In the case of humanity, the Divine Law includes the idea of freewill too.
Allah has created everything with a purpose, a purpose that is attained by the completion of the
process of creation. In this scheme, humanity alone has a unique status as people can exercise
freewill, where "evil" has a significant role along with good.

10. DOES GOD NEEDS TO BE WORSHIPPED?

Question:--We are created only to worship God, right? That is the reason for our creation. But since
Allah doesn’t have any needs, why does He have a need to be glorified and worshipped? Why did He
have to create the race of human beings at all? We make such destruction on earth and so on… Also,
I have doubts about the hereafter. Many things sound so naïve, just like manmade dreams - or horrors.
All this is really destroying me. I loved being a very religious person. I felt so good and also secure,
because I knew how world order works and so on. Still, when I read or listen to the Qur’an, I am
amazed by its beauty and sacredness. So, it really appeals to my emotions. But when I think
reasonably, I don’t understand why God needs worshipping, while He should not need anything.

Answer: --Name of Counselor Group of Consultants---This answer was kindly provided by both
Brother Mahmoud Mahran and Sister Taqwa Saifulhaq, members of Ask About Islam Editorial Staff.
Thank you very much for your extremely important question. May Allah Almighty help us all to obey
His teachings and rules. Concerning the first part of your question; the reason of the creation of the
human beings and whether Allah Almighty needs to be worshipped and glorified:I believe that some
of the doubts and questions you raised sometimes come to the mind of a Muslim when his faith is not
quite strong. These thoughts are satanic in the first place, for Satan who stood in front of Allah
Almighty and arrogantly said what means: “He said: “As Thou hast caused me to remain
disappointed I will certainly lie in wait for them in Thy straight path” (Al-A`raf 7:16)Satan wants the
humanity as a whole to walk away from the right path, that’s why he always keeps whispering to
them with his satanic thoughts that would sound reasonable to the people who do not have good
knowledge of their religion. As a basic idea, Muslims believe in is the verse that means: “He cannot
be questioned concerning what He does and they shall be questioned” (Al-Anbiyaa’ 21:23) However,
when talking about our creation, as human beings, we are talking about a gift from Allah Almighty. It
is He Who created us and gave us the opportunity to choose the right from the wrong. It is He who
led us to the right path through prophets and the divine scriptures. Allah Almighty says what means:
“And your Lord never destroyed the towns until He raised in their metropolis a messenger, reciting to
them Our communications, and We never destroyed the towns except when their people were unjust”
(Al-Qasas 28:59) The whole idea of creation and giving human beings the freedom of choice is a sign
of the greatness of Allah Almighty. He really needs neither to be worshipped nor to be glorified; it’s
only us who are in need of His love and mercy. One of God’s names is “Al-Wadud” (the Ever-
Affectionate). That means He Himself comes closer to the people whom He Himself created. The
Qur’an reads what means: “… and whoever is grateful, he is grateful only for his own soul, and
whoever is ungrateful, then surely my Lord is Self-sufficient, Honored” (An-Naml 27:40) So
worshipping Allah Almighty or not, it neither increases nor decreases His greatness and glory. But
worshipping serves us as humans to gain the everlasting blissfulness.Now, we move to another point
of yours: Is the human being a cause of destruction?

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Who said that all human beings are a cause of destruction on earth? Allah Almighty said what means:
- “And when your Lord said to the angels, I am going to place in the earth a khalifah, they said:
“What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy
praise and extol Thy holiness?” He said: “Surely I know what you do not know” (Al-Baqarah
2:30)This verse obviously means that Allah Almighty knows who will make mischief and who will
make good deeds. He knows who will try to observe the precepts of Allah and who will live on earth
causing mischief. That's why Allah Almighty gave us a will to differentiate between the right and
wrong, whose works are going to be evil or good. “Who created death and life that He may try you--
which of you is best in deeds; and He is the Mighty, the Forgiving” (Al-Mulk 67:2)Now, let’s move
to your doubts concerning the hereafter: --Muslims believe that this life has a final hour in which
everything is to come to its end. This day will be the last of a life and a starting point of another
totally different life. A life that will be either in Paradise or Hell forever. Some people doubt the
existence of the hereafter, so let us think about it together. Simply, let's make our example on a
student who studies at a school, or a university or a college or what ever, do you think that he will
prefer to keep studying forever without exams to finish a stage that is to qualify him to enter another?
You may also ask an old man if he'd like to live forever. What do you think his answer will be? Is it
going to be: “Yes, I want to live forever?” I doubt it. He will get tired from his life even if presumed
that he doesn't suffer any of the old age hardships. You may say that these examples are foolish and
cannot possibly be used as samples to convince you about the importance of the existence of the
hereafter. But it's of much importance to realize that there must be a kind of a philosophical question
that is always around that is: "What's next?" It's a kind of question that every person needs to ask...
This is because it is the logic we understand that everything is to come to a certain end. Allah
Almighty says in the verse what means: “What! did you then think that We had created you in vain
and that you shall not be returned to Us?” (Al-Mu’minun 23:115)

Do you think that it's justice to reward both, the one who makes good deeds and the other who makes
bad deeds, with the same reward? This would not be justice at all. As a result, our faith in the
hereafter urges us to make good deeds and to watch over ourselves and trying to make them all good.
In addition, having faith in the absolute justice of Allah Almighty gives us the chance to rely
everything concerning the hereafter to Him only, because He is the only One Who knows about who
deserves paradise for his/her good deeds and who deserves hell for his/her bad ones.

11. Does Allah descends from throne

Question: When asked "Where is Allah ?" I reply "Above the seven Heavens and the Arsh" But
taking the Hadith regarding that Allah descends to the lowest heaven in the latter part of the night. If
someone asks where is Allah and they state it is in the latter 3rd of the night now. What reply should
you give? Another point is that some people say it is the latter part of the night all the time
(somewhere on the earth at a particular point in time). From this they conclude that Allah is not above
His Arsh.

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Answer: Praise be to Allah. Firstly, we have to know the ‘aqeedah (belief) of Ahl al-Sunnah wa’l-
Jamaa’ah concerning the names and attributes of Allah. The belief of Ahl al-Sunnah wa’l-Jamaa’ah is
to affirm the names and attributes which Allah has affirmed for Himself, without distorting or
denying them, discussing how they are or likening them to anything else. They believe that which
Allah has commanded them to believe, for Allah says : “....There is nothing like Him, and He is the
All Hearer, the All Seer” [Ash-Shooraa 42:11]Allah has told us about Himself. He says : “Indeed,
your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over
(Istawaa) the Throne (really in a manner that suits His Majesty)...." [Al-A’raaf 7:54] “The Most
Gracious (Allah) rose over (Istawaa) the (Mighty) Throne (in a manner that suits His Majesty). [Ta-
Ha 20:5] And there are other aayahs which mention that Allah rose over His Throne. The rising of
Allah over His Throne, which means that He Himself is High and above the Throne, is of a special
nature which befits His Majesty and Might. No one knows how it is except Him. This was proven in
the saheeh Sunnah, where it is narrated from the Prophet (peace and blessings of Allah be upon him)
that Allah descends during the last third of the night. It was narrated from Abu Hurayrah that the
Messenger (peace and blessings of Allah be upon him) said: “Our Lord descends every night to the
lowest heaven when the last third of the night remains, and He says, ‘Who will call Me that I might
answer him, who will ask of Me that I might give him, who will ask My forgiveness, that I might
forgive him?’” (narrated by al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaat al-Musaafireen,
1262)According to Ahl al-Sunnah, the meaning of this descent is that Allah Himself comes down to
the lowest heaven in a real sense, as befits His Majesty, and no one knows how that is except Him.
But does the fact that Allah comes down mean that He vacates the Throne or not? Shaykh Ibn
‘Uthaymeen said concerning a similar question: we say that this question is based on unnecessary and
excessive questioning, and that the one who asked this is not to be thanked for his question. We ask,
are you more keen than the Sahaabah to understand the attributes of Allah? If he says yes, we tell
him, you are lying. And if he says no, we tell him, then be content with what they were content with.
They did not ask the Messenger of Allah (peace and blessings of Allah be upon him), ‘O Messenger
of Allah, when He comes down, does He vacate the Throne?’ Why do you need to ask this question?
Just say, He comes down. Whether or not the Throne is vacated is not your business. You are
commanded to believe the reports, especially concerning the essence of Allah and His attributes, for
this matter is above rational thought. Majmoo’ Fataawa Shaykh Muhammad al-‘Uthaymeen, 1/204-
205 Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said concerning this matter:
“The correct view is that He descends and that He does not vacate the Throne. A person's soul
remains attached to his body night and day until he dies, but when he is asleep it ascends… It was
said, night varies, and the last third of the night comes sooner in the east than in the west, so the
descent of Allah to the lowest heaven, of which His Messenger spoke, happens in the east first and
then in the west...” See Majmoo’ Fataawa Ibn Taymiyah, 5/132 Rising over (istiwaa’) and
descending are two of the practical attributes which have to do with the will of Allah. Ahl al-Sunnah
wa’l-Jamaa’ah believes in that, but in this belief they avoid likening Allah to any of His creation or
discussing how He is. It cannot occur to them that Allah’s descending is like the descending of any of
His creatures or that His rising over the Throne is like the rising over of any of His creatures, because
they believe that there is nothing like unto Allah and He is the All-Hearer, All-Seer. They know on
rational grounds that there is a great difference between the Creator and His creatures, in their
essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over

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His Throne. The point is that they do not ask how His attributes are; they believe that there is a ‘how’,
but it is unknown, so we can never imagine how it is.

We know for certain that what is narrated in the Book of Allah or the Sunnah of His Prophet (peace
and blessings of Allah be upon him) is true and is not self-contradictory, because Allah says : “Do
they not then consider the Qur’aan carefully? Had it been from other than Allah, they would surely,
have found therein many a contradiction” [An-Nisaa’ 4:82] Because contradictions in the reports
would mean that some of them were showing others to be false, and this is impossible in the case of
that which Allah and His Messenger tell us. Whoever imagines that there are any contradictions in
the Book of Allah or the Sunnah of His Messenger (peace and blessings of Allah be upon him), or
between the two, it is either because of his lack of knowledge or because he has failed to understand
properly or to ponder the matter correctly, so let him seek further knowledge and strive to think
harder until the truth becomes clear to him. Then if the matter is still not clear to him, let him leave it
to the One Who is All-Knowing and let him put a stop to his illusions and say, as those who are
firmly grounded in knowledge say, “....We believe in it; the whole of it (clear and unclear Verses) are
from our Lord....” [Aale ‘Imraan 3:7 – interpretation of the meaning]. Let him know that there is no
contradiction in the Qur’aan and Sunnah and no conflict between them. And Allah knows best. See
Fataawa Ibn ‘Uthaymeen, 3/237-238 Imagining that there is a conflict between Allah’s descending to
the lowest heaven and His having risen over the Throne and His being high above the heavens stems
from making a comparison between the Creator and the created being. For man cannot imagine the
unseen things of His creation, such as the delights of Paradise, so how can he imagine the Creator,
may He be glorified and exalted, the Knower of the Unseen. So we believe in what has been narrated
of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and
state that it is) in a manner that befits His Majesty and Might.

12. Allah's entity and human perception

Question: I have been thinking of a scientific explanation of God's existence and I would be grateful
for your comments. Time is eternal. It has neither a beginning nor an end. When there was nothing in
the universe, there was time, which will still remain when there will be nothing as well. This is the
universal time, not the one which we know, because our time is relative. Space is also eternal, without
any end line. From time immemorial, there was space and after the destruction of the material
universe, there will be at least space. Energy can neither be enacted nor destroyed, but it can change
from one form to another. According to scientists, mass can be converted into energy, and energy into
mass. All forms of energy, whether in gravitational, electromagnetic, nuclear form, etc. are derived
from God Himself who remains the only source of energy.

Answer: Praise be to Allah. I am not a scientist to be able to make any critical judgment of this
approach, although it sounds to me much too simplistic. What we have here is a statement of certain
scientific facts in order to assert or prove God's existence. But there is a big question mark that arises.
The conclusion where it leads actually makes a definition of God in terms of time, space and energy,
or indeed a combination of all three. From the Islamic point of view, such a definition is not
particularly appealing, because we believe that God cannot be limited or confined within any
particular framework. I realize that the framework which we have here is eternal in all its three
dimensions of time, space and energy. But then, how do you account for God's other attributes such
as absolute knowledge, compassion, provision of sustenance, etc.?

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Scientists tell us that a source of energy need not have a will of its own. How can a combination of all
three dimensions explain God's will which works according to His elaborate planning and faultless
designs? I am only asking these questions to show that we cannot think of God's nature except in
terms that are familiar to us. We have to perceive things in order to create an image or define a
particular identity.But God's nature, and indeed His existence, are not limited to what is familiar to us
in our small corner of the universe. It is for this reason that the Prophet has ordered us not to think
about God's entity. Such a pursuit will lead us nowhere. The explanation that my reader has presented
seems to be appropriate, and it may, when elaborated, appear to many people as both convincing and
conclusive. However, some scientists who prefer an agnostic or atheistic approach may have some
counter arguments which may appeal to other people as also convincing. Where will we stand then?

If we are to require a scientific explanation for God's existence and, consequently, a scientific
argument in support of faith, then we are likely to put ourselves in a very difficult position. One
reason for that is the fact that science is in a continuous process of development. It proves today what
it used to deny, and may reject tomorrow what it accepts today. Hence scientific arguments are not to
be taken as final in matters which relate to God, His existence, power, will, etc. It is far simpler and
more appropriate to say that the entity and nature of God are questions that relate to what lies beyond
the reach of human perception. Therefore, we do not involve ourselves in discussing them in terms
that relate to our own world. That is simply not possible. As an English poet puts it: "How can finite
reach infinity." Our own minds have a finite scope, but God is infinite in His attributes. Hence, our
minds cannot truly perceive the exact nature of God or His entity. That, however, does not make
believing in God difficult at all. There are numerous signs and pointers in the universe around us that
indicate not only God's existence but many of His attributes as well. God says in the Qur'an: "We will
show them our signs in all fields and within themselves until they come to realize that it is the
truth...." (Fussilat 41:53)Numerous are the phenomena which cannot be explained except by saying
that God has willed them to exist and to function in their particular ways. Within ourselves, and how
we exist and function in our own world, there are numerous aspects testifying to the greatness of the
Creator. These must be studied and we can immensely benefit from understanding them to confirm
our belief in God's existence and His overpowering will.But we do not take these as indicative of His
nature or assume they point out His entity. These are matters that we will not be able to perceive.
Why, then, indulge in such an idle pursuit? There need not be any scientific theory or argument to
prove or indicate God's entity. We accept the fact of His existence and the fact that He is in absolute
and free control of the whole universe without questioning. That is all that is required for us to have
peace with ourselves, our world and the universe around us. Hence we stop at this.

13. ALLAH: IS HE A PART OF UNIVERSE?

Question: I know that in Islam there is not really a stated concept for what it is which constitutes
Allah, since Allah is perceived to be ineffable and beyond the limits of human reason. And I know
that in Islam, the creation of all matter is ascribed to Allah. I also know that 'shirk' is considered one
of the most unpardonable sins in Islam. Of course, what I know (about Islam or anything else) is
inconsequential compared to my ignorance of the universe, but in my heart of hearts I believe that the
universe is itself without beginning or end, that time itself is without beginning and ultimately must
fold in around itself.My question is this: considering what little I know about Islam and what (even
less) I know about the cosmos, would it not be considered 'shirk' for a Muslim to believe as I do? That

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is: that the universe is not merely a creation of Allah, but is a part of it? Is there any modality for
perceiving the unperceivable (ie:Allah) which would not be inconsistent with a belief in the eternal
nature of the universe itself? Perhaps I am asking if there is any basis for a pantheistic understanding
of the nature of Allah. I know that the most common answer to this question is that Allah created
everything, period, and there is no need to ask more than that. Such answers do not respond to the
degree to which the question compels me. In measure, this matter is an academic one since I am an
atheist and have been one for most of my adult life. However, my atheism is a product of my logical
and rational self - the part ruled by the left side of my brain.It does not respond to the poet in my heart
or the child in me which senses a wordless beauty in the mountains and in the stars. So perhaps, if I
am searching for an answer to a question which seems to you like a fool's quest, I ask only that you
give a moment to consider that maybe in the heart of this fool beats the spirit of one who still searches
for peace through beauty if not through reason. To me, you see, there can be no reasoned search for
something which - if it exists at all - exists only in the unbounded limits of time beyond all human
knowledge.

Answer: Dear Isla: Greetings of peace. I thank you for participating in this forum with this question
which happened to be of many parts. Therefore, the answer is long. First, I want to correct your
statement that in Islam Allah (S.W.T.) is perceived beyond the limits of human reason. It is so in the
physical sense only, i.e. where is he, what is made of, etc. These questions are not possible for us as
humans to answer them because we (our brains & knowledge) are governed by physical laws that are
three dimensional and subject to time like birth, aging and death. These laws do not apply to Allah or
even his angels, therefore, it is impossible for us to comprehend His physics. Second, you made a
very strong statement of belief that in '' your heart of hearts you believe the universe is itself without
beginning or end!''

I am sorry to say that science proved your belief to be wrong! Humason with a 10-inch telescope at
Mount Wilson based on the measurement of ''Red -Shifts'' proved Hubble's theory of ''Expanding
Universe'' or the ''Big bang''. Which Allah, the creator, have stated in the Quran over 1400 years ago:
''Don't the disbelievers see that the heavens and the earth were joined together (as one unit) and We
separated them? And made from water every living thing. Will they not then believe?'' (Al- Ambiya
21:30)Third, No! Shirk is an Arabic term which means to believe there is one or more Gods beside
Allah who created us and the universe. You claim to be atheist! As far as your belief that the universe
is part of Allah and not His creation, my question to you is what is your proof of this new theory?
Does the universe act like an intelligent full of knowledge, full of Wisdom Super Being that put
together, in order and subject to exact laws, the marvels of all these different creations?

Fourth, Yes! But only through direct communication from Allah we (human beings) can perceive and
understand Allah (S.W.T.)

Fifth, No! It is not an eternal universe, and No! there is no basis for the pantheistic understanding.
The pantheistic view contradicts logic, science and the direct communication of the Creator of this
universe.

Sixth, As far as the most common answer, it all depends on who you are asking. A Muslim is to
answer only what he/she knows. That does not mean there is no answer. I have given you an answer,

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and another answer is: in the After life we will be recreated differently and in a different dimension,
and Allah (S.W.T.) will give us the ability to see Him and speak to Him.

Seventh, Atheism is not a product of any logic or rational. It is the opposite! The left side of your
brain is reacting to its inability to comprehend and visualize the nature of Allah. Which is natural
because no brain is designed for that People at some point in time could not comprehend the fact that
Earth is a big ball traveling in an orbit around the Sun in space, and they killed Galalio for saying
that?

Eighth, your question is not a fool's quest, it is (if you are sincere) a quest to know the Ultimate i.e.
Allah (S.W.T.). I know that in you heart and ''logical mind'' you know that the wordless beauty of this
existence is not the product of blind chance, but the careful design of an infinitely intelligent,
knowledgeable, powerful, purposeful and wise Creator – who told us His name i.e. Allah.

My suggestion is listen to your instinct and intuition (your heart) if your mind failed to comprehend
it. Ninth, the search in the universe for the physical nature of Allah is bound to fail, because he exists
in the unbound limits of another dimension beyond human knowledge. However, the search for
proofs of His existence and uniqueness is very attainable, you don't have to look far, just look at
yourself and ask how I came into existence, who made the human design, who controls life and what
causes me to die?

I hope this answers some of your questions. Thanks again for your participation. I hope to hear more
from you, but shorter questions please! Greetings. Additional: If somebody claims that “I am the one
who built Empire State Building, Chicago, USA”. Now to ascertain his claim, you will go to the
history of building and the history of claimant himself. With thorough investigation, one will be able
whether claimant is correct or not. Same way Allah has claimed that He is the one who created the
entire universe, all living and non living things and also sustaining it, and is also able to rewind it and
will do it. Have you gone seriously to explore this claim? I think “No”. Because for this you have to
go to History of Universe, Human History of land (specially Middle East) and also the attributes of
Allah, what He has explained about Himself and what He has created. For this you have to go to
historical events recorded by humans and to the history of prophets and the books they were given,
which Allah is claiming that He revealed to them.Additionally scientifically you must see nuclear
bonding, chemically integration, magnetically and gravitational links of all nonliving things. Also
biologically composition of all living things and what makes them alive and what make them dead.
Also how they came to existence initially. For this Allah says in Quran: “Behold! In the creation of
the heavens and the earth and the alternation of the night and the day, there are indeed signs for men
of understanding. (Aale-Imran 3: 190)So you should go through all historical books and then the
books , specially Bible and Quran. For Quran, you have to go its detailed commentary (Tafseers).
Once you do that then you may be easily able to understand the nature of One who is owner of all that
we see and what we don’t see.

I just give two examples of Allah saying in His book more than1400 years ago but confirmed now by
scientist. One is :''Don't the disbelievers see that the heavens and the earth were joined together (as
one unit) and We separated them? ….'' (Al- Ambiya 21:30)Scientist has confirmed it as “Bigbang”
theory.

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Second, Allah says in Quran: “…. and we made every living thing of water? Will they not then
believe? (Al-Anbia 21:30) Scientist have also confirmed it. Now a little about your thinking of Time
and Space.As per your thinking Time is eternal, which means it can’t be limited or controlled. Allah
given us example of two real stories. In one case a prophet (Uzair) was made dead along with his
donkey for 100 years. When he woke up (as per his thinking from sleep) his physical age was the
same but his grand sons had become old. The donkey whose bones were turned dust, were made alive
with its limbs getting collected and alive in front of prophet. Secondly some persons (6 to 8 possibly)
were made dead in a cave for about 300 years. When they got up from sleep they were not knowing
all this until one of them gone to market for purchase with coins of 300 years old.Now where is the
time duration for them. It means that Time is under His control and He can manage it as per His wish.
Don’t say, it as miracle, because there is no base of Miracle in Science and human logic.As for Space,
it started from Big Bang. It is expanding under some guidelines along with galaxies. Who is
managing all gravitational and other forces for that? Can it do by itself? No, then is it going on by
Chance, but remember there is no “By Chance” on so big scale. So for big questions of creations of
universe, humans and all other living and non living things and their sustenance, don’t go to the word
“By Chance”. This is not true scientifically and logically. As for Allah being part of universe, it is
totally absurd as Allah says about Himself - “Say: He is Allah, the One and Only (1) Allah, the
Eternal, Absolute (2) He begetteth not, nor is He begotten (3) And there is none like unto Him. (Al-
Akhlas 112:1-4) “And to Allah prostrate all that is in the heavens and all that is in the earth, of the
moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah)
with humility]. (49). They fear their Lord above them, and they do what they are commanded” (An-
Nahl 16:49-50)

Prophet Mohammad (Peace Be Upon Him) said: “When Allah created the universe, he wrote in His
Book, which is with Him above the Throne: “My mercy prevails over My wrath.” Narrated by al-
Bukhaari (3194) and Muslim (2751). Narrated Imran bin Husain: "First of all, there was nothing but
Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in
the Book (in the Heaven) and created the Heavens and the Earth." Bukhari So the one who is
claiming himself to be the Lord of All Worlds (universe) is Himself telling that He is beyond and
above this universe. Now you tell me what scientific proof you have got that He is part of it.

14. THINKING IMAGE OF ALLAH

Question:- As-Salamu `Alaykum. Most people imagine Allah to have a certain form or image and to
be in a particular place. Is this belief correct? What does Islam tell us about the appearance or
physical attributes of Allah Almighty, and His place?

Answer: First of all, we would like to stress the fact that, every committed Muslim should have a
firm belief that Allah Almighty is UNIQUE in everything. There is no resemblance between Allah,
the Creator and His creation. Referring to this, Allah Almighty says: "…. Naught is as His likeness;

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and He is the Hearer, the Seer." (Ash-Shura 42:11) Also, one should be aware of the perverted ideas
promoted by non-Muslims in this regard. In addition, every Muslim has to be aware of the snares of
the Satan, and to avoid any wishful thinking concerning such issues that do more harm to the minds
of Muslims than benefiting them. In his response to the question, Dr. Muzammil Siddiqi, former
president of the Islamic Society of North America (ISNA), states the following: "Allah, Glorified be
He, is not something abstract. The Qur'an describes Him as a Personal Being with face, eyes, hands.
He sees, hears, speaks, sits on the throne, likes and dislikes, loves and hates, certain things please
Him and certain things displease Him and make Him angry. All these descriptions are in the Qur'an.
Thus Allah certainly has an image or Surah. We, Muslims, believe in and accept all that Allah has
told us about Himself. But we do not say "how".

In Islamic theology this is called 'Bila Kayf' or 'without how.' Thus, we accept that Allah has face,
hands and eyes, but we do not make a picture or an image of them. Allah Almigty says “…. Naught is
as His likeness; and He is the Hearer, the Seer." (Ash-Shura 42:11). He Almighty also says: "There is
none equal to Him." (Al-Ikhlas 112:4) It is acceptable in Islam to say that Allah is above or to raise
one's head or hands towards the heaven to pray to Allah. The Prophet, peace and blessings be upon
him, went to the heavens in his Mi`raj and there Allah spoke to him. The “above” signifies the
greatness, honor and glory of Allah. However Allah is not limited and confined to any particular
place. His knowledge encompasses everything. The Qur'an also tells us that He is very close to us.
Allah Almighty also says: "… and He is with you wheresoever ye may be. And Allah is Seer of what
ye do." (Al-Hadid 57:4) Moreover, Dr. `Abdur-Raziq Muhammad Fadl at Al-Azhar University,
adds:"There are limits to what our mortal minds can grasp, in the sense that we will surely go astray if
we give free rein to our thinking about Allah. A Muslim has to keep in mind that what applies to
Allah do not apply to His Creatures. Allah Almighty says, "Vision comprehendeth Him not, but He
comprehendeth (all) vision. He is the Subtle, the Aware." (Al-An`aam 6:103) Elaborating more on
this, Sheikh Muhammad Saleh Al-Munajjid, the well known Saudi Islamic lecturer and author, states:
"The people of Ahl As-Sunnah Wal Jama`ah believe that Allah is exalted above His creation. This is
based on the evidence from the Qur'an, Sunnah, consensus of the scholars, common sense and man's
innate instinct or Fitrah

The Qur'an: The Qur`an describes the "exaltedness" or "highness" of Allah in different ways, as His
being High and Above, and by describing how things come down from Him, and go up to Him, and
by stating that He is above heaven. For example, Allah Almighty says: ". . . and He is the Most High,
the Most Great." (Al-Baqarah 2:255)He Almighty also says: "Glorify the Name of your Lord, the
Most High." (Al-A'la 87:1) The Sunnah: Many authentic reports state that the Prophet, peace and
blessings be upon him, used to say "Subhana Rabbi Al-A'la or "Glory be to my Lord Most High" in
sujood, and in some Hadiths he is reported to have said "By Allah Who is above the Throne." Among
his deeds is the gesture of pointing up with his finger, when addressing the people in the greatest
gathering, on the Day of 'Arafah during his Farewell Pilgrimage. He asked the people, "Have I
conveyed the message?" and they said, "Yes, you have." He asked again, "Have I conveyed the
message?" and they said, "Yes, you have ". He asked a third time, have I conveyed the message?" and
they said "Yes, you have!" Each time, he said: "O Allah, bear witness!". He said so while pointing up
to the sky and then at the people. The Prophet also used to raise his hands towards heaven when he
made Du`a, as it’s reported in tens of Hadiths. This also confirms the fact that Allah is Exalted and
High.An example of an approval of the Prophet, peace and blessings be upon Him, which indicates

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that Allah is Exalted and High is the Hadith concerning the young slave girl, to whom the Prophet,
peace and blessings be upon Him, said: "Where is Allah?" She said: "In heaven" He asked, "Who am
I?" She said, "The Messenger of Allah." So he said to her master: "Set her free, for she is a believer."
This young girl, though uneducated and a slave, knew that her Lord is above heaven. Common Sense:
Highness is a quality which is associated in people's minds with perfection. If this is the case, then it
should be attributed to Allah because every absolute perfection should be attributed to Him."Finally,
it’s clear that Allah Almighty is Omnipresent, though our mortal minds fall short to grasp His Divine
Presence. But we have to bear in mind that He is the Creator of physical space and time, He is All-
Knowing of every single millimeter in the entire universe.

15. IS ALLAH FORGIVING OR REVENGEFUL?

Question:The Qur’an says several times that Allah is most Merciful and Forgiving but also says
many times that He gives severe punishment. Is He Forgiving or Revengeful?

Answer:1. Allah is most Merciful the Qur’an says several times that Allah is the most Merciful. In
fact all the 114 Surahs i.e. chapters of the Glorious Qur’an except for Surah Taubah chapter 9, begin
with the beautiful formula, Bismillah-hir-Rahman-nir-Rahim, which means, "In the name of Allah,
Most Gracious, Most Merciful".

2. Allah is Forgiving The Glorious Qur’an mentions in several verses including Surah Nisa, chapter
4 verse 25 and Surah Maidah, chapter 5 verse 74: "....And Allah is Oft-Forgiving, Most Merciful."3.
Allah gives severe punishment to the deserving Allah besides being Merciful and Forgiving is also
strict in giving punishment to the deserving. The Qur’an mentions in several verses that Allah will
give severe punishment to the unbelievers and rejecters of faith. He will give punishment to all those
who disobey Him. Several verses of the Qur’an describe the various types of severe punishment that
Allah will give in hell to all those who disobey."Those who reject our Signs, we shall soon cast into
the Fire; as often as their skins are roasted through, we shall change them for fresh skins, that they
may taste the penalty: for Allah is Exalted in Power, Wise". [An-Nisa 4:56]

4. Allah is Just the question is, whether Allah is forgiving or revengeful? An important point to be
noted is that Allah besides being Merciful and Forgiving, He also has to give severe punishment to
the deserving wicked or evil people, because He is also Just. The Qur’an mentions in Surah Nisa:
"Allah is never unjust in the least degree....". [An-Nisa 4:40]It is further mentioned in Surah Al-
Ambiya:"We shall set up scales of justice for the day of Judgement, so that not a soul will be dealt
with unjustly in the least. And if there be (no more than) the weight of a mustard seed, we will bring
it (to account): and enough are we to take account". [Al-Ambiya 21:47]

5. Example: Teacher forgives a student who copies in the examination If during an examination, a
student copies and the teacher who supervises in the examination catches the student red-handed, the
teacher says that he is very merciful and kind and forgives him and allows him to continue copying.
Those students who have worked hard for the examination will not call the teacher merciful and kind
but will call him unjust. This merciful act of the teacher will encourage the other students to also
copy. If all the teachers are merciful and kind and allow the students to copy then no student will ever
study for examinations and all will pass with flying colours by copying. The theoretical results of the
examinations will be excellent in which all the students will pass with first class and distinction but

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practically these students will be a failure in life. The whole purpose of the examination would be
defeated.

6. This Life is a Test for the Hereafter The life in this world is a test for the Hereafter. The Qur’an
says in Surah Al Mulk: "He who created Death and Life, that He may try which of you is best in
deed; and He is the Exalted in Might, Oft-Forgiving". [Al-Mulk 67:2]

7. If Allah forgives all and punishes none, who will obey him? If Allah (swt) forgives each and every
human being and punishes no one, then why should the human beings obey the command of Allah
(swt)? I do agree that no one will go to hell, but this world would become hell to live in. If all human
beings are going to go to heaven then what is the purpose and use of the human beings to come to this
world, this life cannot be called a test for the hereafter.

8. Allah only forgives if a person repents Allah (swt) only forgives if a person repents. The Qur’an
says in Surah Al-Zumar, chapter 39 verse 53-55:"Say: ‘O my servants who have transgressed against
their souls! Despair not of the Mercy of Allah: for Allah forgives all sins for He is Oft-Forgiving,
Most Merciful." (53) "Turn ye to your Lord (in repentance) and bow to His (will), before the penalty
comes on you - after that ye shall not be helped." (54)"And follow the best of (the courses) revealed
to you from your Lord, before the penalty comes on you - of a sudden, while ye perceive not!" [Az-
Zumar 39:53-55]There are four criteria for repentance: First, agree that the act is wrong. Secondly,
stop it immediately. Thirdly, never do it again in future. And lastly, compensate for the loss if caused
to anyone.Another Hadith which uses the same wording in its first part mentions that the results of
increased provisions and longer life depend on being kind to one's close relatives. Again, dutifulness
to parents and kindness to relatives are things that we do by our own free will. They are not imposed
on us. But we should reflect that both the things that depend on them - increased provisions and
longer life - are written down by the angel when every one of us is still a fetus. Scholars have
explained this and given two points by way of explanation. The first is that they point out a fact to
which reference is made in Verse 39 of Surah 13 which includes this statement: "Alah blots out what
He wills and confirms (what He wills). And with Him is the Mother of the Book (Al-Lauh Al-
Mahfuz) [Ar-Rad 13:39]This is in direct reference to what is written concerning the future. So, what
has been written may be changed as a result of what we do. The other explanation is that when the
angel is given his instructions to write down four things, he is told to write: "This person shall live for
sixty years if he is not dutiful to his parents, but will continue to live until he is seventy if he is dutiful
to them." Now, God knows in advance that the person concerned will be dutiful or not dutiful and at
what moment exactly he will die. The angel does not know. Therefore, the extension in the person's
age as a result of his actions is true in relation to all creatures, including human beings, angels and all
living things on earth and in the wide universe. To God the extension is known in advance. Could we
not say that the same thing applies in relation to the lifestyle that we follow. To my understanding, the
way God has created us and the world around us makes it clear that it is His will that we will be
affected by a wide variety of causes. Therefore, if we lead a healthy lifestyle we are likely to live
longer than if we are heedless of all the lessons that life brings to us.

16. "MY MERCY PREVAILS OVER MY WRATH"

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Question: Last week I saw a lecture of an Indian lecturer on a CD. In his talk, he said that Almighty
Allah loves us 70 times greater than a mother. Isn't he comparing some humanly quality to Allah's
quality? Isn't it a form of shirk?

Answer:-Name of Counselor: Shahul Hameed----First of all, we need to understand what we mean by

"humanly quality" and what we mean by "divine quality." I hope you understand the Quranic idea
that humankind is Allah's khalifah (vicegerent) on earth. This means, among other things, that Allah
has endowed man with some of His own qualities, but within limits. Some of the qualities like mercy
or kindness that we call "human" are given to humankind by Allah, and these same qualities are
present in its fullness in Allah. For this reason, a comparison between human kindness, for instance,
and divine kindness (though it is incommensurable) is possible for our understanding. In the Quran,
we read of Allah as "Al-Wadud" (the Loving) what means: “And He is the Oft-Forgiving, Full of
Loving-Kindness” (Al-Burooj 85:14)You can see that for all practical purposes, Allah's love & His
mercy is freely given to all His creatures. However Allah says about His mercy to humans: Say: "O
my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah
forgives all sins: for He is Oft-Forgiving, Most Merciful” (Az-Zumr 39:53)The idea is that those
who do wrong are hurting themselves, however, Allah's forgiveness has no limits and the only
condition is that we should repent and pray for His Mercy. The Quran tells us of the angels praying
for the believers:"…. Our Lord! You comprehend all things in mercy and knowledge, so forgive those
who repent and follow Your Way, and save them from the torment of the blazing Fire” (Al-Ghafir
40:7) Allah's mercy is bestowed on all His creatures and is seen in everything around us — in the
water we drink, in the air we breathe, in the sunshine we enjoy, and so on. Allah says, “….verily, if
any of you did evil in ignorance, and thereafter repented, and amend (his conduct), lo! He is Oft-
forgiving, Most Merciful” (Al-Anam 6:54) “…. And My Mercy embraces all things….” (Al-A`raf
7:156)

The Prophet said, "When Allah created the creatures, He wrote in the Book, which is with Him over
His Throne: "Verily, My Mercy prevailed over My Wrath." (Al-Bukhari)He also said, "Allah has
divided mercy into 100 parts, and He retained with Him 99 parts, and sent down to earth 1 part.
Through this one part creatures deal with one another with compassion, so much so that an animal
lifts its hoof over its young lest it should hurt it." (Al-Bukhari)In fact, the two attributes of Allah, Ar-
Rahman and Ar-Rahim, which mean "The Most Gracious" and "The Most Merciful" respectively are
probably the most repeated ones, as they are mentioned again and again in different verses as well as
at the beginning of 113 chapters of the Qur'an: "In the name of Allah, the Most Gracious, the Most
Merciful."

Prophet Muhammad said, "Those who show mercy to their fellow beings will be shown mercy by the
Merciful Lord. So, show mercy to those on the earth, and He Who is in the heaven will show mercy
to you." (At-Tirmidhi) The Prophet also said: Allah ordered the appointed angels over you that the
good and the bad deeds be written, and He then showed how to write. If someone intends to do a
good deed and he does not do it, then Allah will write for him a full good deed, and if he intends to do
a good deed and actually did it, then Allah will write for him its reward equal from 10 to 700 times to
many more times. And If someone intends to do a bad deed and he does not do it, then Allah will
write for him a full good deed (in his account) with Him, and if he intends to do a bad deed and
actually did it, then Allah will write for him one bad deed. (Al-Bukhari) There is another famous

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hadith where the Prophet is reported to have said,- “Allah, the Almighty, says, 'Whosoever does a
good deed, will have a reward 10 times like it and I add more, and whosoever does an evil, will have
the punishment like it or I will forgive him, and whosoever approaches Me by one span, I will
approach him by one cubit, and whosoever approaches Me by one cubit, I approach him by one
fathom, and whosoever comes to Me walking, I go to him running, and whosoever meets Me with an
earth-load of sins without associating anything with Me, I meet him with forgiveness like that.”
(Muslim)It is Allah's infinite compassion and mercy to His obedient servants that is expressed in the
above two hadiths. Another hadith: `Umar ibn Al-Khattab said: Some captives were brought to the
Messenger of Allah and there was a woman among them whose breasts were full of milk. Suddenly,
this woman saw an infant in the midst of the captives. She took hold of it, brought it into her bosom,
and started nursing it. The Prophet then told the Companions, "Do you think that this woman would
throw her child in the fire?" We said, "No, By Allah she would not, if she is able not to." He then
said, "Allah the Exalted is more merciful with His slave than this woman with her child." (Al-
Bukhari)Here, the Prophet clearly tells us that the mercy of Allah is far greater than the mercy of a
mother for her child. This comparison is made by the Prophet to make the idea of Allah's boundless
mercy as clear to ordinary humans as they can comprehend. This example makes it clear that it is
permissible for us to illustrate by way of examples and comparisons what one cannot make others
easily understand by way of reasoning, just as the Prophet did in the above case. As it was impossible
to describe the immensity of Allah's mercy, he cited the example of a mother's mercy for her child.
And what is more, the word for mercy (rahmah) is derived from the root r-h-m, which means a
mother's womb. The complete protection provided to the unborn baby in the womb is symbolic of
Allah's own mercy. Therefore, a comparison between the mother's mercy and Allah's mercy is quite
in order. To say that Allah's love for us is "70 times (meaning a great number of times) greater than a
mother's" is the kind of common expression used to give an idea of the inexplicably huge difference
between Allah's love and a mother's love. First, there is no element of shirk in it, as the speaker
highlights the immense difference between the Creator and the creature. Second, it is the Prophet who
used this comparison and obviously there cannot be any element of shirk in it. Lastly the mercy and
forgiveness is so great that it can not be measured by anybody love and mercy of woldly living
beings. Its example is in Quran, when Allah says: “Verily, Allah forgives not that rivals should be set
up in the worship with Him. He forgives save that (anything else) to whom He pleases and whoever
set up rivals with Allah he has indeed done a tremendous sin” (An-NIssa 4:48)It means that Allah
can show his mercy on us by forgiving all the sins (except shirk) and thus let us enter heaven. Can
you make any comparison of this mercy and love to any mercy and love we see in the world? Of
course NO, NO, NOT AT ALL.

17. HOW GOD JUST & MERCIFUL AT HE SAME TIME

Question: How can GOD Almighty be absolutely Just and Merciful at the same time? How is justice
served when Mercy and Forgiveness of sins are applied to some people and not others?

Answer: While the question seems to be impossible to answer on the surface, but the answer to it is
actually quite simple and it is spelled out in the Noble Quran. To simplify the answer, I'd like to take

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the scenario of sexual sinning and concentrate on it. We have a scenario of two men living in the
West where they all, on separate occasions, had sex with one prostitute. One of them was forgiven by
Allah Almighty while the other got punished for the sin. How is that fair and just when GOD
Almighty's Mercy was applied to one person and not to the other, and when GOD Almighty punished
one person and didn't punish the other? Let us look at the following Noble Verses from the Noble
Quran:- “Then shall anyone who has done an atom's weight of good, see it (7) And anyone who has
done an atom's weight of evil, shall see it” (Az-Zalzala 99:7-8) “There is no moving creature on earth
but its sustenance dependeth on Allah: He knoweth the time and place of its definite abode and its
temporary deposit: All is in a clear Record” (Hood 11:6) “We have enjoined on man kindness to his
parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the
(child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full
strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour
which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness
such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and
truly do I bow (to Thee) in Islam" (Al-Ahqaaf 46:15) “Say to the Unbelievers, if (now) they desist
(from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before
them is already (a matter of warning for them)” (Al-Anfaal 8:38) “The Lord of the heavens and the
earth, and all between,- Exalted in Might, able to enforce His Will, forgiving again and again" (Sad
38:66) “Those who avoid great sins and shameful deeds, only (falling into) small faults, verily thy
Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye
are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that
guards against evil” (An-Najm 53:32)

In these Noble Verses we see the following:-1- Allah Almighty records everything that His
creations do, and will bring it to their attention on the Day of Judgement. 2- Allah Almighty
recognizes that as the person grows up, he/she learns. His example of the age of 40 in Noble Verse
46:15 clearly proves this. 3- Allah Almighty's Mercy and Forgiveness are vast and He always
Forgives His creation. With these points established from the Noble Quran, we can now clearly see
how Allah Almighty's Mercy and Justice do not contradict each others in anyway. In the case of
sexual sinning above, while it is true that the sin itself was committed by the two men and with the
same woman, but the conditions that surrounded both men and effecting their upbringing, and their
intentions and faith and fear in Allah Almighty, and their age differences and mentality, and other
conditions that I can't think of right now are most definitely different between them, because each
person is unique. A pornography promoter, for instance, is not the same as the victim who falls prey
into the sexual sinning and lust through seeing it on the internet, VHS or DVD. So the bottom line is
it is not the sin itself that always matters to Allah Almighty. It is rather the intentions of the person
and the situation that he/she is in that caused him/her to sin it. And equally important, the age that
they were in when they committed the sin also matters. A 13-year old teenager committing
fornication is not the same as a 60-year old committing it! While the sin is the same, but the
mentality and maturity between the 13-year old and the 60-year old is quite different! Allah
Almighty would most likely forgive the 13-year old boy while He may not forgive the 60-year
old.Also, even if the two sinners were on the same age (say 30 years old), still one of them might be
forgiven while the other might not. A man committing a sin in a very conservative and anti-sex
society such as the Orthodox Muslim ones is different from one who lives in California or South
Beach Florida where the girls always look sexually tempting and lustful. Women in Orthodox

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Muslim societies don't look sexual at all. Sexual temptation does not even exist in these societies and
believe it or not, teenage boys may not even masturbate because the urge is just not there! The case is
not the same in whoredom societies where Christians mostly live such as in the US and Europe,
where they pride themselves with sex and lust, and sin is their way of life.

Please visit: X-Rated Pornography in the Bible. The Bible literally sings praises to fornication and
declares that women's vaginas and breasts taste like "wine".Also, please visit: Why are Christians so
notorious in sinning throughout the world? What is the real secret behind it?If you ever wondered
why Christians are always notorious in pornography, fornication (boyfriend-girlfriend sexual
relationships), lust and other garbage, well it is because their gospel of porn allows them to be so.
Also, they never see fornication as a sin in the eyes of GOD Almighty! Or to be more accurate, since
everything that exists in this world is a sin to them, and only Jesus can free them, then committing
any sin is not big deal at all, because Jesus paid for all of it with his blood. And since the gospel of
porn sings praises to fornication and women's vaginas and breasts, then committing fornication is not
a big deal sin. Of course, the crucifixion is a lie, and the early Christians in Palestine (where Jesus
lived) NEVER believed that crucifixion ever happened.

18. WHY DOESN'T ALLAH ANSWER OUR DU`A'S

Question: Why doesn't Allah answer our du`a's (supplications)?

Answer: Answering the question, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and
author, states: "Imam Ibn al-Qayyim (may Allah have mercy on him) said: “Du`a's and ta`awwudhat
[prayers seeking refuge with Allah] are like a weapon, and a weapon is only as good as the person
who is using it; it is not merely the matter of how sharp it is. If the weapon is perfect and free of
faults, and the arm of the person using it is strong, and there is nothing stopping him, then he can lay
waste the enemy. But if any of these three features is lacking, then the effect will be lacking
accordingly.” (Ad-Da’ wa-d-Dawa’, p. 35). From this it will be clear that there is an etiquette and
rulings that must be fulfilled in the du`a' and in the person making the du`a'. There are also things that
may prevent the du`a' reaching Allah or being answered – these things must be removed from the
person making the du`a' and from the du`a'. When all of these conditions are fulfilled, then the du`a'
may be answered. 1. Sincerity in making du`a'. This is the most important condition. Allah has
commanded us to be sincere when making du`a', as He says: “Therefore (O believers) pray unto
Allah, making religion pure for Him (only), however much the disbelievers be averse.” (Ghafir
40:14) Sincerity in du`a' means having the firm belief that the One upon Whom you are calling –
Allah, may He be glorified and exalted – is alone able to meet your need, and it also means avoiding
any kind of showing off in your du`a'. 2. Repentance and turning back to Allah. Sin is one of the main
reasons why du`a's are not answered, so the person who is making du`a' should hasten to repent and
seek forgiveness before he makes du`a'. Allah tells us that prophet Nuh (peace be upon him) said:
"And I have said: Seek pardon of your Lord Lo! He was ever Forgiving (10) He will let loose the sky
for you in plenteous rain (11) and will help you with wealth and sons, and will assign unto you
Gardens and will assign unto you rivers." (Nuh 71:10 -12) 3. Beseeching, humbling oneself, hoping
for Allah’s reward and fearing His punishment. This is the spirit, essence and purpose of du`a'. Allah
says: "(O mankind!) Call upon your Lord humbly and in secret. Lo! He loveth not aggressors." (Al-
A`raf 7:55)

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4. Urgently beseeching and repeating the du`a', without getting exasperated or bored; this is achieved
by repeating the du`a' two or three times. Restricting it to three times is preferable, in accordance with
the Sunnah of the Prophet (peace and blessings of Allah be upon him). Ibn Mas`ud (may Allah be
pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) liked to say a
du`a' three times and ask for forgiveness three times. This was narrated by Abu Dawud and al-Nasa’i.

5. Making du`a' at times of ease, and saying more du`a's at times of plenty (of wealth). The Prophet
(peace and blessings of Allah be upon him) said: “Remember Allah during times of ease and He will
remember you during times of hardship.” (Reported by Ahmad)

6. Seeking to draw closer to Allah by calling upon Him by His Most Beautiful Names and Sublime
Attributes at the beginning of the du`a' or at the end. Allah says: “And (all) the Most Beautiful Names
belong to Allah, so call on Him by them…” (Al-A`raf 7:180)

7. Choosing the clearest and most concise words and the best of du`a's. The best of du`a's are those of
the Prophet (peace and blessings of Allah be upon him), but it is permissible to say other words
according to the specific needs of a person. Other aspects of the etiquette of making du`a', although
they are not obligatory, are: to face the Qiblah; to make du`a' in a state of purity; to start the du`a'
with praise of Allah and blessings upon the Prophet (peace and blessings of Allah be upon him). It is
also prescribed to raise the hands when making du`a'. One of the things that helps to bring a response
to du`a' is to seek the best times and places. Among the best times is the time just before Fajr (dawn),
the last third of the night, the last hour of Jumu`ah (Friday), when rain is falling, and between the
adhan and iqamah. Among the best places are mosques in general, and al-Masjid al-Haram (in
Makkah) in particular. Among the situations in which du`a' is more likely to be answered are: when
one is mistreated or oppressed, when one is traveling, when one is fasting, when one is in desperate
need, and when a Muslim makes du`a' for his brother in his absence. Things which may prevent du`a'
from being answered include: 1. When the du`a' is weak in itself, because it involves something
inappropriate, or involves bad manners towards Allah, may He be exalted, or it is inappropriate,
which means asking Allah for something which it is not permitted to ask, e.g. when a man asks to live
forever in this world, or he asks for a sin or something haram, or he prays that he will die, and so on.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and
blessings of Allah be upon him) said: “A person's du`a' will continue to be answered so long as he
does not pray for something sinful or for the breaking of family ties.” (Reported by Muslim)

2. When the person who is making du`a' is weak in himself, because he is faint-hearted in his turning
towards Allah. This may be either because of bad manners towards Allah, may He be exalted – such
as raising his voice in du`a' or making du`a' in the manner of one who thinks he has no need of Allah;
or because he pays too much attention to the wording and tries to come up with unnecessarily ornate
phrases, without paying attention to the meaning; or because he tries too hard to weep or shout
without really feeling it, or he goes to extremes in that.

3. The reason why his du`a' is not answered may be because he has done something that Allah has
forbidden, such as having unlawful wealth – whether it be food or drink or clothing or
accommodation or transportation, or he has taken an unlawful job, or the stain of sin is still in his
heart, or he is following bid`ah (innovation) in religion, or his heart has been overtaken by
negligence.

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4. Consuming unlawful wealth. This is one of the major reasons why du`a's are not answered. Abu
Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings
of Allah be upon him) said: “O people, Allah is Good and only accepts that which is good. Allah
commanded the pious to follow the same commandments as He gave to the Messengers. He says: ‘O
ye messengers! Eat of the good thing, and do right. Lo! I am Aware of what ye do.’ (Al-Mu’minun
23:51) ‘O ye who believe! Eat of the good things wherewith We have provided you, and render
thanks to Allah if it is (indeed) He whom ye worship.’ (Al-Baqarah 2:172) Then he mentioned a man
who has traveled on a long journey and is disheveled and covered with dust; he stretches forth his
hands to the heaven, (saying) “O Lord, O Lord”, but his food is haram (unlawful), his drink is haram,
all his nourishment is haram, so how can his du`a' be accepted?” (Reported by Muslim) The man
described by the Prophet (peace and blessings of Allah be upon him) had some of the characteristics
which help du`a's to be answered – he was traveling and he was in need of Allah, may He be exalted
and glorified – but the fact that he consumed haram wealth prevented his du`a' from being answered.
We ask Allah to keep us safe and sound.

5. Trying to hasten the response. Abu Hurayrah (may Allah be pleased with him) said: the Messenger
of Allah (peace and blessings of Allah be upon him) said: “The du`a' of any one of you will be
answered so long as he is not impatient and says, ‘I made du`a' but it was not answered.’” (Reported
by al-Bukhari and Muslim)

6. Making the du`a' conditional, such as saying, “O Allah, forgive me if You will” or “O Allah, have
mercy upon me if You will.” The person who makes du`a' has to be resolute in his supplication,
striving hard and earnestly repeating his du`a'. The Prophet (peace and blessings of Allah be upon
him) said: “Let not any one of you say, ‘O Allah, forgive me if You will, O Allah, have mercy on me
if You will.’ Let him be resolute in the matter, whilst knowing that no one can compel Allah to do
anything.” (Reported by al-Bukhari and Muslim) In order for du`a' to be answered, it is not essential
to adhere to all of these points and be free of all that could prevent one’s du`a' from being answered.
That is something which happens very rarely. But one has to try hard and strive towards achieving
this. Another important point is to realize that the response to the du`a' may take different forms:
either Allah will respond and fulfill the desire of the person who made the du`a', or He will ward off
some evil from him because of the du`a', or He will make something good easy for him to attain
because of it, or He will save it with Him for him on the Day of Resurrection when he will be most in
need of it."

19. WHY PEOPLE ASK OTHERS FOR DU`A'S

Question: Why is it allowed to ask someone to pray for you, when Allah is with each person?
Surely, they can pray for themselves. And why is that some people's prayers, e.g. the orphans, are
accepted straight away by Allah, when others are not? Jazaka Allahu khayran.

Answer: "The fact that someone can pray for us has been established in the Qur'an as well as in the
authentic traditions of the Prophet (peace and blessings be upon him). Allah sates in the Qur’an that

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the believers are the ones who pray to Allah saying: "…. Our Lord, forgive us, and our brothers and
sisters who have preceded us in faith, and do not allow for rancor to exist in our hearts against the
believers. Our Lord, you are companionate and Merciful." (Al-Hashr 59:10) We also read that when
Allah Almighty mentions children's duty towards their parents, He says they pray on behalf of their
parents. Allah says, "And lower to them the wings of humility, born of mercy and pray, 'Lord, have
mercy on them even as they have nurtured me when I was little." (Al-Israa' 17: 24)Furthermore, we
read in the traditions of the Prophet that when `Umar Ibn Al-Khattab once told the Prophet that he
was planning to go for `Umrah, the Prophet addressed him saying, “don't forget me, my brother, in
your supplication.''By doing so, the Prophet was indeed setting an example for the believers that they
should pray for one another. We also read in another tradition that one of the prayers that would be
heard by Allah is a prayer of a brother or sister on behalf of another during his or her absence. It is
abundantly clear from the above that we can pray for one another, and Allah, out of His Mercy grants
answers to such prayers. We cannot speculate on the nature of Allah. We know only about His nature
to the extent that He has disclosed about Himself through the revelation, and the revelation is clear on
this matter. Coming to the question why prayers of certain categories of people are accepted, I can
say that it because of the fact that they are nearer in status to Allah by virtue of their condition or
state. For instance, the orphans have no support other than the support of Allah; so they deserve His
continuing mercy."

20. WAS NAME OF ALLAH KNOWN TO MAKKANS

Question:---Did the Makkans worship the true God since they recognized "Allah"? Was "Allah" one
of the gods of the Ka'bah? And if so, where did the Makkans derive the recognition and the name of
"Allah" from?

Answer:-First, "Allah" was not one of the 360 idols which were in the Ka'bah, although Morey has
claimed this without evidence. When the Prophet Muhammad (peace be upon him) entered Makkah
victorious he went into the Ka'bah and broke the idols therein.

Secondly, the word "Allah" has been used all along for the name of "God" in the Arabic Bible for
Jews and Christians alike. The proof is easy to verify; simple go to any hotel or motel on the earth
and look in the drawer next to the bed and take out the complimentary Bible, placed there by the
Giddeons and then look on page 5 or 6 where they list the examples of translations they have made
into other languages. The second example given is for Arabic speakers. The verse is from the Gospel
of John, chapter 3, verse 16. Everyone knows this one; "For God so loved the world..." and the word
in Arabic for "God" is "Allah." Then if you have a Bible in Arabic, look on page one in Genesis, and
you will find the word "Allah" 17 times. Next, the word for "God" to the Arabs, ever since the time of
Abraham (peace be upon him) has been "Allah" and He is to them, the Lord of the Ka'bah (the black
box in the center of the Holy Sanctuary in Makkah). He was the unseen God whom they would call
upon when in distress. Yes, they worshipped the true God but their worship was not purely for Him.
They also worshipped other gods thinking that they would act as intermediaries between them and the
true God Allah. The Arabs know of Allah because Abraham visited Makkah and together with his son
Ishmael laid the foundation of the Ka'bah. The descendants of Ishmael retained some of the worship
rites and beliefs from Abraham. This included their knowledge of the true God Allah. Elsewhere we
have shown conclusively that the true god, "El" of the Bible is the same as "Allah" of the Quran.
Please refer to: "Yahweh, Jehovah, or Allah - What Is God's Real Name?" by Sheikh Shabir Ally.

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21) ALLAH'S WILL AND MAN'S CHOICE

Question: When something happens, we say that it has happened by Allah's Will. But then we say
that man is required to abide by Islamic teachings and he will be either rewarded or punished for his
actions. I realize that certain things like health and illness, birth and death, etc. are out of our control.
But I have also heard it being said that with regard to financial earnings, a man cannot exceed what
Allah has fixed for him. It is up to him to earn his money through legitimate or illegitimate means. At
the same time, when someone has a large number of children, people will say Allah will provide for
them. Could you please comment on these points?

Answer: No believer will question the fact that it is Allah who has created the universe and who has
set all the rules of nature in operation. On the basis of this common acceptability, everyone agrees
that weather conditions, birth and death as well as effects of natural forces and conditions on man
happen by Allah's will. We are not considering here the argument of non-believers who try to explain
these phenomena away, by saying that they are the product of natural forces and natural laws. When
you ask them who has devised these natural laws and set them in operation, they have no convincing
answer. But to a believer who accepts that all these have been put into existence by Allah's will, no
conflict arises between the divine will and his own choice. What is very important to remember is that
it has been Allah's will to create man with the ability to determine his own actions. Moreover, human
life is made in such a way that man is influenced by his own actions. When you do something, its
results must affect you in one way or another. If they were to have no effect at all on you, then you
lose the motivation or the incentive to do anything at all. The point you have mentioned with regard
to a person's earnings is rather misleading. A government employee who can get away with
embezzlement of funds and remains in his job for several years will be able to amass a wealth which
he could not hope to have received otherwise. We cannot say, therefore, that he would have ended up
with the same amount of money whether he resorted to embezzlement or chose to be honest and not
to take a single riyal in an illegitimate way. If this is true, people will sit idle and wait for their
provisions to come to them. Similarly, a person who drinks or smokes will have the ill-effects of both
substances. A smoker is likely to develop lung cancer or heart disease or any one of the other diseases
associated with smoking. If he does not smoke, the likelihood of him suffering any of these diseases
is greatly reduced. The same applies to alcoholic drinks and their effects on health. We cannot, then
say that whatever man does, he will end up suffering the same diseases. Nevertheless, you have
accepted that our health condition is part of Allah's will. How can we reconcile these two sets of
facts?

The answer is simple. Everything operates according to Allah's will. Nicotine, which is the poisonous
substance in tobacco, produces its effects by Allah's will. It is He who has given it its qualities.
Therefore, when man inhales this substance, he cannot escape its cumulative effects on his health.
This effect is, therefore, produced by Allah's will. What this means is that when man inhales nicotine
he sets up Allah's will to operate on him in a certain manner. When he refrains from smoking, he sets
it to operate in a different manner. In both cases, he is subject to Allah's will, but the end result is
widely different. The other point which we have to clarify here is Allah's advance knowledge of what
we are going to do in our lives. Allah knows before He creates any man or woman or indeed any
creature what this creature will do and what others will do to it and what will happen to it at every
moment of its life. He knows who of us will be a chain smoker and who, like myself, cannot stand the

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smell of tobacco. He similarly knows who will have lung cancer as a result of smoking and who will
be spared that agony. This knowledge does not interfere with man's choice. It is not the way that
Allah has created a particular person that influences which make him take up this dangerous habit.In
the final resort, it is his choice which determines what happens to him. As you see, there is no conflict
between Allah's will and man's choice. Man's choice is indeed part of Allah's will, in the sense that it
is He who has given man this ability, told him of its effect on him and allowed him to exercise this
freedom of choice throughout his life. This is what makes man accountable for his choices. If his
choice was not a free one, accountability would not come into it, in the same way as all animals are
not accountable for their actions. They do not have free choice. As for children and what Allah
provides for them, again this is a simple matter. Allah tells us in the Qur'an that everything that walks
on earth will have its provision set for it by Allah. Nevertheless, if we were to stop working and
consume what the earth produces of vegetables, fruit and cereal, etc. we will very soon go through all
that is available on earth and find out that we have nothing to sustain us for another day.

At the same time, when we work we are able to increase production manifold. If you were to ask any
scientist one hundred years ago whether the earth will be able to support five billion people, his
answer would have been a decisive 'no'. Nor would he have imagined that the population would reach
this figure in 1988. His answer was most probably according to his knowledge of the potentials of the
earth. He could not have imagined the effects of electricity and other sources of energy on man's
productivity. The earth could not have supported this number of people if we were still using the
same agricultural and industrial techniques we were using one hundred years ago. In this example,
man's work is a very important factor in the equation of productivity and consumption. It is the means
with which we are working that make all the difference. Allah has certainly given us the potential to
earn our living and the living of our families. But He will not just send us an extra sum of money
every month, which will come to us through a special post simply because we have another child.
When you have a large family you have to work harder in order to earn more to support your wife and
children. When you do work harder, Allah gives you the fruit of your work. Having said that, I must
clarify that I include within "working harder" what every one of us tries to do when he is coping with
a greater responsibility, namely, to look for more opportunities to help one's family. That such
opportunities do occur is part of Allah's will. Whether we take them up or not is our choice.
Reference: Arab News

1. MUHAMMAD (PBUH): AN 'ORDINARY' HUMAN OR A PROPHET

Question:-Is Mohammad (pbuh) was an ordinary man or prophet? What is the proof of him being a
Prophet?

Answer:--Prophet Muhammad (PBUH) was and continued to be an ordinary human being throughout
his life. This is indeed what he has been required to declare to his people when they made absurd
demands that he should accomplish some supernatural things to prove his prophethood. Allah
instructs him in Surah 17:93 entitled "The Night Journey": ....Say: "Glory to my Lord! Am I aught but
a man,- a messenger?" The final verse of Surah 18:110 entitled "The Cave" gives this instruction to

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the Prophet: "Say: I am but a mortal man like all of you. It has been revealed to me that your God is
the One and only God...." (Cave 18:110) In both the verses, the emphasis is placed on the fact that
Prophet Muhammad (PBUH) was an ordinary human being, a mortal, who had been chosen for the
noble task of being Allah's messenger. He himself made no claim whatsoever to being anything other
than a human being who has been given a divine message to convey to mankind. If we were to claim
that he had a superhuman status, should we not ask what status would that be?

We can only think of an angel, or that of a god. Far being from him to make any claim to godhood.
We should never contemplate for a moment that anyone, including Prophet Muhammad (PBUH), had
any divine status of any sort. The only alternative would be that he was an angel. He certainly was
not, because he had all the characteristics of human beings. Let us remember that angels have not
been given the power to choose attitudes and actions. They simply ".... over which are (appointed)
angels stern (and) severe who do not disobey Allah whatever He commands them, and they do what
they are bidden." (At-Tahrim 66:6) It simply does not occur to an angel to disobey. Human beings, on
the other hand, have always the choice of doing what God likes them to do or of disobeying Him.
This ability to choose is the distinctive quality of human beings, which enables them to earn
admittance into heaven if they consistently choose what pleases Allah. They certainly experience
temptation to disobey Him and it is through rising above that temptation that they prove their worth.
Prophet Muhammad (PBUH) was certainly a human being and he shared with all humans all their
qualities and characteristics. He would love and hate, experience happiness and distress, satisfaction
and irritation, calmness and anger, etc. The Prophet was great because he was able to conduct his life
in the way he did despite experiencing all the feelings and emotions of human beings and working
within their limitations. You say that he was extraordinary because he did extraordinary things. He
certainly was favored with receiving Allah's message and being assigned the task of conveying it.
That is why we are required to declare that we believe that he was Allah's messenger. If we do not,
then we are not Muslims. But that as far as it goes. He gave us a living example of what a perfect
human being is like. We can follow his example in every respect. Indeed, we should try to do so. But
we should remember that Prophet Muhammad (PBUH) did not choose to have revelations, it was
Allah who chose him to be His last messenger to mankind and sent down His revelations to him. Nor
did Prophet Muhammad (PBUH) have any say in his ascension to heaven: it was Allah who wished to
favor him with that to give him reassurance, at a time when he certainly needed that reassurance. He
decidedly did not meet with Allah nor did he converse with Him. Allah only revealed what He wished
to reveal to him through the Archangel Gabriel.

What we are told about his ascension to heaven in the Qur'an is: - “Glory be to Him Who made His
servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the
precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing”.
(Al-Isra 17:1) It is that he "has seen some of the greatest signs of his Lord." No human beings has
ever spoken to Allah directly except Prophet Moses. We must not confuse matters. When we stress
the humanity of Prophet Muhammad (PBUH), we are not being disrespectful to him. Indeed, we love
him and respect him so much because he has been a means for us to have divine guidance which
enables us to earn reward from Allah and ensures for us a happier life in the next world. Another way
of Mohammed (PBUH) prophethood ---You ask how can we prove the Prophet's existence. Do we
need to prove it? How to prove the existence of any historical personality? Is it not by the reports we
have about him and the events in which he took part or he helped accomplish?

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We have a full record of the life of the Prophet. We also have reports of all his actions, from the most
private ones to those of state and public interest. In the case of Prophet Muhammad (PBUH),
however, we also have the radical change in the Arabian society and in human life as a whole which
he brought about. Perhaps what you actually mean is how to prove that he actually was a messenger
of Allah and that his message was the final one addressing mankind as a whole. In this case, I have to
refer you to the Qur'an which is the ultimate proof of all that. I have several points to make here but I
can only refer to them very briefly, because of the limitation of space. The Qur'an was revealed at a
time when the Arabs gave so much importance to literary excellence, particularly in poetry. A poet of
high standard was a source of pride for his tribe. In the tribal warfare, poetry was as important a
weapon as swords, spears and arrows. When the Prophet received his revelations and recited them to
the people of Makkah, they listened to something totally new. It was not poetry, but its literary
excellence surpassed everything they knew. They realized that it could not have been composed by a
human being. Even the staunchest of the enemies of Islam acknowledged that. Moreover, the Qur'an
was so different in style, rhythm and use of imagery from the Hadith which was the Prophet's own
expression. It is not possible for any human being to use two widely different styles to express the
same subject matter and to do that so consistently over a period of 23 years, which was the length of
the time during which the Qur'an was revealed. Moreover, the Qur'an mentions certain facts which
were totally unknown to mankind at the time of its revelation and only very recently we started to
discover them. One example is the details the Qur'an gives about the various stages of the
development of the fetus, from the moment it is conceived to the time of its birth. These details are
now scientifically proven by the use of sophisticated technology, such as ultrasound scanning. The
Prophet had no means of knowing these, except through revelation from Allah, the Creator of man
and the universe. Another example is the clear reference to the fact recently proven by scientists:
When a strait separates two seas, as the Red Sea is separated from the Indian Ocean by the Strait of
Bab Al-Mandab, the two seas are actually separated to the extent that the maritime life in one is so
different from that in the other. "It is Allah who has created two bodies of free flowing water. One
sweet and palpable and the other salt and bitter and between them, He has made a barrier which is
forbidden to be trespassed." (Al-Furqan 25:53)

In Surah 55, Verses 19 and 20, which may be rendered in translation as follows: "He has given
freedom to the two seas so that they might meet; (19) yet between them is a barrier which they not
transgress." (Ar-Rehman 55:19-20) If Prophet Muhammad (PBUH) did not receive this from Allah
Himself, how could he have known it when he never came near the sea in his life? Moreover, the
Qur'an laid down new legislation in various social matters which represented a great departure from
what prevailed in Arabia and in surrounding countries and states. Yet there was no earthly reason for
the enactment of such legislation which any reformer would have hesitated to introduce because they
were bound to upset the social balance. Perhaps, the best example of these is the high position Islam
gives to women, bring them to a level of equality with men, with only a few differences of secondary
importance, necessitated by the different role they have to fulfill in human life. As you realize, the
Qur'an is preserved intact. Allah has guaranteed that it would remain in its original form for all time.
We recite it in prayer and at other times. Its recitation earns us reward. Yet the Qur'an contains a
reproach to the Prophet for a step he made. If the Qur'an was of the Prophet's own composition,
would he have included such reproach? If he recognized his mistake, would it not have been
courageous of him just to admit it? Would he have included such reproach in his book of worship?

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Allah says: "Now if he (whom We have entrusted with it) had dared to attribute some of his own
sayings to Us, (44) We would indeed have seized him by his right hand (45) then would have indeed
have cut his life vein (46) and none of you could have saved him." (Al-Haaqa 69:44-47) If the Qur'an
was of Muhammad's (PBUH) own invention, far be it from him to do so, would he have included
such a threat to himself? Moreover, I want also to refer to the fact that the Prophet demonstrated his
absolute faith in the Qur'an as the word of Allah. The Qur'an tells the Prophet, that he had nothing to
fear from human beings because Allah protects him. "O Messenger! Make known that which hath
been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message.
Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk." (Al-Maeda 5:67)
In the battle of Hunain, the Muslim army was in retreat and the Prophet in a highly vulnerable
position. The disbelievers would have sacrificed any number in order to kill him. Yet, he stood on his
horse, calling on his companions to rally to the cause of Islam. He drew very close to his enemy on
purpose. Anyone else in his position could have been easily killed, but he did not even try to have any
cover. This sort of attitude demonstrated the strength of his faith. When Allah tells him that he will be
protected, he was certain that nothing would happen to him and he went extremely close to his
enemies as if he was inviting them to kill him, hoping to persuade them of the truth of his message
when they related his action to what is said in the Qur'an. No one other than a messenger from Allah
and a prophet would have done that. All Prophets come with signs and evidences furnished by God
that they truly are what they claim to be. Among these signs are miracles witnessed by the people that
defy the laws of nature. Generally, miracles are experienced only by the people who were there when
the miracle actually occurred. God, however, furnished the Prophet Muhammad (PBUH) with a
miracle that would endure for all time. That miracle is the Qur’ân. It is appropriate that the final
Messenger should have an enduring miracle, since his Message is binding on Creation until the Last
Day. The Qur’an is the revealed word of God that God has preserved from corruption. The Qur’an
reads: - “Surely We have revealed the Reminder and We will most surely be its guardian.” (Al-Hijr
15:9) “No falsehood can approach it from before or behind it. It is sent down by One Full of
Wisdom, Worthy of Praise.” (Fussilat 41:42)

In the Qur’ân, God challenges the Arabs to produce something like it. “Say: ‘If the whole of
humanity and the Jinn were to gather together to produce the like of this Qur’ân, they could not
produce the like thereof, even if they backed up each other with help and support.” (Al-Isra 17:88)
This challenge was reduced even further to the point where only one chapter of the Qur’ân was
needed: “And if you are in doubt as to that which We have revealed to Our servant, then produce a
chapter like it and call on your witnesses besides God if you are truthful. (23) But if you do not do it,
and never shall you do it, then fear the fire whose fuel is men and stones, prepared for the
unbelievers.” (Al-Baqarah 2:24) This is Islam’s eternal miracle. The challenge remains open and
unmet to this very day. There are many aspects of the Qur’ân’s miraculous inimitability. Among
these are its eloquence and its style.

The Arabs were given this challenge and they were the masters of their language and were well
known for their eloquence. Not one of them, however, could produce a single chapter comparable to
the Qur’ân. Today, we are conveying this challenge once again to all humanity. This challenge has
stood for over 1400 years and continues to be a testimony to the truth of the Qur’ân and the
Messenger who brought it. The enemies of Islam have always had in this challenge a perfect
opportunity to prove Islam false. They definitely had enough reason to try. It would have surely been

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much less strenuous for them to pick up the pen and write then to pick up the sword and die trying to
suppress Islam. It would have been far less costly than the time and money they spent on fighting
against Islam. We feel that by conveying this challenge we have done our duty. It becomes the duty
of the one who hears it to hear the Qur’ân in its entirety and not to rely on unbelievers for their
information but go directly to the source. Another proof that Muhammad (PBUH) is God’s
Messenger is the strength of the religion that he was sent with and the fact that it has been preserved
from corruption. We can see all the scholarly disciplines that developed around it over the ages and
how Islam was able to respond to all the changes that took place throughout history. Islam has
retained its strength while the Muslim world has passed through periods of strength and weakness and
of freedom and occupation. Among the evidence that Muhammad (peace be upon him) is a Prophet
of God is the fact that his coming was foretold by the Prophets who came before. In their books and
their statements they described him and his followers. They even mentioned him by name. The
Qur’ân states this fact in the following verses: “And remember, Jesus, the son of Mary, said: "O
Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came)
before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad."
But when he came to them with Clear Signs, they said, "this is evident sorcery!" (As-Saff 61:6)
“Those who follow the Messenger, the Prophet who can neither read nor write, whom they will find
described in the Torah and the Gospel which are with them. He will enjoin on them that which is right
and forbid them that which is wrong. He will make lawful for them all good things and prohibit for
them only the foul; and he will relieve them of their burden and the fetters that they used to wear.
Then those who believe in him, and honor him, and help him, and follow the light which is sent down
with him: they will be the ones to prosper.” (Al-Araf 7:157) In spite of the distortions and deletions
made by some Jewish rabbis and Christian priests to their sacred texts, and in spite of the incorrect
interpretations they imposed on them, there still remains within those texts enough to establish the
proof of Muhammad (PBUH) being a prophet of God. Another proof that Muhammad (PBUH) was a
prophet of God is the history of his mission, the events of his life, the success of his followers, and
how swiftly Islam spread throughout the nations of the world.

The attributes of Prophet Muhammad (PBUH) and his mode of conduct show us that he was truly a
prophet of God. He was, in every aspect of his character, an exemplary human being and history has
never witnessed anyone else like him. One of his most pronounced character traits was his capacity
for mercy. He had great love and compassion for the poor and preferred to sit and partake of meals in
their company. He showed great empathy for the sick and would go out of his way to help them. He
would not leave a sick person or a child in need without fulfilling that need. He showed mercy to the
orphans and encouraged people to care for them. He had great affection for children and would often
carry babies and make them laugh. He taught his followers that children had the right to play and to
be humored. His mercy extended even to animals. He commanded his followers to be kind to the
animals in their care and prohibited abusing them. He instructed that animals used for food should be
slaughtered carefully and with compassion. He reprimanded a man for overburdening his camel and
failing to give it sufficient nourishment. He also informed us that a woman once was consigned to
Hell for her mistreatment of a cat. She had locked it up and denied it food until it starved to death.
Conversely, a prostitute received God’s forgiveness and entered heaven because she showed pity on a
thirsty dog and gave it water. Once he was asked if people were rewarded for the good treatment they
gave to animals. The Prophet (peace be upon him) replied: “For every creature possessing a liver
there is a reward.” Added to his mercy was his courage. Prophet Muhammad (PBUH) was among

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the most courageous of people. He was always present in the battlefield during war, and when things
became severe, he would be seen fighting in the front lines. He would remain firm even when other
brave men would turn to flee. He never hesitated in the face of falsehood and never ceased to call to
the truth, even when most of the people of the Earth were opposed to him. He never wavered on any
of his principles but continued to enjoin what was right and forbid what was wrong. He was also very
forgiving to those who wronged him. He never became angry or hateful on a personal level. No
matter how greatly someone wronged him when he was weak, he would show that person clemency
when he was in a position of power. He would accept excuses even when he knew that the one
making the excuse was lying. He was the most generous of people. He gave in charity like a person
who had no fear of poverty. He never once refused to give to someone who asked. He gave
everything that came into his possession to the poor and the needy. He would prefer his guests to
himself and the members of his household. He usually sufficed himself and his family with dates and
water and months would sometimes go by without a cooking fire being lit in his house. He was at the
same time a most exemplary husband. He was very affectionate and caring. He was quick to
overlooked mistakes. He never once hit one of his wives, nor did he ever raise his voice to them or
ridicule them. He always showed kindness. He would indulge them in anything that was not sinful.
He shared in the housework and took care of himself. He mended his own clothes and shoes.

Prophet Muhammad (PBUH) was kind to his servants. He commanded his followers not to overwork
their servants and commanded that they must eat the same food that the members of the household eat
and wear clothing of the same quality. Anas b. Mâlik said: “I worked as a servant for the Prophet
(peace be upon him) in his residence and on his journeys. No matter what I did, he never once said to
me: “Now why did you do that?” Likewise, no matter what I might have failed to do, he never once
said to me: “Now why didn’t you do that?” Once the Prophet (PBUH) saw a man beating his slave.
The Prophet (PBUH) said to him: “God is more capable of punishing you than you are of punishing
him.” Upon hearing this, the man stopped and said: “I set him free for the sake of God.” The Prophet
(PBUH) then said: “If you did not free him, you would have been touched by the fire.” The Prophet
(PBUH) was extremely shy and modest. He hated foul speech He never once uttered a foul word. He
said: “A strong sense of shame is a good quality in every way.” He also said: “Nothing but good
comes from having a strong sense of shame.” He was also very humble. He taught his followers:
“None will enter Paradise who has within his heart an atom’s weight of pride.” He used to sit on the
floor and eat. He forbade his companions from standing in honor when he entered the room. When he
walked, he never expected anyone to move out of the way. He never allowed himself to stand out in
his dress or his steed. He never seated himself in a place of honor when he was in the company of
others. Above all of these qualities was his devotion to God. He immersed himself in worship and
eschewed the pleasures of the world. The remembrance and praise of God was always on his lips. He
always sought the forgiveness of his Lord. His reverence of God often brought him to tears. He fasted
so much that it sometimes seemed that he never went a day without fasting. He spent long stretches of
the night standing in prayer until his ankles would swell. When he was asked why he worshipped so
much when God had forgiven him all of his past and future sins, he replied: “Should I not then be a
grateful servant?”

These are just a few of his noble qualities. The combination of worldly and spiritual perfection that he
exhibited was a miracle in and of itself and a testimony to his truly being a prophet of God. Among
other proofs are: 1. Muhammad (PBUH) was raised illiterate, unable to read or write, and remained

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like that till his death. Among all his people, he was known as being truthful and trustworthy. Before
receiving revelation, he had no prior knowledge of Religion or any previously sent Message. He
remained like that for his first forty years. Revelation then came to Muhammad (PBUH) with the
Quran that we now have between our hands. This Quran mentioned most of the accounts found in the
previous scriptures, telling us about these events in the greatest detail as if he witnessed them. These
accounts came precisely as they were found in the Torah sent down to Moses and in the Gospel sent
down to Jesus. Neither the Jews nor Christians were able to belie him regarding anything that he said.

2. Muhammad (PBUH) also foretold of everything that would occur to him and his community after
him, pertaining to victory, the removal of the tyrannical kingdoms of Chosroes [the royal title for the
Zoroastrian kings of Persia] and Caesar, and the establishment of the religion of Islam throughout the
earth. These events occurred exactly as Muhammad foretold, as if he was reading the future from an
open book.

3. Muhammad (PBUH) also brought an Arabic Quran that is the peak of eloquence and clarity. The
Quran challenged those eloquent and fluent Arabs of his time, who initially belied him, to bring forth
a single chapter like the Quran. The eloquent Arabs of his day were unable to contest this Quran.

Indeed, till our day, none has ever dared to claim that he has been able to compose words that equal-
or even approach-the order, grace, beauty, and splendor of this Glorious Quran.

4. The life history of this Noble Prophet (PBUH) was a perfect example of being upright, merciful,
compassionate, truthful, brave, generous, distant from all evil character, and ascetic in all worldly
matters, while striving solely for the reward of the Hereafter. Moreover, in all his actions and
dealings, he was ever mindful and fearful of Allah.

5. Allah instilled great love for Muhammad (may Allah's blessings and peace be upon him) in the
hearts of all who believed in and met him. This love reached such a degree that any of his
companions would willingly sacrifice his (or her) self, mother or father for him. Till today, those who
believe in Muhammad honor and love him. Anyone of those who believe in him would ransom his
own family and wealth to see him, even if but once.

6. All of history has not preserved the biography of any person in the manner it has preserved the
life of Muhammad (PBUH), who is the most influential human in history. Nor has the entire earth
known of anyone whom every morning and evening, and many times thereafter throughout the day, is
thought of by those who believe in him. Upon remembering Muhammad (PBUH), the believers in
him will greet him and ask Allah to bless him. They do such with full hearts and true love for him.

7. Nor has there every been a man on earth whom is still followed in all his doings by those who
believe in him. Those who believe in Muhammad (PBUH), sleep in the manner he slept; purify
themselves (through ablution and ritual washing) in the manner he purified himself; and adhere to his
practice in the way they eat, drink, and clothe themselves. Indeed in all aspects of their lives, the
believers in Muhammad (PBUH) adhere to the teachings he spread among them and the path that he
traveled upon during his life. During every generation, from his day till our time, the believers in this
Noble Prophet have fully adhered to his teachings. With some, this has reached the degree that they
desire to follow and adhere to the Prophet's way in his personal matters regarding which Allah has not

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sought of them to adhere to in worship. For example, some will only eat those specific foods or only
wear those specific garments that the Messenger liked.

Let alone all that, all those who believe in Muhammad (PBUH) repeat those praises of Allah, special
prayers, and invocations that he would say during each of his actions during day and night, like: what
he would say when he greeted people, upon entering and leaving the house, entering and leaving the
mosque, entering and leaving the bathroom, going to sleep and awaking from sleep, observing the
new crescent, observing the new fruit on trees, eating, drinking, dressing, riding, traveling and
returning from travel, etc. Let alone all that, all those who believe in Muhammad (PBUH) fully
perform-even to the minute detail-every act of worship-like prayer, fasting, charity, and pilgrimage-as
this Noble Messenger (PBUH) taught and as he himself performed. All of this allows those who
believe in him, to live their lives in all aspects with this Noble Messenger as their example, as if he
was standing before them, for them to follow in all their doings.

8. There has never been nor there does ever a man anywhere upon this earth who has received such
love, respect, honor, and obedience in all matters-small and large alike-as have this Noble Prophet.

9. Since this day, in every region of the earth and during every period, this Noble Prophet has been
followed by individuals from all races, colors and peoples. Many of those who followed him were
previously Christians, Jews, pagans, idolaters, or without any religion. Among those who chose to
follow him, were those who were known for their sound judgment, wisdom, reflection, and foresight.
They chose to follow this Noble Prophet after they witnessed the signs of his truthfulness and the
evidences of his miracles. They did not choose to follow Muhammad out of compulsion or coercion
or because they had adopted the ways of their fathers and mothers. Indeed many of the followers of
this Prophet (PBUH), chose to follow him during the time when Islam was weak, when there were
few Muslims, and when there was severe persecution of his followers on earth. Most people who
have followed this Prophet (PBUH) have done so not to acquire some material benefits. Indeed many
of his followers have suffered the greatest forms of harm and persecution as a result of following this
Prophet. Despite all this harm and persecution, this did not turn them back from his religion. My
brethren! All of this clearly indicates to anyone possessing any sense, that this Prophet was truly and
really Allah's messenger and that he was not just a man who claimed prophethood or spoke about
Allah without knowledge.

10. With all this, Muhammad (PBUH) came with a great religion in its creedal and legal make-up.
Muhammad (PBUH) described Allah with qualities of complete perfection, and at the same time in a
manner that is free of ascribing to Him any imperfection. Neither the philosophers or the wise could
ever describe Allah like such. Indeed it is impossible to imagine that any human mind could conceive
of an existing being that possesses such complete ability, knowledge, and greatness; Who has
subdued the creation; Who has encompassed everything in the universe, small or large; and Who
possesses such perfect mercy. Nor is it in the ability of any human being to place a perfect law based
upon justice, equality, mercy and objectivity for all human activity on earth like the laws that
Muhammad brought for all spheres of human activity - like buying and selling, marriage and divorce,
renting, testimony, custody, and all other contracts that are necessary to uphold life and civilization
on earth.

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11. It is impossible that any person conceive wisdom,, morals, good manners, nobleness of characters
as what this honorable Prophet (PBUH) brought. In a full and complete manner, Muhammad (PBUH)
spread a teaching regarding character and manners toward one' parents, relatives, friends, family,
humanity, animals, plants and inanimate objects. It is impossible for the human mind alone to grasp
all of that teaching or come with a similar teaching. All of that unequivocally indicates that this
Messenger did not bring any new religion from his own accord, but that it was rather a teaching and
inspiration that he received from the One Who created the earth and the high heavens above and
created this universe in its miraculous architecture and perfection.

12. The legal and creedal make-up of the religion that the Messenger, Muhammad, (PBUH) brought
resembles the engineering of the heavens and the earth. All of that indicates that He who created the
heavens and the earth is the One Who sent down this great law and upright religion. The degree of
inimitability of the Divine law that was sent down upon Muhammad is to the same degree of
inimitability of the Divine creation of the heavens and earth. For just as humanity cannot create this
universe, in the same manner humanity cannot bring forth a law like Allah's law that He sent down
upon His servant and messenger Muhammad (PBUH).

2. WAS MUHAMMAD A PROPHET?

Question: By Ahmad Souza I am a Catholic desiring to learn more about the Islamic religion. As a
Christian, I do not believe that the Qur'an is from God, but I do respect your belief in it. I have two
theories though, that I respectfully ask you to answer for me: 1) That Muhammad truly did not
receive revelations. He believed that he did but it was some kind of mental disorder set off by a
traumatic event in his life. Even though he did not show any signs earlier, there is evidence to show
that this is scientifically possible. 2) Muhammad did receive revelations, but not from God. There
are other spiritual powers, namely Satan and his minions, which try to ensnare souls. Often, their
messages appear very good and harmless and even seem to be complying with God, but in reality
they are traps for the faithful. I do believe that Muhammad was a good man, and that he honestly
believed that he was receiving revelations from God. But I do not believe that he really was. I mean
no disrespect by saying this, as I greatly respect your religion, but I would like to know what makes
you so certain that God revealed the Qur'an to him.

Answer:-Salaam Aimee. Thank you for your important question. The fact that you are aware of
Muhammad's (peace be upon him) convictions in the truth of his mission shows that you have
researched the subject considerably. In other words, you do not consider intended fabrication on the
part of the Prophet to be a possible explanation for the origins of the Quran. Anyone who has read the
words of the Qur'an along with some of the Traditions of the Prophet (peace be upon him) knows that
he sincerely believed that he was a Prophet of God. Though you may dismiss him as mad or inspired
by Satan, nevertheless he could not have been intentionally lying to those around him. He was a
passionate believer in God; he was genuinely convinced that God would help him in his mission –
this is an undeniable fact to those who have even a cursory knowledge of his life. If we agree to rule
out the possibility of his lying, then the next logical objection to his authenticity as a Prophet of God
is that he was deluded. As you logically summarize, he was either mentally ill or beguiled by Satan.
Let us look at these two possibilities in detail.

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Was he mad?-Certain orientalists have proposed the suggestion that Muhammad (peace be upon him)
was mad, and they cite certain fictitious Traditions that hint at his suffering from epilepsy in defense
of their claims. The purported revelations, they explain, were nothing more than the ramblings of a
delusional madman. In fact the Arab pagans around the Prophet also accused him of madness, as
Allah mentions in Surah Al-Hijr, Chapter 15, verse 6:*{And they [the Arab pagans] say, ‘O you to
whom the Reminder has been revealed! You are most surely insane!’}*If the product of this
“madness” were anything other than the Glorious Qur’an, there might be some weight to the claim.
But as it stands, the question must be asked: Could a madman produce a seemingly perfect text? In
fourteen hundred years of intense scrutiny and examination, not a single contradiction, grammatical
flaw, or comparable imitation has ever been found. Could a madman inadvertently compose a text
that stood as the foundation of the most successful and extensive empires ever to grace the earth?
Could a madman write a book that has united peoples of hundreds of different languages and races
for over fourteen centuries? A text that directly generated radically original systems of government,
economics, human rights, and scholarship that stood the test of time and have subsequently inspired
the rules and governing systems by which we live today?

To call the Qur’an the product of insanity is no less implausible than a group of monkeys jumping on
a keyboard and producing an unflawed copy of Webster’s Unabridged Dictionary. Furthermore, the
Qur’an itself challenges such accusations through its self-declared inimitability (i’jaz). Allah says in
Surah Al-Baqarah, chapter 2 verses 23 thru 24: *{And if you are in doubt as to that which We have
revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you
are truthful (23) But if you do it not – and you can never do it – then be on your guard against the fire
of which men and stones are the fuel; it is prepared for the unbelievers.}* (24) Furthermore, if we
believe in the existence of an all-powerful and controlling God, then we have to acknowledge that He
would be in control the mind of a “madman” in the middle of the Arabian desert. As a believer in
God, you have to admit that He willed and allowed for Muhammad to speak every verse of the
Qur’an, and thereupon God allowed for these verses to travel around the world and win the hearts of
billions of Muslims. If you are going on the assumption that the Qur’an is “misguidance,” then God’s
willing its existence coupled with its colossal influence on mankind makes the Satanic-ploy theory
more likely than its being a random creation of the mind of a madman. An English speaker must bear
in mid that the miracle of the Qur’an is in the Arabic original. In fact, the Qur’an only exists in
Arabic; English versions are in reality translations of the meanings of the Qur’an. Additionally, it
would be appropriate at this point to mention the innumerable scientific miracles scattered throughout
the Qur’an. As this issue has been dealt with extensively in previous answers on our site, please refer
to the following link for a detailed and astounding presentation: Miracles of the Qur’an.

Was it Satan? The second logical objective to the Qur’an’s divine origins is the possibility that it is
the work of Satan. Christians have traditionally argued that the Qur’an was intended by Satan to be a
means of leading astray the masses from God’s imminence, personified in Jesus (peace be upon him).
The Christians have (incorrectly) held the Islamic concept of God to be wholly transcendent, i.e. the
Muslim God is seen by them as completely impersonal, as He lacks a human facet like that which
Jesus represents to the Christian tradition. Allah says in Surah Qaff, Chapter 50, verse 16: *{We
verily created man and We know what his soul whispers to him, and We are nearer to him than his
jugular vein.}* If we examine the Satanic-ploy argument objectively, it proves to be extremely feeble.
The Qur’an calls only to deeds that are good. Among many other things, it incites its reader to belief

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in God, trust and reliance on Him, prayer, God-consciousness at all times, sincerity of intention,
charity, kindness to orphans and the needy, graciousness to our parents, justice and fairness among
people, truthfulness and good business ethics, chastity, cleanliness, etc. One may object: Well and
good, but it’s all for naught if it calls even to a single evil. It may seem rational for Satan to tell us,
“Pray, give charity, eat pure food, and kill your parents.” However, the Qur’an doesn’t slip once;
every deed that it calls to can unanimously be considered virtuous by people of all faiths – we urge
you to search for yourself. Then, why would Satan call to belief in God and virtuous deeds?
Additionally, Allah says in Surah An-Nahl, chapter16, verse 98: *{So when you recite the Qur’an,
seek refuge with Allah from the accursed Satan.}* If we agree on the existence of God, don’t we
think that no matter what religion we follow, He will respond to our seeking refuge in Him from
Satan? In other words, why would Satan tell us to seek refuge in God from him? Even if we had the
wrong religion, wouldn’t this weaken his power over us? The verse can only harm him; it serves no
benefit to him – why would he include it? Next, let’s look at the state of the world in which
Muhammad (peace be upon) lived. The Arab pagans to whom he originally preached were as far from
God as is imaginable. They worshipped stone idols, buried their daughters alive, murdered over a
camel’s drinking out of the wrong well, were ruled by the most absurd superstitions, etc. Satan had
fully deceived them already. Why would he start a new religion that clearly brought them closer to
God and closer to virtuosity? A Christian cannot deny that the pre-Islamic pagans were infinitely
farther from the Christian teachings and ideals than their later-day Muslim counterparts. One may
say: But Satan brought the Arabs slightly closer to God in order to later mislead the rest of the world
– it was a sacrifice on the part of Satan for the sake of the greater evil. Then let’s look at the state of
the people who accepted Islam after the Arabs. The Persians, though custodians of a hitherto great
civilization, by and large practiced fire-worship; their religious beliefs, rituals, and views on the
sanctity of life were no more than a shade better than the desert idol-worshippers. The Indians were
seeped in countless forms of idol worship, animism, ancestor worship, and religiously-legitimized
socioeconomic bigotry. The advent of Islam would later lead to a unification, simplification, and
reform of the native beliefs of India that now comes under the over-simplified title of Hinduism.
North Africa, though containing many Christian enclaves and strongholds many of which would
incidentally retain their Christian beliefs after the Islamic conquests, was de-facto ruled by polytheist
tribes of Berber and African ethnicity. The later-day Turks and Mongols also worshipped idols and
dead ancestors prior to their adoption of Islam. From a Christian perspective, there is no doubt that
Islam brought the native populations of the aforementioned areas closer to the Christian ideal than
their previous religions. Why wouldn’t Satan leave “sleeping dogs lie” and let the people continue on
in their religions that epitomized the nadir of misguidance? From strictly a numbers perspective,
Satan would have clearly mislead more people and would have caused more people to die in the
farthest state from the Christian ideal had he not “inspired” the Qur’an, as the Christians hold. If there
are holes in these arguments, please let us know. We respect your question because it is polite yet
frank, and more importantly it reflects a logical and sincere quest for the Truth. If you are not
Muslim, we expect you to have misgivings about the Qur’an. We are not insulted by your objectives
and we hope that more non-Muslims would voice their doubts for the sake of arriving at Truth. On a
personal note, I am a convert Muslim from America who accepted Islam in my youth. Within the past
two years, I have taken up the part-time study of Arabic with an experienced teacher, and by Allah’s
Will, I have begun to grasp the meanings of the Qur’an in its original language. I can say from
experience that my study has vastly improved my appreciation and understanding of the Qur’an, and I

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would urge anybody who sincerely seeks to prove its authenticity to him or herself to take up the
study of Arabic. For me, the difference between the original language and the translated meanings is
like day and night. Thank you again for your question, and please stay in touch.

3. HAVE PROPHET (PBUH) SEEN ALLAH

Question: Did Prophet Muhammad (pbuh) directly see Allah almighty, on the day he saw Heaven,
Hell, etc? If so, please send me evidence of this from the Quran Hadith.

Answer: Praise be to Allah. Most of the Sahaabah were of the view that the Prophet (peace and
blessings of Allah be upon him) did not see Allah with his eyes on the night of the Miraaj. It was
narrated that ‘Aa’ishah (may Allah be pleased with her) said: “Whoever told you that Muhammad
(peace and blessings of Allah be upon him) saw his Lord was lying. He said that no vision can grasp
him [cf. al-An’aam 6:103]…” (Narrated by al-Bukhaari, al-Tawheed, 6832). It was narrated that
Abu Dharr said: “I asked the Messenger of Allah (peace and blessings of Allah be upon him), ‘Did
you see your Lord?’ He said, ‘ He is veiled by Light, how could I see Him.’” (Narrated by Muslim,
al-Eeman, 261). It was narrated that Ibn ‘Abbaas said: “ ‘The (Prophet’s) heart belied not what he
saw, and indeed he saw Him at a second descent.’ [An-Najm 53:11-12] (This means that) he saw Him
twice with his heart.” (Narrated by Muslim, al-Eemaan, 258). Ibn al-Qayyim said: “ ‘Uthmaan ibn
Sa’eed al-Daarimi said in his book al-Ru’yah that there was consensus among the Sahaabah that he
[the Prophet (peace and blessings of Allah be upon him)] did not see his Lord on the night of the
Mi’raaj. Some of them excluded Ibn ‘Abbaas and said that he was not one of those who said that. Our
Shaykh says that this does not go against the facts, for Ibn ‘Abbaas did not say that he saw Him with
the eyes in his head, and Ahmad relied upon this in one of the two reports narrated from him, where
he says that he saw Him but he did not say that that was with the eyes in his head. The wording used
by Ahmad is the same as that used by Ibn ‘Abbaas (may Allah be pleased with them both). What
indicates that what our Shaykh said about the meaning of the hadeeth of Abu Dharr is correct is the
fact that in another hadeeth he said that His veil is Light. And Allah knows best what the Light is that
is mentioned in the hadeeth of Abu Dharr (may Allah be pleased with him) where it says, ‘I saw
Light.’” Ijtimaa’ al-Juyoosh al-Islamiyyah, vol. 1, p. 12 Shaykh al-Islam (may Allah have mercy on
him) said: “Chapter: with regard to seeing Allah, what was proven in al-Saheeh from Ibn ‘Abbaas is
that he said: ‘Muhammad saw his Lord with his heart twice, and ‘Aa’ishah denied that he had seen
Him. Some people reconciled these two reports by saying that ‘Aa’ishah denied that he saw Him with
his eyes and Ibn ‘Abbaas affirmed that he saw Him with his heart. Some versions of the report
narrated from Ibn ‘Abbaas refers to seeing without specifying how, and others indicate that it was
with the heart. Sometimes he says that Muhammad saw his Lord, and sometimes he says that
Muhammad saw Him. There is no clear statement from Ibn ‘Abbaas which says that he saw Him with
his eyes. Similarly Imaam Ahmad sometimes says that he saw Him and sometimes says that he saw
Him with his heart. No one whom Ahmad heard said that he saw Him with his eyes. But some of his
companions heard some of the words that did not specify how, and understood from that that he had
seen Him with his eyes, just as some people heard the words of Ibn ‘Abbaas that did not specify how,
and understood from that that he had seen Him with his eyes. But there is nothing in the evidence to
prove that he saw Him with his eyes, and that was not narrated from any of the Sahaabah. There is
nothing in the Quran or Sunnah to indicate that, rather the saheeh texts which indicate that he did not
see Him are more definitive. In Saheeh Muslim it is narrated that Abu Dharr said: ‘I asked the

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Messenger of Allah (peace and blessings of Allah be upon him), “Did you see your Lord?” He said,
“He is veiled with Light, how could I see Him?”’ And Allah says (interpretation of the meaning):
‘Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] Who took His
slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-
Aqsaa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him
(Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.)’ (Al-Isra’ 17:1) If he had seen
Him with his own eyes, that He would have mentioned that. The same applies to the words “Will you
then dispute with him (Muhammad) about what he saw [during the Mi’raaj]?” (An-Najm 53:12). If he
had seen Him with his own eyes, that would have been mentioned. It is proven from the saheeh texts
and from the consensus of the salaf (first generations) of this ummah that no one can see Allah with
his eyes in this world, with the exception of the claim made by some that our Prophet Muhammad
alone saw Him. But they are agreed that the believers will see Allah on the Day of Resurrection with
their own eyes just as they see the sun and the moon (in this world).” And Allah knows best.
Majmoo’ al-Fataawa, vol. 6, p. 509-510

4. IS PROPHET OMNIPRESENT

Question: 1. Is the Prophet (PBUH) or any other being apart from Allah Omnipresent? Can we ask
his help in our needs?

Answer: Praise be to Allah. Saying that Prophet (PBUH) or any other is Omnipresent is totally
baseless and trying to make prophet raised to the status of Allah as Christians have done to Jesus
(PBUH).

Firstly: Allah said to His Prophet (peace and blessings of Allah be upon him): “Verily, you (O
Muhammad) will die, and verily, they (too) will die” [Az-Zumar 39:30] And Allah said
(interpretation of the meaning): “Muhammad is no more than a Messenger, and indeed (many)
Messengers have passed away before him. If he dies or is killed, will you then turn back on your
heels (as disbelievers)?....” [Aale ‘Imraan 3:144] “And We granted not to any human being
immortality before you (O Muhammad); then if you die, would they live forever? [Al-Anbiyaa’
21:34] Abu Bakr (may Allah be pleased with him) said, in his speech after the Prophet (peace and
blessings of Allah be upon him) had died, “Whoever used to worship Muhammad, Muhammad has
died, but whoever used to worship Allah, Allah is Alive and will never die.” (Narrated by al-
Bukhaari). This and similar evidence indicates that Muhammad (peace and blessings of Allah be
upon him) was a human being like all other human beings, who died as they die, and will never be
immortal just as no one before him was immortal. Whoever wants to put the Prophet beyond the
human realm and claim that the Prophet is present in all places, is the one who should be asked to
produce evidence (daleel). How does he know that the Prophet is omnipresent at all times? Moreover,
those who make the same claim with regard to Allah (should know that) this is kufr, deviation and
misguidance. This belief implies that Allah is present even in dirty places like bathrooms etc. –
Glorified be Allah far above what they say.

5. Allah may have not created this world

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Question: I have got a question regarding a hadiith. How sound is the hadiith, that states, that it were
not for Muhammad (saw) Allah (swt) would not have created this world? To be honest I am a bit
suspicious about this hadiith, could you shatter some light in the matter?

Answer: Praise be to Allah. Many false and fabricated ahaadeeth have been narrated that say similar
things. For example: “Were it not for you, I would not have created the universe.” This was quoted
by al-Shawkaani in al-Fawaa’id al-Majmoo’ah fi’l-Ahaadeeth al-Mawdoo’ah (p. 326). He said: Al-
San’aani said: (it is) mawdoo’ (fabricated). Al-Albaani said in al-Silsilah al-Da’eefah (282): (it is)
mawdoo’. Another example is the hadeeth narrated by al-Haakim according to which Ibn ‘Abbaas
said: “Allah revealed to ‘Eesa (Jesus, peace be upon him): ‘O ‘Eesa, believe in Muhammad, and tell
whoever you meet of your ummah to believe in him. For were it not for Muhammad, I would not
have created Adam, and were it not for Muhammad, I would not have created Paradise and Hell. I
created the Throne over the water and it would not settle until I wrote on it, Laa ilaaha ill-Allah
Muhammad Rasool Allah (There is no god but Allah and Muhammad is the Messenger of Allah).”
Al-Haakim said: its isnaad is saheeh! But al-Dhahabi commented on that and said: I believe it is
fabricated and falsely attributed to Sa’eed. Meaning, Sa’eed ibn Abu ‘Aroobah (one of the narrators
of this hadeeth). This hadeeth was narrated from him by ‘Amr ibn Aws al-Ansaari, who is the one
who is accused of fabricating it. Al-Dhahabi mentioned him in al-Meezaan where he said: “He
produced a munkar report,” then he quoted this hadeeth, and said, “I believe that it is mawdoo’
(fabricated).” Al-Haafiz Ibn Hajar agreed with him, as it says in al-Lisaan. Al-Albaani said in al-
Silsilah al-Da’eefah (280): There is no basis for it. Shaykh al-Islam Ibn Taymiyah (may Allah have
mercy on him) was asked: Is the hadeeth which some people quote – “Were it not for you, Allah
would not have created the Throne or the Kursiy or the earth or the heavens or the sun or the moon or
anything else” saheeh or nor?

He replied: Muhammad (peace and blessings of Allah be upon him) is the leader of the sons of Adam,
and the best and noblest of creation, hence some people say that Allah created the universe because of
him, or that were it not for him, Allah would not have created the Throne or the Kursiy or the earth or
the heavens or the sun or the moon. But this hadeeth that is narrated from the Prophet (peace and
blessings of Allah be upon him) is neither saheeh (sound) nor da’eef (weak), and it was not narrated
by any scholar in a hadeeth from the Prophet (peace and blessings of Allah be upon him). Neither was
it known from the Sahaabah. Rather it is the words of one who is unknown. Majmoo’ al-Fataawa,
11/86-96. The Standing Committee was asked: Can it be said that Allah created the heavens and the
earth for the purpose of creating the Prophet (peace and blessings of Allah be upon him)? What is the
meaning of the hadeeth, “Were it not for you the universe would not have been created,” and does
this hadeeth have any basis?

They replied: The heavens and the earth were not created for the sake of the Prophet (peace and
blessings of Allah be upon him), rather they were created for the purpose which Allah mentions
(interpretation of the meaning): “It is Allah Who has created seven heavens and of the earth the like
thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know
that Allah has power over all things, and that Allah surrounds all things in (His) Knowledge” [At-
Talaaq 65:12] As for the hadeeth mentioned, it is falsely attributed to the Prophet (peace and
blessings of Allah be upon him) and has no sound basis. Fataawa al-Lajnah al-Daa’imah, 1/312
Shaykh Ibn Baaz was asked about this hadeeth and said: The answer is that this was transmitted from

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the words of some of the common people who have no understanding. Some people say that the
world was created for the sake of Muhammad (peace and blessings of Allah be upon him) and were it
not for Muhammad the world would not have been created and mankind would not have been created.
This is false and has no basis, and these are corrupt words. Allah created the world so that He would
be known and worshipped. He created the world and He created mankind so that His names and
attributes, His power and knowledge, would be known and so that He alone would be worshipped
with no partner or associate, and so that He would be obeyed – not for the sake of Muhammad or for
the sake of Nooh or Moosa or ‘Eesa or any other Prophet. Rather Allah created the universe so that
He alone would be worshipped, with no partner or associate.

6. VISITING PROPHET GRAVE AS VISITING HIM LIVE

Question: I was once told that Rasulullah (saw) has said that visiting his grave after his death is the
same as visiting him when he was alive and that, therefore, when we visit his grave in Madinah, there
is no harm in speaking to him as if he were alive and requesting him to intercede on our behalf with
Allah. But I am worried that this might be 'shirk'.

Answer: Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger
of Allah (peace and blessings of Allah be upon him) said: “Whoever visits me after I die, it is as if he
visited me when I was still alive…” This is a hadeeth which many of the scholars of hadeeth judged
to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings
of Allah be upon him). Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in
Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi Qaz’ah. Al-
Dhahabi said: “…Haaroon ibn Abi Qaz’ah al-Madani [reported] from a man”. Al-Haafiz Ibn Hajar
said in Lisaan al-Meezaan (6/217): “Al-Azdi said: ‘Haaroon Abu Qaz’ah reports mursal ahaadeeth
from a man of Aal Haatib.’ I [Ibn Hajar] say: from this we understand that what he is referring to is
al-Azdi. Ya’qoob ibn Shaybah also classed him as da’eef (weak).”Al-Haafiz ibn Hajar also
mentioned him in al-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafa’i al-Kabeer
(2/266). He said, “In his isnaad is the unknown [majhool] man” – meaning a man from Aal Haatib.
Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wa’l-Waseelah (p. 134) about this hadeeth: “It is
obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in
him, was one of his companions, especially if he was among those who migrated to join him or
fought alongside him. It is proven that he (peace and blessings of Allah be upon him) said: ‘Do not
slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend
gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it.’
[Reported by al-Bukhaari and Muslim]. Anyone who comes after the Sahaabah cannot be like the
Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings
upon the Prophet (peace and blessings of Allah be upon him), so how can he become equal to them
by doing something that is not obligatory according to the consensus of the Muslims?

We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However,
traveling to the [Prophet’s] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of
praying there, is mustahabb (encouraged), and traveling to the Ka’bah for Hajj is waajib (obligatory).
If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the
Sahaabah who traveled to visit the Prophet (peace and blessings of Allah be upon him) during his
lifetime, how can they achieve this by undertaking a journey that is not allowed?”He also said (p.

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133): “All of the ahaadeeth about visiting his grave are da’eef, and are not to be relied upon in matters
of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all;
they were only narrated by those who reported da’eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar
and others. Shaykh al-Albaani said in al-Da’eefah (no. 1021) about this hadeeth: it is baatil (false). He
mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon
Abu Qaz’ah as da’eef. There is a third fault with the hadeeth, which is that it causes confusion and
contradiction. Then Shaykh al-Albaani said: “In general, the isnaad of this hadeeth is weak.” He also
said in al-Da’eefah (no. 47): “many people think that Shaykh al-Islam Ibn Taymiyah and those who
follow him among the Salafis forbid visiting the grave of the Prophet (peace and blessings of Allah be
upon him) altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah,
may Allah have mercy on him, or about the Salafis. Everyone who reads the books of Ibn Taymiyah
will see that he says it is permissible to visit his grave (peace and blessings of Allah be upon him),
and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable
practices or innovations (bid’ah), such as traveling solely for that purpose, because of the hadeeth
“No one should set out purposely except to visit three mosques.” The hadeeth does not describe a
ban only on traveling to visit other mosques, as many people think; it also includes a ban on setting
out to visit any place which people think will bring them closer to Allah, whether it is a mosque, a
grave or any other place. This is indicated by the hadeeth narrated by Abu Hurayrah who said: ‘I met
Basrah ibn Abi Basrah al-Ghifaari and he asked me, ‘Where are you coming from?’ I said, ‘From al-
Toor [Sinai].’ He said, ‘If I had met you before you left, you would not have gone there! I heard the
Messenger of Allah (peace and blessings of Allah be upon him) say: ‘Do not travel except to three
mosques.’” (Reported by Ahmad and others with a saheeh isnaad). This clearly indicates that the
Sahaabah understood the hadeeth to be general in application [i.e., it did not apply only to mosques].
This is supported by the fact that it is not reported that any of them ever set out with the intention of
visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn
Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allah be pleased with
them. May Allah have mercy on the one who said: “All goodness is in following those who went
before (the salaf) and all evil is in following the innovations of those who came later.”

In conclusion, traveling with the intention of visiting the grave of the Prophet (peace and blessings of
Allah be upon him) is bid’ah and is haraam, because of the hadeeth which forbids traveling to
worship in any place except the three mosques. As for visiting the grave of the Prophet (peace and
blessings of Allah be upon him) when one happens to be in Madeenah, this is perfectly acceptable, as
is traveling with the intention of praying in the Prophet’s Mosque as an act of worship and seeking to
draw close to Allah. Those that are confused about this issue are those who do not understand the
difference between what is permitted and what is forbidden. And Allah knows best.

7. ADAM PRAYING BY VIRTUE OF MUHAMMAD (PBUH)

Question: I read this hadeeth and I would like to know whether it is saheeh or not. “When Adam
committed his sin, he said, ‘O Lord, I ask You by virtue of Muhammad to forgive me.’ Allah said, ‘O
Adam, how do you know of Muhammad when I have not yet created him?’ He said, ‘O Lord, when
You created me with Your own hand, and breathed into me the soul that You created, I raised my
head and saw written on the pillars of the Throne, Laa ilaaha ill-Allah Muhammad Rasool Allah
[There is no god but Allah, Muhammadi s the messenger of Allah]. Then I knew that You would not

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mention in conjunction with Your name any but the most beloved of Your creation to You.’ Allah
said, ‘You have spoken the truth, O Adam. He is indeed the most beloved of My creation to Me. Pray
to me by virtue of Him, for I have forgiven you. Were it not for Muhammad, I would not have created
you.’”

Answer: Praise be to Allah. This hadeeth is mawdoo’ (fabricated). It was narrated by al-Haakim via
‘Abd-Allah ibn Muslim al-Fahri (who said), Ismaa’eel ibn Muslimah narrated to us, ‘Abd al-
Rahmaan ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-
Khattaab (may Allah be pleased with him), that he said: The Messenger of Allah (peace and blessings
of Allah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the
questioner quoted it. Al-Haakim said: The isnaad of this hadeeth is saheeh. This is what al-Haakim
said! But a number of scholars rebuked him and denounced him for classing this hadeeth as saheeh.
They ruled that this hadeeth is false and fabricated, and they pointed out that al-Haakim contradicted
himself when commenting on this hadeeth. There follow some of their comments: Al-Dhahabi said,
criticizing the words of al-Haakim quoted above: Rather it is mawdoo’ (fabricated), and ‘Abd al-
Rahmaan is not reliable, and I do not know who ‘Abd-Allah ibn Muslim al-Fahri is. Al-Dhahabi also
said in Meezaan al-I’tidaal: It is a false report. Al-Haafiz Ibn Hajar agreed with him in Lisaan al-
Meezaan. Al-Bayhaqi said: ‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it
with this isnaad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidaayah wa’l-Nihayyah,
2/323. Al-Albaani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’. Al-Haakim himself (may Allah
forgive him) accused ‘Abd al-Rahmaan ibn Zayd of being a fabricator of hadeeth, so how could his
hadeeth be saheeh? Shaykh al-Islam Ibn Taymiyah said in al-Qaa’idah al-Jaleelah fi’l-Tawassul wa’l-
Waseelah (p. 69): Al-Haakim’s narration of this hadeeth is something for which he was denounced,
and he himself said in his book al-Madkhil ila Ma’rifat al-Saheeh ‘an al-Saqeem: ‘Abd al-Rahmaan
ibn Zayd ibn Aslam narrated fabricated ahaadeeth from his father, and it is obvious to any competent
hadeeth scholar that he is the one to blame for fabricating ahaadeeth. I say: ‘Abd al-Rahmaan ibn
Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.See Silsilat al-Ahaadeeth al-
Da’eefah by al-Albaani, 1/38-47.

8. Buildings over graves

Question: - I would like to ask questions concerning building over the graves. From the hadiths, it is
clear that building any sort of structure over the graves or putting graves inside mosques is forbidden.
There are many tombs of the saints in the Asian sub-continent and grave worship is the norm.
However when telling these people of their haram actions they reply that our own Prophet
Muhammad's grave is inside the mosque, and secondly that his grave has building over it, hence
justifying the building over the graves.

Answer: As for the grave of Prophet, there was no building over it. It happens that the Prophet
(peace and blessings be upon him) passed away in the room of `A’ishah and there is an exception for

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prophets and messengers of Allah. They have to be buried in the same place they pass away; they
can't be removed to other place. Since Prophet (peace and blessings be upon him) passed away in the
room of `A’ishah, therefore, he was buried inside that room. This is considered as a special treatment
for all the messengers of Allah. As for the graves of Abu Bakar and `Umar, this should be considered
as Ijtihad from both of them and certainly they did request as a reflection and deep expression of their
passion and great love to the Prophet (peace and blessings be upon him). Both of them were buried
next to the Prophet (peace and blessings be upon him). However, the action of Abu Bakar and `Umar
should not be taken as a precedent. The prohibition of building on graves remains as clearly stated by
the holy Prophet (peace and blessings be upon him). As for having all these great graves inside the
mosque, I shall stress that they were not inside the mosque and they supposed not to be inside. They
were entered into the mosque as a result of fear and willingness to protect them against the evil
attempts in the history to destroy them and remove the body of the Prophet (peace and blessings be
upon him). All in all, it is prohibited to build on graves thus it goes against the principles of
humbleness that are required in handling the issues of the deceased.

9. PROPHET’S ASENCION, BY SOUL ONLY OR WITH BODY

Question: Was the Prophet’s Israa’ and Mi`raj (Night Journey and Ascension) in soul only or in both
body and soul?

Answer: -- According to the majority of jurists, scholars of Hadith and Muslim philosophers, the
journey of Al-Israa’ and Al-Mi`raj was in both body and soul. Therein lay its being a miracle. There
is much evidence of this point. The eminent scholar Sheikh `Atiyyah Saqr, former head of Al-Azhar
Fatwa Committee, states: Scholars have differed as to whether the Prophet's journey of Al-Israa’ and
Al-Mi`raj was in soul only or in both body and soul. The majority of jurists, scholars of Hadith, and
Muslim philosophers agreed that it was in both body and soul for many reasons. First, according to
Almighty Allah's words: “Glory to (Allah) Who did take His servant (Muhammad) for a Journey by
night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that
We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).” (Al-
Isra 17:1) He Almighty has referred to the Prophet (peace and blessings be upon him) as “His
servant.” The word “servant” does not refer to one's soul only; it refers to the servant as a whole,
body and soul. This is similar to the word “slave” in Allah's words: “Hast thou seen him who
dissuadeth (9) a slave when he prayeth?” (Al-`Alaq 96: 9 -10) and “And when the slave of Allah
stood up in prayer to Him, they crowded on him, almost stifling” (Al-Jinn 72: 19) The word “slave”
in both these verses refers to the person in question as a whole, body and soul.

Second, had the Prophet's journey of Al-Israa’ and Al-Mi`raj been in soul only, it would not have
been regarded as a miracle. It would have been then an ordinary dream. While sleeping, many people
visit remote places and see extraordinary things without moving an inch from the places they are
already in, and there is nothing extraordinary about that to other people. Had the Prophet's journey of
Al-Israa’ and Al-Mi`raj been a dream, Allah Almighty would not have mentioned it in the Qur'an in
terms that express its being a miracle and extraordinary incident. Third, Allah Almighty says about
the journey of Al-Israa’ and Al-Mi`raj: “….We appointed the vision which We showed thee as an
ordeal for mankind….” (Al-Israa’ 17: 60). “Ordeal” here refers to its being a trial. Contemplating
this, the journey would not be a trial unless it was in both body and soul. Had it been in soul only,
there would not have been a trial or something extraordinary regarding it. Besides, when the

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unbelievers knew about the journey of Al-Israa’ and Al-Mi`raj, they wondered how the Prophet
(peace and blessings be upon him) could make it on one night, when they would make a similar
journey in a month. (Why should they disbelieve it, if it were a mere dream?) Fourth, it was Allah
Almighty Who made His Prophet (peace and blessings be upon him) have that journey, and, certainly,
nothing is impossible for Allah Almighty to do; He Almighty is able to do all things. Hence, there is
nothing that calls us to doubt the occurrence of the journey in both body and soul. Those who say that
the journey was in soul only cite as evidence for their view the Qur’anic verse: “….We appointed the
vision which We showed thee as an ordeal for mankind….” (Al-Israa’ 17: 60). They believe that the
vision (ru’ya) here refers to a dream, not to an actual seeing. But this opinion is not wholly tenable,
for ru’ya, lexically speaking, refers also to seeing with the eyes. Besides, according to Al-Bukhari,
Ibn `Abbas (may Allah be pleased with him) said, commenting on the verse in question, “The sights
which the Prophet (peace and blessings be upon him) was shown on the Night Journey when he was
taken to Jerusalem were actual sights, (not dreams).” Those who are of the opinion that the journey
was in soul only also cite as evidence for their view the Mother of the Believers `A’ishah's hadith:
"The Prophet's sanctified body was not missing on the Night Journey.' But this point is also refuted
for the following reasons. 1. The hadith reported to have been said by `A’ishah is not an authentic
one; there are missing and unknown reporters in its chain of narration. 2. `A’ishah (may Allah be
pleased with her) was not yet married to the Prophet (peace and blessings be upon him) at the time of
the journey. She might even not have been born then, if we take into account the controversy
regarding the date of Al-Israa’ and Al-Mi`raj. 3. Her saying: "The Prophet (peace and blessings be
upon him) did not see his Almighty Allah with his eye" indicates that she believed that the journey
was in both body and soul. Had she thought that it was in soul only, she would not have said that. 4.
Since the hadith ''The Prophet's sanctified body was not missing'' is not authentic, there is no need to
attempt to explain it to mean that the journey was in both body and soul, for some say that the hadith
indicates that his soul was not separated from his body. Anyway, what we are required to believe with
regard to Al-Israa’ and Al-Mi`raj is that it did take place, as Allah Almighty tells us in the Glorious
Qur'an. As for its being in soul only or in both body and soul, this is a controversial point that needs
not to be tackled strictly. One can adopt either view, but one is to bear in mind at the same time that
Allah Almighty is able to do everything and that the Prophets' visions, according to scholarly
agreement, are true.

10. Prophet's (PBUH) stools, urine and shadow

Question: I have read in a book that the stools and urine of the Prophet Mohammad (PBUH) were
not impure. How far is this true?

Answer: Some people tend to ascribe certain things which they consider as virtues to the Prophet,
without having any sound basis for them. The point you have raised is one such thing. Recently, I
answered a question on whether it is true that the Prophet had no shadow. I said then that it was a
false notion and that it neither gave a distinction to the Prophet to have no shadow nor did it detract
from his honor and position to have a shadow. To say that Prophet's urine and stools were not impure
is just an attempt to say that the Prophet was unlike other human beings or to ascribe to him an air of
holiness which he was keen to dispel. Certainly, it is not true at all to suggest that what he discharged
as a human being was any different from what is discharged by other people. He certainly washed his

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clothes from any impurity and he was keen to purify himself every time he went to the toilet. To
suggest otherwise, is to deviate from the teachings of the Prophet.

1. Quran compilation

Question: May I ask how was the Qur'an compiled? It is said that at first it was written on leaves,
pieces of skin, stones and also memorized by many people, some of whom died before all verses of
the Qur'an were compiled and brought from different areas in Makkah and Madinah. Who started the
work of its collection and publication? Since it was not checked finally by the Prophet, who was the
final authority then? Some people claim that the Qur'an is not published in its real sequence. There
are also claims that some leaves were accidentally eaten by goats and some were not included due to
political reasons. Please comment.

Answer: The Qur'an is the final message Allah has sent to mankind. It was revealed to the Prophet
Muhammad (peace be upon him) through the Archangel Gabriel, who brought the Prophet complete
verses or parts of verses, or passages or complete surahs, as he was commanded by Allah. When the
angel brought down to the Prophet Muhammad (peace be upon him) a passage of the Qur'an, he did
not bring it written on a piece of paper [or other material]. He recited it to him and the Prophet
immediately memorized it. In his keenness to learn it by heart straight-away, the Prophet used to
vocalize the words as he heard them from the angel. He was then asked by Allah not to do so. Allah
promised him that He Himself will see to it that the Qur'an is kept complete and intact and properly
read. This order is contained in Quran : "We have, without doubt, sent down the Message; and We
will assuredly Guard it (from corruption)." [Al- Hijr 15:9]As you are well aware, the Prophet
Muhammad (peace be upon him) did not read or write. When he received a portion of the Qur'an, he
called in one or more of his scribes to write it down. He employed for this task a number of his
companions whose number totaled 29. Many of these were of the highest caliber in their faith and
integrity. They included all the first five caliphs, Abu Bakr, Umar, Usman, Ali and Muawiah.
However, the task of writing the revelations was most particularly associated with two of them,
Muawiah and Zaid ibn Thabit, despite the fact that Muawiah was a latecomer to Islam. Paper, as we
know, was not yet invented. Those scribes wrote the Qur'an on various forms of writing material
which was available to them. These included sheets cut out of the branches of the beet tree or other
writing sheets made of wood, animal hide, stone or bones. This started even in the period when the
Prophet and his companions were a small persecuted community in Makkah. Many of the
companions of the Prophet had some parts of the Qur'an written down and treasured in their homes.
The Qur'an is divided into 114 surahs, some of which are short, while others are very long. The
revelation did not proceed with only one surah at a time, but the Prophet might have continued to
receive parts of several surahs at the same time. When a passage was sent down to him, it was
followed by an order from Allah, through the Angel Gabriel, indicating its position in the surah to
which it belonged. These manuscripts did not form a single or coherent set. The Prophet did not keep
anything written down in his own home. But most of his companions who were with him in Makkah
and Madinah memorized much of the Qur'an, and some of them were able to learn it all by heart. The
Prophet used to teach his companions either individually or in groups. We note that Abdullah ibn
Masood, a learned companion of the Prophet, was pleased to assert that he memorized more than 70
surahs as he learned them directly from the Prophet. In Ramadan every year, the Prophet used to
revise the Qur'an with the Angel Gabriel to ensure that he did not overlook any verse or part of it. In

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the last year of the Prophet's blessed life, Gabriel recited the Qur'an to him twice. To the Prophet, this
was an indication that his life on earth was approaching its end. It was in the first year after the
Prophet had passed away that the need to compile the Qur'anic documents in a single, easy to use, set
became apparent. Umar ibn Al-Khattab made the proposal to the first caliph, Abu Bakr, shortly after
the battle of Yamamah in which several hundred Muslims were killed; seventy amongst those killed
were the ones who had learned all or most of the Qur'an by heart. Umar feared that the number of
those people would rapidly decrease as a result of battles the Muslim state might have to fight. Abu
Bakr approved the proposition and entrusted the task to Zaid ibn Thabit, who was not merely a scribe
entrusted by the Prophet to write down the Qur'anic revelations but he was also a young man who had
learned all [of Qur'an] by heart and witnessed the Prophet's final recitation of the Qur'an. Certain rules
were laid down including one which stipulated that no written text would be acceptable unless two
people of integrity would testify that it was indicated by the Prophet himself as a part of the Qur'an.
When Zaid completed the task, he handed it over to Abu Bakr who handed it over to Umar whom he
nominated his successor when he died a year later. During the reign of Usman, the third caliph, the
need to have reference copies of the Qur'an became apparent. Usman instructed Zaid ibn Thabit and
four others to write down five more copies and he sent one copy to each of the main centers in the
Muslim State to serve as reference to scholars and students of the Qur'an. Usman also ordered that all
documents which were at variance with these copies be burned down. This was to make sure that
those pieces of writing materials on which parts of the Qur'an were written and to which the writer
might have added a word of explanation, as was the habit of some of them, were burned, so that they
would not be confused later as having a fuller text. We should realize that Usman's action was a
highly commendable one and enjoyed the support of all the surviving companions of the Prophet,
many of whom had learned the Qur'an by heart. People were thus able to have their own copies of the
Qur'an and check these against the master copies that Usman sent to the various cities. Needless to
say, the memorization of the Qur'an was not only encouraged but widespread among Muslims in
those early generations, and indeed in subsequent generations up to our present time. The fact that we
do not have any differences in the Qur'an we read and recite today and the copies that have been
preserved from various generations up to the time of Usman is a testimony to the fact that Allah has
preserved the Qur'an intact as He indeed promised to do. It is not true that some Iranians make any
claim about the correct order of the Qur'an which is at variance with what the Sunnis have. If you
pick up any copy of the Qur'an published in Iran today, you will find it identical to copies that are
available in all Muslim countries. According to some Iranians, however, the number of surahs in the
Qur'an are 111, because they consider the surahs 8 and 9 to be one surah; and surahs 93 and 94 also as
one surah and also surahs 105 and 106 to be one surah. In other words, they have identical text, in the
same order, but three different parts of surahs are classified by them as three single surahs. Even this
insignificant shifting is not common to all copies of the Qur'an printed in Iran. Some of these have the
same number or surahs as we find in our copies of the Qur'an. As for the absurd claim that some
leaves were eaten by goats and some were hidden away or disregarded for political reasons, these
remain without proof. Moreover, if there was only one copy of each document, that might have been
a disaster, but the Qur'an was committed to memory by so many of the Prophet's companions that not
a word of it could have disappeared without it being pointed out by those companions of the Prophet.

The compilation of the Qur'an in its reference sets was undertaken in the first year after the Prophet
had passed away. At that time, those who learned the Qur'an by heart in Madinah were in hundreds, if
not in thousands. No distortion could have crept in without its being immediately discovered. [How

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can it be when we have Allah's own statement that He Himself will see to it that the Qur'an is kept
complete and intact.]

2. Qur’an: Present order of the Qur'an

Question: The present order of the Qur'an is not according to its revelation. What was the reason for
this? Was it done according to a particular directive by the Prophet?

Answer: The Qur'an is Allah's Book which He revealed to the Prophet through the Angel Gabriel.
Everything that has to do with the Qur'an is, therefore, directed by Allah. It is true that the Qur'an was
revealed at different times and places and some verses were revealed to provide guidance with regard
to particular occasions and events. However, the Prophet could be receiving Qur'anic revelations of
different surahs at the same period in time, with all of these surahs not being complete yet. When he
received such revelation, he also received guidance as to its place in the Qur'an. The Angel Gabriel
would tell him : these verses come after such and such verse of such and such a surah. Nothing was
left to discretion or to competent scholarship. Allah's Book is given in the order Allah has chosen.
The same applies to the arrangement of the surahs. It is true that the arrangement does not follow a
chronological order. It is arranged in the best order which a book meant to provide guidance to all
generations of humanity should take. It was often the case that Qur'anic revelations dealt with
particular events as and when they happened in the life of the Muslim community. Hence the order of
revelation suited that particular and additional purpose. As for later generations, they have the Qur'an
complete and they refer to any part of it as suits their circumstances. The ordering of the surahs is also
divine. The Prophet used to receive the Angel Gabriel when the two of them recited the Qur'an to
each other, once every Ramadhan. In the last year of the Prophet's life, they recited the Qur'an to each
other twice. Moreover, the Prophet used to read the Qur'an in the order we have now. The
compilation of the Qur'an which took place after the Prophet had passed away was ordered by Abu
Bakr, the Prophet's first successor as a ruler of the Muslim state. You are certainly aware that Abu
Bakr's reign lasted only two years. He put in charge of this task a young companion of the Prophet
who knew the Qur'an by heart and had a full command of its recitation and ordering. He completed
his task before Abu Bakr had passed away. Some fifteen years later, the third caliph, Uthman,
appointed the same man, Zaid ibn Thabit, as the head of a commission charged with writing six
copies of the Qur'an, making use of the earlier compilation, to send one copy to each capital of the
Islamic provinces to remain as a reference for Qur'anic scholarship. [Added: Preservation of the
original text of the Qur'an, in its unadultered form, is guaranteed by Allah Himself. It is no wonder
that we see no change in the order of the Qur'an, in its every detail.]

3. PRESENT QUR’AN IS NOT THE ORIGINAL BUT THAT OF USMAN (r.a.)

Question: There were many versions of the Qur’an all of which were burnt by Usman (r.a.) except
for one. Therefore is it not true that the present Qur’an is the one compiled by Usman (r.a.) and not
the original revelation of God?

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Answer: One of the most common myths about the Qur’an, is that Usman (r.a.), the third Caliph of
Islam authenticated and compiled one Qur’an, from a large set of mutually contradicting copies. The
Qur’an, revered as the Word of Allah (swt) by Muslims the world over, is the same Qur’an as the one
revealed to Prophet Muhammad (pbuh). It was authenticated and written under his personal
supervision. We will examine the roots of the myth which says that Usman (r.a.) had the Qur’an
authenticated. 1. Prophet Muhammad (pbuh) himself supervised and authenticated the written texts
of the Qur’an Whenever the Prophet received a revelation, he would first memorize it himself and
later declare the revelation and instruct his Companions (R.A. – Radhi Allahu Taala Anhu) – May
Allah be pleased with him who would also memorize it. The Prophet would immediately ask the
scribes to write down the revelation he had received, and he would reconfirm and recheck it himself.
Prophet Muhammad (pbuh) was an Ummi who could not read and write. Therefore, after receiving
each revelation, he would repeat it to his Companions. They would write down the revelation, and he
would recheck by asking them to read what they had written. If there was any mistake, the Prophet
would immediately point it out and have it corrected and rechecked. Similarly he would even recheck
and authenticate the portions of the Qur’an memorized by the Companions. In this way, the complete
Qur’an was written down under the personal supervision of the prophet (pbuh).

2. Order and sequence of Qur’an divinely inspired --The complete Qur’an was revealed over a
period of 22½ years portion by portion, as and when it was required. The Qur’an was not compiled by
the Prophet in the chronological order of revelation. The order and sequence of the Qur’an too was
Divinely inspired and was instructed to the Prophet by Allah (swt) through archangel Jibraeel.
Whenever a revelation was conveyed to his companions, the Prophet would also mention in which
surah (chapter) and after which ayat (verse) this new revelation should fit. Every Ramadhaan all the
portions of the Qur’an that had been revealed, including the order of the verses, were revised and
reconfirmed by the Prophet with archangel Jibraeel. During the last Ramadhaan, before the demise of
the Prophet, the Qur’an was rechecked and reconfirmed twice.It is therefore clearly evident that the
Qur’an was compiled and authenticated by the Prophet himself during his lifetime, both in the written
form as well as in the memory of several of his Companions.

3. Qur’an copied on one common material ---The complete Qur’an, along with the correct sequence
of the verses, was present during the time of the Prophet (pbuh). The verses however, were written on
separate pieces, scrapes of leather, thin flat stones, leaflets, palm branches, shoulder blades, etc. After
the demise of the prophet, Abu Bakr (r.a.), the first caliph of Islam ordered that the Qur’an be copied
from the various different materials on to a common material and place, which was in the shape of
sheets. These were tied with strings so that nothing of the compilation was lost.

4. Usman (r.a.) made copies of the Qur’an from the original manuscript -----Many Companions of
the Prophet used to write down the revelation of the Qur’an on their own whenever they heard it from
the lips of the Prophet. However what they wrote was not personally verified by the Prophet and thus
could contain mistakes. All the verses revealed to the Prophet may not have been heard personally by
all the Companions. There were high possibilities of different portions of the Qur’an being missed by
different Companions. This gave rise to disputes among Muslims regarding the different contents of
the Qur’an during the period of the third Caliph Usman (r.a.).Usman (r.a.) borrowed the original
manuscript of the Qur’an, which was authorized by the beloved Prophet (pbuh), from Hafsha (may
Allah be pleased with her), the Prophet’s wife. Usman (r.a.) ordered four Companions who were

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among the scribes who wrote the Qur’an when the Prophet dictated it, led by Zaid bin Thabit (r.a.) to
rewrite the script in several perfect copies. These were sent by Usman (r.a.) to the main centres of
Muslims. There were other personal collections of the portions of the Qur’an that people had with
them. These might have been incomplete and with mistakes. Usman (r.a.) only appealed to the people
to destroy all these copies which did not match the original manuscript of the Qur’an in order to
preserve the original text of the Qur’an. Two such copies of the copied text of the original Qur’an
authenticated by the Prophet are present to this day, one at the museum in Tashkent in erstwhile
Soviet Union and the other at the Topkapi Museum in Istanbul, Turkey.

5. Diacritical marks were added for non-Arabs ----The original manuscript of the Qur’an does not
have the signs indicating the vowels in Arabic script. These vowels are known as tashkil, zabar, zair,
paish in Urdu and as fatah, damma and qasra in Arabic. The Arabs did not require the vowel signs
and diacritical marks for correct pronunciation of the Qur’an since it was their mother tongue. For
Muslims of non-Arab origin, however, it was difficult to recite the Qur’an correctly without the
vowels. These marks were introduced into the Quranic script during the time of the fifth ‘Umayyad’
Caliph, Malik-ar-Marwan (66-86 Hijri/685-705 C.E.) and during the governorship of Al-Hajaj in
Iraq.Some people argue that the present copy of the Qur’an that we have along with the vowels and
the diacritical marks is not the same original Qur’an that was present at the Prophet’s time. But they
fail to realize that the word ‘Qur’an’ means a recitation. Therefore, the preservation of the recitation
of the Qur’an is important, irrespective of whether the script is different or whether it contains
vowels. If the pronunciation and the Arabic is the same, naturally, the meaning remains the same too.

6. Allah Himself has promised to guard the Qur’an --Allah has promised in the Qur’an:"We have,
without doubt, sent down the Message; and We will assuredly Guard it (from corruption)." [Al- Hijr
15:9]

4. Ayahs of Surahs Compilation--

Question: Why are the sourats in Quran are not ordered, are they? (since the first sourat is the one
which begins with "Iqraa").

Answer: Praise be to Allah.The fact there is scholarly consensus, and many texts stating the order of
aayahs in one soorah, that is very well known. The consensus was reported by many scholars,
including Al-Zarkashi in al-Burhaan and Abu Ja’far, who said: “The order of the aayahs in their
soorahs came about because this is how it was instituted by the Prophet (peace and blessings of Allah
be upon him) and there is no dispute among the Muslims with regard to this matter.”

The texts regarding this matter include the following:-The report narrated by Ahmad, Abu Dawood,
al-Tirmidhi, al-Nisaa’i, Ibn Hibbaan and al-Haakim from Ibn ‘Abbaas, who said: “I said to ‘Uthmaan,
‘What made you put al-Anfaal which is one of the Mathaani, next to Baraa’ah [al-Tawbah], which is
one of the Mi’een? Why did you not put the line Bismillaah ir-Rahmaan ir-Raheem in between them
when you put it at the beginning of the rest of al-Sab’ al-Tiwaal [the long seven soorahs]?” ‘Uthmaan
said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to receive revelation
of soorahs with many aayahs. When they were revealed, he would call his scribes and tell them, ‘Put
these aayahs in the soorah where such-and-such is mentioned.’ Al-Anfaal was one of the first soorahs
to be revealed in Madeenah, and Baraa’ah (al-Tawbah) was one of the last parts of the Qur’aan to be

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revealed. Its stories were similar to the stories mentioned in al-Anfaal, so it was thought that it was
part of it. The Messenger of Allah (peace and blessings of Allah be upon him) was taken [i.e., died]
without explaining whether it was indeed part of it, so they were put next to one another, and the line
Bismillaahi ir’Rahmaan ir’Raheem was not written between them, and it [al-Tawbah] was put among
the Sab’ al-Tiwaal [seven long soorahs].” (Al-Haakim said: its isnaad is saheeh, and al-Dhahabi
agreed with him. Al-Mustadrak, 2/330) Ahmad narrated in al-Musnad (4/218) with a hasan isnaad
from ‘Uthmaan ibn Abi’l-‘Aas that he said: “I was sitting with the Messenger of Allah (peace and
blessings of Allah be upon him) when he fixed his gaze on something, then lowered his gaze until he
was almost looking at the ground, then he gazed at something. He said, ‘Jibreel (peace be upon him)
came to me and told me to put this aayah in this place in this soorah: - “Verily, Allâh enjoins Al-‘Adl
(i.e. justice and worshipping none but Allâh Alone — Islâmic Monotheism) and Al-Ihsân [i.e. to be
patient in performing your duties to Allâh, totally for Allâh’s sake and in accordance with the Sunnah
(legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allâh
has ordered you to give them, e.g., wealth, visiting, looking after them, or any other kind of help), and
forbids Al-Fahshâ’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to
tell lies, to give false witness, to kill a life without right), and Al-Munkar (i.e. all that is prohibited by
Islâmic law: polytheism of every kind, disbelief and every kind of evil deeds), and Al-Baghy (i.e. all
kinds of oppression). He admonishes you, that you may take heed.” [An-Nahl 16:90]. Al-Bukhaari
narrated in al-Saheeh (no. 4536) that Ibn Abi Maleekah said: “Ibn al-Zubayr said: ‘I said to
‘Uthmaan, “This aayah that is in al-Baqarah (interpretation of the meaning), “And those of you who
die and leave behind wives should bequeath for their wives a year’s maintenance and residence
without turning them out …” [Al-Baqarah 2:240] has been abrogated by the other, so why are you
writing it down?” He said, “Leave it as it is, my nephew, I will not change anything from its
place.”’Muslim narrated (no. 1617) that ‘Umar said: “I did not ask the Prophet (peace and blessings
of Allah be upon him) about anything more than I asked him about al-Kalaalah [those who die
leaving neither ascendants nor descendents as heirs], until he poked me in the chest with his finger
and said, “Is not aayat al-sayf [?] at the end of Soorat al-Nisa’ enough for you?”

There are also the ahaadeeth about the aayahs at the end of Soorat al-Baqarah. Muslim narrated (no.
809) from Abu al-Darda’ that whoever memorizes the first ten aayahs of Soorat al-Kahf will be
protected from the Dajjaal; according to another version, whoever recites the last ten verses will be
protected. The Prophet’s recitation of various soorahs in the presence of his companions indicates that
the order of their aayahs is something that was instituted and commanded by him, and that the
Sahaabah did not put the aayahs in a different order from that in which the Prophet (peace and
blessings of Allah be upon him) used to recite them. The reports to that effect reach the level of
Mutawaatir. Al-Qaadi Abu Bakr said in al-Intisaar: “The order of the aayahs is something that is
obligatory and binding. Jibreel used to say (to the Prophet (peace and blessings of Allah be upon
him)), ‘Put such and such an aayah in such and such a place.’”He also said: “What we think is that all
of the Qur’aan which Allah revealed and commanded that it should be written down, and which was
not abrogated after being revealed, is that which is contained between the covers of the Mus-haf of
‘Uthmaan, and that there is nothing lacking or added to it. Its order is the same as that commanded by
Allah, may He be exalted, and instituted by the Prophet (peace and blessings of Allah be upon him).
Nobody has moved any aayah backwards or forwards. The Ummah learned from the Prophet (peace
and blessings of Allah be upon him) the order of the aayahs of each soorah properly, just as they
learned from him the correct pronunciation and recitation.”Al-Baghawi said in Sharh al-Sunnah: “The

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Messenger of Allah (peace and blessings of Allah be upon him) used to instruct his companions and
teach them what was revealed to him of the Qur’aan in the order in which it appears in our Mus-hafs
now, the order which Jibreel taught him. When each aayah was revealed, Jibreel would tell him, this
aayah is to be written after such and such an aayah in Soorah such and such. Thus it is clear that the
efforts of the Sahaabah were limited solely to gathering the Qur’aan in one place, not to arranging its
order. The Qur’aan is written on al-Lawh al-Mahfooz in this order, then Allah sent it down in its
entirety to the first heaven, whence it was revealed in stages as it was needed, and the order in which
it was revealed is not the order in which it is recited.”

Order of Surahs----With regard to the order of Soorahs, was this also instituted by the Prophet
(peace and blessings of Allah be upon him), or was this the ijtihaad of the Sahaabah? With regard to
this question, there were differences among the scholars. The majority of scholars, including Maalik
and al-Qaadi Abu Bakr, according to one of his two opinions, favoured the second opinion. Ibn Faaris
said: “There were two aspects to the compilation of the Qur’aan. One was putting the soorahs in a
certain order, such as putting al-Sab’ al-Tiwaal (the seven long soorahs) first, and following them
with the Mi’een, which is what the Sahaabah did. The second aspect is the compilation of the aayahs
within the soorahs. This was instituted by the Prophet (peace and blessings of Allah be upon him),
who recited them as he was told to by Jibreel, on the command of his Lord. On this basis the salaf
differed as to the order in which the soorahs should appear. Some of them put them in order of
revelation, which was the mus-haf of ‘Ali, which started with Iqra’ (al-‘Alaq), then al-Muddaththir,
then Noon (al-Qalam), then al-Muzzammil, and so on. The Mus-haf of Ibn Mas’ood started with al-
Baqarah, then al-Nisa’, then Aal ‘Imraan, with other major differences. The Mus-haf of Ubayy was
similar.”Al-Karmaani said in al-Burhaan: the order of the soorahs as it is now is the same as that in
al-Lawh al-Mahfooz which is with Allah. This is the order in which the Prophet (peace and blessings
of Allah be upon him) used to review the soorahs of the Qur’aan he had received so far with Jibreel
each year. In the year in which he died, he reviewed it with him twice, and the last aayahs to be
revealed were (interpretation of the meaning): ‘And be afraid of the Day when you shall be brought
back to Allah…’ [Al-Baqarah 2:281]. Jibreel commanded the Prophet (peace and blessings of Allah
be upon him) to put this between the aayahs dealing with riba and those dealing with loans.”Al-
Zarkashi said in al-Burhaan: “The difference between the two views is one of wording. Those who
support the second view say that it was taught to them so that they could learn the reasons of
Revelation and the sequence of the words. Hence Maalik said that they compiled the Qur’aan
according to what they had heard from the Prophet (peace and blessings of Allah be upon him), as
well as saying that the order of the soorahs was the product of their ijtihaad. He said that the dispute
boils down to one question which is: was this a verbal instruction of the Prophet (peace and blessings
of Allah be upon him), or were they merely referring to what he used to do, which would give them
room for ijtihaad.” Al-Bayhaqi said in al-Madkhil: “At the time of the Prophet (peace and blessings
of Allah be upon him), the soorahs and aayahs of the Qur’aan were in this order, except for al-Anfaal
and Baraa’ah (al-Tawbah), as we see from the hadeeth of ‘Uthmaan referred to above.” Ibn ‘Atiyah
said: “The order of many of the soorahs was known during the lifetime of the Prophet (peace and
blessings of Allah be upon him), such as the seven long soorahs, those that begin with Ha’-Meem,
and al-Mufassal. With regard to the others, it may be the case that it was left for the Ummah to
determine their order after he died.” Abu Ja’far said: “The reports support most of what Ibn ‘Atiyah
said, and a little is left which is open to debate, such as the hadeeth, ‘Recite the two shining ones, al-
Baqarah and Aal ‘Imraan.’” (Reported by Muslim, no. 804). Al-Bukhaari narrated (no. 4739) that

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‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said: “Bani Israa’eel (al-Israa’), al-Kahf,
Maryam, Ta-Ha and al-Anbiya’, these are among the earliest and most beautiful soorahs and they are
my treasures,” (meaning, these are among the earliest I recited). Abu Ja’far al-Nahhaas al-Mukhtaar
said that the soorahs were compiled in this order from the Messenger of Allah (peace and blessings of
Allah be upon him) because of the hadeeth of Waathilah, “In place of the Tawraat I was given the
seven long soorahs.” He said: “ This hadeeth indicates that the order of the Qur’aan was taken from
the Prophet (peace and blessings of Allah be upon him).Ibn Hajar said, “the fact that the soorahs, or
most of them, are in a given order does not contradict the idea that this was instituted by the Prophet
(peace and blessings of Allah be upon him). What proves that this was instituted by the Prophet
(peace and blessings of Allah be upon him) is the report narrated by Ahmad and Abu Dawood from
Aws ibn Hudhayfah, who said: ‘We asked the companions of the Messenger of Allah (peace and
blessings of Allah be upon him) in the morning, “How did you write down the Qur’aan in chapters?”

They said, “We wrote it down in chapters of six soorahs, five soorahs, seven soorahs, nine soorahs,
eleven soorahs and thirteen soorahs, and the chapter of al-Mufassal, from Qaaf until the end. This
indicates that the order of the soorahs – as it appears in the Mus-haf now – existed at the time of the
Messenger of Allah, or it is possible that what was known in order at that time was Hizb al-Mufassal
specifically, which is not the case with the rest.”

5. SHIA’S COCEPT OF ONE SURAH

Question: I have also heard by a Shia colleague that their is a surat in their book which is not in the
QURAN. Can you confirm this? The surat in question is called SURAT AL-WILAYAT.

Answer: Praise be to Allah. With regard to Soorat al-Wilaayah, some of the Shi’ah scholars and
imams have stated that it exists. Any of them who denies that does so by way of taqiyah
(dissimulation). One of those who clearly stated that it exists is Mirza Hussein Muhammad Taqiy al-
Noori al-Tubrusi (d. 1320 AH). He wrote a book in which he claimed that the Qur’aan had been
distorted and that the Sahaabah has concealed some parts of it, including Soorat al-Wilaayah. The
Raafidis honoured him after his death by burying him in al-Najaf. This book by al-Tubrusi was
published in Iran in 1298 AH, and when it was published there was a great deal of controversy
because they wanted the doubts about the validity of the Qur’aan, which were known only to their
leaders, to remain scattered throughout hundreds of their major books, and they did not want that to
be compiled in one book. At the beginning of his book he said: “This is a good and noble book
entitled Fasl al-khitaab fi ithbaat tahreef Kitaab Rabb il-Arbaab (Decisive comment on the distortion
of the Book of the Lord of Lords)… He mentioned aayahs and soorahs which he claims that the
Sahaabah concealed, including ‘Soorat al-Wilaayah,’” the text of which, according to them, and as
quoted in this book, is: “O you who believe, believe in the Prophet and the Wali [i.e., ‘Ali] whom
We have sent to guide you to the straight path, a Prophet and a Wali who are part of one another, and
I am the All-Knowing, All-Aware…” And they have another soorah which they call Soorat al-
Noorayn: “O you who believe, believe in the two lights (al-noorayn) which We have sent down to
you to recite to you My Verses and to warn you of the punishment of a great Day. They are part of
one another and I am the All-Hearing, All-Knowing. Those who fulfil the covenant with Allah and
His Messenger mentioned in the verses (of the Qur’aan), the Gardens of delight will be theirs, but
those who disbelieve after they believed by breaking their covenant and disobeying the command of
the Prophet, they will be thrown into Hell. They have wronged themselves and gone against the

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wasiyyah of the Prophet (i.e., the appointment of ‘Ali as khaleefah), and they will be given to drink of
boiling water…” and other such nonsense. You can see the entire soorah, along with a telegraphic
picture of the Persian mus-haf at the following site: http://arabic.islamicweb.com/shia/nurain.htm
Prof. Muhammad ‘Ali Sa’oodi – who was one of the greatest experts of the Ministry of Justice in
Egypt – examined an Iranian mus-haf kept by the Orientalist Bryan and he obtained a copy of this
soorah; above the lines of Arabic script there is written the translation in the Iranian language. As it
was mentioned by al-Tubrusi in his book, Fasl al-khitaab fi ithbaat tahreef Kitaab Rabb il-Arbaab, it
is also mentioned in their book Dabastan Madhaahib, which is in Farsi, written by Muhsin Faani al-
Kashmiri. This book has been printed numerous times in Iran, and this false soorah was quoted from
it by the Orientalist Noeldeke in his book The History of Qur’anic Manuscripts, 2/120, and was
published by the French Asian newspaper in 1842 (p. 431-439). It was also mentioned by Mirza
Habibullaah al-Haashimi al-Kho’i in his book Manhaaj al-Baraa’ah fi Sharh Nahj al-Balaaghah
(2/217); and by Muhammad Baaqir al-Majlisi in his book Tadhkirat al-A’immah (p. 19, 20) in Farsi,
(published by) Manshoorat Mawlana, Iran. See also al-Khutoot al-‘Areedah li’l-Asas allati qaama
‘alayha deen al-Shi’ah by Muhibb al-Deen al-Khateeb. This claim of theirs is a denial of the words of
Allah (interpretation of the meaning): “Verily, We, it is We Who have sent down the Dhikr (i.e. the
Qur’aan) and surely, We will guard it (from corruption)” [Al-Hijr 15:9] Hence the Muslims are
unanimously agreed that anyone who claims that anything in the Qur’aan has been altered or changed
is a kaafir. Shaykh al-Islam Ibn Taymiyah said: The same applies to those among them who claim
that some verses of the Qur’aan have been taken away or concealed, or who claim to have some
esoteric interpretations that exempt him from having to do the actions prescribed in sharee’ah etc.,
who are called al-Qaraamitah and al-Baatiniyyah, and who include al-Tanaasukhiyyah [names of
esoteric sects]. There is no dispute that they are kaafirs. Al-Saarim al-Maslool, 3/1108-1110. Ibn
Hazm said: The view that the Qur’aan has been altered is blatant kufr and is a rejection of what the
Messenger of Allah (peace and blessings of Allah be upon him) said. Al-Fasl fi’l-Ahwa’ wa’-Milal
wa’l-Nihal, 4/139. And Allah knows best.

6. ANY CHANGE IN QURAN

Question : I have read in an anti Islamic website run by a Christian theologist from England that the
scholar "Al-Sagistany" wrote in his book called "Almasahif" that the Muslim leader "Al-Hajjajj "
changed letters in the Quran in about at least ten words . He claims that "Alsagistany" reported this
and that he wrote it under the title: "Ma Ghayarraho Alhajjajj Fe Moshaf Othman". This Christian
also narrates in Arabic what he claims to be a copy of this page with the ten words which he claims
had letters changed in them. I have tried to find a copy of that book to search the matter but I failed.
Please try your best efforts to make this matter clear. Also it is unimaginable to me that the whole
Muslim scholars and memorizers of Quran could have just accepted someone to change in the Quran
without stopping this or not knowing about it.Even if Alsagistany really reported this, it really does
not make sense at all; First of all because we are not like Christians and Jews who don’t memorize
their books totally and it is mainly left to religious scholars. Instead very large numbers of Muslims
memorize the Quran and almost all read it. So changes could not have just passed unnoticed except
by Alsagistany especially that at this era there were already several total copies of the Quran in all
Muslim countries. Secondly, if it is very difficult to believe that these changes were not noticed by
scholars or people at the time, then it is far more difficult to imagine that any Muslim scholar or even
lay man would know of the changes to the book of Allah and keep quiet and not fight this thing and

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just accept it. Sir, it just could not happen. So please try to find this book and clarify the matter for me
in great detail with definite evidence and proofs as much as Allah will help you. I appreciate your
cooperation and again forgive me for my long letter but I cannot tell you how important this matter is
to me. I put all my trust and hope in Allah that I will find a really clear and clear cut answer.

Answer: Praise be to Allah. Firstly: It is not possible for a Muslim to entertain doubts concerning
the immutability of the Qur’aan, because Allah has guaranteed to preserve the Qur’aan. Allah says
(interpretation of the meaning): “Verily, We, it is We Who have sent down the Dhikr (i.e. the
Qur’aan) and surely, We will guard it (from corruption)” [Al-Hijr 15:9] The Qur’aan was preserved
in the hearts of the Sahaabah who had memorized it, and on the trunks of trees and thin white stones
until the time of the caliph Abu Bakr al-Siddeeq (may Allah be pleased with him). During the Riddah
wars many of the Sahaabah who had memorized the Qur’aan were killed, so Abu Bakr (may Allah be
pleased with him) was afraid that the Qur’aan may be lost. He consulted the senior Sahaabah
concerning the idea of compiling the entire Qur’aan in one book so that it would be preserved and
would not be lost, and this task was entrusted to the great hafiz Zayd ibn Thaabit and others who had
written down the Revelation. Al-Bukhaari narrated in his Saheeh that Zayd ibn Thaabit (may Allah be
pleased with him) said: “Abu Bakr As-Siddeeq sent for me when the people of Yamamah had been
killed (i.e., a number of the Prophet's Companions who fought against Musaylimah). (I went to him)
and found 'Umar bin al-Khattaab sitting with him. Abu Bakr (may Allah be pleased with him) said (to
me), ‘ ‘Umar has come to me and said: “Casualties were heavy among the Qurra' of the Qur'aan (i.e.
those who knew the Qur’aan by heart) at the Battle of Yamaamah, and I am afraid that more heavy
casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an
may be lost. Therefore I suggest that you [Abu Bakr] should issue orders that the Qur’aan be
collected.” I said to 'Umar, “How can you do something that the Messenger of Allah (peace and
blessings of Allah be upon him) did not do?" 'Umar said, “By Allah, this is something good.” ‘Umar
kept on urging me (to accept his proposal) until Allah opened my heart to it and I began to realize the
good in the idea which 'Umar had realized.’ Then Abu Bakr said (to me): ‘You are a wise young man
and we have a great deal of confidence in you. You used to write down the Revelation for the
Messenger of Allah (peace and blessings of Allah be upon him). So you should seek out the Qur’aan
[i.e., the fragments on which it is written] and collect it (in one book).’ By Allah, if they had ordered
me to move one of the mountains, it would not have been harder for me than this command to collect
the Qur’aan. I said (to Abu Bakr), ‘How can you do something which the Messenger of Allah (peace
and blessings of Allah be upon him) did not do?’ Abu Bakr said, ‘By Allah, it is a good thing.’ Abu
Bakr kept on urging me (to accept his proposal) until Allah opened my heart to it as He had opened
the hearts of Abu Bakr and ‘Umar. So I started to look for the Qur’aan and collected it from (the
fragments on which it was written of) palm-stalks, thin white stones and the hearts of men (i.e., from
men who knew it by heart), until I found the last verse of Soorat al-Tawbah with Abu Khuzaymah al-
Ansaari, and I did not find it with anybody other than him. The verse is ‘Verily, there has come unto
you a Messenger from amongst yourselves. It grieves him that you should receive any injury or
difficulty…’ [At-Tawbah 9:128 – interpretation of the meaning]… until the end of Soorat Baraa’ah
(Soorat al-Tawbah). These fragments remained with Abu Bakr until he died, then with ‘Umar for the
rest of his life, then with Hafsah bint ‘Umar (may Allah be pleased with them both).”

Secondly: With regard to al-Hajjaaj, it was not his idea to write out the Mus-haf, rather he was
commanded by an intelligent man to do that. There follows the complete story: Al-Zarqaani said: It is

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known that the Mus-haf of ‘Uthmaan was unpointed (i.e., it had no diacritical marks). Whatever the
case the addition of diacritical marks to the Mus-haf did not happen, according to the well-established
view, until the era of ‘Abd al-Malik ibn Marwaan, when he realized that Islam had spread widely and
the Arabs were mixing with the non-Arabs, which was having an effect on the Arabic language, so
that there was much confusion about the correct reading of the Mus-hafs and it was becoming very
difficult for people to tell the letters apart. By his deep insight, he realized that he should do
something to solve the problem. So he commanded al-Hajjaaj to take care of this important matter. In
obedience to the caliph, Al-Hajjaaj appointed two men to deal with this matter, namely Nasr ibn
‘Aasim al-Laythi and Yahya ibn Ya’mar al-‘Adwaani, both of whom were qualified and able to do
the task required of them, because they were knowledgeable, righteous, pious and experts in Arabic
language and the various readings of the Qur’aan. They had also both studied under Abu’l-Aswad al-
Du’li. May Allah have mercy on these two shaykhs, for they succeeded in their work and gave the
Mus-haf diacritical points for the first time. They added dots to all the letters that look similar, not
adding more than three dots to any one letter. That became widespread among the people and was
very effective in dispelling confusion concerning reading of the Mus-haf. It was said that the first
person to add diacritical marks to the Mus-haf was Abu’l-Aswad al-Du’li, and that Ibn Seereen had a
Mus-haf to which diacritical marks had been added by Yahya ibn Ya’mar. These opinions may be
reconciled by noting that Abu’l-Aswad was the first one who added diacritical marks to the Mus-haf,
but he did that for his own individual use, then Ibn Seereen followed him in that, and that ‘Abd al-
Malik was the first one to add diacritical marks to the Mus-haf in an official and public manner that
was spread widely among the people in order to dispel any confusion with regard to reading
Qur’aan.” Manaahil al-‘Irfaan, 1/280, 281

Thirdly: With regard to what is mentioned in the question, quoting from al-Masaahif by Ibn Abi
Dawood, there follows the report concerning that and the ruling thereon: It was narrated from
‘Abbaad ibn Suhayb from ‘Awf ibn Abi Jameelah that al-Hajjaaj ibn Yoosuf changed eleven letters in
the Mus-haf. He said that in Soorat al-Baqarah 2:259 it said lam yatasanna wa’nzur, with no ha’, and
he changed it to lam yatasannah wa’nzur (they show no change, and look…) In al-Maa'idah 5:48 it
said sharee’atan wa minhaajan, and he changed it to shir’atan wa minhaajan (a law and a clear way)In
Yoonus 10:22 it said, Huwa alladhi yunshirukum and he changed it to Huwa alladhi yusayyirukum
(He it is Who enables you to travel…) In Yoosuf 12:45 it said Ana aateekum bi ta’weelihi and he
changed it to Ana unabbi’ukum bi ta’weelihi (I will tell you its interpretation) In al-Zukhruf 43:32 it
said, Nahnu qasamnaa baynahum ma’aayishahum and he changed it to Nahnu qasamnaa baynahum
ma’eeshatahum (It is We Who portion out between them their livelihood) In al-Takweer 81:24 it said
Wa ma huwa ‘ala’l-ghaybi bi zaneen and he changed it to Wa ma huwa ‘ala’l-ghaybi bi daneen (and
he withholds not a knowledge of the unseen) Kitaab al-Masaahif by al-Sajistaani, p. 49. This report is
da’eef jiddan (very weak) or mawdoo’ (fabricated), because its isnaad includes ‘Abbaad ibn Suhayb,
whose hadeeth is to be rejected. ‘Ali ibn al-Madeeni said: his hadeeth is no good. Al-Bukhaari, al-
Nasaa’i and others said: he is matrook (to be rejected). Ibn Hibbaan said: he was a Qadari who
promoted his innovated ideas, and he narrated things which a beginner in this field would realize
were fabricated if he heard them. Al-Dhahabi said: he is one of those who are to be rejected. See
Meezaan al-I’tidaal, by al-Dhahabi, 4/28. The text of the report is also false, because it does not make
sense that these changes could be made in the Qur’aan and then spread throughout the world. Even
some of the non-Muslims, such as the Raafidis (Shi’ah) who think that the Qur’aan is incomplete,
rejected this and criticized its text. Al-Kho’i, who is one of the Raafidis, said: “This claim is like the

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hallucination of one who is suffering a fever, or like the fairy tales of the insane or of children. Al-
Hajjaaj was one of the governors of the Umayyads, and he is too incapable to do anything to the
Qur’aan. He is even incapable of changing any of the minor issues of Islam, so how could he change
the thing which is the foundation of the religion and the basis of sharee’ah? Where would he get the
power to introduce this change throughout the realm of Islam and beyond at the time when the
Qur’aan was well known throughout the Muslim world? How come no historian has ever mentioned
this disastrous event even though it is so serious and they would have a lot of motives to mention it?

How come no one among the Muslims of his time narrated it? How could the Muslims have turned a
blind eye to such an action after the reign of al-Hajjaaj came to an end? Even if we assume that he
could have gathered all the copies of the Qur’aan and that not one single copy escaped his grasp
anywhere in the far-flung regions of the Islamic world, how could he have removed it from the hearts
of the Muslims and those who had memorized it, the number of whom at that time is known only to
Allah.” (al-Bayaan fi Tafseer al-Qur’aan, p. 219) What the questioner mentions about Imam al-
Sajistaani, and that he wrote a book called Ma Ghayyarahu al-Hajjaaj fi Mus-haf ‘Uthmaan (What al-
Hajjaaj altered in the Mus-haf of ‘Uthmaan) is not true, rather it is a blatant lie. All there is, is the
commentary that al-Sajistaani wrote concerning the words quoted above from al-Hajjaaj, entitled
Baab Ma Kataba al-Hajjaaj ibn Yoosuf fi’l-Mus-haf (Chapter on what al-Hajjaaj wrote in the Mus-
haf). On this basis, we cannot rely upon this report under any circumstances whatsoever. The fact that
until now it has not been proven that anyone has succeeded in his attempt to change even one letter
(of the Qur’aan) is sufficient to prove that it is a lie.
If what has been narrated is true, then it would be possible to repeat it, especially at the times when
the Muslims were weak and their enemies plotted against them. It is such specious arguments that
prove that these claims are false, and that our enemies are incapable of refuting the evidence of the
Qur’aan or its clarity, so they resorted to attacking it.

7. WRITING OF QURAN

Question: I was wondering if it is true that there is no evidence that there is no trace of a Qu'ran
being written in the 7 th century?

Answer: Praise be to Allah. This is a false and incorrect statement made by those who try to find
faults with Islam so as to put people off this religion. It is sufficient to know that Allah has guaranteed
to preserve the Qur’aan, as He says (interpretation of the meaning): “Verily, We, it is We Who have
sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption).” [Al-Hijr 15:9]
Moreover, the fact that the transmission of the Qur’aan by memory and in writing was mutawaatir –
narrated by groups to groups [to such an extent that so many people could not conceivably have
agreed upon a lie] – is well known to anyone who has the slightest acquaintance with Islamic
knowledge, especially knowledge of recitations and reciters. There are still many people nowadays
who have learned the Qur’aan orally, with isnaads directly going back to the Prophet (peace and
blessings of Allah be upon him). One of the miracles of Allah’s protection of the Qur’aan is the fact
that those who try to tamper with it are always found out. The point is, everything that was revealed
to the Prophet (peace and blessings of Allah be upon him) was written down in front of him straight
away, and some of the Sahaabah had masaahif (written copies of the Qur’aan). After the death of the
Prophet (peace and blessings of Allah be upon him), the first khaleefah, Abu Bakr al-Siddeeq (may
Allah be pleased with him) gathered the Qur’aan in written and kept it. Then the third khaleefah,

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‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) compiled it in mus-hafs that were based on
the mus-haf compiled by Abu Bakr, in addition to what had been memorized. When we realize that
the Qur’aan was written down and compiled by the Sahaabah, and ‘Uthmaan sent copies of the Mus-
haf during his reign to all the main centres of Islam, so that it would be a reference for them, and
there were no disputes concerning them, then how can we say that there is no written trace of the
Qur’aan in the seventh century? Moreover, there are several ancient manuscripts of the Qur’aan in
libraries and museums which bear visible testimony to the fact that nothing has been changed in the
Book of Allah. Allah says (interpretation of the meaning): “And verily, it is an honourable
well-fortified respected Book (because it is Allah’s Speech, and He has protected it from corruption).
(41) Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise,
Worthy of all praise (Allah).” [Fussilat 41:41-42]

8. MISCONCEPT OF QURAN SAVING

Question: Recently I became aware of some scholarly research done by German scholars into the
inerrancy of the Quran. Some of their findings are discussed in an Atlantic Monthly article entitled
"What Is the Koran?" written by Toby Lester, published in the January 1999 issue of that magazine.
The gist of their research is that some very old fragments of the Quran found in a mosque in Yemen
show small but significant aberrations from the standard Quranic texts. In some cases, the writing on
the fragments found had been washed off and different writing substituted overtop. The article tries to
cast doubt on the Muslim view of the Quran as being absolutely reliable, and tries to show instead
that it is a literary text that has been subject to change just like any other. I am not a Muslim, but I
know that the Quran holds a position in Islam that is similar to that of Christ in Christianity. In view
of this, sir, how would you respond to these attempts to dispute the absolute inerrancy of the Quran?
In your view, do these scholars have false motives that render their findings untrustworthy? Or do
you have another response to these attacks on the verity of the Quran?

Answer: Praise be to Allah.

1 – The proof that the copies of the Holy Qur’aan that we have before us is not just one or two pieces
of evidence, rather it is proven by a vast amount of evidence that no fair-minded person can study
without becoming convinced that it is exactly as Allah revealed it to Muhammad (peace and blessings
of Allah be upon him).

2 – There have been generations coming one after another, reciting the Book of Allah and studying it,
memorizing it and writing it down. They have not omitted a single letter, and no one can change even
the vowel point of a single letter. Writing is just one means of preserving it; basically it is preserved
in their hearts.

3 – The Qur’aan has not come down to us on its own, such that the so-called alterations could be
made. Rather the interpretation of its verses, the meanings of its words, the reasons for its revelation,
the grammar of its words and the commentary on its rulings have all been transmitted. When such
care has been given to this Book, how could sinful hands find a way to distort even one letter of it, or
add a word, or take away a verse?

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4 – The Qur’aan speaks of matters of the unseen, in the future, which Allah revealed to His
Messenger Muhammad (peace and blessings of Allah be upon him) to show him that they came from
Allah. If a human being wants to write a book, he can describe an event or express a point of view,
but if any human being were to speak about matters of the unseen, in this field he can only base that
on speculation and lies. But the Qur’aan told of the defeat of the Romans by the Persians, at the time
when there was no means of communication to inform the Arabs of this event. The same verses also
foretold that they (the Persians) would be defeated after a certain number of years. If what the
Qur’aan said was not accurate, then the kaafirs would have had a great opportunity to criticize the
Qur’aan.

5 – If you read any verse of the Qur’aan, then you go to America or Asia or the jungles of Africa, or
to the deserts of Arabia or any place where there are Muslims, you will find that all of them have the
exact same verse, memorized by heart or in their books; not a single letter of it will have been altered.
So what is the importance of this unknown manuscript in Yemen which we have not seen, and in
which some ignorant may have altered, in recent times, one verse or one word? Does this argument
carry any weight when properly researched and discussed? Especially when the people claim to be
fair-minded and objective in their research. What would be their response if we went to one of their
most trusted books by a well-known author, a book of which there are many copies in the world, all
of them exactly the same, and we claimed that there was a copy of this book in some country or other
in which there was extra material and alterations, and it was different from what is in their copies?
Would they pay any attention? Their answer would be the same as ours.

6– The manuscript copies which are in the Muslims’ possession cannot be proven to be authentic in
this simplistic manner, for we have experts who know the history of calligraphy and we have
principles and guidelines through which we may determine whether a manuscript is genuine, such as
the names and signatures of the people who heard it and read it. We do not think that these features
are present in this so-called copy of the Qur’aan in Yemen or in others.

7 – We are happy to conclude our answer with this true story that happened in Baghdad during the
‘Abbasid era, when a Jew wanted to find out how true are the books attributed by their followers to
God, namely the Torah among the Jews, the Gospel among the Christians and the Qur’aan among the
Muslims. He went to the Torah and added and took away a few minor things that were not very
obvious, then he gave it to a scribe from among the Jews and asked him to make copies of it. It did
not take long before these copies were placed in the synagogues of the Jews and were in circulation
among their major scholars. Then he went to the Gospel and added and took away a few things as he
had done with the Torah, and he gave it to their scribes and asked them to make copies of it. It was
not long before it was being read in their churches and was in circulation among their scholars. Then
he went to the Qur’aan and added and took away a few things as he had done with the Torah and the
Gospel. Then he gave it to a Muslim scribe to make copies of it. When he went back to get his copy,
the scribe threw it in his face and told him that this was not the Qur’aan of the Muslims! From this
experiment the man came to know that the Qur’aan is the true Book of Allah and that all other books
were the works of human beings. If the scribes of the Muslims could tell that this copy had been
tampered with, then how could it go into circulation among the Muslim scholars undetected? If the
questioner wants to repeat this ancient experiment nowadays, all she has to do is to do the same as
that Jewish man did, who later became Muslim; she can add and take away things from these three

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books and see what happens as a result. But we do not tell her to show her copy of the Qur’aan to a
scribe, rather we tell her to show it to Muslim children, and they will tell her where the mistakes are
in her copy! Some Muslim states have printed Mus-hafs in which there were mistakes, and young
children found them before the grown-ups did!

9. AUTHENTICITY OF THE QUR’AN

Question: As we hear many claims spread by non-Muslims questioning the authenticity of the
Glorious Qur’an, would you kindly help us refute such false claim?

Answer---The Holy Qur'an was presented to the people of Arabia by the Holy Prophet Muhammad,
peace and blessings be upon him. It was presented in parts over a period of 23 years of his prophetic
life. The book presents itself as the word of Allah and the Holy Prophet also presented it as such.The
Muslims believe that the Holy Qur'an, being the revealed word of Allah, is the cornerstone of their
faith. They get their philosophy, beliefs and laws from this book it is the basic source of the Islamic
faith. It is the Word of Allah revealed to His Messenger, Muhammad, peace be upon him, who read it
out before the world loud and clear. Not only did he recite it to the people of Arabia, he also made
elaborate arrangements to ensure that its contents be preserved and his Companions should learn it by
heart and should also write it down. The Holy Prophet's stress on the supremacy of the Book of Allah,
over all other sources of knowledge, was unequivocal and categorical.

The Holy Qur'an has reached us through Tawatur: The Holy Qur'an has reached us through the
process of Tawatur (historical continuity and perpetuation achieved through transfer from generation-
to-generation) When we say that the Quran has reached us through Tawatur, we imply that so many
people in every generation conveyed it to the next and so on that there can be no doubt about its
authenticity. It was not transmitted by a few persons in one generation to a few persons in the next. It
was handed over by the entire generation to the next generation. The Generation of the Companions
witnessed the revelation and compilation of the Holy Quran during the life of the Holy Prophet, peace
and blessings be upon him, and then handed it over to the next generation and so on. Its certainty has
far exceeded the need for any debate. In the presence of established history, we would not accept any
individual reports and rumors to the contrary. For instances a report in one of the history books that
claims that Akbar the Great never ruled in India, would not be considered by us. The fact that Akbar
the Great ruled over India for half a century is so established, that any odd report to the contrary
would be simply ignored. So is the case of the Holy Quran. Since it has achieved the status of
Tawatur, no odd report would affect its credibility. When generations and generations of people
without interruption hold the Quran as the one and only version of the divine guidance received from
the Holy Prophet, such reports would not infringe upon its authenticity. The evidence for the Quran is
so overwhelming, involving millions of people, that it would simply override any odd reports that
may be found anywhere.” Excerpted, with slight modifications, from
http://www.sunnahonline.com/ilm/quran/0005.htm

There is no other book in world which is challenged by this way. Allah says in Quran. “say if all the
humankind and jinn’s were to gather together to produce the like of the Quran, they will not be able
to do it even if they helped each other”. (Al-Isra 17 : 88) In the light of the above, dear brother, it’s
clear that all what non-Muslims say or fabricate against the Glorious Quran is totally groundless, for
the authenticity of the Quran is not only upheld by Muslims but confirmed by non-Muslims as well,

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as will be clarified in the following: “Attesting to the Qur'an’s authenticity, in his best-seller book
The Bible, The Qur’an and Science the French researcher, historian, scientist Dr. Maurice Bucaille
writes: "Thanks to its undisputed authenticity, the text of the Qur’an holds a UNIQUE Place among
the books of Revelation, shared neither by the Old nor the New Testament. In the first two sections of
this work (meaning his book), a review was made of the alterations undergone by the Old Testament
and the Gospels before they were handed down to us in the form we know today. The same is not true
for the Quran for the simple reason it was written down at the time of the Prophet; we shall see how it
came to be written, i.e. the process involved . . .. As the Revelation progressed, the Prophet and the
believers following him recited the text by heart, and it was written down by the scribes in his
following. It therefore starts off with two elements of authenticity that the Gospels do not possess."
Professor Hitte also writes: "Biblical text has been subjected to editorial and amendatory treatment,
but not the Quranic ... In its phonetic and graphic reproduction, as well as in its linguistic form, the
Qur’anic text is identical with its celestial original."

The Qur’an is unique in consistency, harmony, intelligence and rationality: The Qur’an is the book
without inconsistencies; one part of its text, (or doctrine) does not clash with the other. In fact, it sets
the absence of contradiction, irrationality, and incoherence, as one of the criteria for checking the
authenticity of any divine revelation. It states "Do they not ponder the Qur’an (with care)? Had this
book been from anybody but Allah, you would have found much inconsistencies.” (Surat An-Nisa
4:82)Because contradictions and inconsistencies call for the negation of one part, which is in conflict
with the other and this automatically invalidates portions of the book. In turn that makes it difficult
for a man to remain true to any one value, thereby creating mental conflict, emotional and spiritual
instability. "Skip some, follow some," “pick and choose" and "no absolutes" become the pattern. And
these exercise an extremely damaging influence upon a truth-conscious, rational man with regard to
belief in Allah and with regard to the credibility of the book itself. And it leads to dilemmas where
sincere minds become "disjointed" and "disenchanted," eventually steering them away from the book
or turn them into hypocrites. Dr. Maurice Bucaille, who had absolutely no reason to favor one book,
especially that of Islam, over the others (if anything, as human nature is, he would only favor the
books of his own religion, but not the Quran) attests to the Quranic claim in his book. "The Quran ...
is not only free from contradictions in its narrations, the sign of various human manipulations to be
found in the Gospels, but provides a quality of its own for those who examine it objectively and in the
light of science i.e. its complete agreement with modern scientific data.” The Book may be great but
what is its impact on the people, you might ask. If no impact it has any significance. How true! The
Quran is unique in terms of its Blitzing Impact, also. There have been many other religious books and
revelations before the Quran. But of these, only the Holy Quran had the most electrifying impact
upon the people. Its lightning-like rapidity, in a short few decades, reached the hearts and minds of
the masses of several continents, transforming the lives of idolaters, alcoholics, exploiters, abusers,
perverts, into men and women of pristine monotheism, of highest virtue and piety. Call it what you
may - the most sensational spiritual revolution, or the spiritual blitzkrieg, the revolution of which the
mankind had never witnessed before. To this very day, no other religion comes even close to
matching Quran's record of the spectacular impact on lives of masses.”

Lastly, The God has only given His guarantee for this book which is not given by Him to any other
book. Allah says in Quran “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan)
and surely, We will guard it (from corruption)” (Al-Hijr 15:9)

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1. FAITH IN ISLAM

Question: What is “Faith” in Islam, and how one can enter in Islam? What are its details and
obligations?

Answer: “Faith” in Islam simply means “a belief and commitment by heart, on the basic principles
of Islam as described by Quran and prophet Mohammed. The most important Belief and Knowledge
that should dictate our actions is that Allah Almighty exists, that He is the Creator and Provider, and
that none can benefit nor harm us except with His permission. If a person’s FAITH (Eiman) in Allah
is firm and unyielding, he will be able to direct all his worship and obedience to Allah and will feel
no fear of false deities or worldly powers. A Brief introduction of Islam for New Muslims:---Islam is
to submit completely to Allah by believing in His Oneness; by worshipping Him, and forsaking all
types of Shirk (polytheism).Islam is the only Deen accepted by Allah. It is the Final Deen, which has
abrogated all previous religions. After Allah’s final revelation and declaring prophet Mohammed as
His last prophet, Allah won’t accept from His slaves any other religion than this one. Allah says:
‘Indeed the only accepted Deen is Islam….’ (Aale-Imran 3:19) He also says, “If anyone desires a
religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter
he will be in the ranks of those who have lost (All spiritual good)” (Aale-Imran 3:85) “As for those
(people) who disbelieve, lo! if all that is in the earth were theirs, and as much again therewith, to
ransom them from the doom on the Day of Resurrection, it would not be accepted from them. Theirs
will be a painful doom” (Al-Maeda 5:36) How to enter the folds of Islam: One has to accept by heart
and say by tongue, The Two Testimonies of Faith-------- (La ilahah Illa Allah wa anna Muhammad
Rasool Allah) To enter Islam, you must know the meaning of these two testimonies; pronounce them
out of pure conviction, without the slightest doubt. Translation of the Shahadah :There is no god
worthy of being worshipped except Allah and Muhammad is the Messenger of Allah (We obey his
commands; refrain from whatever he has forbidden. We believe all that he has informed us with, and
that Allah is not to be worshipped except in the manner which he has taught us.) The Divine Scripture
of Islam: It is the Quran, which is the words of Allah; it was revealed to Muhammad, may Allah exalt
his mention, through Angel Jibreel, may Allah exalt his mention. Indeed, all previous scriptures were
distorted by their people; but the Quran remains in its pure form as it was revealed to Muhammad,
may Allah exalt his mention. Allah has promised to preserve it till the Day of Resurrection. Allah
says: ‘Indeed We have revealed the Dhikr, and We will preserve it.’ (Al-Hijr 15:9) For this reason, no
one can distort it. After knowing the meaning of the Two Testimonies of Faith, pronouncing them
and accepting them wholeheartedly (without being pressurized into accepting it or promised worldly
things upon pronouncing it) he would become a Muslim, upon whom certain obligations would
become due, and others would be waived. If he dies after pronouncing it, he would enter Jannah, even
if he did not do a good deed.

Five Pillars of Islam---These pillars are to be physically executed, whether the action is attestation in
the heart, profession by the tongue or a physical action.

The First Pillar: The Two Testimonies of Faith.---There is no god worthy of being worshipped except
Allah, and Muhammad, son of Abdullah, was a Prophet and Messenger, who was sent by Allah to
both men and jinn, to guide them to worship Allah alone, without associating any partners to Him.

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The Second Pillar: The Salah (Prayer).---They are five prayers in total during the day and night. The
reward the Muslim would attain from performing them would be equal to the reward of fifty prayers.
Some of its conditions are that the person who wants to pray be a sane Muslim, who has reached the
age of distinction, having made Taharah (ablution) and intention (to pray a certain prayer), and to face
the Qiblah while praying.

The Third Pillar: Zakat (Poor-Due).---It is due on every Muslim whose wealth has reached the Nisaab
(amount of wealth which renders it incumbent upon its owner to pay Zakat) and has been held in
possession for 12 lunar months, to give 2.5% from it to the poor and needy from among his relatives
whom he legally does not have to support, and to other poor and needy Muslims, as well.

The Fourth Pillar: Fasting.---The person should intend to fast from the night. He should abstain from
food and drink and sexual intercourse from Fajr till the sunset. The Month of Fasting is called
Ramadhan. It is compulsory on every sane, adult Muslim.

The Fifth Pillar: Hajj (Pilgrimage)---It is the visitation to Makkah and other sacred sites with the
intention to perform Umrah and Hajj. It is a duty on every adult, sane Muslim who can afford
performing it, once in a lifetime. Women who have no Mahram (guardian) do not have to perform
Hajj.
Whoever rejects one of these pillars out of disbelief or due to laziness would become a Kaafir
(disbeliever) and would exit the folds of Islam.

The Six Articles of Faith:---1. Belief in Allah: That is to believe that He is the Creator, the Provider,
the One Who causes death and life, and the One in Whose Hands are all affairs. He is the First before
Whom there is none, and He is the Last after Whom there is none, He is the Supreme above Whom
there is none, and He is the Most-Knowledgeable from Whom nothing is hidden. We believe in all
His beautiful names and attributes without distorting or suspending them, striking parallels between
them or comparing them. Allah says, ‘….There is nothing that resembles Him, and He is the All-
Seeing All-Hearing’ (Ash-Shura 42:11)

2. Belief in the Angels: They are honorable slaves, who obey Allah. Among them are Jibreel,
Mee’ka’il, Israfeel, Ridhwaan, Maalik, and the angels who record the good and bad deeds of men.

3. Belief in the Divine Scriptures: Belief on all scriptures which Allah revealed to his Prophets and
Messengers before Mohamed (pbuh) and The Last Scripture, that is the “Quran”. It has abrogated all
previous scriptures, thus it is not permissible to put into practice any scripture besides the Quran.

4. Belief in the Messengers: Allah sent thousand of messengers to mankind from beginning of
mankind to guide them to worship Him alone, and not associate partners with Him. We have to
believe all of them that Allah sent. Among them are the ‘Ulul Azm’ (Prophets who exerted great
efforts) who are, Nooh, Ibraheem, Musa, Eesa, and finally Muhammad peace and blessing be on all
of them. Mohammed (pbuh) is the last and best of them.

5. Belief in the Last Day: It is the Day of Resurrection, the Day of Requital; the Day believers would
enter Jannah and disbelievers sent to Hell-Fire; as for the sinners (who died without repenting), they
would be subject to the will of Allah. He would either punish them or forgive them.

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6. Belief in the Qadr’: Fate (Preordainment) both in its evil and good consequences. Know that
whatever is ordained would come to pass; whatever you will be afflicted with, will take place.
Everything which takes place in this universe is already recorded in the Preserved Tablet (al-Lauh al-
Mahfoodth).

2. INCREASING ONE’S FAITH

Question: Is Faith (Eiman) increases or decreases? How to increase on’s Faith.

Answer: Faith is indeed a blessing from Allah and should not be taken for granted. Just as it may
increase and become fuller and stronger, it may also weaken and become less and less until it is
minimal or non-existent. Hence it becomes very important for a Muslim to take steps not only to
preserve his faith but also to increase it. The uppermost branch of faith is the true, sincere, committed
belief in Laa ilaaha illalaah Muhammad Rasoolulaah. Iman has over seventy branches. The lowest or
most basic branch is to remove something harmful from the path. Abu Hurairah related that the
Prophet, sallAllah u alayhi wa sallam, said: “Faith has over seventy branches or over sixty branches,
the most excellent of which is the declaration that there is no God but Allah and the humblest of
which is the removal of what is injurious from the path; and modesty is a branch of faith.” (Muslim)
Basically, to do everything that Allah (swt) has ordered us to do is a part of faith and to avoid all that
He has asked us to avoid is a part of faith. A Muslim’s level and strength of faith are based upon his
attitude and approach when he fulfils this. “Then we have given The Book for inheritance to such of
our servants as We have chosen. But there are among them some who wrong their own souls, some
who follow a middle course, and some who are, by Allah’s leave, foremost in good deeds, that is the
highest grace.” (Fatir 35:32) Thus, man falls into one of the three following categories: 1. Dhaalim li
Nafsihi: This person is self oppressed. He is constantly falling into sin and may be committing
various acts of shirk. 2. Al- Muqtasid: This person does only the basic obligations and is satisfied
with this. He may also indulge in those things that are Makrooh (that which has been discouraged by
Allah and His Prophet (saws) but not prohibited.

3. Saabiq bil Khaaraat: This person lives as if he were in a race with others in doing that which is
liked by Allah. He does all of the obligatory deeds and not being satisfied with this, he will strive to
do more of the nawafil (the optional acts in the sunnah). He will make every attempt to avoid the
Makrooh acts in fear of what they may lead them to. One may ask, is it within the capacity of man to
avoid all haram and makrooh and live his life doing only halal, fard and naafil deeds? Yes, it is very
possible. Allah, (swt), tells us in the Qu’ran: “On no soul does Allah place a burden greater than it
can bear….” (Al-Baqarah 2:286) “O you who believe! Bow down, prostrate yourselves and adore
your Lord and do good so that you may prosper (77) And strive in His cause as you ought to strive;
He has chosen you and has placed no difficulties on you in religion….” (Al-Hajj 22:77-78)

All actions fall into two categories: -1. The obligatory acts which we are asked to avoid or do for the
benefit of the individual and society. 2. Those other than the obligatory deeds, which guide us to
good in this life and which raise our level in the hereafter, placing us among the Saabiq bil Khayraat.
Therefore of the first steps to increase is to work harder to do this second category of optional good
deeds. We must look for the doors that lead to good. These doors are many and we often have the
opportunity to enter them but don’t realise it. Kindness to parents and the poor, for example, are
entrances to good deeds that are available to most everyone. And the benefits are two fold: 1. The

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personal benefit you gain through your deeds; and 2. The benefit that is gained by society when you
perform them. Any door to good that you enter will place you closer to the Saabiq bil Khayraat level
of faith. It will help you to attain righteousness and guidance and increase your Iman. Even paradise
has doors for the faithful, those who were of the Saabiq bil Khayraat in their life on earth. Abu
Hurairah related that the Messenger (saws) of Allah said: “Those who engage in prayer will be
invited to enter by the Gate of Prayer; those who take part in jihad will be invited to enter by the gate
of Sadaqah; and those who fast will be invited to enter by the Gate of Ar Rayaan.” Abu Bakr said;
“No distress will rest on him who is invited to enter by those gates, but will any one be invited to
enter by those gates,” He replied: “Yes, and I hope that you may be one.” (Bukhari and Muslim) Abu
Bakr, (ra) was of the Saabiq bil Khayraat. He was never satisfied in doing a little or just one thing. He
constantly opened and entered the doors to good and eagerly sought out others. On one occasion, the
Prophet (saws) asked his companions: Who among them had fasted the day before, Abu Bakr replied
that he had. He then asked who had visited the sick the previous day, Abu Bakr replied that he did.
Then he asked them who had given Sadaqah, and Abu Bakr said that he had. Umar, who always tried
to compete with Abu Bakr in doing good deeds, admitted in respect, admiration and humble
acknowledgement that he was much less than Abu Bakr. (Not the exact wording of the hadith)

How does one enter these Iman strengthening doors and thereby step up in levels of faith? It occurs
by possessing those qualities and performing those deeds that constitute the different parts of faith
called Shu’ab Al Eman (shuab meaning parts of faith). In stepping forth, certain approaches must be
followed so that one’s effort is sincere and upon the path. Du’a ---The first of all deeds is du’a -
supplication. Due to our absorption in today’s worldly life it is very important that before we perform
any deed for Allah we clear our minds of such preoccupation’s and direct our attention to Him. There
are two kinds of du’a- Du’a of request for help in this life and the hereafter and du’a of worship in
which you are actually praising Allah. We should, before setting forth to do any deed, ask Allah to
allow us to perform the deed and allow us to perform it well. A man asked the Prophet, (saws) to
teach him a supplication that would embody all supplications. He told him to make the following
du’a: Allahuma a’ anee ‘alaa dhikrika wa shukrikah wa husn ‘ibaadatik. (Abu Dawood and An Nasai)
O Allah, help me to remember You often, and to thank You often, and to perfect my worship of You.
Shahadah The highest branch of faith - Laa ilaaha illallah - must be fully developed within one’s life.
The understanding of it’s deep implications will have a tremendous effect in one’s level of faith. As
well, the one who says it sincerely in his heart will be admitted into paradise. Mu’adth bin Jabal asked
the Prophet (saws): O Messenger of Allah, tell me of an act which will take me into paradise and will
keep me away from Hellfire. He said: You have asked me about a major matter, yet it is easy for him
whom Allah Almighty makes it easy for. You should worship Allah, associating nothing with Him;
you should perform the prayers; you should pay the Zakah; you should fast Ramadan; and you should
make the pilgrimage to the House. Then he said: Shall I not show you the gates of goodness? Fasting
(which) is a shield; charity extinguishes sin as water extinguishes fire; and the praying of a man in the
depths of the night. Then he recited: “Who forsake their beds to cry unto their Lord in fear and hope
and spend out of what We have bestowed on them (16) No soul Knoweth what is kept hid for them of
joy, as a reward for what they used to do.” (As-Sajda 32:16-17) Then he said: “Shall I not tell you of
the peak of the matter, its pillar and its topmost part? I said: “Yes, O Messenger of Allah.” “The peak
is Islam; the pillar is prayer; and its top most part is jihad. (Al Tirmithi in An Nawawi’s 40 Hadeeth)

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Salah ---The quality of the faithful is that they perform Salah with regularity, humility, and
submissiveness (khushoo). Allah tells us in the first verses of surat Al Mu’minoon: “Successful
indeed are the believers (1) those who humble themselves in their prayers.” (Al-Maumenoon 23:1-2)

The Prophet, (saws) said: “There are five prayers which Allah has prescribed for His servants. For
those who perform them properly without disrespectful omissions, there is a guarantee that Allah will
admit them into paradise, To those who do not observe them (properly), Allah offers no such
guarantee. He may punish them or he may admit them to paradise as He wills.” (Abu Dawud, An
Nasai and Ibn Majaah) “Two members of my community may perform the prayer in such a way that
their bowing and their prostration are as one, yet their prayers may be as far apart as heaven and
earth.” (Al Haarith) “Though a man performs the entire prayer, he may get no credit but for a half
of it, or a third of it, or a quarter, a fifth, a sixth, or a tenth. A man gets credit only for that part of his
prayer of which he is conscious.” (Ahmad) If you were to prepare to visit a dignitary, a king or even
your supervisor, you prepare yourself for such a meeting with great concern for every detail, being
completely absorbed in this encounter. So what about your encounter with Allah during prayer?
Shaytan will try as hard as he can to distract you. He will take away from you as much as he is able to
and as much as you allow him to. A Muslim should always approach Salah with the realization that
he is preparing to face His Lord. The Prophet, (saws) said: “Verily Allah faces his servant in prayer as
long as he does not turn away.” (Tirmidhi) The sharah (explanation) of this hadith tells us that to
turn away has two meanings: 1. The turning away of the heart so that your heart is not really present
in your prayer. 2. The turning away of the eyes, looking about is distraction while praying. The
renown scholar Ibn Al-Qaym, has described the different performances of Salah in relation to
Khushoo and classified people into four categories: --1. The one who offers prayer but is late in doing
so, does not observe the requirements such as a proper ablution, and does not cover the awrah. As for
the performance of the prayer itself, the pillars of the prayer are deficient, standing and prostration are
not performed properly. 2. This person fulfils the physical conditions for prayer and performs the
prayer as required yet is overcome by Al -Wasaawis the whisperings of Shaytan. His mind is
completely removed from his prayer until the time of tasleem. 3. The person also offers the prayer
properly and is also afflicted by Al-Wasaawis but he fights it and is in constant battle. 4. This very
special person is he who finds prayer an oasis. He approaches it having fulfilled the prerequisites
perfectly and with humility and performs the prayer with khushoo’, humbling himself before his
Lord. He may even be unaware of happenings around him due to his absorption in his private meeting
with Allah. In the first case, this person has made the attempt to fulfill his obligation to pray but is not
sincere. He will be punished for the deficiencies in his prayer. In the second case, we have a person
who makes sincere efforts to fulfill the prayer but is weak against shaytan and does not fight him. He
will be rewarded for only the part of his prayer he did well as described in the previous hadeeth, one
half, one third, etc. As for the third category, this person is considered a mujahid against the
whisperings of shaytan He will be rewarded for his sincere efforts and Allah will direct him to
righteousness. The final category is of those very rare individuals, the one we all wish to be in. They
perform the prayer as the Prophets of Allah did, removing their hearts completely from the world.
They love prayer most of all. Their eyes are filled with joy and ecstasy when they perform it. There is
no question of their reward and their superiority of faith. Prayer is a very important part of one’s Iman
and plays a significant role in life. To achieve its benefits, it must be performed properly. It helps
prevent one from committing evil and makes one successful in this life as well as in the Hereafter -
but only when it is performed properly, humbly and sincerely. At the time of prayer angels spread

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about calling man to “put out the fire of sin” that he is burning. Allah has promised us that prayer
removes sin committed between them The Prophet (saws) said: “Verily, When a Muslim performs
Wudu properly, and then observes salat five times a day his sins fall off, just as leaves fall off a tree.”
(Ahmad). He then recited the following Ayat: “And establish regular prayers at the two ends of the
day and at the approaches of night for those things which are good, removes those things which are
evil. That is a reminder for the mindful.” (Hud 11:114) It is not possible that a Muslim who observes
prayer correctly could stand before his Lord without asking forgiveness for the sins he has committed.
If you develop khushoo in your prayer, you cannot consist in committing sins, because the effort of
your prayer makes you aware and ashamed of your misdeeds. For Example: If you are backbiting,
your prayer will make you conscious of your deed. Your level of consciousness will be elevated and
your faith will increase. This will make you less likely to fall into major sin.

Fasting ---When Muslim fasts he does so not only, through abstaining from food and drink, but also
shuns bad deeds, false words, etc. The Prophet (saws) said: “Whoever does not give up false words
and evil actions, Allah is not in need of his leaving his food and drink.” (Bukhari) Fasting also
presents many benefits other than simply fulfilling the commandments of Allah, and being rewarded
for it. If you are prone to, incline, or fall into sin fasting will lessen your evil inclination. For
Example: A man who is unable to marry is recommended to fast, this will lessen his desires. We also
know from the hadith “ The devils are chained during Ramadan” that during fasting, man is not as
easily influenced by them. This you can see in your own personal change of religious consciousness
when you fast during Ramadan. For the one who fasts properly, gaining the full benefit, it is an
exercise and training for the whole year. You gain a kind of power and change which you carry
through the whole year. But you should not stop once Ramadan ends. Make fasting a habit, at least
occasionally. The Prophet (saws) consistently fasted at least three days a month. By fasting
periodically, you retrieve some of the spiritual uplifting that Ramadan brings throughout the year.
This is a very strong faith strengthening tool that all can apply.

Sadaqah ---Here we are referring to the charity you give voluntarily, not the obligatory Zakat. It is the
voluntary sadaqah that strengthens faith, the more you do, the more you erase your bad deeds.
Sadaqah is not only monetary. There are many deeds that are considered sadaqah. If someone wishes
to give sadaqah, and you assist in its delivery, for example, you are rewarded for giving sadaqah
yourself. Ayesha (ra) related that the Prophet (saws) informed them as to who would follow him in
death saying: “The one who has the longest hands amongst you would meet me most immediately.”
(Muslim). She further said: “The Prophets wives used to measure their hands as to who was the
biggest. It was the hand of Zainab that was the longest amongst them, as she used to work with her
hands and spend that income in charity.” (Muslim) It was Zainab bin Jahsh whose long hand
reached out to the poor so often, not with money but food and other things that she had to give, she
was the first of his wives to die after him.

The Prophet (saws) said: “Every Muslim has to give sadaqah.” He was asked “If someone has
nothing to give, what should he do?” He said “He should work with his hands and benefit himself,
and also give in charity (from what he earns)”. The people then asked: “If he cannot find even that?”
He replied. “Then he should perform good deeds and keep away from evil deeds and this will be
regarded as charitable deeds.” (Bukhari and Muslim) He also said: “None of you women should
consider even a sheeps trotter to insignificant a gift to give to her neighbor.” (Bukhari and Muslim)

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Mu’aadh bin Jabal related from the Prophet (saws): “Sadaqah extinguishes sin as water extinguishes
fire.” (Ahmad, Al-Tirmidi and Ibn Maajah) The Prophet (saws) said: “The believers shade on the day
of resurrection will be his sadaqah.” (Ahmad)

3. SIGNS OF WEAK IMAN AND HOW TO INCREASE IT

Question: What are signs of weak Iman and how to Increase it?

Answer: Signs of weak Faith: Committing sins and not feeling any guilt. Having a hard heart and no
desire to read the Quran. Feeling too lazy to do good deeds, e.g. being late for salat. ·Neglecting the
Sunnah. Having mood swings, for instance being upset about petty things and bothered and irritated
most of the time. Not feeling anything when hearing verses from the Quran, for example when Allah
warns us of punishments and His promise of glad tidings. Finding difficulty in remembering Allah
and making dhikr. Not feeling bad when things are done against the Shariah. Desiring status and
wealth. · Being mean and miserly, i.e. not wanting to part with wealth. Ordering others to do good
deeds when not practicing them ourselves-- Feeling pleased when things are not progressing for
others. Being concerned with whether something is haram or halal only; and not avoiding makroo
(not recommended) things. Making fun of people who do simple good deeds, like cleaning the
mosque. Not feeling concerned about the situation of Muslims. Not feeling the responsibility to do
something to promote Islam. Liking to argue just for the sake of arguing without any proof.
Becoming engrossed and very involved with dunya, worldly things, i.e. feeling bad only when losing
something in terms of material wealth. · Becoming engrossed and obsessive about ourselves. Okay,
how to increase our faith then?

Recite and ponder on the meanings of the Quran. Tranquility then descends and our hearts become
soft. To get optimum benefit, remind yourself that Allah is speaking to you. People are described in
different categories in the Quran; think of which one you find yourself in. Realize the greatness of
Allah. Everything is under His control. There are signs in everything we see that points us to His
greatness. Everything happens according to His permission. Allah keeps track and looks after
everything, even a black ant on a black rock on a black moonless night. Make an effort to gain
knowledge, for at least the basic things in daily life e.g. how to make wudu properly. Know the
meanings behind Allah's names and attributes. People who have taqwa are those who have
knowledge. Attend gatherings where Allah is remembered. In such gatherings we are surrounded by
angels. We have to increase our good deeds. One good deed leads to another good deed. Allah will
make the way easy for someone who gives charity and also make it easy for him or her to do good
deeds. Good deeds must be done continuously, not in spurts. We must fear the miserable end to our
lives; the remembrance of death is the destroyer of pleasures. Remember the different levels of
akhirah, for instance when we are put in our graves, when we are judged, whether we will be in
paradise or hell. Make dua, realize that we need Allah. Be humble. Don't covet material things in
this life. Our love for Subhana Wa Ta'Ala must be shown in actions. We must hope Allah will
accept our prayers, and be in constant fear that we do wrong. At night before going to sleep, we must
think about what good we did during that day. Realize the effects of sins and disobedience. One's
faith is increased with good deeds and our faith is decreased by bad deeds. Everything that happens is
because Allah wanted it. When calamity befalls us, it is also from Allah. It is a direct result of our
disobedience to Allah. Allah does not want us to do bad deeds but has given options of doing good or
bad so that He can judge us accordingly. by: Abu Banan

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4. STEPS TO INCREASE WEAK IMAN

Question: We know that if we don’t practice Islamic principles seriously, it decreases our Iman, so
what are the steps to increase our Iman?

Answer: Of course, non practicing actively on Islamic principles decreases our Iman. Our Iman is
not always as sound and strong as we want it to be as it often fluctuates according to life
circumstances. There are several causes for weakening Iman such as deficiencies in our prayers or the
insinuating whispers from the Shaytan. Regardless of the cause, it is crucial for all of us to keep a
check on our Iman and if we feel it is faltering in any way then we should take measures to restore it.
It is our responsibility to know which things decrease our Iman and how to avoid them and those that
increase our Iman and how to embrace them.The Prophet Muhammad (S) said: "Faith wears out in
the heart of any one of you just as clothes wear out, so ask Allah to renew the faith in your hearts”
(Mustadrak al-Haakim).

What are signs of a weak imaan?

1. Committing sins and not feeling any guilt. 2. Having a hard heart and no desire to read the
Quran. 3. Feeling too lazy to do good deeds, e.g. being late for salat 4. Neglecting the Sunnah. 5.
Unmoved when hearing verses from the Quran, for example when Allah warns us of punishments and
His promise of glad tidings. 6. Finding difficulty in remembering Allah and making dhikr. 7. Not
feeling bad when things are done against the Shariah. 8. Desiring status and wealth with illegal and
unethical means. 9. Being mean and miserly, i.e. not wanting to part with wealth. 10. Ordering
others for good deeds, but not practicing themselves. 11. Feeling pleased when things are not
progressing for others. 12. Not concerned much with haram or halal; and not avoiding makroo. 13.
Not feeling concerned about the situation of Muslims. 14. Not feeling the responsibility to do
something to promote Islam. 15. Being unmoved with calamities in life and not yelling in funerals.
16. Becoming engrossed and very involved with worldly affairs, and being miser and not spending
in charity and Zakat. The Prophet Muhammad (S) said: "Faith wears out in the heart of any one of
you just as clothes wear out, so ask Allah to renew the faith in your hearts” (Mustadrak al-Haakim).
Ten ways that can brighten up our Iman

1. Recognize and Repent

As humans we all commit sins no matter how hard we try to avoid them because were created to be
imperfect. Engaging in evil deeds decreases our Iman. Actions like lying, cheating and stealing, to
name only a few, take a toll on the human heart and soul which makes us more susceptible to being
lead astray from the Path of Allah. It is important for us to reflect upon our deeds and weed out the
ones that are contrary to the teachings of the Holy Qur’an and Sunnah of Prophet Muhammad (S).
Allah has gifted us with an innate sense of justice and the ability to reason and make sound
judgments. Our fitrah (natural disposition) necessitates that we all know when we are committing a
sin. And if we don't know, we certainly have a bevy of resources to find out from!

• Conditions for the acceptance of repentance

The word tauba which is rendered as repentance in English, is not a simple termas most people
believe. It is very rich in meaning and implication, and is notsimply a word of mouth after which the

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sinner continues in his sins. Allah,Glorified be He, Says: "Seek forgiveness of your Lord and then
turn to Him in repentance …." (Hud 11:3). Conditions attached to repentance for its acceptance s: •
First: Giving up of the sin itself. • Second: Remorse over what has been committed. • Third: A
resolve not to repeat it, and, • Fourth: Compensating those who have been wronged or obtaining
their forgiveness.

2. Perform Salah Regularly---Completing the five daily prayers, on time and according to the Sunnah,
is an excellent way to increase our Iman. The effect of the salah on the human soul is cooling as
Muhammad (S) once said that it cooled his eyes. The salah connects us with our Creator and, along
with obedience to Allah, helps us to enjoin what is good and forbid what is evil. Allah Almighty says
in the Holy Qur’an:-"The believers are only those who, when Allah is mentioned, feel a fear in their
hearts and when His Verses -this Qur’an- are recited unto them, they (i.e. the Verses) increase their
Faith; and they put their trust in their Lord (Alone) (2) Who perform salah and spend out of that We
have provided them (3) It is they who are the believers in truth. For them are grades of dignity with
their Lord, and Forgiveness and a generous provision (Paradise)” (Al-Anfal 8:2-4). Narrated Jabir ibn
Abdullah (RAA) Rasulullah (SAW) said:”The similitude of five prayers is like an overflowing river
passing by the gate of one of you in which he washes five times daily. Hasan said: No filthiness can
remain on him” (Sahih Muslim) Narrated Abu Hurairah (RAA) Rasualullah (SAW) said,"Martyrs are
those who die because of drowning, plague, an abdominal disease, or of being buried alive by a
falling building." And then he added, "If the people knew the Reward for the Zuhr prayer in its early
time, they would race for it. If they knew the reward for the 'Isha' and the Fajr prayers in
congregation, they would join them even if they had to crawl. If they knew the reward for the first
row, they would draw lots for it." (Sahih Al-Bukhari) Allah tells us about the inhabitants of Hell :
"(The people in Hell will be asked)What has caused you to enter Hell?" (42) They will say: "We were
not of those who used to offer their Salât (prayers)” (Al-Mudathir 74:42-43) “Nor did we feed the
poor (44) And we used to talk falsehood (all that which Allah hated) with vain-talkers” (Al-Mudathir
74:44 - 45) "And we used to belie the Day of Recompense (46)"Until there came to us (the death) that
is certain" (47)"Then will no intercession of [any] intercessors profit them" (Al-Mudathir 74:46 - 48)
Rasulullah (SAW) said "The covenant between us and them is prayer, so if anyone abandons it, he
has become a disbeliever." (Ahmad, Tirmidhee and Nasaa'ee) In an other Hadith of Rasulullah
(SAW) said "What lies between a man and disbelief is the abandonment of prayer." (Muslim, Abu
Dawood and Nasaa'ee)

3. Quranic Recitations----Medical studies have shown that simply listening to a recitation of the Holy
Qur’an has a physiological effect on our bodies. Research has also proven that the Qur’an has healing
qualities on the body, mind and spirit. What better way to increase our Iman than to listen to the
recitation of the Holy Qur’an on an audio device! Listen to the melodious rhythm of the Qur’an and
while doing so try to reflect upon the meanings of what you are listening to. We should always strive
to read as much of the Qur’an as possible, as reading the word of Allah especially with the meanings
will significantly increase our imaan and elevate us in this world and the next! Hazrat Abdullah bin
Masud (RAA) narrates that The Messenger of Allah (SAW) said:"Whoever reads one letter of the
Quran receives the reward of one good deed. And one good deed is multiplied ten times. Hazrat Abu
Huraira (RAA) reports, Messenger of Allah (SAW) said:"Whoever listens to one verse of the Book of
Allah, a good deed that multiplies continuously is recorded. And one who reads a verse of the Quran,
that verse will be a Noor for him on the Day of Judgement."Hazrat Anas (RAA) reports that

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Messenger of Allah (SAW) said:"Whoever reads the Quran, Allah grants that person ten good deeds
for every letter. And for one who hears the Quran being recited, Allah grants a good deed for every
letter, and such a person will be resurrected among those who will recite and ascend the stages of
Jannat."Hazrat Ibni Abbas (RAA) narrates Messenger of Allah (SAW) said:"He who listens to one
letter of the Quran, ten good deeds are recorded for him, ten sins are forgiven, and his status is
elevated by ten stages."

4. Engage in Dhikr-------"…Verily, in the remembrance of Allah do hearts find rest." (Ar-Ra’d13:28)

“… Remembrance of Allah indeed is the greatest virtue …” (Al-‘Ankaboot 29:45) “O ye who
believe let not your wealth and your children divert you from the remembrance of Allah …..”. (Al-
Munafaqoon 63:9) "Is one who is obedient to Allah prostrating himself or standing (in prayer) during
the hours of the night, fearing the Hereafter and hoping for the mercy of his Rabb (like one who
disbelievers)? Say: "Are those who know equal to those who know not?" ….” (Az-Zumr
39:9)According to these verses the attitude of those who truly remember Allah is the following:1.
Their hearts are filled with the fear of Allah because they are reminded of the status and the Glory of
their God.2. Their skins creep, i.e., the hair on their bodies rise due to their state of fear. 3. Their
bodies are softened, their hearts become tender. 4. They prostrate, i.e., they start worshiping Allah.
5. They cry or weep. Remembering Allah much through acts of dhikr brings much peace and
tranquility to the heart. It also gives us a sense of taqwa (fear of Allah), a consciousness that makes us
realize that Allah Almighty is ever near and that we should always strive to please Him. Some
beneficial dhikr include:--• Subhan'Allah- 'Praise be to Allah' • Al-Hamdullilah- 'Thanks be to
Allah' • Allahu Akbar – 'Allah is the Greatest.' • La ila ha illallah- There is no worthy of
worship except Allah Abu haraira (RAA) Narrates: Prophet (saw) said:“whoever says:
SubhanallahiWa Bihamdihi – (I deem Allah free of any resemblances to anything whatever in any
repeat, and I glorify his praises) one hundred times a day will have his sins forgiven even though they
may be as much as the foam of the sea –(Bukhari) Read much of this zikr:-Subhaan-Allahi
walhamdu-lillaahi, wa laa ilaa-ha illa-la ill-lal-lahu wallahu Akbar,walaa haula wala quoow-wata illa
billa hil-Aliyyil-azeem.(Glory is for Allah and all Praise is due to Allah. There is none worthy of
worship except Allah. Allah is the greatest. There is no power and no strength except with Allah the
Most High, the Great)

5. Voluntary Fasting-----Fasting can be thought of as a prescription for us, which cures the maladies
of the human soul. There are innumerable benefits to fasting nawafil fasts. Fasting helps us be
thankful to Allah for His Bounty, control unlawful desires, have compassion for the less fortunate and
it weakens the effects of waswasa, the insinuating whispers from the Shaytan.

6.Carrying out Good Deeds----Doing good deeds for others can be like switching on a light bulb in a
darkened room. Because our good deeds are our eternal investment which will benefit us for the rest
of eternity rather than investment into this temporary life! Allah Almighty says in the Holy Qur’an:
"For those who believe and work righteous deeds is a reward that will never fail” (Fussilat 41:8).Of
all religions, only Islam guides mankind not only to the importance of time but also how to value it.
Bin ‘Abbas(RAA) narrated that Allâh’s Messenger (SAW) said:“There are two blessings which many
people lose: (They are) health and free time for doing good.”(Bukhari)Abdullah Bin Mas’ud(RAA)
narrated: “I asked the Prophet, ‘Which deed is the dearest to Allah?’ He replied, “To offer salaat (the
prayers) at their early fixed times.” I asked, “What is the next (in goodness)?” He replied, “To be

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good and dutiful to your parents.” I' again asked, “What is the next (in goodness)? “He replied, “To
participate in jihad (religious fighting) in Allah’s Cause.” (Bukhari)Abu Qatada, Bin Rab’i(RAA)
narrated that Allâh’s Messenger (SAW) said:"Allâh the Exalted said: ‘I made five times (daily)
prayers obligatory on your people. And I took a guarantee that if anyone observes them regularly at
their times, I shall admit him to Paradise. If anyone does not offer them regularly, there is no such
guarantee of mine for him." (Abu Dawood)If we fear Allah for His wrath and hope for His rewards in
the eternal world to come, time has come for us to give due value to the importance of time. We
should try not to waste most of our time seeking worldly pleasures. It is for our guidance that we must
take admonition from the following authentic hadîth: Abu Hurairah (RAA) narrated that Allâh’s
Messenger (SAW) said: “Be prompt in doing good deeds (before you are overtaken) by turbulence
which would be like a part of the dark night. During (that stormy period) a man would be a Muslim in
the morning and an unbeliever in the evening or he would be a believer in the evening and an
unbeliever in the morning, and would sell his faith for worldly goods.” (Muslim)Abu Hurairah (RAA)
narrated that Allâh’s Messenger (SAW) said: “Hasten to do good deeds before six things happen: the
rising of the sun from the west, the smoke, the Dajjal, the beast and (the death) of one you or the
general turmoil.” (Muslim) “Call then upon Allâh with sincere devotion to Him even though the
Unbelievers may detest it.” (Al-Ghafir 40:14)Verily, time is very important for our success both in
this temporary world and the eternal world to come. If we waste time, if we abuse it, then we waste
and abuse our lives. Therefore, if we really give value to our lives then, we must give due value to the
importance of time.

7. Remembering Death----Every soul shall taste death Allah has said in the Qur’aan: “Every soul will
taste of death ….” (Al-‘Ankaboot 29:57) From this verse we know that death is such a thing that you
can’t escape from even if you are in a house, which is built with metal walls, and has a massive
padlock. Death will not only come when hair and the beard turn white, but it can come at any time,
even when you are a baby, or an old person or a teenager or of middle age.

Merits of the Remembrance of Death----Know that the person, who is engrossed in the world and
cheated by its charming coquetries, is unmindful of the remembrance of death. They do not remember
death and when they are reminded of it, they do not like it. Allah has said regarding such a man:“The
deaths from which you flee away will meet you. Thereafter you will be led to the Knower of the
world seen and unseen. You will then be informed of what you did.” (Al-Jumma 62:8) Hazrat Bilal
bin Masood and Umar bin Abdul Aziz (RAA) said, “O People! You are not created for being
destroyed”. You will travel from one home to another home. For a believer, death is a gift. Messenger
of Allah (SAW) said:“The gift for a believer is death". Due to the hardship which the believer goes
through in this world, death becomes easy for him and all of his anxieties disappear. Therefore, it is
described as a gift in the Hadith. Hazrat Mahmood bin Labeed says that the Prophet (SAW)
said,“Mankind likes two things very much. One of these things is life, though death is much better for
him, and the second is wealth though poverty makes accounting easy. Hazrat ibn Umar (RAA) says,
“This world is paradise for the nonbelievers (they are engaged in their worldly desires and
aspirations). This world is a jail or prison for the faithful (momins). They are bound by the laws of
Shari at in every matter. Therefore, when the soul of a momin leaves his body (at the time of death), it
is as if a captive has been freed from the cell. He cleans himself by turning in the dust.

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8. Gaining Knowledge---To seek knowledge is a sacred duty, it is obligatory on every Muslim, male
and female. The first word revealed of the Qur’an was "Iqra" READ! Seek knowledge! Educate
yourselves! Be educated. "… Are those equal, those who know and those who do not know? ….."
(Al-Zumr 39:9) "Allah grants wisdom to whom He pleases and to whom wisdom is granted indeed he
receives an overflowing benefit ….." (Al-Baqarah 2:269) Ibn Mas’ud (RAA) reported that the
Messenger ofAllah (S) said:The position of only two persons is enviable; the person whom Allah
bestowed wealth empowering him to spend it in the way of righteousness, and the person whom
Allah gave wisdom with which he adjudges and which he teaches to others According to Tirmidhi
and Ibn Majah, Ibn Abbas (RAA) narrated that the Messenger of Allah (S) said:A single scholar of
religion is more formidable against shaytaan than a thousand devout persons.

Islam is our greatest gift. We have to be thankful for this gift. A person without knowledge is like
someone walking along a track in complete darkness. Most likely his steps will wander aside and he
easily can be deceived by shaytaan. This shows that our greatest danger lies in our ignorance of
Islamic teachings and in our unawareness of what the Qur’an teaches and what guidance has been
given by the Prophet (S). But if we are blessed with the light of knowledge we will be able to see
plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid
the dangerous paths of Kufr, Shirk and immorality, which may cross it. Every one of us, young or
old, man or woman, should at least acquire sufficient knowledge to enable ourselves to understand
the essence of the teachings of the Qur’an and the purpose for which it has been sent down. We
should also be able to understand clearly the mission, which our beloved Prophet (S) came into this
world to fulfill. No great amount of time is required to acquire this simple knowledge. If we truly
value Iman, it cannot be too difficult to find one hour every day to devote for our Iman. Hadith
states:"He who acquires knowledge acquires a vast portion." and "If anyone going on his way in
search of knowledge, God will, thereby make easy for him the way to Paradise."

May Allah (SWT) give us strength to behave and act just as He likes us to do and be pleased with us,
and that should be the purpose of our lives. “Rabbi zidnee ilma” (O Lord, increase us in knowledge).
Aameen.

9. Making much dua (supplication) Dua is defined as any invocation or prayer addressed to Allah
(SWT). As Muslims there is something very wrong when we believe, our Duas won't be answered.
We do not turn to Allah in our times of need and instead put our trust, dependence and hopes on
worldly things. Although these temporal things are the means through which our Duas automatically
turn to what Allah suits for us. Through Dua, we strengthen our Imaan and our relationship with
Allah. We find many reassurances throughout the Quran for those who make Dua. Allah the Exalted,
has said: "…. And your Lord says: Pray unto me: and I will hear your prayer ….." (Ghafir 40:60)
"Call upon your Lord Humbly and in secret" (Al-Araf 7:55)"When My servants question thee
concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth
on Me" (Al-Baqarah 2:186)"Is not He (best) who listens to the (soul) distressed when it calls on Him,
and who relieves its suffering." (An-Naml 27:62)Aisha (RTA) said, "No believer makes Dua and it is
wasted. Either it is granted here in this world or deposited for him in the Hereafter as long as he does
not get frustrated." In fact, it is even wrong to never make Dua,"Whosoever does not supplicate to
Allah, He will be angry with Him."(Saheeh Jaami`as-Sagheer)

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We can and should make Dua in every condition, i.e. in hardship and in prosperity. There are also
some special times to make Dua where it is more likely to be accepted:

1. When one is oppressed--2. Between the time of Adhan and Iqama 3. At the time of the call
for prayer 4. At the time of fighting when warriors are engaged with each other 5. When it is
raining 6. When one is sick 7. The last third of the night 8. Ramadan (especially Lailatul Qadr)
9. After the Fard part of prayer 10. When traveling 11. When breaking fast 12. In Sujood 13.
Fridays, some say on Friday after Asr prayer 14. While drinking the water from the well of Zamzam
15. At the end of Wudu 16. On waking up from sleep 17. At times of adversity 18. Prayer after
the death of a person 19. Dua of the parent against or for his children 20. The Dua of a Muslim for
his brother without the latter's knowledge Dua can be beautified and perfected by certain actions: 1.
Have Wudu, face Qibla, be neat and clean 2. Raise both hands up to the shoulder with palms open
facing up 3. Ask by Asma al Husna- Allah's Beautiful Names 4. Ask Allah by your good
deeds 5. Glorify Allah & recite Durud on Prophet (SAW) at both ends of dua. 6. Show
humility, entreaty, desire and fear while making Dua 7. Repent and try to make amends where
one has wronged 8. Confess mistakes, shortcomings, and sins 9. Crying when making Dua 10.
Show the need for Allah's help 11. Try to make dua, in which prayers are answered 12. End with
"Alhamdulillah rabbil alameen" Allah Almighty says in the Qur'an:"When my servants ask you
concerning me, (tell them) I am indeed close (to them). I listen to the prayer of every suppliant when
he calls on me." (Al-Baqarah 2:186) The place of duaa is so high to Allah, that the Prophet (SAW)
had said: "Nothing is more honourable to Allah the Most High than du`a." (Sahih al-Jami`).He also
said:"The most excellent worship is du`a." (Sahih Al-Jami`)

In order to warn those who are arrogant, or careless in making dua, the Prophet (SAW) said:"The
most incapable person is the one who does not make du`a,and the most miserly person is the one who
does not give salaam." (Sahih Al-Jami`)And let not there be anyone who says: "... my Lord won't
answer my prayer, because of this and that.. or because of so and so..". No! Indeed Allah is the Most
Generous King. Is there anyone who met a king, and praised and glorified him, and then asked, yet
the request was not granted? So what about Allah, the King of the Heavens and the Earth - who has
total control over your life, your wealth and your future. Why would He not grant you your request?
Indeed, our beloved Prophet (SAW) had said: "Verily your Lord is the One modest and Generous,
and when His servant raises his hands to Him in supplication, He is diffident (in some wordings, shy
or hesitant) from returning them empty." (Ahmad, Abu Dawud and at-Tirmidhi – Hasan)

10.Having Trust in Allah----The best way for us to increase our Iman is to completely submit our will
to Allah and have full trust in him and we can do this by doing out utmost to follow every command
in the Qur’an and Sunnah. We should have patience in Allah's Decree and accept it that it is for the
best and is meant to happen because He is the knower of all things and the Almighty and always
remember.One day we will be called to account for our deeds which were hopefully sent forth with
much goodness and patience. I pray that insha Allah on Day of Judgement, we will be given our
deeds book in our right hands (with Allah mercy). Allah (SWT) Say: 'Nothing will happen to us
except what Allah has decreed for us: He is our protector': And on Allah let the Believers put their
trust." (At-Tawbah 9:51)Allah (SWT) says "And put thy trust on the exalted in Might, The Merciful."
(Ash-Shu’araa 26:217)Allah (SWT) says "...Then, when thou hast taken a decision, put thy trust in
Allah. For Allah loves those who put their trust (in Him)."(159) If Allah helps you, none can

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overcome you: If He forsakes you, who is there, after that, that can help you? In Allah, then, Let
believers put their trust” (Aale-Imran 3:159-160)It does not matter what you do, obey or disobey, the
result will be that you will receive what Allah has ordained for you. You can not add to it or subtract
from it. What you do is either benefit yourself with the blessings of obedience or harm yourself with
the fruits of your disobedience. We have been told that what is for us can't miss us and what is not for
us can't hit us.

We have to learn to trust that Allah will take care of us when we obey Him and that He wills
withdrawal His Great Mercy when we disobey. Trusting in Allah means that when we hear a
command from Quran and hadith, we obey it. We recognize that we are limited and that Allah has no
limits. He knows what we do not know.We need to stop totally relying on our efforts and our version
of logic and realize that Allah is the one who knows while we know not.

5. TESTIFYING A BELIEVER

Question: Can we testify that a man is a believer if he regularly attends prayers in the mosque, as it
says in the hadeeth?

Answer: Praise be to Allah. Yes, there is no doubt that with the one who attends prayers in the
mosque, his attendance is a sign of his faith, because the only thing that is making him leave his
house and take the trouble to walk to the mosque is his faith in Allah. With regard to the questioner’s
words, “as it says in the hadeeth,” this is referring to the report narrated from the Prophet (peace and
blessings of Allah be upon him): “When you see a man regularly coming to the mosque, bear witness
that he is a believer.” But this hadeeth is da’eef and is not a saheeh report from the Prophet (peace
and blessings of Allah be upon him). From Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/55

6. THE MEANING OF TAWHEED AND ITS CATEGORIES

Question :What is the meaning of Tawheed and what are its categories?.

Answer: Praise be to Allah. Tawheed in Arabic means attributing Oneness to Allah and describing
Him as being One and Unique, with no partner or peer in His Essence and Attributes.

The Arabs say waahid, ahad and waheed, all meaning one. Allah is Waahid, meaning that He has no
rivals or peers in any way. So Tawheed means knowing Allah is One, with none like unto Him.
Whoever does not acknowledge Allah in these terms and does not describe Him as being One with no
partner or associate does not believe in Tawheed. With regard to the shar’i definition of Tawheed, it
means believing in Allah alone as God and Lord and attributing to Him alone all the attributes of
Lordship and divinity. It may be defined as follows: Believing that Allah is One with no partner or
associate in His Lordship (ruboobiyyah), divinity (uloohiyyah) or names and attributes (al-asma’
wa’l-sifaat).

This word (Tawheed) and its derivatives are used with this meaning in the Quran and Sunnah. For
example: Allah says (interpretation of the meaning): “Say: He is Allah, the One and Only (1) Allah,
the Eternal, Absolute (2) He begetteth not, nor is He begotten (3) And there is none like unto Him.
(Al-Akhlas 112:1-4) “And your Allah is One Allah: There is no god but He, Most Gracious, Most
Merciful” (Al-Baqarah 2:163) “They do blaspheme who say: Allah is one of three in a Trinity: for

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there is no god except One Allah. If they desist not from their word (of blasphemy), verily a grievous
penalty will befall the blasphemers among them”. (Al-Maidah 5:73) And there are many similar
verses. In Saheeh al-Bukhaari (7372) and Saheeh Muslim (19) it is narrated that Ibn ‘Abbaas (may
Allah be pleased with him) said: When the Prophet (peace and blessings of Allah be upon him) sent
Mu’aadh ibn Jabal to Yemen, he said to him: “You are going to people from among the People of the
Book, so let the first thing to which you call them be belief in Allah alone (Tawheed). If they accept
that, then tell them that Allah has enjoined on them five prayers every day and night. If they pray then
tell them that Allah has enjoined on them zakaah from their wealth to be taken from their rich and
given to their poor. If they agree to that then take it from them but avoid the best of people’s wealth.”

In Saheeh Muslim it is narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet
(peace and blessings of Allah be upon him) said: “Islam is built on five (pillars): belief that Allah is
One, establishing regular prayer, paying zakaah, fasting Ramadaan and Hajj.” What is meant by
Tawheed in all these texts is affirming the meaning of the testimony that there is no god but Allah and
that Muhammad is the Messenger of Allah, which is the essence of the religion of Islam with which
Allah sent His Prophet Muhammad (peace and blessings of Allah be upon him), based on the
evidence of the words of the Quran and Sunnah. In some versions of the hadeeth of Mu’aadh quoted
above it says: “You will come to some people from among the People of the Book so when you come
to them, call them to bear witness that there is no god except Allah and that Muhammad is the
Messenger of Allah.” Narrated by al-Bukhaari, 1492. According to another version of the hadeeth of
Ibn ‘Umar: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Islam is based
on five (pillars): the testimony that there is no god except Allah and that Muhammad is His slave and
Messenger...” Narrated by Muslim, 16. This indicates that Tawheed is the essence of the testimony
that there is no god except Allah and that Muhammad is the Messenger of Allah, and that this is Islam
with which Allah sent His Prophet to the two races of mankind and the jinn, other than which Allah
will not accept any religion from anyone. Allah says (interpretation of the meaning): “Truly, the
religion with Allah is Islam….” (Aal ‘Imraan 3:19) “And whoever seeks a religion other than Islam,
it will never be accepted of him, and in the Hereafter he will be one of the losers” (Aal ‘Imraan 3:85)
Once this is understood, it should be noted that the scholars have divided Tawheed into three
categories, as follows: 1) Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), 2) Tawheed al-
Uloohiyyah (Oneness of Divinity) and 3) Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine
Names and Attributes). Tawheed al-Ruboobiyyah (Oneness of Divine Lordship): It means believing
in Allah as One and Unique with regard to His actions such as creation, sovereignty, control, giving
life and death, and so on. There is a great deal of evidence to support this in the Quran and Sunnah.
Whoever believes that there is any creator other than Allah or any sovereign controlling this universe
and disposing of its affairs other than Allah has denied this aspect of Tawheed and disbelieved in
Allah.

The kuffaar of old accepted this aspect of Tawheed in general terms, although they differed with
regard to some of its details. The evidence that they used to accept this is to be found in several verses
of the Quran such as the following (interpretation of the meaning): “And if you were to ask them:
‘Who has created the heavens and the earth and subjected the sun and the moon?’ they will surely
reply: ‘Allah.’ How then are they deviating (as polytheists and disbelievers)?” (Al-‘Ankaboot 29:61)
“And if you were to ask them: ‘Who sends down water (rain) from the sky, and gives life therewith to
the earth after its death?’ they will surely reply: ‘Allah.’ Say: ‘All the praises and thanks be to

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Allah !’ Nay, most of them have no sense” (Al-‘Ankaboot 29:63) “And if you ask them who created
them, they will surely say: ‘Allah .’ How then are they turned away (from the worship of Allah Who
created them)?” (Az-Zukhruf 43:87) In these verses Allah states that the kuffaar affirm that He is the
Creator, Sovereign and Controller, but despite that they do not worship Him alone (Tawheed of
worship), which points to the graveness of their wrongdoing and lies, and the weakness of their
reasoning. For if there is One Who is described in such terms, none should be worshipped except Him
alone and none should be described as being one and unique except Him; may He be glorified above
those that they associate with him. So whoever affirms this Tawheed in the true sense must inevitably
also affirm the Oneness of Allah’s Divinity (Tawheed al-Uloohiyyah). Tawheed al-Uloohiyyah :It
means devoting all acts of worship, both inward and outward, in word and deed, to Allah Alone, and
not worshipping anything or anyone other than Allah, no matter who he is. Allah says (interpretation
of the meaning): “And your Lord has decreed that you worship none but Him ….” (Al-Isra’ 17:23)
“Worship Allah and join none with Him (in worship)….” (An-Nisa’ 4:36) It may be described as
devoting all one’s actions to Allah alone. It is called Tawheed al-Uloohiyyah because it is based on
ta’alluh lillaah which is worship and devotion of Allah accompanied by love and veneration. It is also
called Tawheed al-‘Ibaadah (oneness of worship) because it means that a person worships Allah by
doing that which He has commanded and avoiding that which He has forbidden. It is also called
Tawheed al-Talab wa’l-Qasd wa’l-Iraadah (Oneness of goal, purpose and will) because it means that
a person does not seek anything except the Face of Allah, so he worships Him sincerely. This is the
kind of Tawheed concerning which people went astray, which is why the Prophets were sent and the
Books were revealed. This is the purpose for which the universe was created and laws were
prescribed. Concerning these disputes arose between the Prophets and their peoples, so the stubborn
were doomed and the believers were saved. Whoever goes astray with regard to this Tawheed, such
as devoting some of his worship to someone other than Allah, has gone beyond the pale of Islam and
drifted away from true belief. May Allah protect us from that. Tawheed al-Asma’ wa’l-Sifaat
(Oneness of the Divine Names and Attributes), It means affirming the names and attributes of Allah
and believing that there is none like unto Allah in His names and attributes. This Tawheed is based on
two principles: 1 – Affirmation: i.e., affirming that which Allah has affirmed for Himself in His Book
or that His Prophet (peace and blessings of Allah be upon him) has affirmed of His beautiful names
and sublime attributes in a manner that suits the Majesty and Greatness of Allah, without distorting
them, twisting their meanings, denying their reality or discussing how they are. 2 – Denial: i.e.,
denying that Allah has any faults and denying any shortcomings that He has denied Himself. The
evidence for that is the words of Allah (interpretation of the meaning): “….There is nothing like
Him, and He is the All-Hearer, the All-Seer” (Ash-Shoora 42:11) So He has denied that He bears
any resemblance to His creation, and affirmed that He has attributes of perfection in a manner that
befits Him, may He be glorified. See al-Hujjah fi Bayaan al-Mahajjah, 1/305; Lawaami’ al-Anwaar
al-Bahiyyah, 1/57.

7. WHAT IS THE SUNNAH?

Question: For the new and prospective Muslim, how should one interpret the Sunnah? Should it be
considered the emulation, or imitation rather of His (saw) actions or the striving of the state of His
(saw) character?

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Answer: Sunna, plural sunan: "Road" or "practice (s)." Standard practice, primarily of the Prophet
sallAllahu `alayhi wa-Alihi wa-Sallam, including his sayings, deeds, tacit approvals or disapprovals.
Hadith Scholars add his personal traits - including physical features - to this definition.The "sciences
of the Sunna" (ulum al-Sunna) refer to the biography of the Prophet (sira), the chronicle of his battles
(maghazi), his everyday sayings and acts or "ways" (sunan) including his personal and moral qualities
(shama'il), and the host of the ancillary hadith sciences such as the circumstances of occurrence
(asbab al-wurud), knowledge of the abrogating and abrogated hadith, difficult words (gharib al-
hadith), narrator criticism (al-jarh wal-ta`dil), narrator-biographies (al-rijal), etc. This meaning is used
in contradistinction to the Qur'an in expressions such as "Qur'an and Sunna" and applies in the usage
of hadith Scholars."The Sunna in our definition consists in the reports transmitted from the
Messenger of Allah , and the Sunna is the commentary (tafsir) of the Qur'an and contains its
directives (dala'il)" (Imam Ahmad).The early Sunni hadith Masters such as Abu Dawud and Abu
Nasr al-Marwazi also used the term "the Sunna" in the narrow sense to refer to Sunni Doctrine as
opposed to the creeds of non-Sunni sects.In the terminology of usul al-fiqh or principles of
jurisprudence, sunna denotes a saying (qawl), action (fi'l) or approval (taqrir) related from (nuqila
`an) the Prophet or issuing (sadara) from him other than the Qur'an.

In the terminology of fiqh or jurisprudence, sunna denotes whatever is firmly established (thabata) as
called for (matlub) in the Religion on the basis of a legal proof (dalil shar`i) but without being
obligatory, the continued abandonment of which constitutes disregard (istikhfaf) of the Religion and
sin, and incurs blame (lawm, `itab, tadlil) - also punishment (`uquba) according to some jurists.Some
made a distinction between what they called "Emphasized Sunna" (sunna mu'akkada) or "Sunna of
Guidance" (sunnat al-huda), such as what the Prophet ordered or emphasized in word or in deed, and
other types of Sunna considered less binding in their legal status, such as what they called "Non-
Emphasized Sunna" (sunna ghayr mu'akkada) and "Sunna of Habit" (sunnat al-`ada).The above
jurisprudential meanings of Sunna are used in contradistinction to the other four of the five legal
categories for human actions - fard ("obligatory"), mubah ("indifferent"), makruh ("offensive"),
haram ("prohibited") - and apply in the usage of jurists from the second Hijri century.

8. Faith in Destiny

Question: My question is regarding to imani mufasil, where it is written that good or bad what ever
happens is in taqdeer, and all happens by Allah will. If a man is doing any bad thing then why is he
been given punishment? If God only is wroter of his taqdeer, if a God loves his creation and don’t
want them to be in hell, then why don’t He writes good and stops the bad? I am not able to understand
this topic of Islam and many more, please recommend some books about taqdeer ,I do not also
understand many more topics as well, but first I want to make my iman correct, I will be waiting for
your reply.

Answer: Allah (Mighty and Exalted be He) knows before creating anything, that He is going to
create it and that it shall be of such and such magnitude, quality or nature, etc. He also specifies the
time of its coming into being and its passing away, and the place of its occurrence. If so, then one

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who believes in the true God should believe that there are no accidents in nature. If something
disagreeable happens to him, he should say "Allah qaddara (ordained), and He did what He willed"
and not grieve himself by wishing that it had not occurred, or worrying why it should occur. If, in
contrast, something agreeable happens to him he should not boast of it, but thank Allah for it. In this
context, Allah says, "Naught of disaster befalleth in the earth or in yourselves but it is in a Book
before We bring it into being. Lo! That is easy for Allah. (22) That ye grieve not for the sake of that
which hath escaped you, nor yet exult because of that which hath been given. Allah loveth not all
prideful boasters." (Al-Hadid 57: 22-23)If Allah Almighty predetermines everything, that includes
our so-called free actions, in what way can they be said to be free, and how are we responsible for
them? This question occasioned the appearance, at a very early history of Islam, of two extreme
theological sects.One of them, called the Qadariyyah, asserted man's free will and responsibility to
the extent of denying Allah's foreknowledge, and claiming that Allah knows our free made actions
only after we have performed them. The other, called the Jabriyyah, held the opposite view and
claimed that there was no difference between the motions of inanimate things and our movements in
performing so-called free actions, and that when we use intentional language we speak only
metaphorically.But there is no need to go to such extremes, since it is not difficult to reconcile Divine
qadar (predestination) and human responsibility. Allah decided to create man as a free agent, but He
knows (and how can He not know!) before creating every man how he is going to use his free will;
what, for instance, his reaction would be when a Prophet clarifies Allah's message to him. This
foreknowledge and its registering in a 'Book' is called qadar."But if we are free to use our will" a
Qadari might say, "we may use it "Had Allah willed, He would have brought them all together to the
guidance; if thy Lord had willed whoever is in the earth would have believed, all of them, all
together." in ways that contradict Allah's will, and in that case we would not be right in claiming that
everything is willed or decreed by Allah." The Qur'an answers this question by reminding us that it
was Allah who willed that we shall be of free will, and it is He who allows us to use our will. Allah,
Most High, says, "Lo! This is an Admonishment, that whosoever will may choose a way unto his
Lord. (29) Yet ye will not, unless Allah willeth. Lo! Allah is Knower, Wise." (Al-Insan 76: 29-30) "If
so," a Qadari might say, "He could have prevented us from doing evil." Yes indeed He could. Allah
says, "Had Allah willed, they were not idolaters; and We have not appointed thee a watcher over
them neither art thou their guardian." (Al-An`am 6 : 107) But Allah has willed that men shall be free
especially in regard to matters of belief and disbelief. Allah Almighty says, "Say: The truth is from
your Lord; so let whosoever will believe, and let whosoever will disbelieve...." (Al-Kahf 18: 29) "If
our actions are willed by Allah," someone might say, "then they are in fact His actions." This
objection is based on a confusion that Allah wills what we will in the sense of granting us the will to
choose and enabling us to execute that will, i.e., He creates all that makes it possible for us to do it.
He does not will it in the sense of doing it, otherwise it would be quite in order to say, when we drink
or eat or sleep for instance that Allah performed these actions. Allah creates them, He does not do or
perform them. Another objection, based on another confusion is that if Allah allows us to do evil,
then He approves of it and likes it. However, to will something in the sense of allowing a person to
do it is one thing; and to approve of his action and commend it, is quite another, NOT everything that
Allah wills, He likes. He has, as we have just read in the Qur'an, granted man the choice between
belief and disbelief, but He does not, of course, like men to disbelieve (to be thankless). Allah
Almighty says : "If you art ungrateful, Allah is independent of you. Yet He approves not
ungratefulness in His servants; but if you are grateful, He will approve it in you…" (Az-Zumar 39: 7)

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9. ALL LIVING PROSTRATE TO ALLAH

Question: It says in Soorat Al-Hajj 22:18 that the dawaab (moving living creatures, beasts, etc.)
prostrate to Allah. What is the nature of this prostration?

Answer: Praise be to Allah. Note that this universe and all the created beings in it is in thrall to
Allah, whether by choice or by force. The believer worships Allah by choice and is rewarded for his
worship. Even though the kaafir may be alienated from his Lord and failing to worship Him, the
atoms of his body and everything in him is worshipping Him and glorifying Him, but because our
understanding and perception are limited, we are unaware of that tasbeeh (glorification of Allah) and
unable to understand its nature. Allah says: The seven heavens and the earth and all that is therein,
glorify Him and there is not a thing but glorifies His Praise. But you understand not their
glorification. Truly, He is Ever Forbearing, Oft-Forgiving” [Al-Isra’ 17:44] What this means is that
every created being is in a state of submission to Allah and worships Him in a manner appropriate to
its situation. The sun, moon, stars, trees and animals are all in a state of subjugation to Allah and
prostrate to Him, and all of them worship Him in an appropriate manner. Allah says (interpretation of
the meaning): “See you not that whoever is in the heavens and whoever is on the earth, and the sun,
and the moon, and the stars, and the mountains, and the trees, and Ad-Dawaabb [moving (living)
creatures, beasts], and many of mankind prostrate themselves to Allah. But there are many (men) on
whom the punishment is justified. And whomsoever Allah disgraces, none can honour him. Verily,
Allah does what He wills” [Al-Hajj 22:18] “Have they not observed things that Allah has created:
(how) their shadows incline to the right and to the left, making prostration unto Allah, and they are
lowly? (48) And to Allah prostrate all that is in the heavens and all that is in the earth, of the moving
(living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah) with
humility]” [An-Nahl16:48-49]Imaam Ibn Katheer said: Allah is telling us of His Might, Majesty and
Pride, for everything submits to Him and all things and creatures humble themselves before Him,
inanimate objects and animals, and those which are accountable among mankind and the jinn, and the
angels. Allah tells us that everything that has a shadow that inclines towards the right and towards the
left – i.e., morning and evening – prostrates to Allah. Mujaahid said: When the sun passes its zenith
everything prostrates to Allah. Allah has confirmed that all beings prostrate to Him, and He has
explained how some of them prostrate, which is by the inclining of its shadow towards the right and
the left. It does not mean that everything prostrates on seven parts of the body; that applies only to the
Muslims. The prostration of all other beings is in accordance with their nature. The fact that this
prostration is prostration in the real sense is indicated by the apparent meaning of the text, because
there is no valid reason for not interpreting the text as it appears to be, so we must accept it. That is
also supported by the fact that the prostration of the sun, moon, stars, trees and animals is mentioned
in conjunction with the prostration of the angels and humans, which indicates that this is prostration
in a real sense for all the entities mentioned. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy
on him) said: Prostration is a form of humility, so the prostration which includes all creatures implies
the utmost submission and humility. For every created thing submits to His greatness and humbles
itself before His might and power. This does not mean that everything prostrates like human beings
do, on seven parts of the body, putting the forehead on the ground. This kind of prostration is only for
human beings. Some other nations bow but do not prostrate, and that is their prostration. Allah says
(interpretation of the meaning): ‘....and enter the gate in prostration (or bowing with humility) and
say: “Forgive us....”’ (Al-Baqarah 2:58)

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10. CHILDREN OF ALLAH

Question: What is the ruling on, when a Muslim say "We believe we are all children of Allah".
Basing it on the weak Hadeeth (All creations are sustained by Allah). Please provide details of the
ruling.

Answer: Praise be to Allah. The hadeeth mentioned was narrated by al-Bazzaar and Abu Ya’la from
Anas, and says, “All of mankind are the dependents of Allah, and the most beloved of them to Allah
are those who are most helpful to their dependents.” This is a very weak (da’eef jiddan) hadeeth as al-
Albaani said in Da’eef al-Jaami’, hadeeth no. 2946. Any Muslim who says, “We believe that we are
all the children of Allah” should be asked to explain what he means before any judgement is made
concerning him. 1 – If what he means by being children is the metaphorical meaning, which is that
people are dependent upon Allah, and he is using this word for a purpose allowed in sharee’ah, such
as refuting the Christians who say that the Messiah is the son of God, then there is nothing wrong
with that if he uses it only with Christians in order to show that their belief is false, but he should not
use it with others lest that generate confusion and misunderstanding. That is because one of the means
of showing the Christians’ beliefs concerning ‘Eesa (peace be upon him) to be false is to use the same
expressions as are mentioned in their holy Book (the Bible) to prove that others were described as
“sons of God” as well as ‘Eesa, which clearly indicates that what is meant by being a son of God in
the texts of the Gospels is not “sonship” in the literal sense, which St. Paul claimed for Jesus in order
to lead them astray from belief in Divine Oneness (Tawheed). St. Paul based his argument on the
confusion that may arise from the use of the words “father” and “son”. Some of the Bible texts that
may used to refute their argument are as follows: In the Gospel of Luke, Jesus said of those who
believed in him: “They are like the angels. They are God’s children since they are children of the
resurrection.” [Luke 20:36] And in the Book of Isaiah: “Bring back My sons from afar and my
daughters from the ends of the earth” [Isaiah 43:6] And this is what was said describing God as the
Father, as it is narrated in the Gospel of Matthew that the Messiah said to his students: “If you do, you
will have no reward from your Father in heaven.” [Matthew 6:1] In the Gospel of Luke:“When you
pray say, ‘Our Father, Who art in heaven…” [Luke 11:2] In the Gospel of John: “I am returning to
my Father and your Father, my God and your God.” [John 20:17] The Christians do not say that the
angels, the Children of Israel and the Disciples were sons of God in a literal sense, or that God was
their father in a literal sense, rather they interpret that in a metaphorical sense, i.e., that He is a father
to them in the sense of blessing them, being kind to them, protecting them and taking care of them,
and they are His children in the sense that they worship Him, need Him and are dependent upon Him.
This demonstrates the falseness of their understanding of ‘Eesa being the son of God, basing their
argument on some texts that say that he is the son of God.

2 – If he means that all people are children of Allah just as ‘Eesa is the son of Allah, in the sense of
the Christian belief, then this is kufr (disbelief) that is worse than the kufr of the Christians.

3 – If he means that we are all children of Allah or dependent upon Him, with no difference between
Muslims and kaafirs, and he means that the Jews, Christians and idol-worshippers are not kaafirs,
then this is riddah or apostasy from Islam, because whoever doubts that the Jews and Christians are
kaafirs or approves of their religions is a kaafir, according to scholarly consensus.

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4 – If he means thereby to justify using the word “brother” for Jews and Christians, because we are all
the children of Allah, this is false, because there is no brotherhood between the believers and the
disbelievers. The hadeeth (which some may interpret as meaning that all men are brothers) has been
proven to be not saheeh. Even if it was saheeh, it could not be interpreted in this fashion. We must
beware of using confusing words which may cause a person to fall into something haraam or make
people think badly of him, especially words which have to do with the Oneness of Allah (Tawheed)
and His Uniqueness in His names and attributes. For the rights of Allah take precedence and must be
taken care of, and we must avoid anything that may violate them, especially when those words are
used by the Jews and Allah quotes them in the Qur’aan in the context of condemnation. “And (both)
the Jews and the Christians say: ‘We are the children of Allah and His loved ones.’ Say: ‘Why then
does He punish you for your sins?’ Nay, you are but human beings of those He has created…” [Al-
Maa’idah 5:18]

11. ALLAH IMAGINATION IN MIND

Question: I do hope I am not asking a stupid question. I would like to know how a believer in Islam
should imagine Allah to be. I know He is invisible but should I visualize him in a human form or a
light. Please help me.

Answer: Praise be to Allah.Allah says (interpretation of the meaning): “....There is nothing like unto
Him, and He is the All-Hearer, All-Seer.” [Ash-Shoora 42:11].There is nothing like unto Him,
nothing that is equal or comparable to Him or that can rival Him. He is far above any resemblance to
any created being. Whatever crosses the mind of the son of Adam with regard to his Lord, He is
greater than that. No creature can encompass Him, may He be glorified and exalted, or imagine what
He looks like. Allah says (interpretation of the meaning): “…and they will never encompass anything
of His Knowledge.” [Ta-Ha 20:110] The Muslim is not supposed to try to imagine or picture Allah;
rather, he has to believe in the sublime attributes which befit His Might and Majesty in which there is
none like unto Him. Part of the ‘aqeedah (basic beliefs, creed) of the Muslims is that Allah cannot be
seen in this world, as He says (interpretation of the meaning): “No vision can grasp Him....” [Al-
An’aam 6:103]But the believers will see Him in the Hereafter, in the gathering-place where judgment
will be passed, and in Paradise. The Prophet (peace and blessings of Allah be upon him) was asked –
as it was reported in Saheeh Muslim – “Did you see your Lord?” He said, “I saw Light.” According
to another report: “ Light, how could I see Him?” This is in accordance with what Allah said to
Moosa in Soorat al-A’raaf 7:143 (interpretation of the meaning): “…You cannot see Me…” i.e., in
this world. Neither the Prophet (peace and blessings of Allah be upon him) nor anybody else has seen
Allah with his own two eyes. In the Hereafter, when the people see Him in the place of gathering,
they will fall down in prostration before His Might and Majesty. Seeing Him in Paradise will be the
greatest of all the joys that the people of Paradise will experience. You have to recognize Allah by the
Names and Attributes which He has told us about in His Book, and which His Messenger (peace and
blessings of Allah be upon him) told us about. Do not occupy yourself with something that is beyond
you; devote yourself instead to doing what your Lord has commanded you to do. Put aside these
whispers from the Shaytaan, and may Allah help you to do that which pleases Him.

12. God of bible - god of quran

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Question:-The God of the Koran wants the nation of Israel destroyed. The God of the Bible wants
Israel preserved (and He has done it upto this day from the time of Father Abraham). Since the god of
the Koran contradicts the God of the Bible, which God is telling the truth? Very logically one is a liar
since both cannot be true at the same time!

Answer: -First of all, this is not a logical way of thinking because the "god" of the Qur'an and the
"god" of the Bible are the same, and it is God (with the capital G), or Allah (in Arabic - as Arab Jews,
Christians, and Muslims call Him) or Dieu (in French) that all of us worship. God is always correct,
He doesn't contradict Himself, and He has ordered people to follow Him.But some people are blind,
they go astray, they interpret Him wrongly, and temper with His revealed Books. Had the Jews
obeyed Prophet Moses (peace be upon him) and understood the Bible correctly, they would have
followed Prophet Jesus (peace be upon him) and some of them actually did such as the majority of his
disciples. Similarly, had the Christians obeyed Christ and understood the Bible correctly, they would
have accepted Islam and followed Prophet Muhammad (peace be upon him) and many of them
actually did in the past and still do in the present when they read the Bible and the Qur'an objectively.
Now, even if I were to follow the incorrect line of thinking that the "god" of the Qur'an is different
from the "god" of the Bible, and that one of them is a liar, you still have to resolve the problem of the
Jews and the Christians believing in the same "god" of the Bible, because the Jews believe in the
unity of God and refute the concept of Trinity, which means that God in the Old Testament for the
Jews is different from God in the Old and New Testament for the Christians.

Therefore, either the Christians or the Jews are correct (or both of them are wrong). Both cannot
accept each other's belief and live peacefully until the "god" of one group prevails and rules over
Jerusalem. At the end, it will either be synagogue or a church (or, for the sake of logical processing, a
mosque in case both are wrong). Therefore, before worrying about God preserving Jerusalem, you
have to define whose "god" will preserve the city, because Jews already refuted the teachings of Jesus
Christ and conspired against him, and therefore, both of them (Jews and Christians) will not be on the
same side when the final destiny of Jerusalem will be decided. You also have to resolve the issue of
the Palestinian Christians (local inhabitants) who are supported by the Christians in the world
community, to fight the Jewish forces on their land. By the way, these Christians are currently on the
Muslim side and want to get rid of the Jews. This is a fact, not a personal opinion. Then you have to
resolve a third dilemma: The Bible states that the armies who will free Jerusalem from the Anti-Christ
will come from Northern Palestine. Today, the general consensus among Christian scholars is that
these armies will definitively be Muslims due to the populations of Lebanon, Jordan, Syria, Iraq,
Turkey, Eastern Europe and Southern Russian Republics, who are predominantly Muslims. These
same Christian scholars also believe that the Anti-Christ will be Jewish. Well, but how could that be
when Muslims accept Jesus (peace be upon him) and respect him but believe he is a prophet and not
the son of God. It is getting a little complicated here:---Therefore, here is the Islamic view: Justice
will prevail at the end. Oppression will be over when Jesus comes again (Second Coming) to fight the
Anti-Christ and liberate Jerusalem from the oppressors who have done injustice in the entire world.
These oppressors not only killed people, promoted wars, and supported unjust governments, but they
also exploited people economically through the unfair banking practices that deal with interest,
through promoting unethical behavior with the movie industry, through misleading media coverage,
through drug trading, through corruption, etc.). Muslims also believe that Jesus (peace be upon him)
will also explain to the world community about the truth of his nature, i.e., that he was a prophet and

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not the son of God. Once Christians and anyone who seeks to learn the truth corrects his/her basic
understanding of God, (who is by the way the same "god" of the Jews, Christians, and Muslims),
then, the seekers of justice will join their efforts to fight the Anti-Christ and his supported to free
Jerusalem from its occupiers and oppressors. Now, you can make up your mind about whose "god" is
a liar, or more correctly, whose ideology to follow.

13. CAN GOD CREATE ANOTHER LIKE HIM

Question: Some atheists ask questions such as, “If Allah is able to do all things, can He create
another god like Himself?” or “Can He create something so heavy that He cannot lift it?”

Answer: Praise be to Allah. Firstly: The atheist needs someone who will call him to Allah and
remind him of the blessing and signs of Allah which point to His existence, Oneness and might. The
entire universe points to Allah, may He be exalted, how can anyone deny it? How could anyone
disobey God or how could anyone deny Him, when God has a sign in everything that exists to point
to His Oneness? No attention should be paid to the specious arguments of the atheists and those who
have gone astray, except by the one who is qualified to refute them. So we must be very cautious,
because a specious argument may become settled in the heart, after which it is difficult to get rid of it.

Secondly: This argument is one of the oldest specious arguments offered by the atheists, and the
scholars have a well known answer to it, which may be summed up in two points: --1 – This matter is
impossible, because if the other one was a god, it would not be possible to create him. To assume that
he can be a god and be created is impossible. It says in al-Durar al-Saniyyah min al-Ajwabah al-
Najdiyyah (3/265): A story discussing a different issue was narrated from Ibn ‘Abbaas, which is that
the devils said to Iblees, O our master, why do we see you rejoicing over the death of a scholar in a
way that you do not rejoice over the death of a worshipper? For we cannot influence the scholar but
we can influence the worshipper. He said: Go a worshipper, go to him when he is worshipping. They
said: We want to ask you. He turned to them and Iblees said: Can your Lord create another like
Himself? He said: I do not know. He said: Don’t you see that his worship cannot benefit him when he
is so ignorant?

They asked a scholar about that and he said: That is impossible, because if he were like Him, he could
not have been created, and the idea that he is created and is like Him is impossible. If he is created he
is not like Him, rather he is just one of His slaves. He said: Don’t you see that this man can destroy in
an hour what it took years to build? And Allah knows best. End quote.

2 – The idea of another god existing alongside Allah is inherently impossible. There is a great deal of
evidence to suggest that it is impossible, the least of which is the existence of this organized universe.
If there were another god, the system of the universe would be spoiled because they would compete
with one another and each of them would want to prevail over the other, as Allah says (interpretation
of the meaning): “Had there been therein (in the heavens and the earth) aalihah (gods) besides Allah,
then verily, both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He)
above all that (evil) they associate with Him!” [Al-Anbiya’ 21:22]
“No son (or offspring) did Allah beget, nor is there any ilaah (god) along with Him. (If there had
been many gods), then each god would have taken away what he had created, and some would have
tried to overcome others! Glorified be Allah above all that they attribute to Him!” [Al-Mu’minoon

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23:91] Ibn Katheer (may Allah have mercy on him) said in his Tafseer: i.e., if there was a number of
gods, each one of them would have taken away that which he created and the universe would be in
disarray. What we see is that the universe is organized and orderly, and each realm, upper and lower,
is connected to the other in the most perfect manner. “you can see no fault in the creation of the Most
Gracious....” [Al-Mulk 67:3]. And each of them would seek to dominate the others and some of them
would prevail over others.

Creating something so heavy that He cannot lift it----This is very illogical question. Suppose being
sensible human you are asked to kill yourself and your family (without any problems with you and
them and living a very peaceful life). Will you not doubt the one who asks it? The same applies to the
creation of an object so heavy that Allah could not lift it. It is impossible, because Allah is the One
who creates it, and He is able to destroy it at any moment, so how can He be unable to lift it? The
atheist only wants to cast aspersions on the general meaning of the words of Allah, “....Allah has
power over all things....” [At-Talaaq 65:12]. So he says, if He has power over all things, why does
He not have the power to do this?

The answer is: Because it is impossible, it is nothing. That which is impossible does not exist,
because it cannot exist, so it is nothing, even if the mind can imagine it. It is known that the mind can
assume and imagine the impossible, the mind can imagine two opposites, such as something existing
and not existing, at the same time. The verse states that Allah has power over “things” but that does
not include things that are inherently impossible, because they are not things, rather they do not exist
and they cannot be brought into existence. Hence more than one of the scholars have stated that the
power of Allah has to do with that which is possible, for the reason that we have mentioned, which is
that that which is non-existent and impossible is not a “thing”. Shaykh al-Islam Ibn Taymiyah (may
Allah have mercy on him) said: As for Ahl al-Sunnah, in their view Allah, may He be exalted, has
power over all things, and everything that is possible is included in that. As for that which is
inherently impossible, such as a thing both existing and being non-existent, there is no reality in it and
its existence cannot be imagined, so it cannot be called a “thing” according to the consensus of the
wise. This includes the idea of creating another like Himself, and so on. End quote from Manhaaj al-
Sunnah (2/294). Ibn al-Qayyim (may Allah have mercy on him) said in Shifa’ al-‘Aleel (p. 374):
Because that which is impossible is not a “thing”, so His Power has nothing to do with it. Allah has
power over all things and no possible thing is beyond His power. End quote. And Allah knows best.

14. QUALITIES OF AN HYPOCRATE

Question: What are different qualities of Hypocrisy?

Answer: Praise be to Allah. Hypocrisy is of two types:1. Hypocrisy in Belief. 2. Hypocrisy in

Deeds and Actions. Hypocrisy in Belief---There are six aspects of hypocrisy in belief. 1. To belie
the prophet Mohammed (PBUH). 2. To belie some or all that was brought by the prophet
Mohammed (PBUH). For Example: Quran, authentic Ahadiths and laws of sunnah having Muslim
Scholars consensus, etc.3 To hate prophet Mohammed (PBUH). 4. To hate some of that which
prophet Mohammed (PBUH) brought. 5. To feel happy at the disgrace of or set back for the religion
of Islam. 6. To dislike that religion of Islam becoming victorious. A person having these six types of
hypocrisy, will be in the lowest depth of fire (Hell) “Verily, the hypocrites will be in the lowest depth
(grade) of the Fire; no helper will you find for them” (An-Nisa’ 4:145) Hypocrisy in Deeds and

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Actions----There are five aspects of hypocrisy in Deeds and Actions. As per hadith of prophet
Mohammed (PBUH), they are:1. Whenever he speaks, he tells lie.2. Whenever he promises, he
always breaks it.3. If you trust him, he proves to be dishonest (if you keep something with him, he
will not return it).In another prophet Mohammed (PBUH) narration:4. Whenever he quarrels, he
behaves in a very imprudent, evil, insulting manner.5. Whenever he makes a covenant, he proves
himself treacherous.May Allah save us from all type of hypocrisy.

15. WHAT ARE THE NULLIFIERS OF ISLAM?

Questions: What are the nullifiers of Islam?

Answer: Following believes and actions nullifies Islam:

1. Polytheism of worship. 2. He who does not believe that the polytheists are disbelievers, or doubts
their infidelity or holds their belief to be valid.3. He who sets up intermediaries between one's self
and Allah, supplicating them, trusting them and asking them to intercede on his behalf.4. He who
believes that the guidance of others is more perfect than the Prophet .5. He who hates anything that
the Prophet was sent with.6. He who denies the religion of the Prophet or ridicules its reward or
punishment.7. Sorcery.8. Supporting the polytheists against the Muslims.9. He who believes
that some people are exempted from abiding by the Shari`ah as Khidr was exempted by the laws of
Musa. Or Suffis are exempted by following prophet sharia.10. Turning away from the religion of
Allah by neither learning nor applying it.

16. WHO DOES NOT PRAY, IS HE A KAFFIR?

Question :I was told in the time of the Salaaf they would differ on issues such as the one who did not
perform prayer and the on the one who ruled by laws other than what Allah has revealed, is it true this
is called Khilaf Al Mu`tabar (A difference which is taken into consideration)? If the Salaaf did differ
may I please ask whom of the Salaaf differed on both of these issues?

Answer: Praise be to Allah. There are differences between the Islamic madhhabs whose views may
be taken into consideration concerning the ruling on one who does not pray. The dispute is only with
regard to the one who does not deny that the prayer is obligatory. The person who denies that prayer
is obligatory is definitely a kaafir. The majority of the Salaf, of the Sahaabah and Taabi’een, were of
the view that the person who does not pray is a kaafir, because of the saheeh texts which clearly state
that. The dispute arose after their time, but the scholars who examined this issue said that the opinion
stated is the more sound view, that the person who does not pray is guilty of major kufr which puts
him beyond the pale of Islam. This is the opinion according to which fatwas are issued nowadays.
With regard to ruling according to laws other than those revealed by Allah, whilst acknowledging that
the ruling of Allah is more complete and more perfect, and more beneficial to mankind than any other
(law), a group of scholars said that this is a lesser form of kufr. But giving preference to man-made
laws and giving them precedence over the laws (sharee’ah) of Allah, and believing that the laws of
Allah are not suitable for our times, for example, this is a form of major kufr which puts a person
beyond the pale of Islam. The dispute among the scholars in this case has to do with the person who
judges according to laws other than those revealed by Allah, whilst still believing that the laws of
Allah are more perfect and more fitting – is he guilty of major kufr or a lesser form of kufr? Because

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Allah has described those who rule according to laws other than His in different ways, sometimes as
kaafirs, sometimes as faasiqoon (evildoers), sometimes as zaalimoon (wrongdoers). This is to be
interpreted either as referring to different cases in which people rule according to laws other than
those revealed by Allah, or as meaning one and the same thing, because the kaafir is also a faasiq and
a zaalim.

17. CONVERTING TO ISLAM TO GET MARRIED

Question: If a person converts to Islam to get married, with no intention to practice the religion, is the
conversion accepted in Islam?

Answer: Islam, as a divine religion, pays great attention to the importance of conviction for those
who embrace it. Therefore, it lays down the principle that there is no compulsion in religion. In the
same vein, it doesn’t accept conversion for other objectives such as marriage. In this context, we
recall the Prophet’s Hadith in which he, peace and blessings be upon him, rebuked a man who
migrated from Makkah to Madinah to marry a certain woman, for he gave priority to worldly interest
over the great merits of Hijra, and thus he lost a great reward. The Hadith says, "Actions are but by
intention and every man shall have but that which he intended. Thus he whose migration was for
Allah and His messenger, his migration was for Allah and His messenger, and he whose migration
was to achieve some worldly benefit or to take some woman in marriage, his migration was for that
for which he migrated" (Al-Bukhari and Muslim). Focusing more on the question you posed, Sheikh
Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario,
Canada, states: A person must never embrace Islam solely for the purpose of getting married to a
Muslim woman; Islam does not sanction such conversions. Conversion to Islam, in order to be
considered as genuine, must proceed from one’s inner conviction and should be based on one’s own
free choice. Allah says, “There shall be no compulsion in religion: Truth stands out starkly clear from
falsehood….” (Al-Baqarah 2: 256)If, therefore, at the time of conversion, a person did not have the
intention of seriously considering the religion for practice, then such a conversion is simply invalid
and unacceptable. Whoever is making this gesture is simply deceiving himself and wronging his own
soul as he can never deceive Allah who knows not only what we do, but also what we cherish in the
innermost recesses of our hearts. When a person says upfront that he is simply taking the Shahadah
(saying that there is no god but Allah, and Muhammad is the Messenger of Allah), and yet he has no
intention of practicing Islam, then in reality he is not embracing Islam at all but is merely making a
show of conversion for wooing the girl he wants to marry.

18. INTRODUCING ISLAM IN MODERN ENVIRONMENT

Question; I was asked to talk to non-Muslims about the Holy Qur`an by introducing it to them,
without engaging myself in debates or arguments (i.e. preaching), as a form of Da`wah given by
educated Muslims in a non-Islamic environment.

Answer: With regard to your question, Sheikh Yusuf Estes, Director of Islamtoday.com, and
National Chaplain WAMY, answers: “Dear brother in Islam, may Allah reward you and keep you
strong in this endeavor, ameen. Consider the following tips from one who endeavors to give Da`wah
for Allah's sake: First of all, be confident that it is Allah, Most High, who provides the right words
and only He is the one who guides people to the straight path. You will do fine, Insha'Allah, but you

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need to put your trust in Allah the Almighty. I highly recommend presenting the essential basics to
those people and let them know about some of the good web sites (such as this one
(http://www.islam-online.net and http://www.islamtoday.com) for more details, insha'Allah. Use the
first 12 to 15 minutes presenting the most prized and wonderful part of Islam: Focus on the fact that
the whole universe is full of evidence indicating that there is Allah (God) and that He is the Creator
and Sustainer of all that exists. We can prove this by acknowledging that all this did not occur by
accident in space. So if there is a creation, it logically follows that there is a Creator. As such it is up
to Him to determine what the purpose of this creation is all about. God, in His Infinite Wisdom, has
chosen to reveal this purpose and plan to us through the system of messengers and books. Establish
the fact that we are not in opposition with the belief in God, but rather we are only bringing about a
clarification and return to the more original concepts with Islam. You might even let them know that
we are all brothers in humanity as well as acknowledging that we come from Adam. The idea of
being a Muslim brother or sister is that we are “brothers in faith.” So make them feel comfortable that
we are not trying to deny God, His Books, His Angels and His Messengers, not at all. Islam is only
making clear what the concept and relationship of Allah is to us. Then try to shed light on the concept
of Allah by stating that: 1. Muslim does not have a different God, but He is the same as their GOD,
but we call him Allah as He called Himself in Last Testament; 2. He is the Creator, but not created;
3. He Sustains, but is not sustained; 4. He exists, but never within what He created; 5. He has
Divine Attributes, but they are the epitome or ultimate of that characteristic; 6. He has features, but
they are not to be compared to what is in His creation. While He is Perfect in every aspect, His
creatures (us) are not. You must also emphasize that Allah is far Exalted above His creation and as
such we should never try to make Him manifest somehow inside of anything or anyone. Regarding
the status of angels, they are perfect. They obey every single command of Allah and never falter in
their duties. The idea of the devil being a “fallen angel” is totally alien to Islam. The devil was
elevated to worship Allah along with the angels, but he was not one of them. This is usually a good
starting point for making things clear for them. Another point is to let them know about Adam and
Eve. Adam is created from clay. Eve is created from his rib (same as the Bible). The subject of the
“sin of the forbidden fruit” is that both sinned. They repented and Allah accepted their repentance and
forgave them. Sending them down out of Paradise to the earth was not a punishment from Allah for
what they did. Rather, it was something that Allah had destined for them before He ever created them.
All of this is a part of the Divine Plan of Allah to make the world a “testing ground” as it were, for
them and all the humans that came after them. This would lead you into the subject of Islam's stance
on the purpose of this life. We are only in this existence for a short period of time to see if we will do
one of two things: worship Allah as He has ordered, or worship something that He created. If we
fulfill our obligation to Allah in worship and exert our efforts in offering Him sincere devotion, then
He will forgive the other minor sins upon repenting to Him, and we would then be admitted to His
Paradise insha'Allah. On the other hand, if we do not fulfill our duty to Allah, then we would be
thrown into total ruin by our own choice. How can we know what Allah wants for us and how can we
best achieve our goal, which is Paradise?

We cannot begin to guess the answer to this anymore than we can create ourselves in the first place.
We need guidance for this. Where do we obtain it? The only way possible is if Allah the Almighty
reveals something to us. This will bring you to the subject of the Glorious Qur'an about half way
through your talk. Then explain that the Qur'an is the final revelation in a long series of revelations
from Almighty Allah to mankind. It supercedes the previous revelations and as such replaces

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whatever might remain of them. So, in simple terms you might say that, as the Bible is understood to
be the “Old Testament” and “New Testament” then the Qur'an would be the “Final Testament”
according to this type of labeling. Part of the essential belief for the Muslim is to have firm faith in
the fact that Allah, the Exalted, sent down the original revelations in the past. They include: •Scrolls
of Abraham •Torah of Moses •Psalms of David •Gospel of Jesus •The Glorious Qur'an to Muhammad
Each Prophet, peace be upon all of them, came only to bring the simple message of “There is no deity
to worship throughout the entire creation, except Allah Who is the Creator but never in His Creation.”
I know that this is very wordy and seems too long to say… but trust me, many people came to a better
understanding of Islam through this explanation – and by the way, many also made Shahadah
(declaration of faith) as well. You can now move to the subject of prophethood in Islam. Muslims are
taught to elevate all the Prophets to a level of high honor and respect. We do not associate them with
major sins and crimes. While we take all the Prophets to such a high degree in Islam, we do not make
them as gods or semi-gods. So, Islam clears Prophet Lot of the crime of incest and Prophet David
from committing adultery, and so on. Additionally, while taking these Prophets to such lofty status,
Islam simply never approves of the status Jesus, peace be upon him, is held in Christianity, rather it
returns him to the level that he mentioned about himself as being subject to the authority of Almighty
Allah (God). By now, you should be close to 30 minutes in your speech. Wrap it up by saying that we
must make a clear distinction between Islam and what some Muslims do. Islam is a verbal noun. It is
an action, something that you do. It means to surrender, submit, and obey Allah in sincerity and peace
in all that we do while here on the earth. If someone does this, then he or she is a Muslim whether or
not they know it. “Muslim” simply means the one who is performing the verb or action of “Islam.”
Some people have the name “Muslim” while not actually fulfilling the title. So, we would separate
the two words and understand that while “Islam” is perfect, those who try to do it (Muslims) are not
perfect. After many these final conclusions you are ready for your questions and answers. But be
ready for the hard part… They may ask you questions that you are not prepared for. For instance they
might ask about current events in various countries, treatment of women, behavior of some Muslims,
etc. A simple default answer prepared by you ahead of time is a wise investment in time. You might
like to say something like: “This is a good question, but it refers to a deeper level of understanding of
Allah, Islam and the Muslims. So perhaps I might have another opportunity to speak on these topics
in detail.” Or you might answer the ones that are difficult or confusing in their nature by saying: “As
such, according to the wisdom of Islam, I should not try to answer questions that I do not have
enough information on.” We congratulate you on your opportunity to serve Islam and to represent all
of us as good Muslims. Remember to pray to Allah for success in this event. Make the Du`a' of
Moses when he asked Allah to open his chest, make it easy for him, and to untie his tongue and to
make people understand his message (or words to this affect). Be sure to be early for the event, set up
any recording equipment (if you plan to record it) well in advance. Start on time. And just be yourself
as a good Muslim. Afterwards, remember to make Du`a' for them later that night, so that Allah will
guide them to the truth.

19. MUSLIMS DECLINING IN THEIR FAITH

Question:-I wish to write an article on the current status of Muslims from their decreasing
application of Islam, to their surrender and imitation of the western culture, to the practice of the few
of terrorism. I have heard of hadiths that the Prophet spoke of regarding the future demise of Muslims
in their faith and the time where Muslims and their rulers will turn away from true Islam. Please give

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me the appropriate Qur'anic verses on the future of Muslims declining faith and the appropriate
hadiths on this subject.

Answer:--Almighty Allah says: “But when they forgot the warning they had received, We opened to
them the gates of all (good) things, until, in the midst of their enjoyment of Our gifts, on a sudden,
We called them to account, when lo! they were plunged in despair!” (Al-An’am 6:44) He also says:
“O ye who believe! What is the matter with you, that, when ye are asked to go forth in the Cause of
Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? (38) But little
is the comfort of this life, as compared with the Hereafter. Unless ye go forth, He will punish you
with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For
Allah hath power over all things. (39) If ye help not (your Leader), (it is no matter): for Allah did
indeed help him, when the Unbelievers drove him out: he had no more than one companion: they two
were in the Cave, and he said to his companion, "Have no fear for Allah is with us": then Allah sent
down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the
depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is
Exalted in might, Wise.” (At-Tawbah 9: 38-40) Allah also says: “O ye who believe! if any from
among you turn back from his Faith, soon will Allah produce a people whom He will love as they
will love Him, lowly with the Believers, mighty against the Rejecters, fighting in the Way of Allah,
and never afraid of the reproaches of such as find fault. That is the Grace of Allah, which He will
bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things. (54) Your
(real) friends are (no less than) Allah, His Messenger, and the (Fellowship of) Believers, those who
establish regular prayers and regular charity, and they bow down humbly (in worship). (55) As to
those who turn (for friendship) to Allah, His Messenger, and the (Fellowship of) Believers, it is the
Fellowship of Allah that must certainly triumph.” (Al-Ma'idah 5: 54-56) The Prophet (peace and
blessings be upon him) said: “Islam started as a stranger and it will return in time to its initial position
(i.e. strangeness).” He also said: “You will be devoured by the nations around you….” He was asked
by the Companions: “Are we going to be less in numbers during these days.” To which he said: “No,
you will be large in number but you will lose your respect and your might because you will be
suffering from al-wahan.” Then the companions asked about what al-wahan was, and the Prophet
(peace and blessings be upon him) defined it as “your love for material world and your hate for
encounter with Allah through death”.

20. PRISON OR PARADISE (LIFE OF THIS WORLD?) (By Yusuf Estes

Prophet Muhammad, peace be upon him, said: "Ad-Dunyaa sijnul mu-min wa jannatul kaafir." (This
world is a prison to a true believer - and a paradise to the disbeliever.) How do we relate to this in
today's world? Notice, he did not compare the life of this world for the believers to a "Hell" as some
might do. The comparison is between a paradise and a prison.How would we understand that in
today's world? This life is not really "Hell" - may Allah save us from that, ameen. Rather, everything
in this life is limited and restricted for the believers. They are in a similar condition to those who are
locked away. Think about it. When a person truly understands the message of "Islam" (meaning: to
submit to God's authority and obey His Commandments in sincerity and peace), the person could only
be happy when they would be closer to Almighty God. The faithful believer is most happy whenever
contemplating and remembering Allah, the most High, the Most Loving. And to be with Allah in the
Next Life is the absolute goal of each and every believer. Consider what happens when a person is

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put into a prison. The first thing is they loose their freedom to move about anywhere they would like
to go. They would be cut off from those they most love and desire to be with. True? Food and drink
would be another item that would be restricted. Things we take for granted every day would not be
available to the one in jail. One choice only: Eat it - or leave it! Clothing is definitely something we
just assume is our right and we make choices about this everyday without even considering how
limited these things are while in prison. Communication with the outside exists, but it is quite limited
and often difficult to manage. There is a feeling of being cut off. Most of all, there is the loss of being
close to the one whom you love the most and desire to be with, your loved one. All of these things
point toward the condition of the one who is believing in Allah and understanding what is awaiting in
the real Paradise in the Next Life. Imagine having anything in the way of food, drink, dress and the
freedom to be able to have whatever you desire is what Paradise is all about, isn't it?

Let us contrast that to the unbeliever's condition here in this world. For them, there is no "Next Life."
They consider this to be the only life and for them it is important to get whatever they want here.
Money, power, wealth, fame and glory are all very important to them. After all, their idea of
"Heaven" is right here in front of them. Often the believer sees these people being so "successful" in
this world, to the extent the believer might ask, "Why is this person getting so much?" or "How come
this person is doing bad things, but getting away with it?" The seeming unfairness we observe first
hand on a daily basis should be one of the indicators, that there really is a God and that He is going to
have a Day of Judgment and for sure everyone will see their true deeds and be held accountable for
them on that Day. After all, how could it be fair for the rich, wealthy and famous to do some of the
things they do and not be punished, while certain innocent people are put to very horrible
circumstances and even death without having done anything near as bad as these people?

Good questions. But when you consider the statement of our blessed prophet, peace be upon him:
"This world is a prison to believers and a paradise to disbelievers" it all begins to come into balance
and reassures the believers: "There really is a God. He is One, without any Partners - and for sure,
Muhammad, peace be upon him, is His messenger."

21. Some of the rulings on apostasy and apostates

Question: I have read in some of your answers on the issue of apostasy that the punishment for the
apostate is to be put to death. But I have read on another website that the apostate who is to be put to
death is the one who wages war on Islam (muhaarib). I am more inclined towards the second
opinion. The reason for that is that I have friends who were born in Muslim families and who have
Muslim names, but some of them do not know how to do wudoo’ or how to pray, but they
acknowledge the Shahaadatayn. Can we regard these people as apostates and thus put them to death?

Answer: Praise be to Allah. Firstly: The Muslim should not incline more towards one scholarly
opinion rather than another just because it is in accordance with his whims and desires or his
reasoning. Rather he has to accept the ruling based on evidence from the Quran and Sunnah. It is
essential to put the texts and rulings of sharee’ah before all else.

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Secondly: Apostasy (riddah) and going out of Islam are things that may be done in the heart, on the
tongue or in one's actions. Apostasy may take place in the heart, such as disbelieving in Allah, or
believing that there is another creator alongside Allah, or hating Allah or His Messenger (peace and
blessings of Allah be upon him). Apostasy may take the form of words spoken on the tongue, such as
defaming Allah or the Messenger of Allah (peace and blessings of Allah be upon him). Or apostasy
may take the form of outward physical actions, such as prostrating to an idol, mistreating the Mus-
haf, or not praying. The apostate (murtadd) is worse than one who is a kaafir in the first place.
Shaykh al-Islam Ibn Taymiyah said, refuting the pantheistic belief of the Baatinis: It is well known
that the kaafir Tatars are better than these (Baatinis), because the latter are apostates from Islam, of
the worst type of apostates. The apostate is worse than one who is a kaafir in the first place in many
aspects. Majmoo’ al-Fataawa, 1/193

Thirdly: Not every Muslim who falls into kufr is a kaafir and apostate. There are reasons why a
Muslim may be excused and not judged to be a kaafir, for example: · ignorance, misunderstanding,
being forced, and making mistakes. With regard to the first, a man may be ignorant of the ruling of
Allah, because he lives far from the Muslim lands, such as one who grows up in the desert or in a
kaafir land, or has only recently come to Islam. This may include many of those Muslims who live in
societies where ignorance prevails and knowledge is scarce. These are the ones concerning whom the
questioner is confused as to whether they are to be judged as kaafirs and executed. The second reason
is if a person interprets the ruling of Allah in a manner not intended by the Lawgiver, such as those
who blindly follow the people of bid’ah (innovation) in their misinterpretations, such as the Murji’ah,
Mu’tazilah, Khawaarij and the like. The third reason is if an oppressor overwhelms a Muslim and will
not let him go until he makes a blatant statement of kufr out loud in order to ward off the torture,
when his heart is at ease with faith. The fourth is when words of kufr come to one's lips without
meaning it. Not everyone who is ignorant about wudoo’ and prayer can be excused, when he see the
Muslims establishing prayer and praying regularly, and he can read and hear the verses on prayer.
What is preventing him from praying or from asking about how it is done and what its essential
conditions are?

Fourthly: The apostate is not to be put to death immediately after he falls into apostasy, especially if
his apostasy happens because of some doubt that arose. Rather he should be asked to repent and he
should be offered the opportunity to return to Islam and resolve his doubts, if he has any doubts. Then
if he persists in his apostasy after that, he is to be put to death. Ibn Qudaamah said in al-Mughni,
9/18: The apostate should not be put to death until he has been asked to repent three times. This is the
view of the majority of scholars, including ‘Umar, ‘Ali, ‘Ata’, al-Nakhaii, Maalik, al-Thawri, al-
Awzaa’i, Ishaaq and others. Because apostasy comes about because of doubt, and cannot be dispelled
in an instant. Time should be allowed for the person to rethink the matter, and the best length of time
is three days. End quote.

The saheeh Sunnah indicates that it is essential to put the apostate to death. Al-Bukhaari (6922)
narrated that Ibn ‘Abbaas said: The Messenger of Allah (peace and blessings of Allah be upon him)
said: “Whoever changes his religion, put him to death.” Al-Bukhaari (6484) and Muslim (1676)
narrated that ‘Abd-Allah ibn Mas’ood said: The Messenger of Allah (peace and blessings of Allah be
upon him) said: “It is not permissible to shed the blood of a Muslim who bears witness that there is no
god except Allah and that I am the Messenger of Allah, except in one of three cases: a soul for a soul

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(i.e., in the case of murder); a previously-married person who commits zina; and one who leaves his
religion and separates from the main body of the Muslims.” The general meaning of these ahaadeeth
indicates that it is essential to put the apostate to death whether he is waging war on Islam (muhaarib)
or not. The view that the apostate who is to be put to death is the one who is waging war on Islam
(muhaarib) only is contrary to these ahaadeeth. The Prophet (peace and blessings of Allah be upon
him) said that the reason why he should be put to death is his apostasy, not his waging war against
Islam. Undoubtedly some kinds of apostasy are more abhorrent than others, and the apostasy of one
who wages war against Islam is more abhorrent than that of anyone else. Hence some of the scholars
differentiated between them, and said that it is not essential to ask the muhaarib to repent or to accept
his repentance; rather he should be put to death even if he repents, whereas the repentance of one who
is not a muhaarib should be accepted and he should not be put to death. This is the view favoured by
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).

He said: Apostasy is of two types: ordinary apostasy and extreme apostasy, for which execution is
prescribed. In both cases there is evidence that it is essential to execute the apostate, but the evidence
indicating that the sentence of death may be waived if the person repents does not apply to both types
of apostasy. Rather the evidence indicates that that is allowed only in the first case – i.e., ordinary
apostasy – as will be clear to anyone who studies the evidence that speaks about accepting the
repentance of the apostate. In the second type – i.e., extreme apostasy – the obligation to put the
apostate to death still stands, and there is no text or scholarly consensus to indicate that the death
sentence may be waived. The two cases are quite different and there is no comparison between them.
It does not say in the Quran or Sunnah, or according to scholarly consensus, that everyone who
apostatizes in word or deed may be spared the death sentence if he repents after he is a captured and
tried. Rather the Quran and Sunnah, and scholarly consensus, differentiate between the different kinds
of apostates. Al-Saarim al-Maslool, 3/696 Al-Hallaaj was one of the most well known heretics who
were put to death without being asked to repent. Al-Qaadi ‘Iyaad said: The Maaliki fuqaha’ of
Baghdad at the time of al-Muqtadir were unanimously agreed that al-Hallaaj should be killed and
crucified because of his claim to divinity and his belief in incarnation, and his saying “I am al-Haqq
[God],” even though he outwardly appeared to adhere to sharee’ah, and they did not accept his
repentance. Al-Shifa bi Ta’reef Huqooq al-Mustafa, 2/1091. Based on this, it is clear that what the
questioner says about the apostate not being killed unless he is waging war on Islam is mistaken, and
the differentiation that we have quoted from Shaykh al-Islam Ibn Taymiyah may dispel any confusion
and make the matter clearer. Waging war against Islam is not limited only to fighting with weapons,
rather it may be done verbally such as defaming Islam or the Prophet (peace and blessings of Allah be
upon him), or attacking the Quran, and so on. Waging verbal war against Islam may be worse than
waging war against it with weapons in some cases.

Shaykh al-Islam Ibn Taymiyah said: Muhaarabah (waging war against Islam) is of two types:
physical and verbal. Waging war verbally against Islam may be worse than waging war physically –
as stated above – hence the Prophet (peace and blessings of Allah be upon him) used to kill those who
waged war against Islam verbally, whilst letting off some of those who waged war against Islam
physically. This ruling is to be applied more strictly after the death of the Prophet (peace and
blessings of Allah be upon him). Mischief may be caused by physical action or by words, but the
damage caused by words is many times greater than that caused by physical action; and the goodness
achieved by words in reforming may be many times greater than that achieved by physical action. It

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is proven that waging war against Allah and His Messenger (peace and blessings of Allah be upon
him) verbally is worse and the efforts on earth to undermine religion by verbal means is more
effective. Al-Saarim al-Maslool, 3/735 And Allah knows best.

22. IF MUSLIM LEAVES ISLAM?

Question: If a Muslim changed his religion to other religion what will Shari`ah say? And is it right
that he will be executed (death)? And if the answer is no? can you please tell me what the Islamic
court will decide in this status for a person that was Muslim and he changed his religion?

Answer: Allah says: “…. And if any of you Turn back from their faith and die in unbelief, their
works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will
abide therein.) (Al-Baqarah 2: 217)Regarding this issue, two points have to be kept in mind. The first
point is that Islam is a choice and it is not to be forced on anyone. So, anyone who chooses Islam with
conviction and total satisfaction means that he adopts this way of life without any force, and Islam
asks this person to choose this way of life without return. So it is an issue of agreement, to choose
Islam without revoking it. The second point is that if someone breached this agreement and he is
living in a country where Islamic Shari`ah is applied. So the Shari`ah will handle the situation as a
breach of covenant. If someone is living outside the jurisdiction of Islam, so this is not the
responsibility of the Muslim community to apply the rules of Shari`ah on that person, but this person
will face the consequences in the hereafter if he or she does not repent in this life. The process would
be as follows: first, the state has to confirm the issue of apostasy and that the person is breaching the
covenant and CALLS FOR HIS DISBELIEVING IDEAS. Then the court will give him or her the
chance to repent and revoke his or her ideas and stop spreading them in the Muslim community. If the
court confirmed that the person admitted explicitly that he intends to change Islam and he does not
care about it, and does not want to repent, then the court will take an action until the clause of treason,
because that would be considered a law of the land and an issue of loyalty to the state. All these
issues do not apply in the absence of Shari`ah-based courts. Nobody is allowed to take the law by the
hand, otherwise it will be great chaos and mischief.

23. WEARING TA’AWEEZ

Question: I would be very grateful if you could advise me whether a ta`weez can be worn for
purposes of an illness or nazar.

Answer:-It is unanimously agreed upon among the majority of Muslim scholars that wearing amulets
or ta`aweez that contain other than verses from the Qur’an is forbidden as far as Islamic Shari`ah is
concerned. But, they differed pertaining to those containing some of the Qur’anic texts. Some of them
follow the same initial judgment that all amulets are forbidden whether containing something from
the Qur’an or any other thing. While others deem it permissible if the amulet contains a verse or part
of the Qur’anic text. Let me cite for you one of the Prophet’s hadiths that indicates the prohibition of
wearing such things: Allah’s Messenger (peace and blessings be upon him) states: “Whoever wears
anything (meaning an amulet) will be entrusted to its care …” (Reported by Abu-Dawud) To

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conclude, here we prefer the viewpoint which states that it is not permissible to wear any amulet of
any kind whether it contains a Qur’anic verse or any other stuff.

24. SIX KALIMAHS

Question: What are six Kalimahs of Islam?

Answer: Following are six Kalimahs of Islam?

First Kalimah: Word of Purity There is no god except Allah. Muhammad is His messenger.Hadrat
Zaid bin ‘Arqam (Allah be pleased with him) narrated that the Messenger of Allah (SAW) said:
“Whoever says La ilaaha illal-laahu… sincerely will enter the Paradise.” It was said: And what is the
[sign of] sincerity? He said: “That this kalimah stops him from those things which Allah has
forbidden.” (Tabaraani in Awsat-ul-Kabeer) “Do you not see how Allah puts forth the likeness of a
good word (kalimah tayyibah)? It is like a good tree, whose root is firmly fixed and whose branches
reach to the sky (24) It brings forth its fruit in all seasons by the command of its Lord. And Allah sets
forth parables for men, so that they may take heed (25) And the likeness of an evil word (kalimah
khabeetha- a word of shirk) is like an evil tree, which is uprooted from the face of the earth, and has
no stability.” (Ibraheem 14: 24-26)

Second Kalimah: Word of Testification---I bear witness that there is no god except Allah, Who is
Alone and has no partners; And I bear witness that Muhammad is His servant and messenger.

Third Kalimah: --Word of Glorification---Glory be to Allah. And praise be to Allah. And there is no
god except Allah.And Allah is the Greatest. And there is no power and no strength except with Allah,
the Most High, Most Great.Ibn Mas’ood (Allah be pleased with him) narrated that the Messenger of
Allah (SAW) said: “When I met Prophet Ibrahim (peace be upon him) in the night of Mi’raaj he
asked me to convey his Salaam to my Ummah and to tell them that the Paradise has a fertile soil and
sweet water, and is like a vast field. And its plants are [the words above].” Another version says:
“Whoever recites the words above, a tree in Paradise is planted for him for each word he says.”
(Virtues of Dhikr; Tirmidhi)

Fourth Kalimah: Word of Oneness of Allah---There is no god except Allah, Who is Alone and has no
partners. For Him is the Dominion and for Him is all praise. He gives life and causes death. And He
is Living and will never ever die. Owner of Majesty and Honor: In His Hands is all goodness. And He
has power over all things.Abu Hurairah (Allah be pleased with him) reports that the Messenger of
Allah (SAW) said: “A person who recites: Laa ilaaha illal-laahu wahdahu laa shareeka lahu, lahul-
mulku wa lahul-hamdu wa huwa ‘alaa kulli shay-in qadeer, a hundred times daily will have reward
equal to that of freeing ten slaves and one hundred good deeds will be written for him, and one
hundred of his sins will be lifted from him, and for the whole day, he will remain immune from the
Shaytaan until the evening, and on the Day of Judgment, no one will exceed him in merit except one
who has done [these phrases] more.” (Agreed upon)

Fifth Kalimah: Word of Repentance----I seek forgiveness of my Lord for every sin that I have sinned-
intentionally or accidentally, in secret or in open- and I repent to Him for the sins that I am aware of,
and for the sins that I am not aware of. Truly You (Oh Allah!) are the Knower of the Unseen, and the
Coverer of Faults, and the Forgiver of Sins. And there is no power and no strength except with Allah,

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the Most High, Most Great.Agharr ibn Yasaar (Allah be pleased with him) said that the Messenger of
Allah (SAW) said: “O you people! Repent to Allah and seek His forgiveness. Truly I myself offer
repentance one hundred times each day.” (Muslim)

Sixth Kalimah: Word of Rejection of Disbelief----Oh Allah! Truly I seek refuge in You from holding
any partners with You knowingly. And I see forgiveness of You for that which I am not aware of. I
repent of such deeds and I clear myself from any actions of disbelief and idolatry and lying and
backbiting and innovation and slander and lewdness and abomination and every type of sin. And I
submit to You and I say:”There is no god except Allah; Muhammad is His Messenger”

25. KHILAFAT OF ALI (RTU)

Question: What evidence do you have that tells you Imama Ali (A.S.) is not supposed to be the
leader after the Prophet Muhammed (A.S).

Answer: Praise be to Allah. One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that they
have nothing against the Companions of the Messenger of Allah (peace and blessings of Allah be
upon him) and they do not say anything against them. Their hearts are free of any hatred, resentment
and rancor (towards them) and they do not say anything (about them) that is not appropriate or
befitting, because Allah says (interpretation of the meaning): “And those who came after them say:
‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any
hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful”
[Al-Hashr 59 :10] And they obey the Prophet (peace and blessings of Allah be upon him) who said:
“Do not revile my companions, for by the One in Whose hand is my soul, if one of you were to spend
in charity gold equal to the size of Mount Uhud, he would not achieve the status of one of them, or
even come halfway.” (narrated by al-Bukhaari, 3637; Muslim, 2541).

Firstly: One of the basic principles of Ahl al-Sunnah is that they accept that which has been narrated
in the Qur’aan and Sunnah, and the consensus of the scholars, concerning the virtues and status (of
the Sahaabah). They give precedence to those who spent and fought before the victory – the treaty of
al-Hudaybiyah – over those who spent and fought afterwards, because Allah says (interpretation of
the meaning):“....Not equal among you are those who spent and fought before the Victory. Such are
higher in degree than those who spent and fought afterwards. But to all Allah has promised the best
(reward). And Allah is All-Aware of what you do” [Al-Hadeed 57:10]

They give precedence to the Muhaajireen over the Ansaar, because Allah says (interpretation of the
meaning): “And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those
who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with
Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever.
That is the supreme success” [At -Tawbah 9:100]. So the aayah gives precedence to the Muhaajireen
over the Ansaar.They believe that Allah said concerning the people of Badr – who numbered three
hundred and thirteen – “Do whatever you like, for I have forgiven you,” because the Prophet (peace
and blessings of Allah be upon him) said, “Maybe Allah looked at the people of Badr and said, ‘Do
whatever you like, for I have forgiven you.’” (Narrated by al-Bukhaari, 3007; Muslim, 2494 - from
the hadeeth of ‘Ali ibn Abi Taalib) They believe that no-one who gave the oath of allegiance (bay’ah)
under the tree will enter Hell, as the Prophet (peace and blessings of Allah be upon him) said. Rather

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Allah is pleased with them and they are pleased with Him, and they numbered more than one
thousand and four hundred. Allah says (interpretation of the meaning): “Indeed, Allah was pleased
with the believers when they gave the Bay‘ah (pledge) to you (O Muhammad) under the tree, He
knew what was in their hearts, and He sent down As-Sakeenah (calmness and tranquillity) upon them,
and He rewarded them with a near victory” [Al-Fath 48:18] And the Prophet (peace and blessings of
Allah be upon him) said: “In sha Allah, no one among the companions of the tree, those who gave
their oath of allegiance beneath the tree, will enter Hell.” (Narrated by Muslim, 2496). Among those
who pledged allegiance beneath the tree were Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali, may Allah be
pleased with them all. And they (Ahl al-Sunnah) bear witness that those will enter Paradise who the
Messenger of Allah bore witness that they would enter, such as the ten (who were given the glad
tidings of Paradise), and Thaabit ibn Qays ibn Shammaas, and others among the Sahaabah (may
Allah be pleased with them). The Prophet (peace and blessings of Allah be upon him) said: “Abu
Bakr will be in Paradise, ‘Umar will be in Paradise, ‘Uthmaan will be in Paradise, ‘Ali will be in
Paradise, Talhah will be in Paradise, al-Zubayr will be in Paradise, ‘Abd al-Rahmaan ibn ‘Awf will
be in Paradise, Sa’d will be in Paradise, Sa’eed will be in Paradise and Abu ‘Ubaydah ibn al-Jarraah
will be in Paradise.” (Narrated by Abu Dawood, 4649; al-Tirmidhi, 3747; classed as saheeh by al-
Albaani). They affirm that which has been narrated in mutawaatir reports from ‘Ali ibn Abi Taalib
(may Allah be pleased with him) and others, that the best among this ummah after its Prophet is Abu
Bakr, then ‘Umar. It was narrated that Muhammad ibn al-Hanafiyyah said: “I said to my father (‘Ali
ibn Abi Taalib), ‘Which of the people is the best after the Messenger of Allah (peace and blessings of
Allah be upon him)?’ He said, ‘Abu Bakr.’ I asked, ‘Then who?’ He said, ‘ ‘Umar.’ I was worried
that he would say ‘Uthmaan, so I said, ‘Then is it you?’ He said, ‘I am just a man among the
Muslims.’” (Narrated by al-Bukhaari, 3671). So they (Ahl al-Sunnah) list ‘Uthmaan as the third and
‘Ali as the fourth, may Allah be pleased with them. See al-Waasitiyyah by Shaykh al-Islam Ibn
Taymiyah, with commentary.

Secondly: it is part of the belief of Ahl al-Sunnah that the most deserving of the people to succeed the
Messenger of Allah (peace and blessings of Allah be upon him) was Abu Bakr al-Siddeeq (may Allah
be pleased with him). The evidence for the leadership of Abu Bakr (may Allah be pleased with him)
is as follows:1 – It was narrated from Muhammad ibn Jubayr ibn Mut’im that his father said: “A
woman came to the Prophet (peace and blessings of Allah be upon him) and he told her to come back
later. She said, ‘What if I come back and do not find you?’ as if she was referring to death. He (peace
and blessings of Allah be upon him) said, ‘If you do not find me, then go to Abu Bakr.” (Narrated by
al-Bukhaari, 3659). 2 – It was narrated that Ibn Mas’ood said: “The Messenger of Allah (peace and
blessings of Allah be upon him) said: ‘Take as your leaders those who come after me, Abu Bakr and
‘Umar.’” (Narrated by al-Tirmidhi, 3805; classed as saheeh by al-Albaani).

3 – It was narrated that Ibn ‘Umar (may Allah be pleased with them both) said: “The Messenger of
Allah (peace and blessings of Allah be upon him) said: ‘Whilst I was standing by a well, drawing
water from it, Abu Bakr and ‘Umar came. Abu Bakr took the bucket and drew one or two buckets,
but there was some weakness in his drawing. May Allah forgive him. Then ‘Umar bin Al-Khattaab
came and the bucket turned into a very large one in his hands. I had never seen such a mighty person
as he in doing such hard work till all the people drank to their satisfaction and watered their camels
that knelt down there.’” (Narrated by al-Bukhaari, 3676). Ibn Hajar said in his commentary on this
hadeeth: “Whilst I was standing by a well” means, in a dream. “Drawing water from it” means,

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filling a bucket with water. “He drew one or two buckets (dhanooban aw dhanoobayn)”: dhanoob
refers to a large bucket when it is full of water. It seems to me that this refers to the major conquests
which took place during his reign (as khaleefah), which numbered three. Hence the hadeeth does not
refer to the number of buckets in the case of ‘Umar, rather it describes his drawing of water as
‘mighty’, referring to the many conquests that would occur during his reign as khaleefah. And Allah
knows best. Al-Shaafa’i mentioned the interpretation of this hadeeth in al-Umm, where after quoting
it he said: The meaning of the phrase “but there was some weakness in his drawing” is that his time of
leadership was short, because of his untimely death and the fact that the war against the apostates (ahl
al-riddah) kept him from reaching the level of conquests attained by ‘Umar during his lengthy reign
as khaleefah. With regard to the phrase “May Allah forgive him,” al-Nawawi said: This is a du’aa’ on
the part of the one who is speaking, i.e., there can be no other interpretation. Others said that it was an
indication that the death of Abu Bakr was close. A similar case is to be seen in the aayah in which
Allah says to His Prophet (peace and blessings of Allah be upon him): “So glorify the Praises of your
Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”
[An-Nasr 110:3 – interpretation of the meaning] This aayah was an indication that the death of the
Prophet (peace and blessings of Allah be upon him) was close. I say: it may be that it was an
indication that the small number of conquests during his time was not his fault, because the reason for
that was the brevity of his rule, and the meaning of forgiveness is to remove any blame from him.
“And the bucket turned into a very large one in his hands” means, it became a huge bucket. “I had
never seen such a mighty person as he” means that he achieved the ultimate.

4 – It was narrated that ‘Aa’ishah said: “The Messenger of Allah (peace and blessings of Allah be
upon him) said to me when he was sick, ‘Call Abu Bakr for me, your father and your brother, so that I
may dictate a letter. For I am worried lest someone who is ambitious says that he is more entitled to
the position of leadership, but Allah and the believers will not accept anyone other than Abu Bakr.’”
(Narrated by Muslim, 2387).

5 – During his final illness, the Prophet (peace and blessings of Allah be upon him) appointed Abu
Bakr al-Siddeeq to lead the Muslims in prayer and he did not accept anyone else to take his place.
The fact that he was appointed to take his place in the case of minor leadership (leading the prayers)
indicates that he would succeed him in the case of major leadership (as imaam or khaleefah).

26. NAFS

Question: What is “Nafs” and its references in Quran. Detail each kind of Nafs mentioned in Quran.

Answer: Praise be to Allah. Nafs: Nafs in human is the totality of sentiments, tendencies, desires,
wishes, experiences, responses to different situations, and our heredity characteristics; in short, it is
human’s personality responding, directing, forbidding or restraining to different situations.

Characteristics of “Nafs”In its primitive state the nafs has seven heads that must be defeated:1. False
pride (Takabbur)2. Greed (Hirs)3. Envy (Hasad)4. Lust (Shahwah)5. Backbiting (Gheebah)6.
Stinginess (Bokhl)7. Malice (Keena)Three principal stages of “Nafs”There are three principal stages
of Nafswhich are specifically mentioned in the Quran. They are stages in the process of development,
refinement and mastery of the Nafs. Nafs-e-Ammara (Commanding or Inciting Soul):In its primitive
stage the Nafs incites us to commit evil:The prophet Muhammad (PBUH) said after returning from a

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war, "We now return from the small struggle (Jihad Asghar) to the big struggle (Jihad Akbar)". His
companions asked, "Oh prophet of God, what is the big struggle?" He replied, "The struggle against
Nafs."There are various verses in the Holy Qur'an relative to the existence of this kind of Nafs. This
Nafs commands us to commit sin. It is lower than animals because they behave according to the
demands of nature. When a lion or tiger devours another animal it is because it needs food. And once
an animal is full it does not pursue another animal, while a man is capable of swallowing the whole
world and still be hungry. Man can kill thousands and still long for more blood. Commanding on this
Nafs, a human tramples upon his nature and behaves relative to the demands of its desires and whims
for which there is no limit. For his satisfaction he can do anything logical or illogical, human or
inhuman and can become to the lowest degree of mankind. In short, Ammara is lowest of all the Nafs
and Dr. Shariati has compared it to mud. “I do not exculpate myself. Lo! The Nafs e ammara (carnal,
human) soul enjoins (teaches) unto evil. Save that whereon my Lord hath mercy. Lo! My Lord is
Forgiving, Merciful” (Sura Yusuf 12:53)Lawwama (Nafs-e-Lawwama / self-accusing soul):This
word is derived from 'Lom' which means to 'reproach.' At this stage Nafs reaches a point that if it
commits a sin its conscience wakes up and criticizes the doer. This is the first indication that man's
Nafs is wakening up and perhaps most men in the world are at this stage. It is this self critics that
forces and reminds human that action you are doing, are against higher living and moral ethics rooted
in human and directed by God. "the conscience” is awakened to let the human adopt a right path. It
commands to leave bad habits and actions. If listened, one leaves bad thoughts, habits, actions and
repents and asks for forgiveness. Here Nafs reminds you the results of your actions, and inspires to
perfection by listening to it. Quran mentions "the self-accusing Nafs" “Nay! I swear by the self-
accusing soul” (Qiyammah 75:2)

Nafs e Mutmaenna : (The surrendered blissful soul) Nafs e Mutmaenna’ is the truly surrendered soul
to the commands of Allah and His Prophet (SAS), ‘Nafs e Mutmaenna’ has reached the stage of
sublimity and tranquility. The storms of the mind have died down; the passions of the heart have been
totally subdued and the heat of the body has cooled down. The mind and the heart are totally turned to
the ways of Lord and is at complete peace with Him. There is no wavering and fickle-mindedness in
the mind. The supreme light of the Lord has dawned on the mind and heart. There is glow of light on
the face and a halo around the head. The Nafse Ammara, the carnal soul is subdued and humbled.
The ‘Nafse Lawamma’ gives guidance to the heart and mind with moral precepts and ‘Nafs e
mutmaenna’ is in total peace with the Lord by following the commands of the Lord and His Prophet
(SAS). When the nafs or soul is surrendered to the Lord, then the Lord bestows his secrets in the heart
and such persons become humble devotees of the Lord. The Lord answers the prayers of the persons
whose nafs has reached the stage of the surrender and humbled itself to the Lord’s service. Such
persons are awe inspiring persons and Allah refers to such persons as his friends i.e. Walies. They are
always in Allah’s service seeking His help and guidance and pursuing His qualities all the time. Such
persons are fit to receive Allah’s grace and bounties. They are godly and heavenly. They live in total
awe and fear of the Lord and are referred to as ‘Mutaqeens’ Those with righteous living are
‘Zahedeens’. They exercise patience during adverse periods and are always thankful to the Lord for
the bounties showered on them. Hence they are also called ‘Sabereens’ and ‘Shakeareens’. They are
in Lord’s service and serve His creatures and they are also called ‘Saliheens’. As they humble
themselves in prayers and carry themselves in prayers and carry out the ‘ibadaat’, they are also
referred as ‘Abideens’ and ‘Sajjideens’. Allah refers to ever humbled persons by various names. As
they are always reciting the Prayers of Allah, they are also referred as ‘Zakireens’. When their ends

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come, Allah commands such soul to return to their heavenly abode, the final abode of peace. “(To
the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction (27)Come back
thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him(28)Enter thou, then, among My
devotees (29)"And enter you My Paradise!" (Al-Fajr 89:27 - 30)

27. GROWING BEARD

Question: Are Muslim men required to grow beards or is it optional? I have heard from some that it
is obligatory, but others say that it is the Sunnah. What is your view and why is there a difference of
opinion on this subject?

Answer: It is obligatory (wajib) in Islam to grow a beard, and it is allowed to shave it off only when
it is necessary (e.g., facial surgery, persecution, etc.). Not growing a beard is considered a sin but it is
not considered kufr (disbelief in Allah). Prophet Muhammad (pbuh) ordered the Muslim men to
shave their mustache and leave the rest of the beard grow. Al-Bukhari, on the authority of Ibn 'Umar,
reported the Prophet (peace be on him) as saying, "Be different from the polytheists (mushrikeen): let
the beard grow and trim the moustache."It is also a Sunnah for a Muslim man to trim his beard, i.e.,
remove the excess hair that may be sticking out or looking odd. This is the position of the majority of
the Muslim scholars. There are three opinions with regard to the shaving of the beard: · It is haram,
which is the opinion of Ibn Taymiyyah and others. · It is makruh, the opinion of 'Ayyad as
mentioned in Al-Fatah al-Bari but of no one else.· It is permitted, which is the opinion of some
modern scholars. Perhaps the second opinion, that it is makruh, is nearer to the truth and more
moderate. As the stated reason for growing the beard is to be different from the non-believers, it is
similar to the matter of dyeing gray hair in order to be distinct from the Jews and Christians; it is
known that some of the sahabah did not dye their gray hair, signifying that it was commendable rather
than obligatory. Similarly, growing the beard may be regarded as commendable but not obligatory,
and, accordingly, shaving it would be classified as makruh rather than haram. It is true that none of
the sahabah was known to have shaved his beard. Perhaps there was no need to shave, and perhaps
growing the beard was a custom among them.

1. Schools of thought

Question: What is the Relation between the four "Madhabs" and the Sunnah of Prophet Muhammed
(peace and blessing be upon him)? Is it true if we follow any one of the above Madhabs?

Answer: 1. Muslims Should be United It is a fact that Muslims today, are divided amongst
themselves. The tragedy is that such divisions are not endorsed by Islam at all. Islam believes in
fostering unity amongst its followers. The Glorious Quran says: "And hold fast, All together, by the
rope Which Allah (stretches out for you), and be not divided among yourselves;...." (Aale-Imran
3:103) Which is the rope of Allah that is being referred to in this verse? It is the Glorious Quran. The
Quran is the rope of Allah which all Muslims should hold fast together. There is double emphasis in
this verse. Besides saying ‘hold fast all together’ it also says, ‘be not divided’. Quran further
says:"....Obey Allah, and obey the Messenger....." (An-Nisa 4:59) All the Muslim should follow the

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Quran and authentic Ahadith and be not divided among themselves.2. It is Prohibited to make sects
and divisions in Islam

The Glorious Quran says: "As for those who divide Their religion and break up Into sects, thou hast
No part in them in the least: Their affair is with Allah: He will in the end Tell them the truth Of all
that they did." (Al-Anaam 6:159) In this verse Allah (swt) says that one should disassociate oneself
from those who divide their religion and break it up into sects. But when one asks a Muslim, "who are
you?" The common answer is either ‘I am a Sunni, or ‘I am a Shia’. Some call themselves Hanafi, or
Shafi or Maliki or Humbali. Some say ‘I am a Deobandi’, while some others say ‘I am a Barelvi’.

3. Our Prophet was a Muslim---One may ask such Muslims, "Who was our beloved prophet (pbuh)?
Was he a Hanafi or a Shafi, or a Humbali or a Maliki?" No! He was a Muslim, like all the other
prophets and messengers of Allah before him. It is mentioned in chapter 3 verse 52 of Al-Quran that
Jesus (pbuh) was a Muslim. “When Jesus found Unbelief on their part He said: "Who will be My
helpers to (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and
do thou bear witness that we are Muslims” (Aal ‘Imraan 3:52) Further, in chapter 3 verse 67, Al-
Quran says that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim. “Ibrahim was not a
Jew nor a Christian but he was (an) upright (man), a Muslim, and he was not one of the polytheists”
(Aale-Imran 3:67)

4. Quran says call yourselves Muslim---If anyone poses a Muslim the question who are you, he
should say "I am a MUSLIM, not a Hanafi or a Shafi". Surah Fussilat chapter 41 verse 33 says:"Who
is better in speech Than one who calls (men) To Allah, works righteousness, And says, ‘I am of those
Who bow in Islam (Muslim)?’ " (Fussalat 41:33) The Quran says "Say I am of those who bow in
Islam" (Fussalat 41:33). In other words, say, "I am a Muslim".The Prophet (pbuh) dictated letters to
non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of
the Quran from Surah Aale Imran chapter 3 verse 64:”.... Say ye: Bear witness That we (at least) Are
Muslims (bowing To Allah’s Will)." (Aale-Imran 3:64)

5. Respect all the Great Scholars of Islam----We must respect all the great scholars of Islam,
including the four Imaams, Imam Abu Hanifa, Imam Shafi, Imam Humbal and Imam Malik (may
Allah be pleased with them all). They were great scholars and may Allah reward them for their
research and hard work. One can have no objection if someone agrees with the views and research of
Imam Abu Hanifa or Imam Shafi, etc. But when posed a question, ‘who are you?’, the reply should
only be ‘I am a Muslim’. According to Tirmidhi Hadith No. 171, the prophet (pbuh) is reported to
have said, "My Ummah will be fragmented into seventy-three sects, and all of them will be in Hell
fire except one sect." The companions asked Allah’s messenger which group that would be. Where
upon he replied, "It is the one to which I and my companions belong."The Glorious Quran mentions
in several verses, "Obey Allah and obey His Messenger". A true Muslim should only follow the
Glorious Quran and the Sahih Hadith. He can agree with the views of any scholar as long as they
conform to the teachings of the Quran and Sahih Hadith. If such views go against the Word of Allah,
or the Sunnah of His Prophet, then they carry no weight, regardless of how learned the scholar might
be. If only all Muslims read the Quran with understanding and adhere to Sahih Hadith, Inshallah most
of these differences would be solved and we could be one united Muslim Ummah.

2. SCHOOL OF THOUGHT: BASIC CONCEPT

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Question: What is the concept behind having four imams and four schools of thought? What is their
status and importance in our religion? Back home, people tend to make a great deal of belonging to
these four schools of thought. Sometimes loudspeakers in these mosques are misused. It is so difficult
to decide who is right and who is wrong. Please explain.

Answer: In reality, there are other scholars that of the same caliber of the Imams of the four schools
of thought, like, Imams Ath-Thawri, Al-Aawza’i, Al-Layth ibn Sa’ad, At-Tabari and others. The four
schools had the publicity because of the adoption of them by certain governments in the course of
history. The ‘Abbasids adopted Abu Yusuf’s (the main student of Abu Hanifah) thought in their
financial administration. The Ayyubi’s adopted the Shafi’i school. In vast areas of North Africa Imam
Malik’s Fiqh was adopted. The Hanbali school is now adopted in Arabia. Other schools of thought
faded away and didn’t have as many supporters, but their thoughts are still preserved in the important
records and works of Islamic literature. Each of the four scholars (Imam Malik, Imam Ahmed Bin
Hambal, Imam Shafi, Imam Abu Hanifa), who founded the schools of thought known after them, is
simply a great scholar. He does not aspire to any higher position. None of them has added anything to
the religion of Islam. None has a special status. None has made a claim to be followed. They are
simply scholars of great eminence. They lived in the early period of Islam, with Imam Malik and
Imam Abu Hanifah living toward the end of the first century and the first half of the second century,
followed by Imam Al-Shaf'ie who lived in the second half of the second century and passed away in
the year 204 H., and Imam Ahmad ibn Hanbal being his contemporary and surviving him to live for
some time. A school of thought is all about method of construction and deduction of rulings and
verdicts from Quranic and Hadith statements. Those four imams did not have the same frame of
knowledge available to each one of them. They certainly learned the Quran properly, but their
knowledge of Hadith differed and there were some differences in their approach to Hadith and how
they deduced its meaning and applied it to practical situations. Each of them had students who
became great scholars in their own right. This process was carried on, generation after generation. In
each school of thought, you find scholars of great eminence who followed the same methods of
construction and deduction, and applied them to problems and questions that arose in their own
lifetimes. That gave each school of thought the sort of continuity which ensured a large following.

I would like to make two points clear. The first is that there is nothing special about their number
'four'. There were many other eminent scholars, some of whom were contemporaries to those four. A
most notable example was Imam Al-Laith ibn Sa'ad who lived in Egypt. He was a contemporary of
Imam Malik, and many scholars consider him to have been even of higher merit than Malik.
However, Imam Al-Laith did not establish a school of his own, because there were few, if any, of his
students who could achieve a degree of prominence in their own right. But if we find a ruling given
by Imam Al-Laith which is supported by firm evidence from the Quran or the Sunnah, then we may
adopt it in the same way as we follow a ruling by any of the four imams. The second point is that in
each of the four schools of thought we may find great scholars who differ on some specific questions
with the founder of that school. There is no rigidity about following an imam in all questions and all
matters. We may find a later scholar in a particular school of thought giving a different opinion from
that of the founder of that school, and we find his opinion to be better supported. Therefore, we take
that view without hesitation. Anyhow the approach applied by each juristic Imam in reaching his
opinion is based on the evidence deduced from the religious text, they are explained as follows: The
Method of Imam Abu Hanifah: He resorts to seven sources to arrive at a certain opinion; these

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sources are: 1) The Glorious Quran. 2) The Prophetic Tradition (Sunnah)3) The sayings of the
Prophet's Companions. As regard this, Imam Abu Hanifah is reported to have said he used to rely on
the saying of any Companion of the Prophet regardless of names, though he never sidestepped their
opinions for others'. As for the views of Ibrahim, Shu`abi, Ibn Sirin and others, given that they
adopted personal reasoning, he used to follow in their footsteps.4) Qiyas (analogical deduction).5)
Istihsan (Juristic preference). 6) Ijma` (scholarly consensus). 7) `Urf (Custom).

The Method of Imam Malik: ---The sources from which Imam Malik deduces the evidence are as
follows: 1) The Glorious Quran, the Sunnah of the Prophet, and the sayings of the Prophet's
Companions. 2) The custom followed by people of Madinah.3) Fatwa given by a Companion.4)
Al-Masalih Al-Mursalah (public Interest). 5) Istihsan (juristic preference).6) Sadd Adh-Dhara'i`
(blocking the means to evil)The Method of Imam Ash-Shafi`i: He relies on the following sources:In
his book al-Umm (vol. 7), he states that there are various sources of knowledge, first of them is the
Glorious Quran, then the Sunnah of the Prophet (peace and blessings be upon him). The second is the
consensus of Muslim scholars regarding the issue lacking textual proof in the Quran or Sunnah. The
third is the agreed-upon sayings of some of the Companions regarding the issue in question. The
fourth is the controversial views of the Companions. The fifth is the evidence deduced from analogy
based on the Quran and Sunnah. The Method of Imam Ahmad: He relies on five sources:1) The
Glorious Quran and Sunnah.2) Non-controversial fatwas delivered by the Prophet's Companions.3)
Should they issue any controversial views, the priority is given to the opinion which is in conformity
with the Quran and Sunnah.4) Making use of inauthentic and weak hadiths, if there is no other
evidence; at least to him this is more preferable than the use of Qiyas.

5) Qiyas: This is the last source for Ibn Hanbal, and it is used only if there is no evidence in the
previous sources. And in some cases he adopts cautious approach regarding issues lacking evidence
or governed with contradictory evidence even if there are statements uttered by the Prophet (peace
and blessings be upon him) and his Companions regarding those issues, but given that those
statements are controversial he refrains from issuing fatwa concerning them. A good example is the
ruling given by Imam ibn Taimiyah, of the Hanbali school of thought, concerning divorce
pronounced three times in the same session. He considers that as a single, revocable divorce, while
Imam Ahmad ibn Hanbal, the founder of that school, considers it as three divorces, which means that
it is irrevocable. The family law in several Muslim countries has adopted the ruling given by Imam
ibn Taimiyah which indeed relies on very strong evidence from the Sunnah. It is not necessary that a
Muslim should follow a single school of thought. Indeed, this does not happen in practice. The
division caused in your home country, and indeed in other Muslim countries, is simply due to
ignorance. Had any of these four imams been alive today, he would have fought it with all his might.
They were the first to admit that they were liable to error, and indeed each of them has made
mistakes. I can tell you something more. There is no need to follow any of the four schools of
thought. Indeed, many Muslims do not. This is because they have enough knowledge of Islam to be
able to weigh the evidence supporting the view of each school. They can choose always the view
supported by stronger evidence, regardless of which school of thought advocates that opinion.

3. Fundamental differences between main sects of Islam

Question: I would be very grateful if you could advise me on the fundamental differences between
the main sects of Islam, although I know that originally Islam was a unified religion. Thank you.

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Answer: Praise be to Allah. The answer to your question is lengthy and deserves a book to itself. We
cannot answer in details here, but we can say the following in brief: The Prophet (peace and blessings
of Allah be upon him) told us beforehand that this Ummah would be divided as the previous nations
were divided, as stated in the saheeh hadeeth: Wahb ibn Baqiyyah told us from Khaalid from
Muhammad ibn ‘Amr from Abu Salamah from Abu Hurayrah who said: the Messenger of Allah
(peace and blessings of Allah be upon him) said: “The Jews were divided into seventy-one or
seventy-two sects, and the Christians were divided into seventy-one or seventy-two sects, and my
Ummah will be divided into seventy-three sects.” This was narrated by Abu Dawood in his Sunan,
Kitaab al-Sunnah, Baab Sharh al-Sunnah. It was reported from ‘Awf ibn Maalik who said: the
Messenger of Allah (peace and blessings of Allah be upon him) said: “The Jews were divided into
seventy-one sects, one of which is in Paradise and seventy are in the Fire. The Christians were
divided into seventy-two sects, seventy-one of which are in the Fire and one is in Paradise. By the
One in Whose hand is the soul of Muhammad, my Ummah will be divided into seventy-three sects,
one of which will be in Paradise and seventy-two will be in the Fire.” It was said, O Messenger of
Allah, who are they? He said, “Al-Jamaa’ah.” Sunan Ibn Maajah, no. 3982. What is meant by al-
Jamaa’ah is the ‘aqeedah and actions of the Prophet (peace and blessings of Allah be upon him) and
his Companions. Among are the sects that claim to belong to Islam, but are misguided with regard to
the Unity of Allah (Tawheed) and His Names and Attributes; they say that everything that exists is
Allah and that He is incarnate or present in His creation – glorified be He far above what they say. On
the contrary, He is above His heavens, settled on His throne, distinct from His creation.Others are
misguided with regard to eeman (faith) and say that deeds are separate from faith and that faith does
not increase or decrease. The correct view is that faith consists of words and deeds; it increases when
one does acts of obedience to Allah and decreases when one commits sin.Others are misguided by
their declaring that the person who commits sin goes beyond the pale of Islam and is doomed to
eternity in the Fire. The correct view is that the one who commits a major sin – apart from shirk and
al-kufr al-akbar – does not go out of Islam.Others are misguided with regard to the issue of al-qadaa’
wa’l-qadar (divine decree), and said that man has no choice in what he does. The correct view is that
man has freedom of will on the basis of which he will be called to account and will bear the
consequences of his deeds. Others are misguided with regard to the Quran, and say that it is created.
The correct view is that it is the words of Allah, revealed not created.Others are misguided with
regard to the Sahaabah, whom they revile and denounce as kaafirs even though they are the
companions of the Prophet among whom the Wahy (Revelation) was revealed, and they are the most
knowledgeable and the most devoted in worship among this Ummah, and they strove in jihaad for the
sake of Allah and Allah supported this religion through them – may Allah be pleased with them
all.And there are other groups who deviated from the path of Islam and innovated matters in the
religion of Allah; each of them rejoices in what they have, but they have followed the ways of the
Shaytaan and gone against the words of Allah (interpretation of the meaning): “And verily, this is My
straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.
This He has ordained for you that you may become Al-Muttaqoon (the pious)” (Al-An’aam 6:153)

We ask Allah to make us among the followers of the Sunnah who will be saved from the Fire, and to
admit us to Paradise among the righteous. May Allah bless our Prophet Muhammad (PBUH).

4. FOUR IMAMS

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Question: People believe in 4 imams. My confusion is which one of them is on right path and be
followed?

Answer: Praise be to Allah.Allah has made our worship based on His Book and the Sunnah of His
Messenger (peace and blessings of Allah be upon him). The right way is to understand the texts of
sharee’ah as they were understood by the Companions of the Prophet (peace and blessings of Allah
be upon him) and their followers among the scholars who are qualified and prominent mujtahids. This
includes the imaams whose sincerity, fairness and leadership in religion, knowledge, virtue, goodness
and righteousness is a matter of record. The four imaams and founders of the schools of Islamic fiqh
(Imaam Abu Haneefah, Imaam Maalik, Imaam al-Shaafa’i and Imaam Ahmad) – may Allah have
mercy on them all – all followed the texts of the Sharee’ah and their efforts were all focused on
teaching and spreading sound Islamic knowledge. All of them were on the right path, and all were
devoted followers of the Prophet (peace and blessings of Allah be upon him). If mistakes happened,
then the Sahaabah made mistakes too. The things to be followed in Sharee’ah are those for which
evidence (daleel) is established. In some cases, some scholars may not have known of daleel whilst
others did, but this does not mean that their knowledge and ability is to be discredited. All of them
were seeking to find and propagate the truth. If a person wants to follow one of the Imaams and adopt
his madhhab, then he should follow him in matters for which there is clear, sound daleel, for this is
what is required in Islam, but he should not develop partisan or sectarian feelings towards anybody. It
is not permissible for the Muslim to believe that he has to follow anybody in all that he says except
the Prophet (peace and blessings of Allah be upon him). The person who is suitably qualified can
examine what the scholars said and see what is supported by sound daleel. The “rank and file”
Muslim who does not know how to examine the evidence and weigh it up should follow a scholar
whose religious commitment and knowledge he trusts, and act according to his fatwas. And Allah
knows best.

5. BRAYLWI SECT

Question: What is the Braylwi sect and what is their belief?

Answer: Praise be to Allah. The Braylwi are a Soofee sect which was born in India at the time of the
British rule there.It's followers concern themselves in exceeding in their love and honour for the
Prophets and the "saints" in general, and the Prophet (sal-Allah u `alayhe wa sallam) specifically.It's
founder was a man by the name of Ahmad Ridhaa Khan ibn Taqee 'Alee Khaan who was born in
1272 A.H. (1851 C.E.) and called himself Abdul-Mustafaa (slave/servant of Mustafaa, i.e.
Muhammad (sal-Allah u `alayhe wa sallam)).He was born in the city of Braylee in the province of
Uttar Pradesh and was a student of al-Mirza Ghulaam Qaadir Begg who was the older (blood) brother
of Mirza Ghulaam Ahmad al-Qaadiyaanee (founder of the Qaadiyaaniyyah sect).He was of a slim
build and known to be shrewd and clever, whilst also being ill-tempered and foul-mouthed. He used
to suffer from chronic illnesses, and used to consistently complain of headaches and back pains.He
visited Makkah and studied under some of the scholars there in 1295 A.H. (1874 C.E.).Amongst his
"notable" books are: ((Anbaa. al-Mustafaa)) and ((Khaalis al-I'tiqaad)).From the beliefs of this sect is

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that the Messenger of Allah (sal-Allah u `alayhe wa sallam) has the ability/power to control the
creation and all that occurs, and that the "saints" have the ability/power to influence the creation and
all that occurs.And they have exceeded in their belief with respect to the Prophet (sal-Allah u `alayhe
wa sallam) such that they have ascended him to a rank close to that of worshipping him. And they
have exceeded in their belief with respect to the Messenger of Allah (sal-Allah u `alayhe wa sallam)
such that they believe he has knowledge of the unseen, and they deny that he was a human being,
rather that he was the light (noor) of Allah. And they also permit calling for assistance from the
"saints" and the Prophets and other than them from the false beliefs. Sheikh Muhammed Salih Al-
Munajjid

6. DEOBANDIS SECT

Question: Are Deobandis part of Ahlus Sunnah? Are they within the folds of Islam?

Answer: Praise be to Allah. The Deobandis are one of the groups of Muslims. This group is
connected to and named after the University of Deoband – Dar al-Uloom – in India. It is an
intellectual school of thought that is deeply rooted, and everyone who graduated from that university
was influenced by its academic characteristics, so that they became known as Deobandis. The
University of Deoband was founded by a group of Indian ‘ulamaa’ (scholars) after the British had put
a stop to the Islamic revolution in India in 1857 CE. Its establishment was a strong reaction against
western advancement and its materialistic civilization in the Indian Subcontinent, aimed at saving the
Muslims from the dangers of these circumstances, especially when Delhi, the capital, had been
destroyed following the revolution and the British had taken full control of it. The scholars feared that
their religion might be assimilated, so Shaykh Imdaadullaah al-Muhaajir al-Makki and his student
Shaykh Muhammad Qaasim al-Nanatuwi, and their companions, drew up a plan to protect Islam and
its teachings. They thought that the solution was to establish religious schools and Islamic centers,
thus al-Madrasah al-Islamiyyah al-Arabiyyah was established in Deoband as a center for Islam and
Sharee’ah in India at the time of British rule. The most prominent figures of this intellectual school:
1- Muhammad Qaasim 2- Rasheed Ahmad al-Kankoohi-3- Husayn Ahmad al-Madani 4-
Muhammad Anwaar Shah al-Kashmiri 5- Abu’l-Hasan al-Nadvi 6- Al-Muhaddith Habeeb al-
Rahmaan al-A’zami Thoughts and beliefs With regard to basic tenets of belief (‘aqeedah), they
follow the madhhab of Abu Mansoor al-Maatreedi.They follow the madhhab of Imaam Abu
Haneefah with regard to fiqh and minor issues. They follow the Sufi tareeqahs of the
Naqshbandiyyah, Chishtiyyah, Qaadiriyyah and Saharwardiyyah with regard to spiritual
development. The thoughts and principles of the Deobandi school may be summed up as follows: -
Preserving the teachings of Islam and its strength and rituals.- Spreading Islam and resisting
destructive schools of thought and missionary activity.- Spreading Islamic culture and resisting the
invading British culture.- Paying attention to spreading the Arabic language because it is the
means of benefiting from the sources of Islamic sharee’ah.- Combining reason and emotion, and
knowledge and spirituality. See al-Mawsoo’ah al-Muyassarah fil Adyaan wal Madhaahib (1/308).
Because the Deobandis follow the Maatreedi madhhab with regard to belief (‘aqeedah), we have to
define what al-Maatreediyyah is: This is a philosophical (kalaami) group which is named after Abu
Mansoor al-Maatreedi. It is based on using rational and philosophical proof and evidence in disputes
with opponents from among the Mu’tazilah, Jahamiyyah and others to establish the truths of religion

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and Islamic ‘aqeedah (belief). With regard to sources, the Maatreediyyah divide the bases of religion
into two categories depending on the source:

1 – Divine or rational: these are matters which are established independently by reason and the
reports follow that. This includes issues of Tawheed and the Divine attributes.

2 – Legislative matters or transmitted reports, These are matters which reason states may or may not
exist, but there is no way to prove rationally that they exist, such as Prophethood, the torment of the
grave and issues of the Hereafter. It should be noted that some of them regarded Prophethood as
coming under the heading of rational issues. It is obvious that this is contradictory to the methodology
of Ahl al-Sunnah wa’l-Jamaa’ah, because the Quran, Sunnah and consensus of the Sahaabah are the
sources of guidance in their view. This is in addition to their bid’ah (innovation) of dividing the
sources of religion into rational matters vs. transmitted reports, which was based on the false notion
of the philosophers who assumed that the religious texts contradict reason, so they tried to mediate
between reason and the transmitted reports. This led them to force reason into fields where it has no
place, so they came up with false rulings which contradicted sharee’ah, and that led them to say that
they did not know what the texts mean and that only Allah knows their meaning, or to misinterpret
them altogether. In the view of Ahl al-Sunnah wa’l-Jamaa’ah, on the other hand, there is no
contradiction between sound reason and the sound transmitted reports. See al-Mawsoo’ah al-
Muyassarah fi’l-Adyaan wa’l-Madhaahib al-Mu’aasirah, 1/99 Attitude of Ahl al-Sunnah towards the
Maatreediyyah It was narrated from the Prophet SAWS (peace and blessings of Allah be upon him)
that this ummah would split into seventy-three sects, all of which would be in the Fire apart from one.
The Prophet SAWS (peace and blessings of Allah be upon him) explained that the saved group is the
Jamaa’ah, which is the group that follows the same path as the Messenger SAWS (peace and
blessings of Allah be upon him) and his Companions. Undoubtedly Ahl al-Sunnah wa’l-Jamaa’ah,
who adhere to the Quran and Sunnah in terms of both knowledge and actions, are the saved group,
and this description applies to them, i.e., they adhere to that which the Messenger SAWS (peace and
blessings of Allah be upon him) and his Companions adhered to in terms of knowledge and actions.
It is not sufficient for an individual or group merely to claim to belong to the Sunnah whilst going
against the methodology of the salaf, namely the Sahaabah and Taabi’een. Rather it is essential to
adhere to their methodology in knowledge, action, approach and spiritual development.

The Maatreediyyah are one of the groups whose opinions include true and false views, and some
things that go against the Sunnah. It is known that these groups vary with regard to the truth, how
near or far they are; the closer they are to the Sunnah, the closer they are to the truth and the right
way. Among them are some who went against the Sunnah with regard to basic principles, and some
who went against the Sunnah with regard to more subtle issues. There are some who refuted other
groups who are farther away from the Sunnah, so they are to be praised with regard to their refutation
of falsehood and what they have said of truth, but they have overstepped the mark in so far as they
have rejected part of the truth and gone along with some falsehood. So they have refuted a serious
bid’ah by means of a lesser bid’ah, and refuted falsehood with a lesser form of falsehood. This is the
case with most of the philosophers (ahl al-kalaam) who claim to belong to Ahl al-Sunnah wa’l-
Jamaa’ah…” (From the words of Shaykh al-Islam Ibn Taymiyah, al-Fataawa, 1/348). There remains
one important question to be answered, which is: what is our duty towards the Maatreediyyah and
groups who hold similar beliefs such as the Deobandis and others? The answer varies according to

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differences in the persons involved. If someone is stubborn and propagates his bid’ah, then we must
warn others about him and explain where he has gone wrong and deviated. But if he does not
propagate his bid’ah and it is clear from his words and actions that he is seeking the truth and striving
for that purpose, then we should advise him and explain to him what is wrong with this belief, and
guide him in a manner that is better; perhaps Allah will bring him back to the truth. This advice is
included in the words of the Prophet SAWS (peace and blessings of Allah be upon him): “Religion is
sincerity (or sincere advice).” We [the Sahabah] asked, “To whom?” He said, “To Allah and His
Book, and His Messenger, and to the leaders of the Muslims and their common folk.” (Narrated by
Muslim, 55).Sheikh Muhammed Salih Al-Munajjid

7. Who is ahle-hadith?

Question: Who are Ahle-Hadith?

Answer: Praise be to Allah. The phrase Ahl al-Hadeeth (people of hadeeth) refers to a group who
venerate the Sunnah and seek to propagate it. They adhere to the ‘aqeedah (beliefs) of the companions
of the Prophet (peace and blessings of Allah be upon him). In seeking to understand their religion,
they refer to the Quran and Sunnah and the interpretation of the best generations, unlike others who
adhere to beliefs other than the ‘aqeedah of the righteous salaf and refer to human reasoning, tastes
and what they see in dreams. This group is the saved group, the victorious party, which many imams
have stated is the group referred to in the words of the Prophet (peace and blessings of Allah be upon
him): “A group of my ummah will continue to prevail, following the truth. They will not be harmed
by those who humiliate them until the decree of Allah comes to pass when they are like that.”
(Narrated by Muslim, 1920). The imams, in the past and more recently, have said a great deal
describing this group. We may chose from among them the following:

1 – Al-Haakim said: Imam Ahmad ibn Hanbal did well when he commented on this report by saying
that the victorious group who will prevail until the Hour begins is “ashaab al-hadeeth” (the people of
hadeeth). Who is more deserving of this description than people who follow the way of the righteous
and follow in the footsteps of the salaf who came before us, and exposed the falsehood of the people
of bid’ah (innovation) by basing their arguments on the Sunnahs of the Messenger of Allah (peace
and blessings of Allah be upon him)? Ma’rifat ‘Uloom al-Hadeeth, by al-Haakim al-Nisaboori, p. 2, 3

2 – Al-Khateeb al-Baghdaadi said: Allah has made these people – Ahl al-Hadeeth – the pillars of
sharee’ah, and He has destroyed through them all abhorrent innovations. They are the trustees of
Allah among His creation, the intermediaries between the Prophet (peace and blessings of Allah be
upon him) and his ummah. They are the ones who are striving hard to protect his religion; their light
is shining, their virtues are well known, the signs of their sincerity are obvious, their way is
prevailing, and their evidence is supreme. Every group has its own focal point which is based on
whims and desires, apart from the people of hadeeth, whose reference point is the Quran, whose
evidence is the Sunnah and whose leader is the Messenger to whom they belong; they do not pay any
attention to whims and desires, and they do not care about personal opinions. They are content with
what is narrated from the Messenger, and they are the ones who are entrusted with it and they take
care of it. They are the guardians and keepers of the faith, the vessels and bearers of knowledge. If
there is a difference of opinion concerning a hadeeth, people refer to them, and what they rule is what
is accepted and listened to. Among them are prominent faqeehs, great imams, ascetics who are well-

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known among their tribes, men who are known for their virtue, skilled reciters of Qur’aan and good
speakers. They are the majority and their way is the right way. Every innovator pretends to be
following their path, and cannot dare to claim any other way. Whoever opposes them, Allah will
destroy him, and whoever goes against them, Allah will humiliate him. They are not harmed by those
who forsake them, and those who stay away from them will not prosper. The one who cares for his
religion needs their help, the one who looks down on them is a loser, and Allah is able to support
them. Sharf Ashaab al-Hadeeth, p. 15

3 – Shaykh al-Islam Ibn Taymiyah said: Hence it is clear that the people who most deserve to be
called the victorious group are “Ahl al-Hadeeth wa’l-Sunnah”, who have no leader to follow blindly
apart from the Messenger of Allah (peace and blessings of Allah be upon him). They are the most
knowledgeable of people concerning his words and deeds, the most able to distinguish between what
is sound and what is not [of hadeeth]. Their imams have deep knowledge of that, they are the ones
who understand its meanings and are the most sincere in following it. They accept it and believe in it,
and act upon it. They show love to those who adopt it and they show enmity to those who oppose it.
They are the ones who measure any idea against that which is proven in the Quran and Sunnah, so
they never adopt any idea and make it one of the basic principles of their religion unless it is proven
in that which the Messenger brought. Rather they make that which the Messenger brought, the Quran
and Sunnah, the foundation and basis of their beliefs. With regard to the issues concerning which
people dispute, such as the attributes of Allah, the divine decree, the threat of Hell, the names of
Allah and the principle of enjoining what is good and forbidding what is evil, etc., they refer that to
Allah and His Messenger. They examine the general ideas concerning which the different groups
dispute, and whatever of these ideas is in accordance with the Quran and Sunnah, they approve of it,
and whatever goes against the Quran and Sunnah, they reject it. They do not follow conjecture or
whims and desires. For following conjecture is ignorance and following whims and desires without
any guidance from Allah is wrongdoing. Majmoo’ al-Fataawa, 3/347, 348. We should note that Ahl
al-Hadeeth includes everyone who follows the hadeeth of the Prophet (peace and blessings of Allah
be upon him) and gives it precedence over all else, whether he is a scholar or an ordinary Muslim.
Shaykh al-Islam [Ibn Taymiyah] said: We do not mean by Ahl al-Hadeeth only those who study it,
write it down or narrate it, rather we mean anyone who takes care to memorize it, understand it and
follow it, both inwardly and outwardly. The same may be said of “Ahl al-Quran” (the people of the
Quran). The basic quality of these people is their love of the Quran and hadeeth, referring to them and
their meanings, and acting upon what they learn. Majmoo’ al-Fataawa, 4/95 The imams have said a
great deal on this matter. You can learn more by referring to the sources quoted above, as well as
volume 4 of Majmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah.

8. Wahabis & Sunnis

Question: In countries of the Indian Subcontinent, there are two groups of Muslims who call
themselves Wahabis and Sunnis. They are always engaged in vigorous arguments which may
sometimes lead to fighting. Nevertheless, their worship is very similar. Please explain the difference
between the two.

Answer: No group actually calls itself Wahabis. However, people may call some of those who
express certain views as Wahabis, which is a name supposed to refer to the followers of Imam
Muhammad Ibn Abdulwahhab who was a great reformer and scholar. He lived in Najd over 200 years

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ago and worked hard to eradicate all innovations from Islamic worship. Such innovations had crept
into the practices of Muslim communities due to ignorance and long periods of decline undergone by
Muslim communities. He maintained that the example of the Prophet i.e. the Sunnah should be
followed diligently. There is no disagreement among scholars that this is required of every Muslim. It
is unfortunate that some of the practices which Imam Muhammad Ibn Abdulwahhab spoke very
strongly against still persist in some Muslim communities. These include such terrible practices as
visiting the graves of supposedly saintly people and asking the dead to intervene with Allah on behalf
of the visitor for any purpose. Such a practice Islam shuns, since it is a manifestation of associating
partners with Allah. Imam Muhammad Ibn Abdulwahhab belonged to the Sunni Muslims who, by
virtue of their name, should follow the Sunnah, or the example, set by Prophet Muhammad (peace be
upon him) with diligence. Hence, it is wrong to classify Muslims as Wahabis and Sunnis, since the
followers of Imam Abdulwahhab belong to the Sunni group of Muslims. The vigorous arguments and
fighting you have spoken of are certainly deplorable. This happens, nevertheless, because people are
sometimes too rigid in their views. Those who insist on following the Sunnah of the Prophet
diligently should have the patience to teach their fellow Muslims, with respect and compassion, that
some of their practices are unacceptable from the Muslim point of view. Had they done so, they
would find better response by other Muslims.

9. WHO IS Mohammad Ibn Abd Al Wahhab

Question: Who is Mohammad Ibn Abd Al Wahhab and his philosophy?

Answer: The movement of Shaykh Muhammad ibn ‘Abd al-Wahhaab The movement of Shaykh
Muhammad ibn ‘Abd al-Wahhaab (1115-1206 AH/ 1730-1793 CE) in the Arabian Peninsula was
destined to abide and be well-accepted. It was the starting-point of a rightly-guided government
which took it upon itself to apply the Islamic sharee’ah in totality and to seek the guidance of the
Quran and Sunnah in all its dealings, so Allah granted it support and victory. From its first founding
two centuries ago this government continued to remain strong in the face of opposing trends at both
the sectarian and political levels. The call of the Shaykh went beyond the borders of the Arabian
Peninsula and bore fruit in a number of Muslim lands, at the hands of rightly-guided callers and
sincere shaykhs who were guided by its light. The movement was blessed, like a good tree whose
roods are firm and whose branches reach the sky. Like any other reform movement, the shaykh’s
movement was not spared attacks made against the personality, ‘aqeedah (beliefs) and books of the
founder of this movement, starting with the label of “Wahhabism” – which soon became known far
and wide and became a label by which the movement was known, even though it was not acceptable
to its founder and followers – and ending with attacks against the state itself, with criticism which
indicates hatred and the wish for evil on the part of the critics.The number of books produced by the
lovers of bid’ah and myths increased, and were confronted by scholars in all Muslim lands who
refuted every lie with definitive proof and clear evidence so that the doubts of the stubborn became
like dust in the air (were reduced to naught).Because most of these books – for or against the
movement – were written in Arabic, there is no need to quote them here. The author of this article is
interested in looking at what has been written in English or Urdu, in order to quote relevant material
whilst refuting all the doubts that are mentioned therein, in the light of what has been written by
Shaykh Muhammad ibn ‘Abd al-Wahhaab himself or by shaykhs in the Kingdom [Saudi Arabia] and
people of virtue and knowledge in other Muslim lands who wrote in his defence.It is not possible in

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this short article to discuss the topic from all aspects. I hope that readers will accept my apologies if
they find any unintentional mistakes in this effort, and that they will pray for me to be granted
strength and steadfastness if they gain any benefits from reading it. And Allah is the Guide to the
Straight Path.

Firstly: what was written in the Encyclopaedia of Religion and Ethics, which is counted as one of the
oldest and most comprehensive encyclopaedias of religion and sects in the English language, under
the heading of “Wahhabism”: that their differences with Ahl al-Sunnah wa’l-Jamaa’ah (the Sunnis)
are limited to ten things. The author of this article was the famous Orientals Margoliouth, who said:1-
They affirm that Allah has physical attributes, such as His Face, two Hands, etc.2- Reason plays no
role in religious matters, which must be resolved in the light of the ahaadeeth.3- They do not accept
ijmaa’ (scholarly consensus).4- They reject qiyaas (analogy).5- They believe that the opinions of
the madhhabs are not evidence, and that those who follow them are not Muslims.6- They think
that everyone who does not join their group is a kaafir.7- They think that it is not permissible to
seek the intercession of the Prophet or of a wali (“saint”).8- Visiting tombs and shrines is haraam in
their view.9- Swearing by anything other than Allah is haraam.10- Making vows to anything other
than Allah and offering sacrifices to the awliyaa’ (“saints”) at their tombs is haraam. He was not sure
about attributing the fifth point to them, because the Wahhabis are followers of Imaam Ahmad ibn
Hanbal, one of the four Imaams. At the end of his article he mentions that al-Sayyid Ahmad ibn
‘Irfaan al-Shaheed (d. 1831 CE) brought the idea of Wahhabism back [to India] when he went to Hajj
in 1824 CE and brought it from Makkah al-Mukarramah. (James Encyclopaedia of Religion and
Ethics, ed. by Hastings, Edinburgh, 12:660-661) Margoliouth, the author of this article, is held in
high esteem by the orientalists. It is very strange indeed that he lists the views of the opponents of
Shaykh Muhammad ibn ‘Abd al-Wahhab (may Allah have mercy on him) and of the Wahhabis in
general, but he does not find any of them to be false apart from the fifth point!Let us look at these
doubts one by one and comment briefly on each of them. 1 – The belief of Shaykh Muhammad ibn
‘Abd al-Wahhaab (may Allah have mercy on him) concerning the Attributes of Allah is like the belief
of the salaf in all respects. They affirmed that Allah had all the attributes with which He described
Himself, whether they were attributes which referred to His Essence, such as His Face, Hand or Eye,
or attributes which referred to His actions, such as His pleasure, anger, coming down [to the first
heaven] or rising above [the Throne], without asking how, denying any attributes or likening them to
human attributes. Their evidence with regard to this matter was the aayah (interpretation of the
meaning): “....There is nothing like Him, and He is the All-Hearer, the All-Seer” (Ash-Shoora
42:11)Their view concerning the attributes of Allah is like their view concerning the Essence of
Allah, which does not resemble the essence of His created beings.

2 – Their notion that the followers of Shaykh Muhammad ibn ‘Abd al-Wahhaab lend no weight to
reason is not correct. They say that reason should operate in the light of the Revelation, just as the eye
needs light to work; for the eye cannot do its job unless there is also light from outside, whether it is
the light of the sun, moon or stars, or artificial light. Similarly, reason needs and depends upon the
light of Divine Revelation; if Revelation is not there, then it becomes confused in the darkness. For
this reason, the mind of the thinker is different from the mind of the philosopher, and the mind of the
historian is different from the mind of the mathematician.

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3 – Attributing rejection of ijmaa’ (scholarly consensus) to them is not correct either. Imaam Ahmad
considered the ijmaa’ of the Sahaabah to be true ijmaa’, because their time is known from beginning
to end; they witnessed the Revelation and learned the guidance of the Prophet (peace and blessings of
Allah be upon him) directly from him.As Imaam Muhammad Abu Zahrah mentioned, ijmaa’ is of
two types: consensus on the basic obligatory duties, which is accepted by all, and consensus on other
rulings, such as their consensus that apostates should be fought, etc. In the second case, there are
different reports narrated from Ahmad, hence some of the scholars narrated that he said, “Whoever
claims that there is consensus is a liar.” Ibn al-Qayyim (may Allah have mercy on him) said: The one
who claims that there is consensus is lying, and it is not right to give ijmaa’ priority over proven
hadeeth. ‘Abd-Allah ibn Ahmad ibn Hanbal said: I heard my father say: “Whoever claims that there
is consensus is a liar. The people may have differed. How does he know that there was no one who
expressed an opposing view? Let him say, we do not know of any opposing view.” From this we may
conclude that Imaam Ahmad did not deny the principle of ijmaa’, but he denied the certainty of
ijmaa’ taking place after the time of the Sahaabah. (Taareekh al-Madhaahib al-Islamiyyah by
Muhammad Abu Zahrah, p. 532)

4 – His comment that they reject qiyaas (analogy) is also not correct. Shaykh Muhammad ibn ‘Abd
al-Wahhaab (may Allah have mercy on him) held the same view as the Hanbalis with regard to
qiyaas. Abu Zahrah said: “It was narrated that Ahmad said that we cannot do without qiyaas, and
that the Sahaabah used it. Because Ahmad had stated the principle of accepting qiyaas, the Hanbalis
paid a great deal of attention to it and used it a great deal whenever they came across issues
concerning which there was no report narrated of any ruling from the Prophet (peace and blessings of
Allah be upon him) or his Companions.” (Taareekh al-Madhaahib al-Islamiyyah by Muhammad Abu
Zahrah, p. 532)

5 – With regard to his notion that the opinions of the madhhabs are not evidence and that those who
follow them are not Muslims …

6 – … and his view that those who do not join them (the Wahhabis) are kaafirs. This is also an
obvious lie. Shaykh ‘Abd-Allah ibn Muhammad ibn ‘Abd al-Wahhaab said, in a letter that he wrote
when he joined al-Ameer Sa’ood ibn ‘Abd al-‘Azeez, when he took over Makkah on Saturday 8
Muharram 1218 AH: “Our madhhab with regard to the basic principles of religion is the madhhab of
Ahl al-Sunnah wa’l-Jamaa’ah. Our way is the way of the salaf, and with regard to minor issues our
madhhab is that of Imaam Ahmad ibn Hanbal. We do not denounce those who follow any of the four
imaams in exclusion to others, because the madhhabs of the others have not been codified.” Then
he said: “Lies are told about us to conceal the truth and confuse the people, so that they will think that
we want to undermine the status of our Prophet Muhammad (peace and blessings of Allah be upon
him), and (that we say) that he has no power of intercession and that it is not recommended to visit
him (his grave), and that we do not lend any weight to the views of the scholars, and that we
denounce all people as kaafirs in, and that we forbid sending blessings on the Prophet (peace and
blessings of Allah be upon him), and that we do not respect the rights of Ahl al-Bayt (the members of
the Prophet’s household). Our response to all of that is: Glory be to You, this is a grave lie! Whoever
attributes anything of this sort to us is telling lies and uttering fabrications against us.” (‘Ulamaa’ al-
Najd Khilaal Sittat Quroon by ‘Abd-Allah ibn ‘Abd al-Rahmaan ibn Saalih al-Bassaam, 1/51)

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7 – His comment that they believe it is not permitted to seek the intercession of the Prophet (peace
and blessings of Allah be upon him) or of a wali (“saint”) shows that he did not know the difference
between the kind of intercession which the Shaykh rejected, which contains elements of shirk, and
that which he acknowledged, which is the kind of intercession which will only happen with
permission from Allah on the Day of Resurrection, where no intercession will be accepted except
intercession made for those with whom He is pleased. (Kitaab al-Tawheed by Shaykh Muhammad
ibn ‘Abd al-Wahhaab, Baab al-Shafaa’ah). If what the critic meant was tawassul (seeking to draw
closer to Allah) by means of the Prophets and awliyaa’, the fact is that many people are unaware of
the view of Imaam Ahmad ibn Hanbal on this matter, and they attribute to him and to Shaykh
Muhammad ibn ‘Abd al-Wahhaab things that they did not say. Imaam Ibn Taymiyah (may Allah
have mercy on him) said: “There was narrated from Ahmad ibn Hanbal in Mansik al-Marwadhi a
report which indicated tawassul by means of the Prophet (peace and blessings of Allah be upon him)
in his du’aa’, but other scholars forbade that. If what is meant is tawassul (drawing close to Allah) by
believing in him, loving him, being loyal to him and obeying him, then there is no dispute between
the two sides on this point. But if what is meant is tawassul by means of the person of the Prophet
(peace and blessings of Allah be upon him), then there is a dispute here, and what they dispute about
should be referred to Allah and His Messenger.” (Majmoo’ Fataawa Shaykh al-Islam, 1/264)

8 – With regard to visiting tombs and shrines, we will discuss this matter below when we comment
on the writings of Goldziher.

9 – With regard to their saying that swearing by anything other than Allah is haraam, the Shaykh also
believes that, as stated in the saheeh hadeeth narrated by ‘Umar ibn al-Khattaab, according to which
the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever swears by
anything other than Allah has committed an act of kufr or shirk.” (Narrated and classed as hasan by
al-Tirmidhi; classed as saheeh by al-Haakim). Ibn Mas’ood said: “Swearing falsely by Allah is more
liked by me than swearing sincerely by anything other than Allah.” (Kitaab al-Tawheed, Baab Qawl
Allah ta’aal ‘Fa laa taj’alu Lillaahi andaadan wa antum ta’lamoon’)

10 –They attribute to the Shaykh the view that it is haraam to make vows to anyone other than Allah
or to offer sacrifices to the awliyaa’ (“saints) at their tombs. Undoubtedly this view is the religion of
Allah which is followed by every Muslim who believes in Allah and His Messenger. Shaykh
Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) included in his great book Kitaab
al-Tawheed a chapter entitled Laa yudhbah Lillaahi fi makaan yudhbaah li ghayr Allah (Sacrifices
should not be offered to Allah in places where sacrifices are offered to anyone other than Allah). The
following chapter is entitled, Min al-Shirk al-nadhr li ghayr Allah (It is shirk to make vows to anyone
other than Allah). In these two chapters he quotes the evidence from the Qur’aan and Sunnah to prove
that these two actions are invalid.

This book was published in two volumes, in German, in 1889/1890 CE, then it was translated into
Arabic in 1967 CE. The author wrote an entire chapter, 96 pages long, entitled “Veneration of the
‘saints’ in Islam”, in which he discussed in detail the extremes to which the Muslims had gone in
attributing miracles to the ‘saints’, both living and dead. He also quoted examples, from Islamic
books and the actions of the masses, of the veneration of tombs and shrines, intending to show that
there was no difference between Muslims and Christians in the matter of venerating saints. He also
quoted ayaat and ahaadeeth which denounced and opposed this action. The author said: after this,

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there is no need to provide further proof that there is no room in the true Islamic religion for
venerating ‘saints’, because this is a matter which was innovated and introduced later on. The
Qur’aan denounces the veneration of saints and glorifying them to the extent of believing in rabbis
and monks as lords besides Allah.

Then he quotes the comment of Carl Heis about the idea of awliyaa’ being an attempt to fulfil the
need for shirk within the religion of Tawheed, in order to fill the huge gap between the people and
their God. (Ignaz Goldziher, Muslim Studies, p. 259) After giving dozens of examples of how the
masses venerated the saints and visited their tombs and shrines in order to fulfil their needs, the
author lists examples of people who denounced any manifestation of shirk in the Muslims’ actions.
Then he mentions the strict stance which Ibn Taymiyah took concerning the matter of tawassul and
journeying to visit any mosques apart from the three mosques [in Makkah, Madeenah and al-Quds].
Then he said: “All of this indicates that there were precedents to the Wahhabis with regard to this
issue, and that the open demonstration of their belief was in fact an echo of the beliefs of Muslims in
the past. In this regard it may be useful – in order to write the cultural and religious history of Islam –
to compile a list of all phenomena and events which had come down from the times of Jaahiliyyah or
had come in from the outside prior to the emergence of Wahhabism, which is considered to be a
Tawheedi reaction against the manifestations of idolatry, and connect them to the societies in which
they emerged.”

Then he mentioned an incident which occurred in 1711 CE, before the emergence of Wahhabism,
in the Mosque of al-Mu’ayyad in Cairo, where a young man stood up one night in Ramadaan and
fiercely denounced those who venerated the saints and called for the destruction of the shrines which
were build over the graves of the awliyaa’ and for an end to the Mevlevi and Bakhsiyyah traditions.
He also called upon the dervishes to learn instead of dancing. This young man made this call for a
number of nights, then he disappeared. The author of this report, the poet Hasan al-Hijaazi (d. 1131
AH) said: “The preacher fled, or it was said that he was killed.” (Ignaz Goldziher, Muslim Studies, p.
334-335)The point is that this German orientalist has saved us the job of refuring the accusations
made against the Wahhabis that they destroyed the domes on the shrines and stopped people from
visiting graves to call upon the dead for help. Islam as brought by Muhammad (peace and blessings of
Allah be upon him) does not allow either of these things.Al-Da’wa magazine, issue #1754, pp. 60-61

10. SunnI & Shia’h

Question: Tell us "divergence" of opinion or practices between Shite and Sunni Muslims.

Answer: The main difference nowadays between the Ahle-Sunna (Sunnites) and the Shiites is the
question of Imamate, or the religious leadership and authentic authority after the death of Prophet
Muhammad (PBUH). For the Ahle-Sunna (Sunnite) group, there is no specific religious source (in
Quran or Hadith) regarding the leadership of the Caliphs who came after prophet Muhammad (pbuh),
i.e., Abou Bakr, Omar, Othman, and Ali, (may Allah be pleased them all) etc., while for the Shiite
group, there is Hadith mentioning the legitimate inheritance of leadership to Ali. And this is where
the difference started. Another difference is that the Ahle-Sunna believe that after the prophets, there
is no person who is exempt from major sinful acts and selected by God, while for the Shiite, there is
the belief that the first twelve Imams after prophet Muhammad who are descendants from his family,
are exempt from these sins, they behave them like prophets but do not receive any revelations. There

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are of course other differences that are based on matters of ideology and on matters of Jurisprudence.
If you need more info, consult a book that deals with this specific topic.

11. DIFFERENCE BETWEEN Shiites and Sunnis

Question: What are the differences between the two sects Shias and Sunnis?

Answer: Linguistically speaking, the term Shia means followers or supporters. In a historical context,
it means the supporters of Ali ibn Abu Talib (may Allah be pleased him), the Prophet's cousin, who
became the fourth ruler of the Muslim state. When he took over, there was a split between him and
other groups of Muslims over the question of dealing with those who mounted the rebellion against
his predecessor, Uthman ibn Affan. At this time, there was no such sect as Shia. However, after he
was assassinated, his supporters wanted his son, Al Hassan, to take over. They maintained that
succession should remain among his descendants. The Shias continued to oppose the Ummayid and
Abbasid governments for a very long time. This lead to the provision of a religious backing to the
political opposition. Hence, the rise of the Shiite school of thought which institutionalizes the role of
the imam. Thus, we have the Jaafari or the Imami school of thought which lists 12 imams whom the
Shia venerate. The Zaidi school of thought, which is largely concentrated in Yemen, lists only 7
imams. The question of the role of the imam is the basic issue of difference between Shias and
Sunnis. The Term "Sunni" on the other hand, means from linguistic point of view a follower of a
method. In an Islamic sense, the term Sunnah means the method shown by the Prophet. Within our
context, it refers to the majority of Muslims who gave allegiance to the Muslim state, starting with
Abu Bakr, Umar, Uthman, Ali and going through the Umayyids, the Abbasids, etc. They do not
recognize the Shiite claim that Ali had a stronger claim to succeed the Prophet as the ruler of the
Muslim state. They maintain that anyone has an equal claim provided that he meets the qualifications
required for the post. In our day and age, it is more important to stress points of agreement rather than
points of disagreement, because what unites Muslims is much greater than what disunites them. With
the enemies of Islam trying hard to sow the seeds of discord among us, we should try our best to
render their attempts futile.

12. Shia: Are Shia Muslims?

Question: Are the Shiat Muslims? I know they believe in 12 Imams who will come in the future and
save them. As a Sunni Muslim, I believe that Prophet Mohammed (PBUH) is the last one. Will you
please explain this to me?

Answer: Shia'ts are Muslims because they meet the definition for a Muslim when they believe and
testify that:''There no god except Allah (S.W.T.), and Muhammad (PBUH) is His final
Messenger.''They also practice Salat, Zakat, Fasting and Hajj. As to believing in 12 Imams, not all
Shia'ts do, but those who you are referring to they don't believe that the 12 Imams are going to come
in the future to save them. The 12 Imams lived long time ago in the very early centuries of Islam.
Shia'ts give the 12 Imams extra respect and regard, Sunnis do too!, but whoever goes to extreme in
regard to the Imams to place them above the Prophets, we know that it is not good. There are clear
differences between Shia'ts and Sunnis, but the differences are in the secondary issues not the basic

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beliefs. I hope this will answer your question.The consensus among all of the Sunni scholars is that
the Shiites are a Bidaa group (a group that has introduced innovation to Islam). Beyond this general
agreement, the Sunni scholars differ among themselves: i.e., whether the Shiites are considered
disbelievers (Kafirs) or not. The majority of the scholars doesn't consider them disbelievers but
consider them extremely Fasiq (i.e., transgressors, rebellious, etc), especially for the fact that the
Shiites don't respect the companions of Prophet Muhammad (pbuh), they speak badly of them, they
damn them, and they deny the legitimacy of the first three rightly guided Caliphs (Abou Bakr, Omar,
and Uthman) who were brought to power by the consensus of the companions themselves.The other
group of Sunni scholars considers the Shiites as disbelievers (Kafirs) on the basis of many grounds,
such as the Shiites' claim that the Imams are infallible (don't commit sins) like the prophets. The
Shiites also argue that the Imam has the same duty and authority as the prophets, although he doesn't
receive any revelations.They also argue that the Imams are better than all previous prophets (except
prophet Muhammad (pbuh). Hence, Ali bin Abi Taleb (may Allah be please with him) is considered
to be better than prophets Ibrahim, Moses, Jesus (peace be upon all of them), which is a position that
the Sunni scholars refute. In our day and age, it is more important to stress points of agreement rather
than points of disagreement and to try to bring a bridge between the Sunnis and the Shiites without
compromising any Islamic values, because what unites Muslims is much greater than what disunites
them. With the enemies of Islam trying hard to sow the seeds of discord among us, we should try our
best to render their attempts futile.The book 'Bidayat al-Mujtahid' of Ibn Rushud (who follows Imam
Malik) is considered as one of the greatest books in Fiqh or Islamic Jurisprudence. In the edition we
are using, published by Dar al-Ma'arifa, Ibn Rushud mentions in Volume (2), (p.458): 'Most of the
people of Bidaa (or innovations) are perceived Kafirs (non-believers) by al-Mi'aal. There are two
opposing narrations attributed to Imam Malik about the issue of perceiving people Kafirs by
Mi'aal.The explanation of considering people as Kafirs by Mi'aal is that they don't state something
that is in itself a disbelief in God (Kufr), but they state something that will essentially lead them to
Kufr, although they don't believe in that connection' (end of quote of Ibn Rushud).Now that the quote
has been stated, let me clarify it to you. Ibn Rushud is saying that those who practice innovations
(bidaa) can be considered Kafirs by a process called Mi'aal. Mi'aal means that a specific act is not in
itself a disbelief in God, but it leads to the disbelief (or Kufr). However, what Ibn Rushud is also
saying is that Imam Malik, on whom this statement was based, has had two opposing opinions on
Mi'aal, i.e., one statement says that Mi'aal leads to Kufr, and another one states that Mi'aal doesn't
lead to Kufr.

13. BAHA’I FAITH

Question: I have been Muslim all my life, but as of late have been studying the Baha’i faith. What
can you tell me about this faith, if anything, in its relationship to Islam? What is Islam's position
regarding it as a valid and holy religion?

Answer: As regards the Baha’i sect and their faith and dogmas, Sheikh `Atiyyah Saqr, former head
of Al-Azhar Fatwa Committee, issued the following fatwa: “Historically speaking, the Baha’iyyah is
a Shiite sect that was named after one of its leaders, Husayn Nuri. This faith emerged as a Shiite sect
that was led by some Shiites who totally deviated from Islam. It first started at the hands of Ahmad
Al-Ahsani or Al-Bahrini, who was notable among scholars in Karbila’, An-Najaf, and Iran. He has
authored some books based on which he was accused of worshipping `Ali ibn Abi Talib. He was also

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accused of denying the resurrection of humans’ bodies, claiming that it would be merely a spiritual
resurrection. His followers were called “Ash-Shaykhiyyah” and he died during the twenties of the
ninetieth century. Kazim Ar-Rashti became leader after Al-Ahsani, and after his death in 1843 CE,
there came Mirza `Ali Muhammad Ash-Shirazi, who was defied by the Iranian Government. After
many debates between the Iranian Government and the Baha’i adherents, the former executed their
leader then, Al-Bab, in 1850 CE, in Tabriz, then his corpse was carried to `Akka where he was
buried.Husayn Nuri (Al-Baha’), the one who came after Al-Bab, was very active in spreading the
Baha’i faith and he wrote several books, foremost among them is al-Kitab al-Aqdas (The Most Holy
Book). He died in `Akka, 1892 CE, where he was buried at the foot of Mount Carmel. His son,
`Abbas Afandi, succeeded him in leading the sect and he died during the 1920s. Since then, the sect
was divided into sub-sects and they no longer have a leader from the progeny of the founders.
Instead, their affairs are maintained by one of the centers they established themselves.

Some Baha’i principles and beliefs: 1) Incarnation: Al-Bab claimed that Allah was personified in
him. Also, he claimed himself to be god after his claim to prophethood. The same was claimed by
`Abbas Afandi.2) Inseparability of Allah from the world as claimed by some ancient philosophers.3)
Denial of the Day of Judgment. They interpret Paradise as the spiritual life, and Fire as the spiritual
death.4) Denial of the Prophets’ miracles and interpreting them as immaterial things, though they
admit the possibility of prophethood. This shows the contradiction in their ideas and beliefs. 5)
Claiming that they receive Divine Revelation (wahy) and writing books they claim to be better than
the Glorious Qur’an. 6) The prophets were not sealed or finalized by Prophet Muhammad; the seal,
to them, means the best, as claimed by the Qadyanis. 7) Going so far in interpreting the Glorious
Quran – which they do not completely adhere to, but still use – to propagate their beliefs and
“innovations”. There are many of these deviant and odd interpretations in one of their propagators’
books (Abu Al-Fadl Al-Garfadqani), entitled Ad-Durar Al-Bahiyyah.8) There are many branches of
their belief, foremost among which are the following: a) The divine nature of the number “19” which
is a Jewish concept. To them, the year consists of 19 months, the month consists of 19 days.b) Lastly,
they tried to interpret the Glorious Quran in the light of that “Divine” number. To them, prayer
consists of 9 rak`ahs (i.e. prayer units). Their qiblah (i.e. direction of prayer) is where the Baha’ is. To
them, it is a must to denounce Hajj and moreover, they should demolish the Sacred House when they
are able to.Based on the above, we conclude that Baha’ism is a mixture of various religions, sects and
philosophies. It is vague and has nothing to do with reform. Instead, it is a movement meant to defy
all religions that had been manipulated by international colonialism. It is similar to masonry in that
both of them are anti-religion by using deceiving slogans, such as the service to humanity, and
achieving international brotherhood and justice. `Abbas declared that he wanted to unite the Muslims,
Christians and Jews and bring them together on the principles and Law of Moses (Musa) in whom
they all believe. (Quoted from `Abd Al-Baha’ wal-Baha’iyyah, p. 87-93)The detailed critical
refutation of such deviant beliefs cannot be given within the limited scope of a fatwa. Al-Azhar Fatwa
Committee issued a Fatwa that whosoever converts from Islam to Baha’iyyah is an apostate; his/her
marriage will be invalid, even if he is married to a Baha’i just like himself. For further elaboration,
read my books Dirasat Islamiyyah li ahamm al-Qadayah al-Mu`asirah (Islamic Studies of the Most
Important Contemporary Issues), and Al-Babiyyya wa al-Baha’iyya: Tarikhan wa Madhhaban (Al-
Babiyyya and al-Baha’iyya: History and Doctrine).”

14. QADYANI OR AHMADIS

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Question: Would you please shed some light on the Ahmadiyyah or Qadyaniyyah movement?

Answer: Regarding the question you posed, we quote for you the fatwa issued by Islamic Fiqh
Academy on Qadyaniyyah, with slight additions from other sources. It goes as follows:

Definition: Qadyaniyyah (also known as Ahmadiyyah) is an Indian-based movement that was

established under the patronage of the British colonial powers in 1900 for the aim of driving Muslims
away from their religion and, most definitely, the religious duty of Jihad, which, they feared, might be
used to stage rebellion against the British occupation. The founder for this movement, Ghulam
Ahmed, from the village of Qadiyan in Punjab, claimed to be the messenger of Allah. The
mouthpiece of the movement was Religions, a magazine that was issued in English at that time.
Dogmas and Ideology: Ghulam Ahmad, the founder of the movement, began his activities as an
Islamic caller to attract as many supporters as he could. Later, he claimed himself a reformer and a
divinely-inspired man. Afterwards, he said that he was the awaited Mahdi. Later on, he claimed
prophethood and even said that his prophethood was much better than that of Prophet Muhammad,
peace and blessings be upon him.Because of this claim, he was considered by the 'Ulama of Islam
unanimously as a non-Believer. Some of his followers still believe that he was the messenger
although they say that he was not the full messenger, but a subsidiary messenger (tabaa'). They
misinterpret the ayah from surat al Ahzab where Allah says, "Muhammad is not the father of any man
among you, but he is the Messenger of Allah and the Last of the Prophets (SAAWS) ….." (Al-Ahzab
33:40)They claim that the word "khatam an-nabiyyin" doesn't mean the last Prophet, but the best
Prophet. According to them, Prophet Muhammad was the best Prophet, but it is possible to have
lesser or minor Prophets. However, this is obviously a wrong interpretation because there are many
other ayats and ahadith that indicate that Prophet Muhammad (SAAWS) was sent as a Prophet of
Allah for all people "kaffatan lin-nas" and there are many authentic ahadith of which the Prophet
(SAAWS) said that there would be no Prophet after him (SAAWS).The followers of this group
believe that Allah, Glorified be He, performs some acts befitting the mortals, like fasting, praying,
sleeping, and even committing mistakes. But Allah Almighty is Far Exalted above what they say! A
Qadyani believes that his lord is English as he speaks to him in English. He also believes that
Muhammad, peace and blessings be upon him, is not the seal of Prophets and that Allah Almighty
sends new prophets according to time and need, and that Ghulam Ahmad is the greatest prophet. The
followers of this sect also believe that Angel Gabriel used to come to Ghulam Ahmad and convey
revelations to him. In addition, they say that the only accepted book is the book presented by Ghulam
Ahmad, his words are the only accepted words and that all prophets stand under his control.
Furthermore, they believe that their book, known as Al-Mubeen is a heavenly-revealed one. They
continue spreading their false ideas by saying that they have a new religion totally different from all
other religions and that the companions of Ghulam Ahmad are like the Prophet’s Companions.
Moreover, they say that Qadyan, their leader’s place of birth, is like, or even better than, Makkah and
Madinah, so they take it as their prayer direction and a center of pilgrimage. They call for ignoring
Jihad and showing complete obedience to the British empire, because it represents the ruler to whom
obedience is due. To them, every Muslim is a Kafir (disbeliever) until he converts to their belief, and
that anyone who marries a non-Qadyani is considered an unbeliever. They also allow wine, opium,
intoxicants and drugs.

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In 1914 the followers of Ghulam Ahmad were divided into two groups. The overwhelming majority
of his followers belongs to the first group known as Qadyanis and was headed by Bashiruddin
Mahmud, the second successor of Ghulam Ahmad. The second group known as Lahori, and founded
by Muhammad ‘Ali Lahori, is a minority among the followers of Ghulam Ahmad. The second group
have a less striking tone of their principles by claiming that they do not believe in Ghulam Ahmad as
a prophet in the real sense of the term but as Mujaddid (a renovator). However, they still believe him
to be true in all other claims, which led Muslims to regard them also as outside the pale of Islam.
Their thought and beliefs----Ghulam Ahmad began his activities as an Islamic daa’iyah (caller to
Islam) so that he could gather followers around him, then he claimed to be a mujaddid inspired by
Allaah. Then he took a further step and claimed to be the Awaited Mahdi and the Promised Messiah.
Then he claimed to be a Prophet and that his prophethood was higher than that of Muhammad (peace
and blessings of Allah be upon him).The Qadianis believe that Allah fasts, prays, sleeps, wakes up,
writes, makes mistakes and has intercourse – exalted be Allah far above all that they say.The Qadiani
believes that his god is English because he speaks to him in English.The Qadianis believe that
Prophethood did not end with Muhammad (peace and blessings of Allah be upon him), but that it is
ongoing, and that Allah sends a messenger when there is a need, and that Ghulam Ahmad is the best
of all the Prophets.They believe that Jibreel used to come down to Ghulam Ahmad and that he used to
bring revelation to him, and that his inspirations are like the Qur’aan.They say that there is no Quran
other than what the “Promised Messiah” (Ghulam Ahmad) brought, and no hadeeth except what is in
accordance with his teachings, and no Prophet except under the leadership of Ghulam Ahmad.They
believe that their book was revealed. Its name is al-Kitaab al-Mubeen and it is different from the Holy
Quran.They believe that they are followers of a new and independent religion and an independent
Sharee’ah, and that the friends of Ghulam are like the Sahaabah.They believe that Qadian is like
Madeenah and Makkah, if not better than them, and that its land is sacred. It is their Qiblah and the
place they make hajj to.They called for the abolition of jihaad and blind obedience to the British
government because, as they claimed, the British were “those in authority” as stated in the Quran.In
their view every Muslim is a Kaafir unless he becomes a Qadiani, and everyone who married a non-
Qadiani is also a kaafir.They allow alcohol, opium, drugs and intoxicants.Reasons for declaring
Mirza Ghulam Ahmad as Kafir Among the factors that make Mirza Ghulam Ahmad an obvious
Kaafir are the following: His claim to be a Prophet. His abolition of the duty of jihaad, to serve the
interests of the colonialists.His saying that people should no longer go on Hajj to Makkah, and his
substitution of Qadian as the place of pilgrimage. His anthropomorphism or likening Allah to human
beings. His belief in the transmigration of souls and incarnation. His attributing a son to Allah
and his claim to be the son of God. His denying that Prophethood ended with Muhammad (peace and
blessings of Allah be upon him) and his regarding the door of Prophethood to be open to “any Tom,
Dick or Harry”.The Qadianis have strong ties with Israel. Israel has opened centres and schools for
them, and helped them to publish a magazine which is their mouthpiece, to print books and
publications for distribution worldwide.The fact that they are influenced by Judaism, Christianity and
al-Baatiniyyah is clear from their beliefs and practices, even though they claim to be Muslims. Their
spread and positions of influence---Most of the Qadianis nowadays live in India and Pakistan, with a
few in Israel and the Arab world. They are trying, with the help of the colonialists, to obtain sensitive
positions in all the places where they live.The Qadianis are very active in Africa and in some western
countries. In Africa they have more than 5,000 teachers and dai’yahs working full-time to call people
to Qadianiyyah. Their wide-spread activity proves that they have the support of the colonialists.The

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British government is also supporting this movement and making it easy for their followers to get
positions in world governments, corporate administration and consulates. Some of them are also high-
ranking officers in the secret services.In calling people to their beliefs, the Qadianis use all kinds of
methods, especially educational means, because they are highly-educated and there are many
scientists, engineers and doctors in their ranks. In Britain there is a satellite TV channel called Islamic
TV which is run by the Qadianis.

Qadianiyah in the Eyes of Muslims: Qadianiyyah is a misguided group, which is not part of Islam at
all. Its beliefs are completely contradictory to Islam, so Muslims should beware of their activities,
since the ‘Ulama’ (scholars) of Islam have stated that they are Kaafirs.On the month of Rabi` Al-
Awwal 1394 A.H. (April 1974 A.C.) a large conference was held in the Muslim World League
headquarters in Makkah and was attended by many representatives of international Islamic
organizations. The communiqué issued by this conference branded this group as Kafirs (unbelievers).
It also recommended that all Muslims should stand to face this group and never deal with its members
and not to bury them in Muslim cemeteries. The following statement was published by the Islamic
Fiqh Council (Majma’ al-Fiqh al-Islami):After discussing the question put to the Islamic Fiqh
Council in Cape Town, South Africa, concerning the ruling on the Qadianis and their off-shoot which
is known as Lahoriyyah, and whether they should be counted as Muslims or not, and whether a non-
Muslim is qualified to examine an issue of this nature:--In the light of research and documents
presented to the members of the council concerning Mirza Ghulam Ahmad al-Qadiani, who emerged
in India in the last century and to whom is attributed the Qadiani and Lahori movements, and after
pondering the information presented on these two groups, and after confirming that Mirza Ghulam
Ahmad claimed to be a prophet who received revelation, a claim which is documented in his own
writings and speeches, some of which he claimed to have received as revelation, a claim which he
propagated all his life and asked people to believe in, just as it is also well-known that he denied
many other things which are proven to be essential elements of the religion of Islam Council issued
the following statement:Firstly: the claims of Mirza Ghulam Ahmad to be a prophet or a messenger
and to receive revelation are clearly a rejection of proven and essential elements of Islam, which
unequivocally states that Prophethood ended with Muhammad (peace and blessings of Allah be upon
him) and that no revelation will come to anyone after him. This claim made by Mirza Ghulam Ahmad
makes him and anyone who agrees with him an apostate who is beyond the pale of Islam. As for the
Lahoriyyah, they are like the Qadianiyyah: the same ruling of apostasy applies to them despite the
fact that they described Mirza Ghulam Ahmad as a shadow and manifestation of our Prophet
Muhammad (peace and blessings of Allah be upon him).Secondly: it is not appropriate for a non-
Muslim court or judge to give a ruling on who is a Muslim and who is an apostate, especially when
this goes against the consensus of the scholars and organizations of the Muslim Ummah. Rulings of
this nature are not acceptable unless they are issued by a Muslim scholar who knows all the
requirements for being considered a Muslim, who knows when a person may be deemed to have
overstepped the mark and become an apostate, who understands the realities of Islam and kufr, and
who has comprehensive knowledge of what is stated in the Quran, Sunnah and scholarly consensus.
The ruling of a court of that nature is invalid. And Allah knows best.

Conclusion: Based on the above-mentioned facts, we can say that Qadyaniyyah is a deviant group
that has nothing to do with Islam. Muslims are to be aware of them especially after they have been
branded as Kafirs by all scholars.

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15. WHO ARE AHL-BAIT?

Question: Who are Ahl al-Bayt (the members of the Prophet’s family)? Hadith ethakalayn stated that
fatima, Ali, Hassan & Hussein are Ahl Bayt arrasoul?

Answer: Praise be to Allah. There are several views among the scholars (may Allah have mercy on
them) concerning the definition of Ahl al-Bayt. Some said that the members of the Prophet’s family
are his wives, his children, Banu Haashim, Banu ‘Abd al-Muttalib and their freed slaves. Some said
that his wives were not part of the Ahl al-Bayt. Some said that the Ahl al-Bayt are Quraysh; some
said that the family of Muhammad are the pious among his ummah; and some said that they are all of
the ummah of Muhammad (peace and blessings of Allah be upon him).With regard to the wives of
the Prophet (peace and blessings of Allah be upon him), the most correct view is that they are
included among the members of the family of the Prophet (peace and blessings of Allah be upon
him), because Allah says, after commanding the wives of the Prophet (peace and blessings of Allah
be upon him) to observe hijaab (interpretation of the meaning): “…. Allah wishes only to remove Ar-
Rijs (evil deeds and sins) from you, O members of the family (of the Prophet), and to purify you with
a thorough purification” (Al-Ahzaab 33:33) And the angels said to Saarah the wife of Ibraaheem
(peace be upon him) (interpretation of the meaning): “…. The Mercy of Allah and His Blessings be
on you, O the family [of Ibraaheem (Abraham)] …” (Hood 11:73) And because Allah excluded the
wife of Loot from the family of Loot (peace be upon him) with regard to survival, when He said
(interpretation of the meaning): “(All) except the family of Loot. Them all we are surely, going to
save (from destruction) (59) Except his wife…” (Al-Hijr 15:59-60) This indicates that the wife is
part of the family.With regard to the family of al-Muttalib, it was stated in a report from Imaam
Ahmad that they are among them [among the Ahl al-Bayt]. This is also the view of Imaam al-
Shaafa'i. Imaam Abu Haneefah and Imaam Maalik were of the view that the family of Muttalib are
not included in the family of the Prophet (peace and blessings of Allah be upon him); there is also a
report to this effect from Ahmad. The correct view is that Banu ‘Abd al-Muttalib are among the Ahl
al-Bayt. The evidence for that is the report narrated from Jubayr ibn Mut’im (may Allah be pleased
with him) who said: “ ‘Uthmaan ibn ‘Affaan and I went to the Messenger of Allah (peace and
blessings of Allah be upon him) and said: ‘O Messenger of Allah, you have given to Banu’l-Muttalib
and not to us, but we and they are the same in status with regard to you.’ The Messenger of Allah
(peace and blessings of Allah be upon him) said: ‘Banu’l-Muttalib and Banu Haashim are the same
thing.’” (Narrated by al-Bukhaari, no. 2907; al-Nasaa’i, 4067; and others). Included among the Ahl
al-Bayt are Banu Haashim ibn ‘Abd Manaaf, who are the family of ‘Ali, the family of ‘Abbaas, the
family of Ja’far, the family of ‘Aqeel and the family of al-Haarith ibn ‘Abd al-Muttalib. This was
stated in the report narrated by Imaam Ahmad from Zayd ibn Arqam (may Allah be pleased with
him), in which he said: “The Messenger of Allah (peace and blessings of Allah be upon him) stood up
and addressed us one day at a well called Khum, between Makkah and Madeenah. He praised Allah
and exhorted and reminded us. Then he said: ‘O people, I am a human being; soon the messenger of
my Lord [i.e., the Angel of death] will come to me and I will answer his call. I am leaving among you
two important things: the first of which is the Book of Allah, in which there is guidance and light, so
adhere to it and follow it’ – and he urged us to adhere to the Book of Allah, then he said: ‘And the
people of my household (ahl bayti). I remind you of Allah with regard to the people of my household,
I remind you of Allah with regard to the people of my household, I remind you of Allah with regard
to the people of my household.’”

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Husayn said to him (Zayd), “Who are the people of his household, O Zayd? Are not his wives among
the people of his household?” Zayd said: “His wives are among the people of his household, but the
people of his household are those who are forbidden to receive sadaqah (charity) after his death.” He
(Husayn) said: “Who are they?” He said: “They are the family of ‘Ali, the family of ‘Aqeel, the
family of Ja’far and the family of ‘Abbaas.” Husayn said: “Are all of these forbidden to receive
sadaqah?” Zayd said, “Yes.” (Narrated by Ahmad, no. 18464) With regard to the freed slaves, it
was narrated that Mihraan the freed slave of the Prophet (peace and blessings of Allah be upon him)
said: the Messenger of Allah (peace and blessings of Allah be upon him) said; “We are the family of
Muhammad: the sadaqah is not permissible for us, and the freed slave of a people is one of them.”
(Narrated by Ahmad, no. 15152). So the family of the Prophet (peace and blessings of Allah be upon
him) are: his wives, his children, and Banu Haashim, Banu ‘Abd al-Muttalib and their freed slaves.
And Allah knows best. Sheikh Muhammed Salih Al-Munajjid

16. WHO ARE THE SAVED GROUP?

Question: Please clarify how to differentiate between the groups that claim they are following the
right path. We know that Ahlul Sunnah wal jama’ah is the group that follows the straight path. But
there are many Muslims do not know the ruling on the other groups, which started to be widely
spread these days as the prophet (PBUH) said. As he said what means that there will be many groups
73 sects, Allah knows best how many, and that only one is following the straight path.How can we
differentiate between all these groups? How to refute them? Shall we avoid them and their
behaviours?I wish you provide evidences from Quran and Hadeeth for the great importance of the
matter, as the majority do not know, and we fear for the new converts to get lost amongst all these
groups. I found a related question on the site but I need more clarification.

Answer: Praise be to Allah. Firstly: Division and differences among this ummah is something
inevitable, to which history bears witness, as do the texts of the Sunnah of our Prophet Muhammad
(peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him)
said: “Whoever among you lives after I am gone will see a great deal of dissent.” Narrated by Abu
Dawood (4067); classed as saheeh by al-Albaani in Saheeh Abi Dawood. Dissent has occurred in the
political field, as well as in the fields of thought and ‘aqeedah, which is represented in the appearance
of different sects at the end of the era of the Rightly-Guided Caliphs, such as the Murji’is, Shi’ah and
Khawaarij.But by His mercy, Allah decreed that this division should happen when some groups
drifted away from the way of the main body of the Muslims and developed their own different
approach, and they were distinguished by their own names and character. So the ‘aqeedah of Ahl al-
Sunnah wa’l-Jamaa’ah, and the ‘aqeedah of the majority of Muslims, was not confused even for a day
with that of the other, misguided sects, so that those sects would not dare to call themselves Ahl al-
Sunnah wa’l-Jamaa’ah, rather they are called after the bid’ah (innovation) that they introduced, or the
person who founded the sect. You can see that when you examine the names of all the sects.The
famous hadeeth about the ummah splitting into seventy-three sects bears witness to that. It was
narrated from Mu’aawiyah ibn Abi Sufyaan (may Allah be pleased with him) that he said: The
Messenger of Allah (peace and blessings of Allah be upon him) stood among us and said: “Those
who came before you of the people of the Book split into seventy-two sects, and this ummah will split
into seventy-three: seventy-two in Hell and one in Paradise, and that is the jamaa’ah (main body of
Muslims).”Narrated by Abu Dawood (4597) and others; classed as saheeh by al-Haakim (1/128), who

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said: it is an important hadeeth that represents a basic principle. It was classed as hasan by Ibn Hajar
in Takhreej al-Kashshaaf (63). It was classed as saheeh by Ibn Taymiyah in Majmoo’ al-Fataawa
(3/345), al-Shaatibi in al-I’tisaam (1/430), and al-‘Iraaqi in Takhreej al-Ihya’ (9/133). It is mentioned
frequently and often quoted as evidence by the scholars in the books of Sunnah, and it was narrated
from a number of the Sahaabah via many isnaads, most of the soundest of which specify the number
of sects as being seventy-three.

The Prophet (peace and blessings of Allah be upon him) described the saved group as the jamaa’ah,
i.e., the consensus of the Muslim scholars. In other reports he also described them as “the vast
multitude”, as in the hadeeth of Abu Umaamah and others which is recorded by Ibn Abi ‘Aasim in al-
Sunnah (1/34) and al-Tabaraani in al-Mu’jam al-Kabeer (8/321), with an isnaad that is hasan li
ghayrihi (hasan because of corroborating evidence).The Prophet (peace and blessings of Allah be
upon him) also described them in the following terms: “My ummah will split into seventy-three sects,
all of whom will be in Hell except one group.” They said: Who are they, O Messenger of Allah? He
said: “(Those who follow) that which I and my companions follow.” This is mentioned in the hadeeth
of ‘Abd-Allah ibn ‘Amr which was recorded and classed as hasan by al-Tirmidhi (2641). It was also
classed as hasan by al-‘Iraaqi in Ahkaam al-Qur’aan (3/432), al-‘Iraaqi in Takhreej al-Ihya’ (3/284)
and al-Albaani in Saheeh al-Tirmidhi. This is the clearest sign that the Muslim can use to determine
what is the saved group, so he should follow the way of the majority of scholars, those whom all the
people testify are trustworthy and religiously-committed, and he should follow the way of the earlier
scholars among the Sahaabah, Taabi’een and the four Imams and other scholars, and he should
beware of every sect that differs from the main body of Muslims (jamaa’ah) by following innovation
(bid’ah). Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The sign of the people
of bid’ah is that they do not follow the salaf. End quote from Majmoo’ al-Fataawa (4/155). He also
said (3/346): The sign of these groups – i.e., the seventy-two groups that go against Ahl al-Sunnah
wa’l-Jamaa’ah – is that they forsake the Qur’aan, Sunnah and scholarly consensus. The one who
follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah. End
quote. It is not permissible for anyone to imagine after this that the Shi’ah, for example, are the saved
group, or that the deviant Sufis, Khawaarij or Habashis are the saved group. Rather these are
innovated groups which only follow invented ideas, that are denounced by the scholars and the
majority of Muslims, who feel repulsion in their hearts towards them. Their ideas were never believed
in for a day by Abu Bakr, ‘Umar, ‘Uthmaan or ‘Ali (may Allah be pleased with them), or by Imam
Abu Haneefah, Maalik, al-Shaafa’i or Ahmad ibn Hanbal. Would any wise person think that a belief
that these imams were unaware of could be correct?

Think about it. There is the greatest and most obvious difference between Ahl al-Sunnah wa’l-
Jamaa’ah (the saved group) and other, misguided groups. Ibn Taymiyah (may Allah have mercy on
him) says: Hence the saved group is described as Ahl al-Sunnah wa’l-Jamaa’ah, and they are the
greater majority and the vast multitude. As for the other groups, they are followers of weird ideas,
division, innovation and whims and desires, and none of these groups reached anywhere close to the
size of the saved group, let alone being equal to them, rather some of these groups are very small in
number. The sign of these groups is that they go against the Qur'aan, Sunnah and scholarly consensus.
The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-
Jamaa’ah.Majmoo’ al-Fataawa (3/346).Al-Shaatibi has mentioned many names of the doomed groups
in al-I’tisaam (1/453-460).

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Secondly: The scholars of Ahl al-Sunnah wa’l-Jamaa’ah have stated in their books that the other sects
are among the misguided and doomed innovated groups, and that they deserve to enter Hell because
of the reprehensible ideas and grave innovations that they have introduced into the religion of Allah.
But in most cases they are not regarded as kaafirs, rather they are regarded as Muslim sects. Shaykh
al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Similarly, with the other seventy-two
groups, those that are hypocrites are inwardly kaafirs, and those that are not hypocrites but rather
believe inwardly in Allah and His Messenger are not inwardly kaafirs, even though they are mistaken
in their interpretations, regardless of what that mistake may be. Some of them may have some of the
branches of hypocrisy, or they may not have the kind of hypocrisy that dooms a man to the lowest
depths of Hell. The one who says that each of the seventy-two sects is guilty of kufr that puts one
beyond the pale of Islam is going against the Qur’aan and Sunnah and the consensus of the Sahaabah
(may Allah be pleased with them all), and the consensus of the four imams and others. None of them
regarded any of the seventy-two sects as kaafirs, rather they regard one another as kaafirs. Majmoo’
al-Fataawa (7/218). This does not mean that every sect that calls itself Muslim is actually Muslim,
rather they may be kaafirs and apostates, such as the extreme Raafidis, the extreme Sufis and the
baatini sects such as the Druze, Nusayris and others. These are all beyond the pale of Islam and are
not regarded as being among the sects mentioned in the hadeeth.

Thirdly: The cause of difference and division among these groups mentioned in the hadeeth has to do
with fundamental matters of religion and basic issues of ‘aqeedah, not differences of opinion
regarding fiqh. Al-Shaatibi (may Allah have mercy on him) said: These are regarded as sects because
they differ from the saved group with regard to some fundamental issues of religion and basic rules of
sharee’ah, not with regard to minor issues, because differences with regard to minor issues does not
lead to division and factionalism, rather factionalism occurs when there are differences concerning
fundamental issues of Islam. Al-I’tisaam (1/439). If some Muslim groups stand out from others
because of a specific method of da’wa and working for Islam, but they do not go against Ahl al-
Sunnah wa’l-Jamaa’ah in their ‘aqeedah, then they are not to be regarded as doomed groups, rather
they are among the saved group in sha Allah, if they follow the way of the Sahaabah and Taabi’een in
‘aqeedah and action.

17. THE SAVED GROUP (AL-FIRQAH AN-NAJIYAH)

Question: Would you comment on and explain the issue of the Saved Group (Al-Firqah an-Najiyah,)
mentioned in the hadith of the Prophet Muhammad (peace and blessings be upon him), as some
Muslims have claimed that they are this group and that all other Muslims are destined to ultimate
failure.

Answer In response to the question in point, the European Council for Fatwa and Research issued the
following fatwa: "The hadith in question is the one that was narrated by Mu`awiyah Ibn Abi Sufyan,
who reported that the Messenger of Allah said: "The People of the Book divided in their religion into
seventy-two groups and this Ummah will divide into seventy-three groups, all of which are destined
for hell-fire but one, which is the Group (al-Jama`ah)." (Narrated by Ahmad and Abu Dawud) Other
companions also narrated hadiths carrying the same meaning but varying in the use of certain terms.
Some did not mention the phrase "all of which are destined for hell-fire but one". The scholars of
hadith differed on the authenticity of this hadith and our response in regards to its meaning for those
who considered it to be an authentic hadith is as follows: The hadith stated the number of groups

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which this nation will divide into, but did not specify or name any one of those groups. The Prophet
(peace and blessings be upon him) also clearly stated that all those groups are from his Ummah, as
though he (peace and blessings be upon him) aimed to warn his Ummah from dividing among
themselves and to hold on to the Jama`ah, thus his warning, "all of which are in hell-fire". It is
important to understand that this warning, and other similar warnings in other hadiths, comes as a
result of a Muslim committing a sin but by no means implies that the Muslim will remain in hell-fire
for eternity as do the infidels. Rather, they (Muslims) enter hell-fire as sinful believers and are subject
to the appeal of a prophet, angel or the believers. They may also have good deeds or have suffered
great trials in the worldly life, which would result in the punishment of hell-fire being withheld.
Above all, Allah may choose to forgive them and bestow upon them His mercies and blessings,
particularly if those individuals had sincerely tried to find the true path but lost their way in that
effort. It is important to note in this context that it is totally wrong to attach the warning of hell-fire to
a particular group of Muslims, as the hadith did not mention any specific group. It is also unlawful to
specify a particular group to be the one that will be saved on the Day of Judgment. The implication of
the hadith is for Muslims to beware of all routes and channels that may lead to divisions, differences
and conflicts arising among them. Muslims are to act and behave as brothers of one another, as
decreed by Allah, and must aim to perfect their religion according to the Qur'an and Sunnah, and
must also give true advice to all Muslims. It is haram (unlawful) for anyone to use this hadith as a
vehicle to create conflicts and hatred among Muslims, as the Qur'an and the Sunnah are both clear as
to the obligation of allegiance to and love for all Muslims. To leave this undeniable matter and cling
on to a misunderstanding of the previously mentioned hadith would be a tremendously dangerous and
unlawful thing to do. Allah Almighty states in the Holy Qur'an: "Who is better in speech than one
who calls to God, works righteousness and says: I am one of those who submit in Islam?" (Fussilat
14: 33)Moreover, the prominent Muslim scholar, Dr. Muhammad Abu Laylah, professor of the
Islamic Studies & Comparative Religions at Al-Azhar University adds: "The hadith you have referred
to is reported by Imam Ahmad in his Musnad. But most of the scholars, however, doubt the
authenticity of the end of this hadith, i.e., his saying "all of which are destined for hell-fire but one".
Nevertheless, you should keep in mind that adherence to the Qur'an and the Purified Sunnah of the
Prophet (peace and blessings be upon him) is the assured means for salvation in the Hereafter. So, it
is your duty to firmly stick to the Glorious Quran and the teachings of the Prophet (peace and
blessings be upon him)." Excerpted, with slight modifications, from: www.islamonline.net

18. Salafi Movement

Question: Some people are calling themselves salafees and are propagating that one who does not
follow this movement is astray. Please comment on this movement. Am I in dalaala all these years?
Were those righteous people before us in dalaala?

Answer: The Salafi movement is a group that calls the Muslims to go back and learn from the Salaf,
or the companions of Prophet Muhammad (pbuh) and their followers who lived during the early times
of Islam and understood the religion in its pure form. The Salafi movement rejects the traditional
forms of Islamic mysticism (Sufism) and the veneration of human beings. It rejects the customs of
magic, faith in holy men, and saints. It also encourages the purification of the heart from sins,
wickedness, and vices. However, you should always be careful from any group that calls other groups
to be deviant unless there is substantive proof for their claims. It is wrong to say such claims about all

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of the non-Salafis because people from different schools of thoughts (Maliki, Shafii, Hanafi, Hanbali,
etc) do care about Islam and follow it CORRECTLY even if they do have differences with the Salafi
movement. Therefore, if you were a follower of one of the credible schools of thought (such as one of
the four mentioned above), then, you were not misguided.Please note that a Muslim does not have to
follow a specific mazhab but he/she is allowed to follow which one finds close to what sahabas
practicing. However, if a person follows several mazhabs and is a knowledgeable person who is
aware of the intricacies of halal and haram, then it is permissible for him to choose the opinion that
suits him best under the condition that he is not selecting all of the opinions based on desire, ease, and
leniency. However, if he is not knowledgeable enough nor aware of the opinions of the scholars, then
he is better off to ask a qualified person who will give him the correct and appropriate answer.

19. SALAFIS & OTHER SCHOOL OF THOUGHTS

Question: I know you have already explained the fact that the way to find the real jammah is one
which follows hadith and sunna, as these people cannot go astray. I was with eh-le hadith (Saudi
salafis) until lately I have received so much information from hanafi's and also shaikh Faisal too.
They criticize the salafs so much and of course with hadith, which I can’t really reject. So I put these
arguments forward to the salaf and they quoted hadith too and they were equally persuasive, so I can’t
really reject them too. I can’t leave the salafs because they are the only sound jammah in my little
(unnoticed town) where no other organizations are present, apart from the grave, peer
worshippers.And if I do follow them, it would constitute me blind following the salafs because as the
Hanafi say we must follow only one imam? To sum up all what is the best solution? Why majority
of these groups or sects, always quote hadith and then say it has saheeh sanad, but they contradict
other hadith? So how can they be authentic? So what is to be done?

Answer: Praise be to Allah. We have discussed in many of our answers the standard by which the
Muslim can judge the groups, sects and parties that go against Islam. We will explain it in more detail
here: With regard to differences which you see between the Muslim nowadays, Allah has not left the
people confused and unable to distinguish the true from the false, rather Allah has created signs by
which the truth and those who are sincere may be known, and He has created clear evidence and
proof for the correct path, from which no one deviates but he is doomed. When the Prophet (peace
and blessings of Allah be upon him) spoke of the ummah splitting into seventy-three groups, he said
that they would all be in Hell apart from one, the one which follows the same path as him and his
companions.This is the standard, so we have no choice but follow in the footsteps of the Sahaabah
(may Allah be pleased with them all). It is not sufficient for a person to quote a hadeeth and say that it
is saheeh, then use that as evidence to support his madhhab or his point of view according to his own
understanding of that hadeeth; rather what he should do is to research whether the Sahaabah
understood this hadeeth in this manner or not. This is the criterion which divides those who really
follow the truth from others. This means referring the interpretation of Islam to our righteous
forebears, the Sahaabah and those who followed them in truth, for they are the best and most
knowledgeable of this ummah, as the Prophet (peace and blessings of Allah be upon him) said.
Anyone who examines the groups that have deviated from the Straight Path will see that they have
confused the people by quoting a verse or a hadeeth out of context, so that people think that they are
following the Quran and Sunnah, but they cannot prove that this is the way in which the Sahaabah
(may Allah be pleased with them) understood these texts. Those who distort the attributes of Allah,

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those who worship graves and circumambulate them, those who dance in dhikr, those who deny the
divine will and decree (al-qadar), those who say that the Quran was created, and other deviant beliefs
and ways, none of them claim that his belief is the same as the belief of the Companions of the
Prophet (PBUH). Even if they claim that they have a verse or hadeeth to support them, they cannot
prove that their interpretation is the same as that of those who witnessed the revelations and heard the
Prophet (peace and blessings of Allah be upon him), namely the Sahaabah (peace and blessings of
Allah be upon all). This is an important and precise standard by means of which a person can know
whether what he hears and reads of beliefs and ways whose proponents say is true guidance is in fact
true or false. If you follow what the Salafi scholars tell you of Tawheed, fiqh and hadeeth, this is
following true Islam, which Allah wants for all people. The Shaytaan may come and tell you and
whisper to you that this is taqleed (blind imitation) and is not permissible; undoubtedly that is the first
step towards deviation from the right path. Allah has enjoined upon the ordinary Muslim to ask the
scholars and to follow their opinions and fatwas. You know that the closest of them to the right path
and the truth are those who follow the path of the Companions of the Prophet (PBUH) in their
understanding of the Quran and Sunnah; they are the followers of the righteous Salaf. The Muslim
who has some measure of Islamic knowledge can find out for himself whether what he hears or reads
is sound or not, by studying and comparing it with that which has been proven from the righteous
salaf. There is no reason why the one who goes against the way of the Salaf should not be right in
some cases, but no way or madhhab can be sound apart from the way of the salaf or first generations
of this ummah, the Sahaabah and Taabi’een and those who follow them in truth. Everything quoted
by the Salafi scholars is the view of the Sahaabah and of Sa’eed ibn al-Musayyib, al-Zuhri, Mujaahid,
‘Ata’, Maalik, Hammaad ibn Zayd, Hammaad ibn Salamah, al-Shaafa’i, Ahmad, al-Bukhaari,
Muslim, Abu Dawood, and other prominent scholars. You will find that the innovators quote that
which they think supports their view, and ignore that which clearly proves that they are wrong. You
will find them mentioning things in their books that goes against the Sunnah, and rejecting the
Sunnah because it goes against their books, distorting that which is stated clearly in the Quran,
describing as da’eef that which is clearly stated in the Sunnah because it goes against their opinions
and their whims and desires, and so on. For this reason they are called ahl al-ahwa’ (people of whims
and desires). With regard to Ahl al-Sunnah, they are more objective, they look at the Sunnah without
any bias or preconceptions, and they give the Sunnah – if it is saheeh – precedence over everything
else. They do not have any whims and desires that they follow to the extent that they reject a hadeeth
or distort a verse for their sake. In fact there is no contradiction between the texts of the revelation,
rather there may appear to be a contradiction in some cases. Every field of knowledge has specialized
scholars, so in the field of hadeeth there are scholars who can explain what is saheeh (sound) and
what is not, and can explain what is meant and dispel confusion, and reconcile between reports which
seem to contradict one another. To sum up:The best of guidance is the guidance of Muhammad
(peace and blessings of Allah be upon him), and the people with the most knowledge of this guidance
are the scholars of hadeeth, namely the righteous salaf. Those who follow them will be saved and
those who go against them will be doomed. So you must adhere to this path and ask Allah for
guidance and steadfastness. With regard to the questioner saying that Ahl al-Hadeeth are the “Saudi
salafis”, this restriction is not correct. Ahl al-hadeeth are not restricted to a particular country or to
certain people, rather Ahl al-hadeeth includes everyone who follows the Sunnah of the Prophet (peace
and blessings of Allah be upon him) and understands it correctly in accordance with the
understanding of the Sahaabah (may Allah be pleased with them) and those who follow them in truth.

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20. WHAT IS THE VIEW OF ISLAM ON SUFISM?

Question: What is the view of Islam on Sufism?

Answer: Praise be to Allah. Tasawuf (sufism) is a subject of the greatest dispute and debate among
Muslims. Many Muslim scholars went to the extreme in denouncing it to the extent that they
considered it as bid’ah (unauthentic acts of worship, which were not in Qur’an or sunna(example of
the Prophet (pbuh)). To these scholars, tasawuf has no root in the Nobel Qur’an or in the traditions of
the Prophet (pbuh). On the other hand, a large number of renowned scholars defended tasawuf and
considered it as one of the important disciplines of Islamic teachings. One can find countless
opinions, which consider sufis as kafirs (non-believers) or mubtade’een (those who apply bid’ah) and
not part of the Muslim ummah (nation). On the other end, one can also find countless opinions stating
that tasawuf is the right path for self- purification (tazkiya). I personally adhere to the opinion of Ibn
Taymiyah on this matter, which states: “A great dispute occurred regarding sufism. A group of
Muslims extremely denounced sufis and sufism and said sufis are mubtade’een and are out of the
sunna (the traditions) of the Prophet (pbuh). This opinion was adopted by a large number of imams
(Islamic scholars) and transmitted later by people of fiqh (law) and people of ‘ilmu al-kalam
(theology). Another group went too far in defending sufis and sufism. They claimed that sufis are the
best among people and the most complete after prophets and messengers. Both extreme opinions
should not be acceptable. The right opinion should be that sufis are Muslims whom are striving hard
to obey Allah (swt) like other Muslims who strive to obey Allah (swt) as well. Among the sufis there
are those who are foremost in their good deeds, through their striving, and are near Allah and those
who follow a middle course of striving. Also, among the two kinds of sufis there are those who do
right and those who do wrong, and among them those who commit sin and repent, and those who
commit sin and do not repent. And it happened that some people claimed affiliation with sufism who
were innovators and deviant Muslims. These people, al-Hallaj for instance, are rejected and
denounced by the renowned scholars of sufism such as Al-Junaid Ibn Muhammad, the master of the
sufis, and others.” (Refer to Majmu’atu al-Fatawa of Ibn Taymiyah, Vol. 11) This was the opinion of
Shaikh al-Islam Ibn Taymiyah about sufism, which I believe is the most reasonable and logical
opinion about this subject matter. Moreover, all scholars, sufis and non-sufis, agreed that any
religious practice that contradicts or has no root in the Quran and the traditions of the Prophet (pbuh)
is not acceptable, according to Islam. Also, they agreed that the only sufism, which is acceptable is
the one that is guided and fits within the right ‘aqidah (creed) of Islam. Sufism in this sense means a
hard striving in purifying the soul and a hard striving to win the blessing of Allah (swt). Among many
scholars, including sufi scholars, the only acceptable sufism is the one that is continuously guided by
the right ‘aqidah (creed), aims to purify one’s soul (tazkiyah), and adheres to the teachings of the
shari’a (Islamic law). This type of sufism is not only acceptable, but encouraged by many well known
scholars. It was reported that Imam Malik once said: ‘He who practice tasawuf (sufism) without
learning shari’a corrupts his deen (faith), while he who learns shari’a without practicing tasawuf
corrupts himself. Only he who combines the two proves true.Allah knows best.

21. Sufism

Question: I have recently been introduced to Sufism. From my little reading from it I feel it can help
me tremendously to get closer to Allah. The problem is, there is just too many literature on Sufism
written by great Sufists like Imam al-Ghazali, Syaikh Abdul Kadir al-Jailani, etc, etc. Where do I

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start? What are the 'must-reads'? Please advise on a 'structure' of approaching Sufism so that this
'encounter' can be 'optimized' and I gain God's pleasure at the end of it.The question is why some of
the honorable scholars of Islam original went into Sufism. What is the difference between today's Sufi
and the past, or if there is no difference?

Answer: If you want to gain God's pleasure and want to get close to him, then you should follow His
instructions and not the man-made ways of getting close to Allah. No Sufi leader or any Muslim
scholars or Imam in the world is more pious than prophet Muhammad (pbuh) and therefore, follow
the authentic practices of prophet Muhammad (pbuh) and not the innovations that have been
introduced to the religion. Therefore, we advice you NOT to get involved with any Sufi group and
instead, to stay with mainstream Islam. There are many ways you can get close to Allah by following
the great and respected Imams such as Imams Abu Hanifa, Shafii, Malik and Ahmad who have
documented the correct way of being close to Allah. While Islam reminds people not to get attached
to the materialistic world, "Islamic Mysticism”, which Sufi groups preach, is not allowed.The word
“Sufi” or “Tawaswuf” is not mentioned in the Quran or the Sunnah. It came into use towards the
second century of the Hijra calendar. There were people who used to observe Zuhd (abstinence).
They used to do more Nawafil and Zakat. Some of these people were great preachers, who used to
preach in the Masjid and tell the people the stories of the Life of Prophet Muhammad, peace and
blessings be upon him and his companions, may Allah be pleased with them all. These preachers
attracted many people, especially those who were not happy with the worldly and luxurious life style
of some Abbsid Caliphs and those who were associated with them. This distinct movement of
spirituality developed in Islam. The people who followed this way of life, were known as “Sufis” and
their way of life was know as “Tawaswuf”.Among the Sufi, there were many pious and righteous
people, with the availability of many philosophical and theological text. With many neo-Platonists
and Gnostic text as well as the Hindu and Buddhist Philosophy, which came and a new Sufism
emerged. This Sufis was very different from earlier spiritual Sufism. The Philosophical Sufism
indulged into what is known as pantheism or Whadil-wujud, this was alien to Islam. Another thing
that happened in Sufism was the emergence of Tariqa, in the 5th or 6th century of the Hijrah, Sufi
orders began. Each order had a Sheikh or a Pier and they had their particular Tariqahs and some times
zabias or khanqah, which is something similar to a Christian monasticism.

Sufi’s started living like monks; this was another issue foreign to Islam. Many Scholars, such as
Imam Ghazzali, tries reform Sufism and tried to take it back to original pious state. And this is the
situation, which we have today. There are some who follow the spiritual path, through piety, Nawafil
and zuhd and there are others who get involved in philosophy pantheism or cult practices. Some have
made special cults of saints, they have special robes, turbans, various colors, have special zikr halaqas
and have made an Islam that dose not have much to do with the Quran and the sunnah.There are
many scholars and Musliheeb in the 19th and 20th century who criticized these innovations and
wanted that the Muslims should go back to the original spirituality of the Prophet, peace and
blessings be upon him and his companions, May Allah be pleased with them all.

22. TASAWWUF – SUFISM---------01 - Tasawwuf – An Explanation

011→ Sufism ( tasawwuf ) is a knowledge through which one knows the states of the human soul,
praiseworthy or blameworthy, how to purify it from the blameworthy and ennoble it by acquiring the
praiseworthy [qualities], and to journey and proceed to Allah Most High, fleeing unto Him [by taking

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a spiritual path - tarîq ].Its fruits are the heart's development, knowledge of God - Allah - through
direct experience and ecstasy [ie. true experience of the Divine], salvation in the next world, triumph
through gaining Allah's pleasure, the attainment of eternal happiness, and illuminating and purifying
the heart so that noble matters disclose themselves, extraordinary states are revealed, and one
perceives what the insight of others is blind to. Muhammad Amin Kurdi [ icd_e ]012→ The
substance of Sufism is the Truth (al-Haqq, one of Allah's names) and the definition of Sufism is the
selfless experiencing and actualization of the Truth. 02 - Principles Of Tasawwuf 021→ All the
authentic principles of tasawwuf are to be found in the Qur'an and ahadîth.022→ He who dies
without having entered into this knowledge of ours dies insisting upon his grave sins (kaba'ir) without
realizing it. [ Al-Shadhili ]023→ Reaching substantial, true belief in Divine Oneness and living in
accordance with its demands. [ 10 principles of Tasawwuf ]03 - Tasawwuf - The Way Of The Sufis
031→ The reality of tasawwuf is defined by truthful self-orientation (sidq al-tawajjuh) to Allah Most
High. (10 items:) [ What is Sufism? ]

032→ Know that tasawwuf is two things: Truthfulness with Allah Almighty and good conduct with
people. Anyone who practices these two things is a Sufi... [ Imam Al-Ghazali ]04 - The Foundations
Of Our Path 041→ These foundations are 5 :* taqwâ (godfearingness, mindfulness of Allah),
privately and publicly,* Adherence to the Sunna in word and deed,* Indifference to whether others
accept or reject one,* Contentment with Allah Most High both in times of hardship and ease.*
Turning to Allah in prosperity and adversity (in happiness or affliction). 042→ The principles of
treating the illnesses of the soul are also 5 :* lightening the stomach by diminishing one's food and
drink,* taking refuge in Allah Most High from the unforeseen when it befalls,* shunning situations
that involve what one fears to fall victim to,* continually asking for Allah's forgiveness and His
blessings upon the Prophet (Allah bless him and give him peace) night and day with full presence of
mind,* and keeping the company of him who guides one to Allah. [exL: Al-Nawawi]05 - Texts On
Tasawwuf 051→ Briefly put, 'sufi' is a second-century name applied to a type of Muslim earlier
known as 'zahid.' The lexical root of sufi is variously traced to ... G F Haddad [ Sufism in Islam ]
052→ The Tarîqah or Spiritual Path which is usually known as Tasawwuf or Sufism is the inner and
esoteric dimension of Islam and like the Sharî`ah has its roots in the Quran and prophetic practice. S
H Nasr: [ Sharî`ah, Tarîqah And Haqîqah ]053→ We seek the Sufism that addresses the ailments of
the heart, plugs the holes through which Satan can steal into hearts, and resists the desires of the
human soul ...Shaykh Yusuf al-Qaradawi [ On Tasawwuf ]06 - Concerning The Opponents of
Tasawwuf 061→ Certain opponents of tasawwuf adduce two reports, one chainless and one weak-
chained, originating in a man from the city of Naseebeen (Iraq) who has been critiqued as munkar al-
hadith or 'disclaimed in his narrations' to claim that Imam Malik derided group dhikr ... GF Haddad
[ Imam Malik and the Sufis ] 062→ When you detect the slightest whiff of disrespect for (the schools
of tasawwuf), you have been given the first sign that you are in the presence of a disconnected,
unbeneficial person ... GF Haddad [ Sunnism is respect ] 063→ As for the statement "being a sufi, he
is from among those who have gone astray in the history of Islam" it would be fair to say that this
statement constitutes kufr because it attributes misguidance to the massive majority of the elite of this
Umma ... GF Haddad [ Mawlana Jalal al-Din ar-Rumi 'misguided'? ] 064→ Remember Imam
Ghazali's advice in al-Munqidh min al-Dalal: "Think good thoughts (about Sufis) and do not harbor
doubts in your heart"; and of Ibn Hajar al-Haytami's fatwa concerning critics of those who respect
tasawwuf and believe in awliya': "Bad thoughts about them (Sufis) is the death of the heart." GFH
[Those Who Attack Al-Ghazali] 065→ Although there is no evidence that the word “Tasawwuf” (the

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Arabic word for “Sufism”) was used by the Prophet (peace be upon him), he certainly used the word
‘Ihsan’ or spiritual sincerity. Sufi Shaykhs have said that Sufism itself is nothing other than this
sincerity, or the perfect following of the way of Muhammad, both inner and outer. [exL: Sufism and
the Sunnah] 07 - Sufism Is Self-Purification 071→ Hadith of the Prophet on the heart: “... truly in the
body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased,
all of it is diseased. Truly it is the heart.” (narrated by Bukhari and Muslim) [link]072→ The process
of self-purification means that a Muslim undertakes to rid himself of repellant characteristics and
acquire praiseworthy ones, so that he perfects his worship of his Lord and attains His nearness.073→
The Sufi is that muslim whose inner and outer behaviour are in harmony with the Shari`ah (Divine
Law), so that he realizes (thqq*; tahqîq) his iman, islam and ihsan. 08 - Famous Quotes On Sufism
081→ Imam Ahmad ibn Hanbal said about the Sufis: “I don't know people better than them.”
Someone said to him: "They listen to music and they reach states of ecstasy." He said: “Do you
prevent them from enjoying an hour with Allah?” [exL]082→ Imam al- Shafi`i said: “Be both a faqih
and a sufi: do not be only one of them! Verily, by Allah's truth, I am advising you sincerely. [L]083→
Imam Malik said: “He who practices tasawwuf without learning Sacred Law corrupts his faith, while
he who learns Sacred Law without practicing tasawwuf corrupts himself. Only he who combines the
two proves true.” [Sufism in Islam]

23. Sufism and wali allah

Question: I would like to ask the Imaam, do you believe in SUFISM? What does the Quran mean by
WALI – ALLAH? I would like to tell the Imaam that before portraying anything against sufis they
should make sure they know 100% on the topic. HAZRAT QARNI AWAIS (RTA) were a sufi in the
Prophet Muhammad (pbuh) time and the prophet said to his companions to go them in Yemen and
ask him to do dua for my ummah forgiveness. This was SUFI in the time of Prophet Muhmmad (saw)
(pbuh). I agree there are some corrupt peer/ saints which gives sufi a bad reputation, but we only go
to them to seek to be a true servant of ALLAH (SWT)

Answer: The eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states: “Sufism is a form of
practicing an ascetic way of life. Such an act of worship is recognized by all religions though the way
of practicing it differs from one religion to another.For instance, in India, the Hindus’ lower class
tend to go to extremes by inflicting tortures on themselves just with the aim of reaching an exalted
level of spirituality. The same applies to Christianity, especially to celibacy.Also in Persia, there is a
sect known as Manism, while in Greece there is another sect known as "Ar-Ruwakiyeen" (People
who reject life luxuries). In fact, in many other countries, there are similar groups who are somehow
extremist in their beliefs. In a sharp contrast to all this, Islam came with a moderate approach to life
and man’s relation with his Lord. It views man as a human being of mind, soul and body, and it has
made it clear that all these components need a special care. This is what the Prophet (peace and
blessings be upon him) made clear to one of his Companions, `Abdullah ibn `Amr ibn Al-`Aaas, who
took to extremes in worshipping Allah, to the extent that he gave up eating, sleeping and even his
conjugal right. The Prophet (peace and blessings be upon him) warned him against that saying:
“...Your eyes have a right on you, and your body and your family (i.e. wife) have a right on you. Give

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everyone his due right.”Also some Companions went to the Prophet’s house to ask his wife how he
used to observe acts of worship. Upon being told the details of his acts of worship they found theirs
falling behind those of the Prophet (peace and blessings be upon him). They deemed themselves
falling short of the required standard of being a true believer. Besides, they saw no reason why they
shouldn’t do like or even exceed him in worship, for he actually had been forgiven all his sins.
Therefore, they started making vows of getting down to an extensive act of worship. One of them
vowed to start observing a non-stop fasting (without breaking it at all), the other vowed to abandon
his conjugal right, while the third said that he would observe supererogatory prayers for all nights
without sleeping. Upon being told of this, the Prophet (peace and blessings be upon him) gathered
them and admonished them saying: “By Allah, I am more submissive to Allah and more afraid of
Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not
follow my tradition in religion, is not from me (not one of my followers).” This shows that Islam
maintains moderation in everything.However, people tend to practice Sufism as a means of rescuing
themselves from the throes of materialism that has taken its toll on them, thanks to the abundance of
property and economic boom in which people found themselves. All this has made them enslaved by
life’s luxuries in addition to being governed by baseless ideologies. Thus, religious beliefs have been
attributed to the dictates of philosophy and theology, and this led to frenzied argument that
completely made people neglect spiritual aspects of life.Meanwhile, those who engaged themselves in
Islamic jurisprudence failed to go deeper in it; instead of trying to understand the spiritual aspect of
worship, they merely stuck to its physical aspects. This gave birth to a religious group known as Sufis
who came to fill the gap left by theologians and jurists; as I've just said, the latter failed to transform
people spiritually. The Sufis give a great concern to analyzing man in terms of what he feels inside,
not what he really does; they focus on psychological matters, with the inward rather than the outward.
Their main objective is to reshape man’s manners in order to help him achieve spiritual grace. One of
the Sufis is quoted to have said: “Good manners are what make a good Sufi.”Actually, the early Sufis
set a good example by sticking to the teachings of Islam as conveyed by the Glorious Quran and the
Prophetic Tradition. Besides, they did their best in propagating Islam. In fact, many people were
converted to Islam by these great Sufis who left no stone unturned in waging war against heresy,
atheism and polytheism.On the other hand, history also recorded bad examples laid down by some
Sufis who formulated ideas that have no basis in Islam. Part of these ideas is the difference between
reality and perception, in the sense that man should not be judged by his apparent acts (i.e. by what
we perceive of him), rather he should be judged by the state of his mind (i.e. by what he really feels
inside). Through this one may find some excuses for his misdemeanor.They also say that the inner
feelings of a Sufi are his source of guidance; through them he knows the lawful and the forbidden.
That is why they always find faults with the scholars of Hadith who always say "So-and-so quotes so-
and-so as saying…" They find such narration as inauthentic. Rather, a genuine statement, approved of
by the Sufis, should begin with: “I was inspired by my Lord that”

They also used to mock the scholars of Hadith saying: “You are fond of narrating statements from
mortals. But we, Sufis, narrate our statements from Allah, the Everlasting Lord.” With this they claim
to have a direct link with heavens. All such baseless ideas led the Sufis to take their students as
worthless figures; they say: “In front of their Sufi masters, students are just like a helpless corpse at
the control of those who wash it.” Not only that, they even deprive the students of the right of seeking
more information from masters; they consider such act as a starting point of failure.To say the fact,
such a perverted attitude of this group of Sufis has taken its toll on today’s youth who are driven by

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ignorance to take all that they hear for granted. Such exaggeration results in weakening the character
of the Sufi under the authority of his Sheikh, as the Sufi becomes so helpless like a dead between the
hands of his undertaker or the one who washes him. Thus, they develop a negative and passive
attitude towards oppression and injustice, thanks to what their Sufi masters tell them that “Render
unto Caesar the things which are Caesar’s, and let the Lord of man take care of man.”

However, as a spot of light seen at the end of the tunnel, some Sunni scholars as well as early virtuous
Muslims (Salaf) have tried their best to reform many Sufi ideas with the teachings of the Quran and
the Prophetic Tradition.One of the great scholars whose efforts are undeniable in this respect is Ibn
Al-Qayyim who wrote a book entitled Madarij As-Salikin ila Manazil As-Sa’irin. This book is
written purposefully to explain the book written by Sheikh Isma`il Al-Harwi Al-Hanbali, entitled:
Manazil As-Sa’irin ila Maqamat Iyyaka Na`budu Waiyyaka Nasta`in. The book is in three volumes,
one can resort to it to coordinate between the Sufi ideas and the teachings of the Quran and Sunnah.
By and large, we should try to take from Sufi ideas what corresponds to the teachings of Islam, such
as the one that calls to noble values of mutual love, as well as one that teaches one how to get rid of
psychological ailments and to attain spiritual grace. In fact, there are some examples of good Sufis,
with some minor exceptions, from whom one can understand better this form of worship. Imam al-
Ghazali is one of such moderate Sufi figures whose ideas go in line with the teachings of Islam.
Really speaking, they don't get involved in any political or economic activities related to Islam.

The propagation of Islam is the duty of all Muslims. Hence, the idea of this organization is sound. To
go from one place to another in order to explain Islam to people and to call on Muslims to be more
conscious in the fulfillment of their Islamic duties is commendable. However, they lack Islamic
knowledge in the proper way of spreading Islam. We don't recommend that you join them officially,
yet at the same time, you may extend help to them and to other such groups that you know don’t have
hidden agendas whenever they come to your local Islamic center. Instead, learn about Islam with your
local mosque and do dawah in your local community/family and friends.

24. Sufism: Degrees of knowledge and sufism

Question: May I know what is meant by "tareeqah", "ma'rifah" and "haqeeqah". Some people suggest
that in addition to normal and statutory prayers, there are other prayers which bring a person in closer
communication with Allah. The practice, according to them, was taught by the Prophet to his cousin
Ali, who imparted the knowledge to certain selected persons and the tradition has been kept among
those who make an effort to maintain it with diligence. They neither desire the life of this world nor
that of the life to come, except the company of Allah Himself and the Prophet. It is said that they
experience amazing things and do hear the reply of their salutation to the Prophet. Please comment.

Answer: The word tareeqah means "way or method", while "ma'rifah" means "knowledge" and
"haqeeqah" means "truth". Those who follow some sufi trends make much of these terms and try to
establish a division between them and the ordinary acts of worship which are applicable to all of us.
They claim that the ultimate goal is to arrive at the truth, through the proper knowledge of Allah,
which is attainable only by following the correct method of worshipping Allah and remembering
Him. While this is acceptable in absolute terms, it is certainly far from acceptable when taken within

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the framework of the practices of sufism. Let us examine what you have mentioned about "secret"
teachings imparted by the Prophet to his cousin Ali. If this has been done by the Prophet on
instructions from Allah, it means that Allah has selected a section of His servants for a special favor
which He has chosen not to grant to others. Far be it from Allah, the Most Just, to make such an
arbitrary distinction. The fact is that Allah has created us all with the same susceptibility to accepting
the faith, regardless of our origin, race, or education.
When the message of the truth, i.e. submission to Allah is put to us, we can all respond to it and
accept it without hesitation, once we free ourselves of the shackles of our circumstances or position or
desires or any other type of pressure. It is needless to say that an intellectual person who has received
good education is able to understand the message of Islam much better than one who has not been so
privileged. But the two may have an equal strength of faith. We should not forget that Allah puts all
to account on the day of judgment and He gives us the same type of reward for our good deeds, while
we may incur the same type of punishment for our sins. It follows, considering Allah's absolute
justice, that we should have the same susceptibility to accepting the message of the truth if we have to
face the same reckoning. In view of the foregoing, it simply does not fit with Allah's justice that he
gives secret knowledge to a section of the people, no matter who may be in that section. Moreover the
Prophet has been required to convey Allah's message to mankind. Allah describes the Prophet who
has been "sent as a mercy to all worlds." The Prophet fulfilled his task in a most exemplary way,
requesting his companions and all Muslims to impart the knowledge he has given them to the rest of
mankind. Allah has guaranteed that the message of Islam will remain preserved for all time so that it
remains accessible to people.To suggest that the Prophet advised or taught any particular knowledge
to his cousin in a secret manner is most objectionable because it means that he has favored a certain
group of people or a certain individual with important knowledge which he withheld from others. Far
be it from the last messenger of Allah to do so. Why should he? And why should there be any group
of people who is more favored than the rest of us? That certainly does not fit with the Divine Justice.
The truth is that Allah has revealed Islam as a message to all mankind. It is addressed to every single
one of us and Allah tells us in the Quran that implementing Islam is the sure and only way to get the
maximum reward in the hereafter, namely, admission into heaven. Allah says in the Quran:
"Whosoever obeys Allah and the messenger shall be those on whom Allah has bestowed His grace of
Prophets, saints, martyrs and righteous people. Good company are these indeed" (An-Nisa 4:69). As
is clear from this verse, the highest company to which any person can aspire is to join prophets and
righteous people in heaven. For this reason, every good believer prays Allah all the time to grant him
the greatest privilege of all, namely admission into heaven. These people suggest that there are two
grades of reward. The first is that of heaven and the other is something superior. They claim this to be
communion or company with Allah and the Prophet. But when the Prophet speaks of the highest
grade which may be achieved by anyone, he says-----"Whoever brings up well two girls until they
have grown up shall be my companion in heaven." This Hadith tells us that the Prophet shall be in
heaven. How will these people want to go any higher? What support do they have for their aspiration?
Where do they get their information from? They claim to hear the answer to the greetings they offer
to the Prophet. What nonsense. Where does it come from? How can they recognize whose voice it is?
This is simply an exercise in self-delusion. The Prophet has not told us about anything like this.
Therefore, we cannot accept it from anyone. What the Prophet has not told us about is simply untrue.

Therefore, the claims of these people are certainly untrue. I realize that some people will tell me that
there is a Hadith which says that the Prophet answers the greetings of all people. Yes, there is such a

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Hadith and this is a special privilege Allah has granted to the Prophet. But the Hadith does not tell us
that we hear him answer these greetings, nor does the Hadith tell us how the answer is given. It is
simply a matter of the spirit, the knowledge of which Allah has chosen to keep for Himself.
Therefore, we do not try to determine how it is done, because we cannot have any certain knowledge
about it. It is sufficient for us to know that the Prophet has been granted the privilege of answering
our greetings.

25. SUFI TAREEQAHS AND THE RULING ON JOINING THEM

Question: In the sufis thariqa' there was a term call syari'a, thariqa', haqiqa' and ma'rifah. Is this term
really have been taught by Prophet Muhammad (pbuh) to his companion according to the definition
by the thariqa' it self.

Answer: Praise be to Allah. We must understand that the word al-soofiyyah (Sufism) refers to
wearing woollen clothes [the Arabic word soof means “wool”] and nothing else. Shaykh al-Islam Ibn
Taymiyah (may Allah have mercy on him) said: The word al-soofiyyah (Sufism) refers to wearing
woollen clothes; this is the correct meaning. It was said that it comes from the word safwat al-fuqaha’
(the elite of the fuqaha’) or from Soofah ibn Add ibn Taanijah, an Arab tribe that was known for its
asceticism, or from Ahl al-Suffah (poor Muslims in Madeenah at the time of the Prophet (peace and
blessings of Allah be upon him) who used to stay in the mosque), or from al-Safa (the mountain in
Makkah), or from the word al-safwah (meaning elite), or from the phrase al-saff al-muqaddam bayna
yaday Allah (the foremost rank before Allah ). All of these views are weak (da’eef); if any of them
were true then the word would be saffi or safaa’i or safawi, not sufi. Majmoo’ al-Fataawa, 11/195

Sufism (tasawwuf) did not appear until after the first three generations which the Messenger of Allah
(peace and blessings of Allah be upon him) praised when he said, “The best of mankind is my
generation, then those who come after them, then those who come after them…” (narrated by al-
Bukhaari, 2652; Muslim, 2533; from the hadeeth of Ibn Mas’ood). Shaykh al-Islam Ibn Taymiyah
(may Allah have mercy on him) said: With regard to the word soofiyyah (Sufism), it was not known
during the first three generations, rather it became known after that. Majmoo’ al-Fataawa, 11/5 This
tareeqah and its like are among the innovated ways that go against the Quran and Sunnah and the way
followed by the best generations. All the shaykhs of these tareeqahs have made up their own wirds
(phrases to be uttered as dhikr), hizb (books of du’aa’ to be read daily by their followers) and ways of
worship by which each of them may be distinguished from the others; this goes against sharee’ah and
divides the ummah. Allah has blessed this ummah by perfecting its religion and completing His
Favour upon it, so everyone who comes up with an act of worship or a way that was not brought by
sharee’ah is effectively rejecting what Allah has said and accusing the Prophet (peace and blessings
of Allah be upon him) of betraying the trust. Along with this innovation of theirs, they may also be
lying by claiming that they received their tareeqah from the Prophet (peace and blessings of Allah be
upon him), or that they are following the path and guidance of the Rightly-Guided Caliphs (al-
khulafa’ al raashideen). The scholars of the Standing Committee were asked: Is there any such thing
in Islam as the numerous tareeqahs like the Shaadhilyyah, Khalwatiyyah etc? If there is such a thing,
what is the evidence for that? What is the meaning of the verses in which Allah says (interpretation
of the meaning): “And verily, this is My straight path, so follow it, and follow not (other) paths, for
they will separate you away from His path. This He has ordained for you that you may become
Al-Muttaqoon (the pious)” (Al-An’aam 6:153) “And upon Allah is the responsibility to explain the

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Straight Path. But there are ways that turn aside (such as Paganism, Judaism, Christianity). And had
He willed, He would have guided you all (mankind)” (Al-Nahl 16:9)

What are the ways that separate people from the path of Allah, and what is the way of Allah? What is
the meaning of the hadeeth narrated by Ibn Mas’ood, according to which the Messenger (peace and
blessings of Allah be upon him) drew a line and said, “This is the path of guidance,” then he drew
lines to its right and another to its left and said, “These are other paths and on each path there is a
devil calling people to it” They answered: There is no such thing in Islam as the tareeqahs that you
mentioned, or anything else like them. What there is in Islam is what is indicated by the two verses
and the hadeeth that you quoted, and what was indicated by the hadeeth in which the Prophet (peace
and blessings of Allah be upon him) said: “The Jews split into seventy-one sects, and the Christians
split into seventy-two sects. My ummah will split into seventy-three sects, all of which will be in Hell
except one.” It was asked, “Who are they, O Messenger of Allah ?” He said, “Those who follow the
same path as I and my companions are on today.” And he (peace and blessings of Allah be upon
him) said, “A group among my ummah will continue to follow the truth and to be victorious, and they
will not be harmed by those who forsake them or oppose them, until the command of Allah comes to
pass when they are like that.” The truth lies in following the Quran and the saheeh, unambiguous
Sunnah of the Prophet (peace and blessings of Allah be upon him). This is the path of Allah, this is
the Straight Path. This is the straight line mentioned in the hadeeth of Ibn Mas’ood, and this is what
was followed by the companions of the Prophet (peace and blessings of Allah be upon him) (may
Allah be pleased with them and with their followers among the early generations (salaf) of this
ummah, and with those who follow their path). All other tareeqahs or groups are the paths mentioned
in the verse (interpretation of the meaning): “… and follow not (other) paths, for they will separate
you away from His path…” (Al-An’aam 6:153) Fataawa al-Lajnah al-Daa’imah, 2/283, 284 And
Allah knows best.

26. Tablighi Jamaat (JAMAA'AH AT-TABLEEGH)

Question: Is the Tablighi Jamaat movement based on bid'ah (innovations)? Is it all right to join them?
I understand that this question may lead to a controversial answer and may conflict with opinions.

Answer: The da'wah of the Tablighi Jamaat or Jamaa'ah at-Tableegh is based upon spreading the
merits of Islaam to everyone they are able to reach. This entails it's adherents to give up some of their
time to go out and spread and propagate the da'wah keeping well away from political and partisan
issues. It's members are compelled into going out (khurooj) to give da'wah and mix with the Muslims
in their masaajid, houses and businesses and give words of advice and encourage them to come out
with them to give da'wah. They advise that no members should get themselves involved in any
quarrels with the Muslims or the government. Foundation and major personalities - The founder was
called Shaykh Muhammad Ilyaas al-Kaandahlawee who was born in Kaandahlah, a village in the
region of Sahaaranpoor in India in 1303 A.H. (1887 C.E.) (died 1364 A.H. / 1948 C.E.). Initially, he
sought knowledge in this village, then later travelled to Delhi where he completed his studies at the
Madrasah Deoband which is amongst the biggest Hanafee schools in the Indian sub-continent, which
was setup in the year 1283 A.H. (1867 C.E.). He also sought knowledge under the guardianship of his
older brother, Shaykh Muhammad Yahya, who was a teacher at the Madrasah Mathaahir al-'Uloom in
Sahaaranpoor. Later, he studied under Shaykh Ashraf Thanwee (1280 A.H. (1863 C.E.) - 1364 A.H.
(1943 C.E.)), who was known to them as ((Hakeem al-Ummah)). Likewise, he also studied under

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Shaykh Mahmood Hasan (1268 A.H. (1851 C.E.) - 1339 A.H. (1920 C.E.)) who was amongst the
major scholars of the Madrasah Deoband and the Jamaa'ah at-Tableegh. As for Shaykh Rasheed
Ahmad al-Kankoowee, born in 1829 C.E. (died 1905 C.E.); Shaykh Muhammad Ilyaas actually gave
bay'ah (oath of allegiance) to him in 1315 A.H. (1899 C.E.). He later renewed his bay'ah (oath of
allegiance) to Shaykh Khaleel Ahmad as-Sahaaranpooree who was one of the scholars of the
Deobandiyyah group. - Shaykh 'Abdur-Raheem Shaah ad-Deobandee at-Tableeghee spent alot of
time in organising the affaris of the Jamaa'ah at-Tableegh along with Muhammad Ilyaas and his son
Shaykh Muhammad Yoosuf after him. Thoughts and beliefs ---The founder stipulated six maxims
which he established as the fundamentals of his da'wah, with all members taking care to memorise
them and propagate them in their da'wah efforts: 1) Al-Kalimah at-Tayyibah [declaration of faith -
(Laa ilaaha il-Allah Muhammad Rasool-Allah )] ; 2) Al-Khushoo' fis-salaah (offering prayers with
full concentration); 3) Al-'Ilm wadh-Dhikr (knowledge and remembrance); 4) Ikraam al-Muslimeen
(honouring the Muslims); 5) Al-Ikhlaas (sincerity); 6) Al-Khurooj fee sabeel-Allah (going out in the
path of Allah ). Their manner of propagating their da'wah is as follows: A group from amongst them
is designated to go to a particular area/town/country, whereby each member of the group takes with
them basic means upon which to sleep and other basic items which shall suffice. When they arrive at
their destination, they organise themselves in a manner whereby some of them begin cleaning the
place where they shall be resting during their stay in the area; Whilst others amongst them will go out
to the market places and the like remembering Allah and calling the people to listen to their talk
(bayaan - as they call it).

When the time for the bayaan arrives, they all gather together to listen to it. And after the bayaan has
finished, they request members of the gathering to come out with them in the path of Allah. And after
Salaat al-Fajr, they divide the group of people who are present into groups where a group leader is
appointed for each group. Then the group leader undertakes the responsibility of teaching his group
members Soorah al-Faatihah and other small Soorah's of the Quraan. They continue in this way day
in day out. Before their period of stay is over, they encourage the people of the area to come out with
them to spread their da'wah, such that some people volunteer to join them for three days or a week or
a month. Each one according to his ability and circumstances, their giving up their time in accordance
with the saying of Allah: “You are the best of peoples ever raised up for mankind ….” (Aal-'Imraan
3:110). And the preferred time for going out is a day in a week, and three days in a month and 40
days in a year and 4 months in a lifetime. - They refuse invitations to attend social functions made by
the people of the area they have settled in for their period of da'wah; their intention being not to busy
themselves with anything other than issues of da'wah and remembrance, and that their actions are
solely for the sake of Allah . - They do not interfere in issues of forbidding the evil, believing they are
at the stage of establishing an appropriate climate for Islamic living, and that if they were to involve
themselves in such issues, then this would place obstacles in their way and turn the people away from
their da'wah. - They believe that if they correct their individuals (members) one-by-one then the evil
will be automatically eradicated from amongst the masses. - That going out and propagating their
da'wah to the people, helps in nurturing the da'ee and cultivating his actions, such that he feels he is
an example for others to follow and that he adheres to that which he is calling the people to. - They
believe that blind following a madhhab is obligatory, and they do not permit ijtihaad, believing that
the conditions of a mujtahid (one who is qualified to make ijtihaad) are not present amongst the
scholars of this time. - They have been affected by the ways of the Soofiyyah, whose da'wah is
widespread in the Indian sub-continent. For example: - It is imperative for every member of the

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Jamaa'ah at-Tableegh to have a Shaykh to whom he makes bay'ah (oath of allegiance) to, and
whoever was to die whilst not having made bay'ah, then he has died the death of those in pre-Islam.
And often is the case that the bay'ah takes place in a public gathering so as to encourage all present to
do likewise and give them all an impression that they are all in this together as one group. And the
same is done amongst the women also. - Excessive love and respect is shown to the Shaykh to whom
bay'ah has been given, as is excessive love shown to the Messenger of Allah (sal-Allah u `alayhe wa
sallam), that which often takes them out of the fold of displaying appropriate respect to the Prophet
(sal-Allah u `alayhe wa sallam).

- Their belief that the way of the Soofiyyah is the closest way to taste the sweetness of eemaan in the
heart. - Their being taught the names of the major personalities of the Soofiyyah such as 'Abdul-
Qaadir al-Jeelaanee, who was born in Jeelaan in 470 A.H., and also as-Sahrooree, and Abu Mansoor
al-Maatureedee who died in 332 A.H., and Jalaal ad-Deen ar-Roomee who was born in 604 A.H.,
who wrote the book al-Mathnawee. - They have been affected by the way of the Soofiyyah, in
particular the Chishtiyyah, the Qaadiriyyah, the Naqshbandiyyah and the Sahrwordiyyah in India. -
There are some members who claim to have adopted the thoughts of the Jamaa'ah an-Noor of Turkey.
- Their da'wah is based upon the arousal of interest and intimidation combined, and thereby causing
emotive and affective feelings. They have, thereby managed to enlist in the name of eemaan, many
who have immersed themselves into sins and desires, and have directed them to worship and
remembrance. - They do not speak about political issues, and discourage their members from getting
involved in these problematic issues, criticizing those who do get involved. They say that politics is to
leave politics. - They misinterpret the ahaadeeth pertaining to jihaad, claiming it means to go out and
give da'wah, this being to such an extent that their members quite possibly have forgotten about the
real meaning of jihaad in the path of Allah. - They are very lenient when it comes to narrating weak
ahaadeeth. - Their main points of reference appear to be the Quraan and the Sunnah, however, in
terms of 'aqeedah, they turn to the understandings of their founding Shaykhs of the Indian sub-
continent, and that being the 'aqeedah of the Maatureediyyah upon the Hanafee madhhab. - In the
Arab lands they make a point of referring to Imaam an-Nawawee's Riyaadh as-Saaliheen, whereas in
non-Arab lands they refer to the Tableeghee Nisaab (Tablighi Nisab) and Hayaah as-Sahaabah (Hayat
Al-Sahabah), and this being full of incorrect information and weak ahaadeeth. Their da'wah began in
India, and then spread to Pakistan and Bangladesh, then later spreading to the rest of the Islamic
world, even in Arabia - such that they now have followers in Syria, Jordan, Palestine, Lebanon,
Egypt, Sudan, Iraq and Saudi Arabia. They also have followers in Europe, America, Asia and Africa.
Their worldwide headquarters is in Nizaamuddeen in Delhi, where they administer their da'wah
affairs worldwide. Their headquarters in the western world is in Dewsbury, West Yorkshire, UK.

27. Classes within a Muslim community

Question :In my country, people are classified as either sayed or sheikh or pathan. There are
restrictions on intermarriages between these groups which would prevent, for example, the marriage
of a sayed girl to a pathan man. It is also said that sayeds are not allowed to receive zakah. Could you
please comment on these classifications?

Answer: In the Quran we read: "Mankind, we have created you out of one male and one female and
made you into peoples and tribes so that you may get to know each other. The most noble among you
in Allah's view is the most God-fearing..." (Al-Hujrat 49:13) This verse establishes the basic Islamic

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principle that all human beings are equal, since they descend from the same man and woman. Over
the centuries, they have formed different nations and numerous tribes. When they get to know each
other, they stand to enrich human life. The only recognized field of excellence in which it is possible
to distinguish any one person or group of them over the rest is fearing Allah, a quality which does not
fail to bring out the best in every human being. The division you have mentioned in your country is
alien to the basic principles of Islam. You speak of an automatic blockage of the marriage of a man
from one group with a woman from another. How could this be justified when Allah says in the
Qur'an: "Believers are but brothers...." (Al-Hujrat 49:10) The possibility of objecting to a marriage is
limited to such a situation as when a woman feels that marrying a particular person will not give her
the sort of life to which she is used to. In other words, the marriage will mean a downgrading of her.
Otherwise, the guiding principle in sanctioning a marriage is the Hadith which tells all Muslim
parents and guardians: "If a man whose strength of faith and honesty are of acceptable standard,
comes to you with a proposal of marriage, then accept his proposal. If you do not, you will cause
friction and a great deal of corruption in the land."

Let us look briefly at the class known as 'sayed'. A 'sayed' has come to refer in many parts of the
Islamic world to a person who claims to be a descendant of the Prophet. I can tell you that many who
claim to be 'sayed' cannot substantiate their claims. However, even if the claim is correct, it does not
confer any particular status to the person concerned. He is still required to do his Islamic duties as
everyone else. He will be rewarded in the same manner and his sins will be taken against him in the
same way. He will either be forgiven or punished by Allah as He, in his sole discretion, determines.
His descent does not give him any immunity. Nor does it give him any special status in society. Let
us remember what the Prophet said to his own daughter: "Fatimah, work for your future life because I
shall avail you nothing (if Allah is not pleased with you)." This is a clear instruction by the Prophet to
his own daughter that her own actions are the only factor which determine her standing in the life to
come. If this applies to Fatimah, who can say that his [being] descendent gives him any privileges
whatsoever. It is true that the Prophet has made it clear that zakah is not to be paid to him, his
household and descendants. They have, however, different sources of income from the Islamic state,
such as a share of what the Muslim state may gain in the fighting. However, many scholars are of the
view that it is permissible to give zakah to descendants of the Prophet if they are poor, particularly
because the other sources from which they would have benefited are largely unavailable.

28. WHICH school of thought YOU ARE?

Question: Salam, can you tell me what school of thought you follow i.e Hanifee, shafe etc ?

Answer: As-Salaamu Alaykum Warahmatullahi Wabarakaatuh. In the name of Allah the Most
Gracious, Most Merciful All praise is due to Allah and peace be upon His messenger.

We would like to state the following points: 1. Muslims Should be United. It is a fact that Muslims
today, are divided amongst themselves. The tragedy is that such divisions are not endorsed by Islam
at all. Islam believes in fostering unity amongst its followers. The Glorious Qur'an says:"And hold
fast altogether, by the rope Which Allah (stretches out for you), and be not divided among yourselves
…." (Aale-Imran 3:103) Which is the rope of Allah that is being referred to in this verse? It is the
Glorious Qur'an. The Glorious Qur'an is the rope of Allah which all Muslims should hold fast
together. There is double emphasis in this verse. Besides saying 'hold fast all together' it also says, 'be

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not divided'. "Obey Allah, and obey the Messenger …" (An-Nisa 4:59) All the Muslim should follow
the Qur'an and authentic Ahadith and be not divided among themselves.2. It is Prohibited to make
sects and divisions in Islam The Glorious Qur'an says:"As for those who divide Their religion and
break up Into sects, thou hast No part in them in the least: Their affair is with Allah: He will in the
end Tell them the truth Of all that they did." (Al-An’aam 6:159)In this verse Allah (swt) says that one
should disassociate oneself from those who divide their religion and break it up into sects. But when
one asks a Muslim, "who are you?", the common answer is either 'I am a Sunni, or 'I am a Shia'.
Some call themselves Hanafi, or Shafi or Maliki or Humbali. Some say 'I am a Deobandi', while some
others say 'I am a Barelvi'. 3. Our Prophet was a Muslim.One may ask such Muslims, "Who was our
beloved prophet (pbuh)? Was he a Hanafi or a Shafi, or a Humbali or a Maliki?" No! He was a
Muslim, like all the other prophets and messengers of Allah before him. It is mentioned in chapter 3
verse 52 of Al-Qur'an that Jesus (pbuh) was a Muslim.Further, in chapter 3 verse 67, Al-Qur'an says
that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim.

4. Qur'an says call yourselves Muslim’If anyone poses a Muslim the question who are you, he should
say "I am a MUSLIM, not a Hanafi or a Shafi". Quran says: "Who is better in speech than one who
calls (men) To Allah, works righteousness, And says, 'I am of those who bow in Islam (Muslim)?"
(Fussilat 41:33) "Say I am of those who bow in Islam". In other words, say, "I am a Muslim". The
Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these
letters he mentioned the verse of the Qur'an from Surah Aale-Imran : “… Say ye: Bear witness That
we (at least) Are Muslims (bowing To Allah's Will)." (Aale-Imran 3:64) 5. Respect all the Great
Scholars of Islam.We must respect all the great scholars of Islam, including the four Imaams, Imam
Abu Hanifa, Imam Shafi, Imam Humbal and Imam Malik (may Allah be pleased with them all). They
were great scholars and may Allah reward them for their research and hard work. One can have no
objection if someone agrees with the views and research of Imam Abu Hanifa or Imam Shafi, etc. But
when posed a question, 'who are you?', the reply should only be 'I am a Muslim'. The Glorious Qur'an
mentions in several verses, "Obey Allah and obey His Messenger". A true Muslim should only follow
the Glorious Qur'an and the Sahih Hadith. He can agree with the views of any scholar as long as they
conform to the teachings of the Qur'an and Sahih Hadith. If such views go against the Word of Allah,
or the Sunnah of His Prophet, then they carry no weight, regardless of how learned the scholar might
be.If only all Muslims read the Qur'an with understanding and adhere to Sahih Hadith, Insha Allah
most of these differences would be solved and we could be one united Muslim Ummah.May
Almighty enlighten our hearts with Islam.

29. Jamaah Islam that must BE followed?

Question: Can you tell me the characteristic of Jamaah Islam that we must follow?

Answer: Praise be to Allah.It is the Muslim’s duty to follow the truth and to join the victorious
group, the people of Sunnah and Jamaa’ah (Ahl al-Sunnah wa’l-Jamaa’ah) who are followers of the
pious predecessors (al-salaf al-saalih), loving them for the sake of Allah whether they are in his own
country or elsewhere, and cooperating with them in righteousness. The attributes of the victorious
group are related in a number of saheeh ahaadeeth, for example:The Prophet (peace be upon him)
said: “My ummah is an ummah which carries out the commands of Allah; those who let them down
or differ from them do not harm them and they will keep adhering to this path until the Day of
Judgement.”Mu‘aawiyah and ‘Umar ibn al-Khattaab (may Allah be pleased with them) reported that

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the Prophet (peace be upon him) said: ‘A group of my ummah will continue victoriously adhering to
the truth until the Last Hour begins.’”Al-Mugheerah ibn Shu‘bah (may Allah be pleased with him)
said: “I heard the Messenger of Allah (peace be upon him) say: “Some people of my ummah will
remain victorious over the people until the decree of Allah reaches them.” ‘Imraan ibn Husayn (may
Allah be pleased with him) said that the Prophet (peace be upon him) said: “A group of my ummah
will continue fighting for the truth, and will prevail over those who oppose them, until the last of
them will kill al-Maseekh al-Dajjaal (the Liar or Anti-Christ).” From these ahaadeeth we may
understand the following: (1) The Prophet’s words “A group of my ummah will continue . . .”
indicate that this is a section of the ummah, not the entire ummah. This also indicates that there will
be other groups and sects.(2) His words “those who oppose them will not harm them” indicate that
there will be other groups who oppose the victorious group in the way they practice the religion. This
also concurs with the hadeeth which describes the ummah being divided into seventy-two groups or
sects who oppose the one group that is following the truth. (3) Both ahaadeeth offer glad tidings to
the people who are following the truth. The hadeeth that speaks of the victorious group speaks of their
victory in this world.(4) The words “until the decree of Allah reaches them” refer to the wind or
breeze that will come and take the soul of every believing man and woman. This does not contradict
the hadeeth “A group of my ummah will remain victoriously supporting the truth until the Day of
Resurrection,” because that hadeeth means that they will continue to follow the truth until that gentle
breeze takes their souls just before the Day of Resurrection, when many other Signs of the Last Hour
have already manifested themselves. The characteristics of the victorious group---From the ahaadeeth
quoted above, and other reports, we can derive the following characteristics of the victorious group:-
(1) They follow the truth. They are described variously as “following the truth,” “following the
commandments of Allah,” “following the true religion,” etc.All of these phrases indicates that they
are adhering to the true religion with which Muhammad (peace be upon him) was sent.

(2) They obey the commandments of Allah, which means: (a) They are distinguished from the rest of
mankind by carrying the banner of Da’wa towards Allah. (b) They undertake the mission of
enjoining what is good and forbidding what is evil. (3) They will be victorious until the Last
Hour.The ahaadeeth say that “they will be victorious until the decree of Allah comes,” “they
victoriously support the truth,” or “they will be victorious over those who oppose them.”This victory
includes: a) Being open and not hiding: they are well-known and prominent and have the upper hand.
b) Adherence to true religion, righteousness, following Allah’s commands and fighting against His
enemies in jihaad c) Victory by defeating others d) They are patient and resist others with
patience.Abu Tha‘labah al-Khashani (may Allah be pleased with him) reported that the Prophet
(peace be upon him) said: “After you there will come days of patience, in which the patience required
will be like having to hold a burning coal in one’s hand.”Who are the people of the victorious sect?
Al-Bukhaari said: “They are the people of knowledge (the scholars).”Many scholars said that the
victorious group is the scholars of hadeeth.Al-Nawawi said: “It is possible that this group is scattered
among all types of believers. Some may be brave fighters, or fuqahaa’, or scholars of hadeeth, or
ascetics, or people who enjoin good and forbid evil, and other types of good people.”Al-Nawawi also
said: “It could be a group of different types of believers, including those who are brave and skilled in
warfare, faqeehs, scholars of hadeeth, Quranic commentators (mufassireen), those who enjoin good
and forbid evil, ascetics and devoted worshippers.” Ibn Hajar, may Allah have mercy on him,
explained the matter as follows: “They do not have to all be in one city; they could be gathered in one
country or dispersed across the world. They may be gathered in one city or in a part of it. It is

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possible that one group may exist, then disappear, then be replaced by another group, and so on, until
the Day of Judgement, when all will disappear except for one group in one city, who will disappear
when the breeze decreed by Allah comes.”

The scholars’ discussion of this group does not specify one type of people, or one city or country,
except for the last group, which will be in al-Shaam (the territory comprising modern-day Syria,
Lebanon, Jordan and Palestine) and will fight the Dajjaal, as the Prophet (peace be upon him) said.
No doubt those who are involved with the sciences of sharee’ah – ‘aqeedah, fiqh, hadeeth and tafseer,
studying and teaching – are the people who are most qualified to be called the Victorious Group, and
they should be at the forefront of da’wa and jihaad, and enjoining what is good and forbidding what is
evil, and refuting the people of bid’ah, all of which must be accompanied with sound knowledge
based on the Wahy (Revelation).We ask Allah to make us among them.

30. NEW MUSLIM, WHICH SCHOOL OF THOUGHT TO FOLLOW

Question:--Do newly converts, men and women, have to abide by a certain school of the well-known
Juristic Schools: Hanafi, Maliki, Shafi`i, Hanbali schools? If yes, can he/she choose his/her own
Madhhab according to his/her free will? What about a woman, should she abide by the same Juristic
School (Madhhab) of her husband?

Answer: It is to be noted above all that Islam compels neither the newly converts nor anyone else to
follow a certain Madhhab (Juristic School). Every Muslim is free to choose any of the well-known
authoritative Sunni Madhahib. Following any of these Madhahib (sing. Madhhab) does not mean that
one has to insist on such a Madhhab or force the others to abide by it. In other words, if the husband
follows a certain Madhhab, this does not mean that his wife should abide by the same Madhhab.
Actually, it’s not easy for a layman to choose between different Juristic opinions, and who knows not
the judgment pertaining to a certain issue should consult a trusted scholar or a knowledgeable person
and abide by the Madhhab of that scholar or person. Given the fact that there are many Madhahib that
provide facility for people, the newly converts are in no way obliged to follow a certain Madhhab.
Shedding more light on the issue, the Fatwa of the European Council for Fatwa and Research goes as
follow: Abiding by a certain Madhhab is not a religious obligation. Neither Allah nor His Messenger
oblige us to abide by Hanafi, Maliki school or otherwise. Muslims are to abide by the Quran and the
Sunnah. These are the two authentic, perfect, infallible sources, whereas every individual judgment is
subject to acceptance and rejection. The renowned Imams themselves forbade others to
unquestionably adopt their opinions. Muslim jurists, however, agree that there is no specific Madhhab
for the layman, he should abide by the Madhhab of the one who is capable of giving him a Fatwa.
The term ‘layman’ here refers to the person who cannot study the proofs of every ruling and give
priority to a ruling over another. Such a person should have no Madhhab. Choosing a certain Juristic
School entails giving priority and preference to certain proofs over others; this is the job for only
erudite scholars. As for a commoner, he should follow the opinion of the scholar who gives him
Fatwa. Whenever he has a certain problem, he can consult an Imam or a Sheikh and follow his Fatwa.
Almighty Allah says: “…. Ask the followers of the Remembrance if ye know not!” (An-Nahl 16:43)

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And the Messenger of Allah, peace and blessings be upon him, said concerning some people: “Why
don’t they inquire if they know not, verily inquiry is the cure of ignorance.” If an ordinary Muslim
lives in a country in which all of its jurists follow a certain Madhhab, then he can follow the Madhhab
adopted in his country. In fact, the common Muslim should follow the Jurists of his country and their
Madhhab. But he should not insist on abiding by his Madhhabor belittle the other Madhahib. If it
appears to him that the judgment pertaining to his Madhhab is weak in a certain issue, he should
follow the judgment of the strong and sound Madhhab. A true Muslim always seeks the sound
evidence and abides by it wherever it might be. Imam Abu Hanifah is quoted to have said: “This is
our opinion and we are ready to listen to him who brings a better opinion.” Imam Malik said:
“Everyone’s opinion could be accepted or rejected except that of the one buried in this grave
(pointing to the grave of the Prophet, peace and blessings be upon him). Ash-Shafi`i also said: “If a
Hadith proves to be authentic (regarding a certain issue), then accept it and reject whatever religious
opinion I may utter (regarding the same issue).” Every Muslim is free to choose the better and sound
Madhahib. It is not an obligation for the son to follow his father or for the wife to follow the same
Madhahib of her husband. Thus, we can say that the most appropriate ruling for the newly converts is
not to abide by a certain Madhahib, for this places many restrictions and inflicts hardship on them.
Those newly converts are welcome to Islam, a religion that has a treasure of religious texts and great
objectives. While a certain Madhahib may prove to be difficult, another can provide facility and
easiness. We, Muslims are commanded to make things easy for people, and give them glad tidings
specially newly converts. In short, the newly converts, men and women, are not obliged to follow a
certain Madhahib. If a husband follows a certain Madhab, for some reason or another, it is not
obligatory for his wife to abide by the same Madhahib.

31. CHOOSING ANY MADHAB RULING, AS CONVENIENT

Question:--Is a person allowed to use one madhab for one thing and another for something else?
Basically pick and choose whichever madhab is most convenient for him?

Answer:--First and foremost, we’d like to make it clear that the religion of Islam seeks not to cause
any hardship to its adherents or burden them beyond their capabilities. Easiness and facilitation are
among the main characteristics of Islam. Almighty Allah says: “Allah would not place a burden on
you, but He would purify you and would perfect His grace upon you, that ye may give thanks” (Al-
Ma’idah 5:6) Abiding by a certain madhhab (school of jurisprudence) is not a religious obligation.
Neither Allah nor His Messenger obliges us to abide by the Hanafi or Maliki School or any other.
Muslims are to abide by the Quran and the Sunnah. When there are two opinions and they both are
based on sound evidence, then there is nothing wrong in following either of them or what you find
easy. It is reported that when there were two opinions, the Prophet (peace and blessings be upon him)
used to take whatever was easy as long as it was not a sin. However, the intention of a Muslim should
not be to follow whatever he finds easy without paying attention to what is closer to the Quran and
Sunnah. The intention should to follow the opinion that you find closer to the Quran and Sunnah. If
you see that one scholar’s position on a particular issue is closer to the letter and spirit of the Quran
and Sunnah, and another scholar’s position is closer to the Quran and Sunnah on another issue, then
you can follow both of them. You do not have to stick to one person’s opinion on every issue. A
Muslim’s loyalty and commitment should always be to the Quran and Sunnah, not to any particular
scholar or madhhab.

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32. Nation of Islam

Question: What distinguishes the Nation of Islam from traditional Islam? Why do they worship
Elijah Muhammad? Who is he?

Answer: Islam and the so called "Nation of Islam (NOI)" are two different religions. NOI is more of
a political organization since its members are not limited to a single faith. Muslims consider this
group to be just one of many cults using the name of Islam for their own gain. The only thing
common between them is the jargon, the language used by both. "The Nation of Islam" is a
misnomer; this religion should be called Farrakhanism, after the name of its propagator, Louis
Farrakhan. Islam and Farakhanism differ in many fundamental ways. For example, Farakhan
followers believe in racism and that the 'black man' was the original man and therefore superior,
while in Islam there is no racism and everyone is considered equal in the sight of God, the only
difference being in one's piety. There are many other theological examples that show the NOI's
teachings have little to do with true Islam. The followers of the Nation Of Islam believe in (all quotes
taken from their homepage or their publications): ...one God (Allah) and that Allah (God) appeared in
the Person of Master W. Fard Muhammad, July, 1930; the long awaited 'Messiah' of the Christians
and the 'Mahdi' of the Muslims... However, the Qur'an states in Surah An-Nisa 4, verse 36, "Serve
Allah, and join not Any partners with Him; ... ". And according to a hadith narrated by Masruq, in
Sahih Bukhari, 'Aisha said, "If anyone tells you that Muhammad has seen his Lord, he is a liar, for
Allah says : 'No vision can grasp Him.'...". (Al-An’aam 6:103) The followers of the Nation Of Islam
further believe "in the resurrection of the dead--not in physical resurrection--but in mental
resurrection. We also believe that the so-called Negroes are most in need of mental resurrection;
therefore, they will be resurrected first." But the Qur`an states in Surah Taha 20, verse 55, "From it
(the earth) did We Create you, and into it Shall We return you, and from it shall We bring you out
once again." Even more pointedly, the Qur'an also states in 64:7, The Unbelievers think that they will
not be raised up (for Judgement). Say: "Yea, by my Lord, Ye shall surely be Raised up: then shall ye
Be told (the truth) of All that ye did. And that is easy for Allah." (At-Taghabun 64:7) Besides the
above two differences, the followers of the Nation of Islam also believe in other things contrary to
Islam as defined in the Qur'an and Sunnah, such as: [We, the Black Muslims, believe] "in the truth of
the Bible, but we believe that it has been tampered with and must be reinterpreted so that mankind
will not be snared by the falsehoods that have been added to it".

The problem with this belief: The true Prophet of Islam ordered Muslims to neither accept the Bible
nor reject it - certainly there was no mention of reinterpretation."That we who declare ourselves to be
righteous Muslims, should not participate in wars which take the lives of humans. We do not believe
this nation should force us to take part in such wars, for we have nothing to gain from it unless
America agrees to give us the necessary territory wherein we may have something to fight for".The
problem with this belief: The Qur'an and Sunnah are crystal clear on the necessity of going to war
when the situation demands it.Any serious student of Islam has a duty to investigate and find the true
Islam. The only two authentic sources which bind every Muslim are 1) The Quran and 2) Authentic
or sound Hadith. Any teachings under the label of "Islam" which contradict or at variance with the
direct understanding of fundamental beliefs and practices of Islam form the Quran and authentic
Hadith should be rejected and such a religion should be considered a Pseudo-Islamic Cult. In America
there are many pseudo-Islamic cults, Farrakhanism being one of them. An honest attitude on the part

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of such cults should be not to call themselves Muslims and their religion Islam, such an example of
honesty is Bahaism which is an off-shoot of Islam but Bahais do not call themselves Muslims nor
their religion, Islam. In fact Bahaism is not Islam just as Farrakhanism is not Islam. The teachings of
the Nation of Islam are extremely far from mainstream Islam in all matters, including those of
doctrine. For example, Wallace Fard (known as Master Wali Farrad Muhammad) who organized the
Nation of Islam in Detroit, claimed to be a prophet from Allah to the African American population.
Elijah Mohammad, who took leadership after Farrd disappeared, preached racism, stated that whites
are an inferior race. There is a lot that can be said about the difference between the Nation of Islam
and mainstream Islam. What we can tell you is that many African Americans who joined the Nation
of Islam learned about the correct Islamic teachings and have joined the ranks of mainstream
Muslims of all colors and races. In Islam, it has to be blieved that Prophet Mohammad (PBUH) was
the last prophet and his teaching along with Quran is final. Somebody not believing on this is a Non
Muslim.

Part--II

1. Prayer: IMPORTANCE AND ITS DETAILS

Question: Why is it important to offer prayer? Please detail all prayers.

Answer:-Regular praying is so important that a short or even long reply over the internet will never
be enough. It is sufficient to mention that prayer has been established as one of the pillars upon which
Islam is founded, and how can anyone build a building without foundations, and how secure is a
building without its foundations?

On the Day of Judgment, every Muslim will be first accounted for his prayers. Imagine, failing in the
first paper, how you will give account for other deeds, which are more difficult to answer. Prayer has
been mentioned in the Qur'an along with giving Zakat over eighty times. Those who neglect it are
promised to get major punishments on the Day of Judgment. Some Muslim scholars have asserted
that if a person leaves prayer on purpose, he is a Kafir, and they have compared him to the Mushriks.
"Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity,
will have their reward with their Lord: on them shall be no fear, nor shall they grieve." (Al-Baqarah
2:277) Prayer is extremely important because it purifies the souls, and is a tool for people to get their
sins forgiven everyday five times. It is one of the very intimate moments between a servant and His
Lord. Besides the shahada (or the affirmation of the existence of Allah and His prophet), prayer is the
only pillar in Islam that cannot be waived under any circumstances, unless a person is mentally
handicapped. It has to be performed, whether a person is traveling, sick, poor, rich, married, pregnant,
old, etc..., unlike other pillars (fasting, pilgrimage, and zakat), that can be waived under certain
conditions. In prayer there are four type of rakats, they are:-Fard: These are Obligatory and included
in all obligatory prayers. Missing it, means that prayer has not been offered. Sunna Muakadda:
"Muakkadah" is that which the Prophet (PBUH) regularly did [and encouraged]. Sunna Ghair
Muakadda: That sunna which Prophet (PBUH) did not offer regularly. If you offer it, you will be

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rewarded, but if not, there is no sin.Nafl: These are additional rakats which are non obligatory, and if
you offer it you will be rewarded, but if not, there is no sin. On Day of Judgment, if you will be
having deficiency in Fard Rakat, Allah may compensate from these. Witr: These are Wajib, and
prophet (PBUH) was always offering it.

DETAILED OF PRAYERS: There are Five Obligatory daily prayers and Friday's noon
congregation prayer. They are as follows with order in day and rakats in each prayer. Fajr Prayer
(Early Morning) Time Duration: After Dawn and until before sunrise Rakats: 2 Sunna (Muakadda) +
2 Farad Zuhr Prayer (Just after noon) Time Duration: After the sun begins to decline from its zenith
until it is about midway on its course to set. Rakats: 4 Sunna (Muakadda) + 4 Farad + 2 Sunna
(Muakadda) + 2 Nafl (Non obligatory) Asr Prayer (Mid after Noon) Time Duration: After the
expiration of the noon prayer time until sunset. Rakats 4 Sunna (Ghair Muakadda) + 4 Farad
Maghrib Prayer (After sunset) Time Duration: After the sunsets until all reddish of sun finishes
(about an hour and half) Rakat: 3 Farad + 2 Sunna (Muakadda) + 2 Nafl (Non obligatory) Isha Prayer
(After Maghrib Time) Time Duration: After the expiration of the Maghrib prayer time until dawn.
Rakat: 4 Sunna (Ghair Muakadda) + 4 Farad + 2 Sunna (Muakadda) + 2 Nafl (Non obligatory)+ 3
Witr (Wajib) Jumma Prayer (Just after noon) It is part of Zuhr prayer. On this day, 4 Zuhr Fard are
replaced with 2 Fard of Jumma.

2. Prayers: Punishment for not praying?

Question:-In a program on prayer broadcast in our country a religious teacher said that if a person
does not pray five times daily for three consecutive days, he may be executed. Please comment.

Answer:--The suggestion you have quoted is preposterous. To suggest that a person who does not
pray for three days can be taken and sentenced to death and executed straight-away is to betray one's
ignorance of Islam and its teachings. But I can imagine the line of thinking which leads this man to
say what he said, that is, if he is quoted correctly. Some scholars argue that a person who does not
pray is a non-believer. If he was a Muslim and then reached that stage, then some people argue, he is
an apostate and apostasy may incur capital punishment. But this line of thinking is not much different
from the one which leads to the following conclusion: What is white is milk; eggs are white, so egg is
milk. Let us now examine the position of a person who does not pray for three days. Scholars have
distinguished between two types of disbelief: one which relates to action or lack of it. The first is
concerned only with what a person believes in or denies. It is unanimously agreed by all scholars that
if a person denies something which is essentially known as an integral part of the Islamic faith, he is a
disbeliever. If we are to apply this principle to prayers, we say that if a person claims to be a Muslim
and denies that prayers are part of Islam, or says that it is part of it but not necessarily in the number
or the manner which the Prophet has taught us, then he is a disbeliever. If his denial has come shortly
after he had been a Muslim, then he is an apostate. In a Muslim state, an apostate is given a fair
hearing before Muslim judges who may order that scholars should come and explain to him the
Islamic faith and argue with him about his beliefs. If he insists on maintaining his apostasy, he is
given three days to recant. If he does not, then he may incur the capital punishment, as happened
indeed in Sudan recently when a man who claimed to be god was executed. I would like to point here
that this is not a simple case, but a very complicated one. To start with, the person concerned should
have publicized his beliefs which are contrary to Islam in a way which is likely to undermine Islamic
society. If he keeps his beliefs to himself, nobody will question him about them. When he is

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questioned about them, every opportunity is given to make him realize his mistake. Scholars of the
highest caliber are brought to argue with him. In the end, if he is so stubborn, he is sentenced, but
given three days to recant. He can easily escape punishment by publicly saying that he has renounced
his erroneous beliefs. What I would like to emphasize here is that a Muslim government is not at all
interested in discovering who is following the right faith and who has funny ideas. It does not follow
people into their homes to discover what they actually believe in. Therefore, a person may entertain
the most preposterous thoughts and beliefs, without having any fear that anyone will question him
about his ideas. The principle is clearly stated in the Qur'an: "No compulsion is admissible in matters
of faith."If a person who has much deviant ideas starts to publicize them and calls on others to share
his beliefs, he is actually starting a rebellion against the very fabric of Islamic society and its basic
concepts. His action is likely to result in division and conflict. When this happens, Islam moves to nip
such a detrimental offshoot when it is still in the bud. Its method is to give the person concerned
every chance to stop his seditious action. To escape punishment, that person need not do more than to
state that he withdraws his earlier statements, even if he still believes in them himself. What Islam
achieves by this is to stop the act of sedition which could cause public disorder.If the person still
maintains his ideas but keeps them to himself, no one is going to bother about him. The other type of
disbelief is that which relates to action, or the lack of it. Certain actions of disobedience to Allah have
been described by the Prophet as actions of disbelief. A person who is guilty of any of these is
questioned about his actions and the Islamic attitude is explained to him. If he has committed an act
of disobedience for which a particular punishment is prescribed by Allah and this is proven either by
the testimony of the required number of witnesses or by free confession, then the punishment is
carried out. No authority can stop it. In the case of a person who does not pray, there is no prescribed
punishment. Our Dialogue ( Source : Arab News - Jeddah )

3. Neglecting prayer out of laziness

Question:--If you do not pray salat out of laziness on purpose, are you a kafir or just a bad Muslim?
Please answer.

Answer: Praise be to Allah------Imaam Ahmad said that the one who does not pray because of
laziness is a kaafir. This is the more correct view and is that indicated by the evidence of the Book of
Allah and the Sunnah of His Messenger, and by the words of the Salaf and the proper understanding.
(Al-Sharh al-Mumti’ ‘ala Zaad al-Mustanqi’, 2/26). Anyone who examines the texts of the Quran and
Sunnah will see that they indicate that the one who neglects the prayer is guilty of Kufr Akbar (major
kufr) which puts him beyond the pale of Islam. Among the evidence to be found in the Quran is:--The
aayah (interpretation of the meaning):--“But if they repent [by rejecting Shirk (polytheism) and
accept Islamic Monotheism], perform As-Salaat (Iqaamat-as-Salaat) and give Zakaat, then they are
your brethren in religion.” (At-Tawbah 9:11)The evidence derived from this aayah is that Allah
defined three things that the Mushrikeen have to do in order to eliminate the differences between
them us: they should repent from shirk, they should perform prayer, and they should pay zakaah. If
they repent from shirk but they do not perform the prayer or pay zakaah, then they are not our
brethren in faith; if they perform the prayer but do not pay zakaah, then they are not our brethren in
faith. Brotherhood in religion cannot be effaced except when a person goes out of the religion
completely; it cannot be effaced by fisq (immoral conduct) or lesser types of kufr. Allah also says
(interpretation of the meaning):-- “Then, there has succeeded them a posterity who have given up As-

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Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not
offering them perfectly or by not offering them in their proper fixed times] and have followed lusts.
So they will be thrown in Hell. (59) Except those who repent and believe (in the Oneness of Allah
and His Messenger Muhammad), and work righteousness. Such will enter Paradise and they will not
be wronged in aught.” (Maryam 19:59-60) The evidence derived from this aayah is that Allah
referred to those who neglect the prayer and follow their desires, Except those who repent and
believe, which indicates that at the time when they are neglecting their prayers and following their
desires, they are not believers. The evidence of the Sunnah that proves that the one who neglects the
prayer is a kaafir includes the hadeeth of the Prophet (peace and blessings of Allah be upon him):
“Between a man and shirk and kufr there stands his neglect of the prayer.” (Narrated by Muslim in
Kitaab al-Eemaan from Jaabir ibn ‘Abd-Allah from the Prophet (peace and blessings of Allah be
upon him)). It was narrated that Buraydah ibn al-Husayb (may Allah be pleased with him) said: “I
heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ‘The covenant that
distinguishes between us and them is the prayer, and whoever neglects it has disbelieved (become a
kaafir).’” (It was narrated by Ahmad, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah). What is
meant here by kufr or disbelief is the kind of kufr which puts a person beyond the pale of Islam,
because the Prophet (peace and blessings of Allah be upon him) made prayer the dividing line
between the believers and the disbelievers. It is known that the community of kufr is not the same as
the community of Islam, so whoever does not fulfil this covenant must be one of the kaafireen
(disbelievers).

There is also the hadeeth of ‘Awf ibn Maalik (may Allah be pleased with him), according to which
the Prophet (peace and blessings of Allah be upon him) said: “The best of your leaders are those
whom you love and who love you, who pray for you and you pray for them. The worst of your
leaders are those whom you hate and who hate you, and you send curses on them and they send
curses on you.” He was asked, “O Messenger of Allah, should we not fight them by the sword?” He
said, “Not as long as they are establishing prayer amongst you.”This hadeeth indicates that those in
authority should be opposed and fought if they do not establish prayer, but it is not permissible to
oppose and fight them unless they make a blatant show of kufr and we have evidence from Allah that
what they are doing is indeed kufr. ‘Ubaadah ibn al-Saamit said: “The Messenger of Allah (peace and
blessings of Allah be upon him) called us and we gave bay’ah (oath of allegiance) to him. Among the
things that we pledged to do was to listen and obey him both when we felt enthusiastic and when we
were disinclined to act, both at times of difficulty and times of ease, and at times when others were
given preference over us, and that we would not oppose those in authority. He said: ‘unless they made
a blatant show of kufr and you have evidence from Allah that what they are doing is indeed kufr.’”
(Agreed upon). On this basis, their neglecting the prayer, for which the Prophet (peace and blessings
of Allah be upon him) said we should oppose them and fight them by the sword, constitutes an act of
blatant kufr for which we have evidence from Allah that it is indeed kufr. If someone were to say: is it
not permissible to interpret the texts about a person who neglects prayer being a kaafir as referring to
the one who neglects the prayer because he does not think it is obligatory?

We would say: it is not permissible to interpret the texts in this way because there are two
reservations about this interpretation:--it involves ignoring the general description that the Lawgiver
took into consideration and to which the ruling was connected. The ruling that the person who
neglects prayer is a kaafir is connected to the action of neglecting prayer, not to his denial of it being

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obligatory. Brotherhood in religion is based on performing the prayer, not on whether a person
declares it to be obligatory. Allah did not say, “If they repent and state that the prayer is obligatory”,
and the Prophet (peace and blessings of Allah be upon him) did not say “Between a man and shirk
and kufr there stands his denial that the prayer is obligatory” or “The covenant that distinguishes
between us and them is our statement that the prayer is obligatory, so whoever denies that it is
obligatory has disbelieved.” If this is what Allah and His Messenger had meant, then not stating it
clearly would have contradicted what is said in the Qur’aan. For Allah says (interpretation of the
meaning): “…. And We have sent down to you the Book (the Qur’aan) as an exposition of
everything….” (An-Nahl 16:89) “…. And We have also sent down unto you (O Muhammad) the
Dhikr [reminder and the advice (i.e. the Quran)], that you may explain clearly to men what is sent
down to them ….” (An-Nahl 16:44) It is not correct to refer to a reason which the Lawgiver did not
make a factor in ruling a person to be a kaafir, because if a person who does not have the excuse of
ignorance denies that the five daily prayers are obligatory then he is deemed to be a kaafir, whether he
prays or not. If a person performs the five daily prayers, fulfilling all the conditions of prayer and
doing all the actions that are obligatory or mustahabb, but he denies that the prayers are obligatory
with no valid reason for doing so, then he is a kaafir, even though he is not neglecting the prayers.
From this it is clear that it is not correct to interpret the texts about neglecting the prayers as referring
to denying that they are obligatory.

The correct view is that the person who neglects the prayer is a kaafir who is beyond the pale of
Islam, as is clearly stated in the report narrated by Ibn Abi Haatim in his Sunan from ‘Ubaadah ibn al-
Saamit (may Allah be pleased with him), who said: “The Messenger of Allah (peace and blessings of
Allah be upon him) exhorted us: ‘Do not associate anything in worship with Allah, and do not neglect
the prayer deliberately, for whoever neglects the prayer deliberately puts himself beyond the pale of
Islam.” Moreover, if we interpret the ahaadeeth about neglecting the prayer as referring to a denial
that it is obligatory, there would be no point in the reports referring specifically to the prayer, because
this ruling applies equally to zakaah, fasting and Hajj – whoever neglects any of these, denying that it
is obligatory, is a kaafir, if he does not have the excuse of ignorance. Just as the one who neglects the
prayer is deemed to be a kaafir on the basis of the evidence of the texts and reports, so he may also be
deemed to be a kaafir on the basis of rational analysis. How can a person be a believer if he neglects
the prayer which is the pillar of religion, and when there are aayaat and ahaadeeth urging us to
perform prayer which make the wise believer rush to do the prayer, and when there are aayaat and
ahaadeeth warning against neglecting it, which make the wise believer scared to ignore the prayer?
Once we have understood this, a person cannot be a believer if he neglects the prayer. If a person
were to say: can we not interpret kufr in the case of one who neglects the prayer as meaning a lesser
form of kufr (kufr al-na’mah) rather than the kind of kufr which puts a person beyond the pale of
Islam (kufr al-millah)? Or can we not interpret it as being less than Kufr Akbar (major kufr) and more
like the kufr referred to in the ahaadeeth, “There are two qualities that exist among people which are
qualities of kufr: slandering people’s lineage and wailing over the dead” and “Trading insults with a
Muslim is fisq (immoral conduct) and exchanging blows with him is kufr”, etc.?

We would say that this interpretation is not correct for a number of reasons:----The Prophet (peace
and blessings of Allah be upon him) made prayer the dividing line between kufr and faith, between
the believer and the disbeliever. This is where he drew the line, and the two things are quite distinct
and do not overlap.Prayer is one of the pillars of Islam, so when the person who neglects it is

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described as a kaafir, this implies the kind of kufr that puts a person beyond the pale of Islam,
because he has destroyed one of the pillars of Islam. This is a different matter from attributing kufr to
a person who does one of the actions of kufr. There are other texts which indicate that the kufr of the
one who neglects the prayer is the kind of kufr which puts a person beyond the pale of Islam, so what
is meant here by kufr should be interpreted according to the apparent meaning, so as avoid
contradictions between the texts. The description of kufr in those ahaadeeth is different. Concerning
neglecting the prayer, the Prophet (peace and blessings of Allah be upon him) said: “Between a man
and shirk and kufr.” Here the word kufr is preceded in the original Arabic by the definite article “al”,
which indicates that what is referred to here is the reality of kufr. This is in contrast to the other
ahaadeeth where kufr is referred to without the definite article, or in a verbal form, which indicates
that this is a part of kufr or that the person has disbelieved by doing this action, but it is not the
absolute kufr which places a person beyond the pale of Islam. Shaykh al-Islam Ibn Taymiyah said in
his book Iqtidaa’ al-Siraat al-Mustaqeem (p. 70, Al-Sunnah Al-Muhammadiyyah edn.), concerning
the hadeeth of the Messenger (peace and blessings of Allah be upon him) ““There are two qualities
that exist among people which are qualities of kufr”: “The phrase ‘which are qualities of kufr’ means
that these two qualities which exist among people are qualities of kufr because they are among the
deeds of kufr and they exist among people. But not everyone who has a part of kufr becomes a kaafir
because of it, unless there exists in his heart the reality of kufr. Similarly, not everyone who has a part
of faith becomes a believer because of it, unless there exists in his heart the essential reality of faith.
So there is a distinction between kufr that is preceded [in the original Arabic] by the definite article
“al”, as in the hadeeth ‘Between a man and shirk and kufr there stands nothing but his neglecting the
prayer’, and kufr that is not preceded by the definite article but is used in an affirmative sense.’”So it
is clear that the person who neglects the prayer with no excuse is a kaafir who is beyond the pale of
Islam, on the basis of this evidence. This is the correct view according to Imaam Ahmad, and it is one
of the two opinions narrated from al-Shaafa’i, as was mentioned by Ibn Katheer in his tafseer of the
aayah (interpretation of the meaning): “Then, there has succeeded them a posterity who have given
up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by
not offering them perfectly or by not offering them in their proper fixed times] and have followed
lusts ….” (Maryam 19:59) Ibn al-Qayyim mentioned in his book Al-Salaah that it was one of the two
views narrated from al-Shaafa’i, and that al-Tahhaawi narrated it from al-Shaafa’i himself.

This was also the view of the majority of the Sahaabah, indeed many narrated that there was
consensus among the Sahaabah on this point. ‘Abd-Allah ibn Shaqeeq said: the companions of the
Prophet (peace and blessings of Allah be upon him) did not think that neglecting any deed made a
person a kaafir, apart from neglecting the prayer. This was reported by al-Tirmidhi and al-Haakim,
who classed it as saheeh according to the conditions of (al-Bukhaari and Muslim). Ishaaq ibn
Raahawayh, the well known imaam, said, It was reported with a saheeh isnaad from the Prophet
(peace and blessings of Allah be upon him) that the one who neglects the prayer is a kaafir. This was
also the view of the scholars from the time of the Prophet (peace and blessings of Allah be upon him)
until the present day: that the person who deliberately neglects the prayer with no valid excuse, until
the time for that prayer is over, is a kaafir. Ibn Hazm said that it was reported from ‘Umar, ‘Abd al-
Rahmaan ibn ‘Awf, Mu’aadh ibn Jabal, Abu Hurayrah and others among the Sahaabah. He said: “We
do not know of any opposing view among the Sahaabah.” Al-Mundhiri narrated this from him in Al-
Targheeb wa’l-Tarheeb, and added more names of Sahaabah: ‘Abd-Allah ibn Mas’ood, ‘Abd-Allah
ibn ‘Abbaas, Jaabir ibn ‘Abd-Allah and Abu’l-Dardaa’ – may Allah be pleased with them. He said:

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apart from the Sahaabah, there are also Ahmad ibn Hanbal, Ishaaq ibn Raahawayh, ‘Abd-Allah ibn
al-Mubaarak, al-Nakha’i, al-Hakam ibn ‘Utaybah, Ayyoob al-Sakhtayaani, Abu Daawood al-
Tayaalisi, Abu Bakr ibn Abi Shaybah, Zuhayr ibn Harb and others. And Allah knows best. Reference:
Risaalah fi Hukm Taarik al-Salaah (Paper on the ruling on one who neglects the prayer) by Shaykh
Muhammad ibn Saalih al-‘Uthaymeen.

4. PRAYERS OF ONE WHO DRINKS ALCOHOL

Question: Is the report narrated from the Messenger of Allah Muhammad (peace and blessings of
Allah be upon him), which says that whoever drinks alcohol, his prayers will not be accepted for a
period of forty days, saheeh?

Answer: Praise be to Allah. Yes, there are many saheeh ahaadeeth concerning the punishment for
one who drinks alcohol, which say that his prayers will not be accepted for forty days. This was
narrated from ‘Amr ibn al-‘Aas, Ibn ‘Abbaas, Ibn ‘Umar and Ibn ‘Amr. See al-Silsilah al-Saheehah,
709, 2039, 2695, 1854. One of these ahaadeeth was narrated by Ibn Maajah (3377) from ‘Abd-Allah
ibn ‘Amr who said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“Whoever drinks alcohol and gets drunk, his prayer will not be accepted for forty days and if he dies
he will go to Hell. But if he repents, Allah will accept his repentance. If he again drinks alcohol and
gets drunk, his prayer will not be accepted for forty days and if he dies he will go to Hell. But if he
repents, Allah will accept his repentance. If he again drinks alcohol and gets drunk, his prayer will not
be accepted for forty days and if he dies he will go to Hell. But if he repents, Allah will accept his
repentance. If he commits (this sin) again, then Allah pledges to make him drink the mud of khabaal
on the Day of Resurrection.” They asked, “O Messenger of Allah, what is the mud of khabaal?” He
said, “The juices of the people of Hell.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah. The
fact that his prayers are not accepted does not mean that they are not valid, or that he should give up
praying, rather it means that he will not be rewarded for them. So the benefit of praying will be that
he will have discharged his duty and will not be punished for not doing it. Abu ‘Abd-Allah ibn
Mandah said: The words “his prayer will not be accepted” mean that he will not be rewarded for his
prayer for forty days, as a punishment for his drinking alcohol, just as they say that the one who
speaks on Friday when the imam is delivering the khutbah should pray Jumu’ah but there is no
Jumu’ah for him, meaning that he will not be given the reward for Jumu’ah as a punishment for his
sin. Ta’zeem Qadr al- Salaah, 2/587, 588.Al-Nawawi said: With regard to his prayer not being
accepted, what this means is that he will not be rewarded for it, even though it is valid in the sense
that he has discharged his duty and does not need to repeat it. End quote. No doubt the person who
drinks alcohol still has to perform the prayers on time. If he were to delay any of his prayers, he
would be committing a grave major sin, which is worse than the sin of drinking alcohol. This
punishment for drinking alcohol applies to the one who does not repent. But if he repents to Allah and
turns to Him, He will accept his repentance and accept his good deeds, as it says in the hadeeth
quoted above: “… but if he repents, Allah will accept his repentance.” And the Prophet (peace and
blessings of Allah be upon him) said: “The one who repents from sin is like one who did not commit
sin.” Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh Ibn Maajah. And Allah
knows best.

5. READNIG QURAN BUT NOT PRAYING

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Question: I used to read Quran every day but I did not pray. I heard some people say that it is haraam
for a person who does not pray to read Quran, so I stopped reading Quran. Is this right?

Answer: Praise be to Allah. Prayer is the greatest pillar of Islam after the Shahaadatayn. The
Messenger of Allah (peace and blessings of Allah be upon him) said: “Between a person and kufr and
shirk stands the abandonment of prayer.” (Narrated by al-Tirmidhi, 2766. Classed as saheeh by Ibn
Maajah, 1078, and by al-Albaani). Salaah is so called because it is a connection (silah) between a
person and his Lord. Whoever does not pray, his zakaah, fasting, Hajj, jihaad, enjoining of what is
good, forbidding of what is evil, reading of Quran and upholding of family ties will not be accepted.
Indeed, all his good deeds will be rejected if he does not pray. The scholars, including Imaam Ahmad,
said that whoever does not pray should be executed as a kaafir, and his body should not be washed or
shrouded, the funeral prayer should not be offered over him, he should not be buried in the Muslims’
graveyard and his Muslim heirs cannot inherit from him. It is not permissible for you to abandon
prayer, because you never know when death will catch you unawares. The Messenger of Allah (peace
and blessings of Allah be upon him) said at the end of his life, during his final sickness: “(Adhere to)
prayer, (adhere to) prayer and (take care of) those whom your right hands possess (i.e., slaves).”
(Narrated by Imaam Ahmad, 3/117; Ibn Maajah, 2697; Ibn Hibbaan, 1220. Classed as saheeh by al-
Albaani in al-Irwaa’, no.2178). Prayer is the pillar of Islam. Imaam Ahmad said: Your share of Islam
is according to your share of prayer. What we want for you is for you to pray regularly, doing the
prayers on time with the Muslims in their mosques. It is haraam for you to abandon prayer, for
abandoning it is kufr. This issue has been discussed in great detail by the scholars in their books. And
it was said that (the one who abandons prayer) is to be executed as a punishment, as is well known.
And Allah knows best.

6. Deliberately omits to offer obligatory prayers

Question: In a discussion with a friend, I told him that a person who deliberately omits to offer
obligatory prayers is considered a non-Muslim. I have heard from scholars that the criterion which
distinguishes Muslims from non-Muslims is prayer. My friend argues that we cannot call anyone a
'kafir'. Please explain.

Answer: A person who denies the obligation of prayer is certainly a non-believer, or 'kafir'. We have
no hesitation in describing him as such because he denies an essential point of our religion which is
commonly known to all. A person who omits to offer one prayer every now and then cannot be
described as a non-believer or a 'kafir', because he acknowledges the duty of prayer and he practices
it. Its omission is certainly a sin of which he should repent properly. Such a repentance cannot be
described as proper unless it is accompanied by stopping the omission completely. Your friend is
correct in being careful with regard to who can be described as non-believer. He is not right, however,
in saying that we cannot call a non-Muslim a 'kafir', because the term 'kafir' means a non-Muslim.
Anyway, to label Muslims as Kafirs is one of the most dangerous symptoms that can appear in the
Islamic society. Every Muslim should be aware and careful about doing so, especially that it is not his
right to decide who is a Muslim and who is not; for he is not the khalifah on earth nor a judge and he
does not have any religious authority. Prophet Muhammad (pbuh) said 'He who says about a Muslim
that he is a Kafir, is himself a Kafir'; which means that if you accuse a Muslim of being a Kafir
without having evidence then it turns back on you. Thus a Muslim cannot be labeled a disbeliever or
kafir unless he totally denies the obligation of prayer. However, if a Muslim abandons prayer out of

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laziness, he is not considered a kafir according to the majority of Muslim scholars, but rather a sinner.
In his response to the question, Sheikh Ahmad Kutty, a Senior Lecturer and Islamic Scholar at the
Islamic Institute of Toronto, Ontario, Canada, states the following: "As stated in the `Aqeedah At-
Tahawiyyah, which represents the standard belief of the majority of Muslims or Ahlu-Sunnah wal-
Jama'ah, a person goes out of Islam by denouncing Islam just as he enters Islam by pronouncing the
kalima (also known as the shahadah: there is no god but Allah; Muhammad is the Messenger of
Allah). So, he enters and exits from the same door.

Having said that, we must add that if a person denies the obligation to pray, or fast, or pay Zakah, or
make Hajj, then he goes out of the fold of Islam. However, that is different from someone who simply
refuses to pray out of laziness; he will be still considered a Muslim if he does not deny the obligation
of prayer”Moreover, we would like to cite for you the following fatwa issued by the prominent
Muslim scholar Sheikh Yusuf Al-Qaradawi, in which he states the following: "Muslim scholars
unanimously agree that the person who abandons prayer while totally denying its obligation is a kafir.
However, they disagree regarding the one who does not perform prayer out of laziness. The majority
of them consider him a fasiq (sinner), and they say that the fate of that person is left to Allah, Who
will judge him according to His Will.It is the duty of Muslims, especially those concerned with
calling others to Allah, to invite the one who abandons prayer to perform it, and they should use
wisdom and fair exhortation in their approach in order to wisely invite him to accept the truth. If he
insists on his wrong attitude, Muslims should sever their ties with him in a bid to inform him about
the sin he is committing.Thank you for asking and God knows best

7. Differences concerning one who does not pray

Question:I was told in the time of the Salaaf they would differ on issues such as the one who did not
perform prayer and the on the one who ruled by laws other than what Allah has revealed, is it true this
is called Khilaf Al Mu`tabar (A difference which is taken into consideration)?. If the Salaaf did differ
may I please ask whom of the Salaaf differed on both of these issues? May Allah increase you my
beloved shaykh in good and give you the ultimate reward, heaven with the messenger of Allah
(Sal`Allahu Alaihi Wa Sallam).

Answer: Praise be to Allah.There are differences between the Islamic madhhabs whose views may be
taken into consideration concerning the ruling on one who does not pray. The dispute is only with
regard to the one who does not deny that the prayer is obligatory. The person who denies that prayer
is obligatory is definitely a kaafir. The majority of the Salaf, of the Sahaabah and Taabi’een, were of
the view that the person who does not pray is a kaafir, because of the saheeh texts which clearly state
that. The dispute arose after their time, but the scholars who examined this issue said that the opinion
stated is the more sound view, that the person who does not pray is guilty of major kufr which puts
him beyond the pale of Islam. This is the opinion according to which fatwas are issued nowadays.
With regard to ruling according to laws other than those revealed by Allah, whilst acknowledging that
the ruling of Allah is more complete and more perfect, and more beneficial to mankind than any other
(law), a group of scholars said that this is a lesser form of kufr. But giving preference to man-made
laws and giving them precedence over the laws (sharee’ah) of Allah, and believing that the laws of
Allah are not suitable for our times, for example, this is a form of major kufr which puts a person
beyond the pale of Islam.

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The dispute among the scholars in this case has to do with the person who judges according to laws
other than those revealed by Allah, whilst still believing that the laws of Allah are more perfect and
more fitting – is he guilty of major kufr or a lesser form of kufr? Because Allah has described those
who rule according to laws other than His in different ways, sometimes as kaafirs, sometimes as
faasiqoon (evildoers), sometimes as zaalimoon (wrongdoers). This is to be interpreted either as
referring to different cases in which people rule according to laws other than those revealed by Allah,
or as meaning one and the same thing, because the kaafir is also a faasiq and a zaalim.

8. Prayer: Missed

Question: When you are in a public place and is unable to pray prayer, can you pray the full prayer
when you come home, or do you have to pray Qaza?Could left over prayers of a dead person, be
offered on his behalf? What way we can offer leftover prayers?
Answer: Prayer is one of the most important obligations of Islam, being one of the five pillars of
Islam. A Muslim should not miss any prayer; and all prayers should be performed in their appointed
times. Allah says in the Quran:"....Indeed the prayers are enjoined on Believers at stated times." (An-
Nisa'4:103) In a hadith the Prophet (peace and blessings be upon him) said, "Allah has made five
prayers obligatory upon His servants. So whosoever will perform them and will not miss any of them
out of negligence, he has the pledge of Allah that He will enter him in Paradise. And whosoever will
not perform them, Allah has no pledge with him. If He wills He may punish him, and if He wills He
may forgive him." (Reported by An-Nasa'i, Abu Dawud and Ahmad).Salah is the most important
pillar of Islam. It is in fact the first religious duty prescribed on every single prophet from Adam to
Muhammad, second only to testifying the Oneness of Allah.The Prophet (PBUH) further narrates in a
hadith Qudsi: Allah said: "The covenant between Us and them is Salah; so whoever establishes it,
establishes religion; whoever undermines it, undermines religion." It is therefore important that we
never become slack in performing salah; if we miss any salah for whatever reason, we must pray it
immediately without further delay. The Prophet (peace and blessings be upon him) said, "Whoever
oversleeps and misses his prayer or forgets to do it, let him pray as soon as he remembers it. “
(Related by al-Bukhari and Muslim.)

MISSED PRAYERS OF LIFE---The vast majority of scholars and imams are of the opinion that
one must make up for all of the prayers one has missed in life, no matter how many they are. So
according to them, you should make up for all of these prayers. One of the best ways to do this—as
has been suggested by one scholar—is to pray with each fard that you perform another fard in lieu of
what you missed in the past. Thus, for instance, before or after praying Zuhr, pray another four
rak`ahs of Zuhr as qadha’, and pray another four rak`ahs of `Asr every time you pray `Asr; you
should continue to do this until such time that you can be pretty sure that you have made up for all of
the missed prayers. However, the above view has been rejected by scholars such as Imam Ibn
Taymiyah, Shawkani, and Ibn Hazm. They are of the view that a person who has deliberately missed
his prayers can never make up for them. Therefore, the only option left for him is to repent, ask
forgiveness of Allah, and do lots of good works; by doing so he can hope to receive Allah’s mercy.
Ibn Taymiyyah, while advancing this point of view, further states: “To insist that a person who has
strayed away from Islam for a number of years and then returns to the fold of Islam must make
qadha’ of all his missed prayers serves only as a deterrent against his repentance, and thus it amounts
to limiting the infinite mercy of Allah.” He, therefore, dismisses this view and rules that it is

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sufficient for him to repent, make lots of istighfar (asking forgiveness) and good works.The Azan and
Iqamah for those who missed the Proper Time of Prayer:--One who sleeps through the time of a
prayer or who forgets a prayer may make azhan and iqamah when he desires to pray. In a story
recorded by Abu Dawud, when the Prophet, upon whom be peace, and his companions slept through
the time of the morning prayer, he ordered Bilal to make the azhan and iqamah for the prayer. If one
has missed many prayers, it is preferred to make one azhan at the beginning followed by an iqamah
for each prayer. Says al-'Athram, "I heard Abu 'Abdullah (Ahmad) being asked what a man who had
missed a prayer should do about the azan. He mentioned the hadith of Hushaim from Abu az-Zubair...
that the idol-worshippers kept the Prophet busy during four of his prayers during the Battle of the
Clans. When part of the night had passed, he ordered Bilal to make the azhan and the iqamah and
they prayed the afternoon, sunset, and night prayers in succession, each time followed by the iqamah.
(Vol 1, Book 7. Azhan, Call To Prayer.Fiqh 1.104. (Fiqh-us-Sunnah) ) Based on this if one missed
the prayer then he/she should make up that. If the time interval of that salah has gone then it will be
called Qadah. If it is still in the prescribed time interval, then it will not be called Qadah.

MISSED PRAYERS OF LIFE--Whatever the case, it is not permissible to offer anybody missed
prayers (dead or alive) by anyone even son, daughter, mother or father, because no one can pray on
behalf of anyone else. The basic principle is that offering prayer cannot be delegated as advice or
will.If some one live has missed many many numbers of daily obligatory prayers (months and years),
then it is better for him/her to offer those missed prayers so that on Day Of Judgment, at least he/she
has no missing prayers.For this one has to calculate all missing days (months and years), multiply by
five. For example for one year missing, 365X5=1825 has to offer. You have to offer only Fard Rakats
of all daily prayers with addition of Witr for Isha. So for one day you have to offer as follows :
Fajr Prayer: Rakats : 2 Farad

Zuhr Prayer: Rakats : 4 Farad

Asr Prayer: Rakats : 4 Farad

Maghrib Prayer: Rakat : 3 Farad

Isha Prayer: Rakat : 4 Farad + 3 Witr

So totally you have to offer 20 Rakats for each day. You can pray missed prayer any time, after or
before offering regular prayer. You can also pray all 20 in one, two or three steps or many days pray
in one day. It is all upto your convenience.

9. PRAYING DIFFERENCE BETWEE SUNNI & SHI’TE

Question: I am confused between the way a Sunni prays and the way a Shi'te prays. My father is a
Shi'te and he has taught me to pray with my hands on my sides but I do not know what is the
difference? Why is there such difference between the two? Also, I would be very grateful if you tell
me which form was used originally by Mohammad.

Answer: Praise be to Allah. 1 – The difference between the Shi’ah (Raafidis) and Sunnis (Ahl al-
Sunnah) is very great, because of the difference in the sources to which each group refers. The Shi’ah
rely on books and scholars who are insignificant in the eyes of the Sunnis. For example, after the

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Qur’aan, the Sunnis rely on Saheeh al-Bukhaari, but the Shi’ah do not regard it as a reference and
they do not regard its author as significant. They even differ from us with regard to the Sahaabah. The
Shi’ah regard all the Sahaabah as kaafirs apart from a few of them. Some of them even claim that the
Qur’aan which is in circulation among the Sunnis is missing some parts and has been altered; those
who do not say that the Qur’aan is missing some parts and has been altered say that it has been
misinterpreted and reject the tafseer (interpretation) that has been narrated from our imams. Al-Shu’bi
said: I warn you against misguided groups, the worst of which are the Raafidis. ‘Ali ibn Abi Taalib
burned them with fire and expelled them from the land, and the proof of that is that the ideas of the
Raafidis are like the ideas of the Jews. The Jews said that only a man from the family of Dawood
could be a leader, and the Raafidis say that only a man from among the descendents of ‘Ali ibn Abi
Taalib could be a leader. The Jews said that there can be no fighting for the sake of Allah until the
Dajjaal (“Antichrist”) appears and some support comes down from heaven, and the Raafidis say that
there can be no fighting for the sake of Allah until the Mahdi appears and a voice calls out from
heaven. The Jews delay the evening prayer until the stars appear, and the Raafidis do likewise.
According to a hadeeth narrated from the Prophet (PBUH): “My ummah will continue to adhere to
the fitrah (sound natural disposition of man) so long as they do not delay Maghrib prayer until the
stars appear.” (Abu Dawood, 418; Ibn Maajah, 689; classed as saheeh by al-Albaani in Saheeh Abi
Dawood, 444). The Jews turned away slightly from their direction of prayer, as do the Raafidis. The
Jews sway back and forth in prayer, as do the Raafidis. The Jews regard it as permissible to shed the
blood of every Muslim, as do the Raafidis. The Jews do not observe any ‘iddah (waiting period) when
a woman is divorced or widowed, and neither do the Raafidis. The Jews reject the idea of three-fold
talaaq (divorce), as do the Raafidis. The Jews altered the Tawraat (Torah), as the Raafidis altered the
Qur’aan. The Jews hate Jibreel and say, “He is our enemy among the angels.” Some of the Raafidis
do likewise and say that he made a mistake by giving the Revelation to Muhammad (peace and
blessings of Allah be upon him). Al-Sunnah by al-Khallaal, 3/497-498.

These are some of the misguidance and myths of the Shi’ah. Hence it is no surprise that they put their
arms at their sides when praying, which is clearly contrary to the saheeh Sunnah. With regard to the
evidence for placing the right hand over the left when praying, there is a great deal of such evidence.
For example: It was narrated that Sahl ibn Sa’d said: The people were commanded to put the right
hand over the left forearm when praying. Abu Haazim said: I only know that this is attributed to the
Prophet (peace and blessings of Allah be upon him). (Narrated by al-Bukhaari, 707). “[The Prophet]
(peace and blessings of Allah be upon him) used to place his right hand on his left hand.” (Narrated
by Muslim, 401). The Messenger of Allah (peace and blessings of Allah be upon him) passed by a
man who was praying, and who had placed his left hand on his right hand. He grabbed his arms and
put his right hand on his left.” (Ahmad, no. 12671) It was narrated from Waa’il ibn Hajar that he saw
the Prophet (peace and blessings of Allah be upon him) raise his hands when he started to pray and
say Takbeer, and according to Hammaam he raised his hands level with his ears. Then he wrapped
his hands in his garment, putting his right hand on his left. When he wanted to bow in rukoo’ he took
his hands from beneath his garment, raised them, then said Takbeer and bowed. When he said
“Sami’a Allah liman hamidah,” he raised his hands, and when he prostrated, he prostrated between
his two hands.” (Narrated by Muslim, 401).It was narrated that Ibn ‘Abbaas (may Allah be pleased
with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “We
Prophets have been commanded to hasten the breaking of our fast and to delay our suhoor, and to put
our right hands over our left when praying.” (Narrated by Ibn Hibbaan, 3/13. This hadeeth was

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classed as saheeh by Shaykh al-Albaani in Sifat al-Salaah, p. 87). Ibn Hajar said: Ibn ‘Abd al-Barr
said: There is no different report narrated from the Prophet (peace and blessings of Allah be upon
him), and this is the view of the majority of the Sahaabah and Taabi’een. This is what was mentioned
by Maalik in al-Muwatta’, and Ibn al-Mundhir and others did not narrate anything different from
Maalik. Ibn al-Qaasim narrated that Maalik had said that the arms should be held at the sides, and
most of his companions followed him. And it was narrated that he said there is a difference between
obligatory and naafil prayers. Some of them regarded it as makrooh to hold one hand with the other.
Ibn al-Haajib narrated that this means it is makrooh when one does it for the purpose of resting the
hands.” Fath al-Baari, 2/224.

10. Prayer: Thoughts

Question:I want to know about the thoughts that come in mind while praying. What is there reason
remedy? Will that prayer accepted by Allah Almighty?

Answer: Allah says: "Allâh burdens not a person beyond his scope.... " (Al-Baqarah 2:286)"....And
there is no sin for you in the mistakes that ye make unintentionally, but what your hearts purpose (that
will be a sin for you). Allah is Forgiving, Merciful. (Al-Ahzab 33:5) Prophet (pbuh) is reported to
have said: "The reward of deeds depends upon the intentions and every person will get the reward
according to what he has intended."(BukhariBukhari, Vol 2, Book 22. Actions While Praying. Hadith
313: Narrated By Abu Huraira: Allah's Apostle said, "When the Adhan for the prayer is pronounced,
then Satan takes to his heels passing wind so that he may not hear the Adhan and when the Muadh-
dhin finishes, he comes back; and when the Iqama is pronounced he again takes to his heels and when
it is finished, he again comes back and continues reminding the praying person of things that he used
not to remember when not in prayer till he forgets how much he has prayed."Abu Salama bin 'Abdur-
Rahman said, "If anyone of you has such a thing (forgetting the number of Rakat he has prayed) he
should perform two prostrations of Sahu (i.e. forgetfulness) while sitting." Abu Salama narrates this
from Abu Huraira. Bukhari, Vol 2, Book 22. Actions While Praying. Hadith 324: Narrated By Abu
Huraira: Allah's Apostle said, "When anyone of you stands for the prayers, SATAN COMES and puts
him in doubts till he forgets how many Rakat he has prayed. So if this happens to anyone of you, he
should perform two prostrations of Sahu while sitting”.

11. Offering only obligatory prayers & the time range

Question: Could you please comment on the practices of people who are lack with their Sunnah
prayers in conjunction with their obligatory ones. Some people offer only two rak'ahs of Sunnah with
the obligatory two rak'ahs of Friday prayer. What I have learned is that one should offer a total of 17
rak'ahs. Other people are in the habit of delaying Isha prayer till after mid-night, due to laziness or
attending to business. Others rarely wake up for Fajr prayer. Can we neglect Sunnah Ma’akkdah?

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Answer:The importance of praying Sunnah, or voluntary prayer, can be appreciated when we look
carefully at this authentic Qudsi Hadith in which the Prophet is quoted to have said: "Allah, the
Almighty says: Whoever shows enmity to a friend of Mine, I shall be at war with him. My servant
does not draw near to Me with anything more loved by Me than the religious duties I have imposed
upon him, and My servant continues to draw near to Me with supererogatory works so that I shall
love him. When I love him I am his ear with which he hears, his eyes with which he sees, his hand
with which he strikes, and his leg with which he walks. Were he to ask something of Me, I would
surely give it to him; and were he to ask Me for refuge, I would surely grant him it." (Related by Al-
Bukhari). What is meant by "supererogatory works" mentioned in this Hadith is any voluntary action
which is added over and above the religious duties Allah has imposed. This relates particularly to
prayers, since the Hadith uses in Arabic the same word [nafl] we use to refer to voluntary prayers.
However, what the Prophet has recommended or encouraged us to do, by way of offering voluntary
worship, remain voluntary. It is not obligatory. Hence, it is not for anyone to demand it of others.
Allah will question us on the day of judgment about any obligatory prayer we deliberately miss. But
He will not question us about Sunnah we do not do. He will reward us for the Sunnah we do, but He
does not punish anyone for omitting any voluntary action [though we may be reproached for not
following the recommended practice of the Prophet, peace be upon him]. When a man told the
Prophet that he was not prepared to add anything to what Allah has made a binding duty on him, the
Prophet commented: "(The man) will prosper if he fulfills what he says." Allah has given us a time
range for each prayer. It is far more preferable to offer Isha prayer before midnight, but if one delays
it after that, it is acceptable. Some people prefer to delay Isha in order to conclude their day's activity
with a prayer. While it is more preferable to offer Isha prayer with the congregation at the beginning
of its time, the thought of concluding one's day with it is [also] fine.Making a habit of missing Fajr
prayer is certainly very serious. One has to take every precaution in order to offer it on time. For this
reason, it is better to go to bed early and make sure of waking up to offer Fajr before sunrise. If
occasionally one oversleeps he should pray Fajr immediately on waking up. When a prayer is
deliberately missed, it cannot be offered because its time has lapsed. Only when it is missed through
oversleep or loss of consciousness, can it be offered when consciousness is regained. If one has not
prayed for several years, one should repent, seek Allah's forgiveness, resolve not to miss any single
prayer again and offer as much in Sunnah as possible. The Sunnah Ma’akkdah should not be
neglected without any valid reason. According to the Hanafi School, one who regularly neglects this
Sunnah without any valid reason incurs blame. Our Dialogue ( Source : Arab News - Jeddah )

12. LEADING PRAYERS

Question: What are the qualifications of a person who is supposed to lead people in prayer?

Answer:It is good to pray in jama`ah (congregation). Wherever there are two or more Muslims
together, they should pray in jama`ah. The imam should be an adult if he is leading the prayers of
adults. Minors [i.e., those who have not reached puberty] are not allowed to lead obligatory prayers.
They can lead voluntary prayers if they know about purification and can read the Qur’an well. It is
good to ask young children of seven years or older to lead voluntary prayers sometimes to encourage
and teach them how to lead prayers. When praying in jama`ah at someone’s home, the owner of the
house has the right to lead the prayer, if he knows how to do it. The lady of the house can also lead
the prayer if there are only ladies praying together. The outsiders should not lead prayer in someone’s

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home without his permission. Generally speaking, the person who knows the Qur’an more should be
given preference in leading prayer. If they are all almost equal in their knowledge of the Qur’an, then
the person who knows more about the Sunnah should be given preference. Otherwise the most senior
person can be chosen to lead the prayer. These are recommendations only. It is permissible for a less
knowledgeable (even less pious) person to lead in prayer those who are more knowledgeable (or more
pious) than him, as long as he knows the basic rules and method of prayer. The following hadith of
the Prophet (peace and blessings be upon him) gave the guidelines in this regard: Abu Mas`ud Al-
Ansari reported that the Prophet (peace and blessings be upon him) said, “The person who can best
read the Book of Allah will lead the people (in prayer). If they are equal in reading (the Qur’an), then
the one who has more knowledge of the Sunnah. If they are equal in the knowledge of Sunnah, then
the one who was first in making the Hijrah (from Makkah to Madinah). If they are equal in that then
the one who is more senior (or older) in Islam. Let not a person lead the prayer in the place of the
authority of another person and let him not sit in his house in his place of honor, except by his
permission.” (Reported by Muslim)

13. PRAYER IN ENGLISH

Question:I recently spent some time with a Muslim family in which the husband was a convert to
Islam. I was surprised to find that he hasn’t missed a single Prayer (Salah) in 5 years, ma sha’ Allah.
However, he told me that he doesn’t do the prayers in Arabic, instead, completely in English. Is this
allowed?

Answer: Bear in mind that the Prophet (peace and blessings be upon him) said, “Prayer is the
cornerstone of religion…” Prayer stands as the second pillar of Islam after testifying that there is no
god but Allah and Muhammad is His final Messenger. The Prophet (peace and blessings be upon
him) said, “Islam is built upon five pillars: testifying that there is no true god except Allah and that
Muhammad is the Messenger of Allah, performing Prayer, paying the Zakah, making the pilgrimage
to the Sacred House (Hajj), and fasting the month of Ramadan.” (Reported by Al-Bukhari)
Responding to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the
Islamic Institute of Toronto, Ontario, Canada, states: “Prayer (the word as commonly understood by
the English speaking people) is of two kinds in Islam: One is the formal daily act of worship called
Salah, and the other is the more informal act of remembrance of Allah through supplications,
entreaties, meditations, etc. The second is variously called dhikr and du`a’. Whereas the formal act of
worship (i.e., Salah, including the obligatory, recommended and the optional) must be said in Arabic,
which is the language of the Qur’an, the informal prayers can be said in any language of one’s choice.

The formal worship (Salah) is governed by strict rules; the informal prayer (du`a’ and dhikr, etc.) is,
however, fairly flexible. As regards Salah, the Prophet (peace and blessings be upon him) repeatedly
told the faithful: “Perform Salah as you have seen me performing.” In conformity with this dictum,
whenever people embraced Islam he insisted that they stay with him in order to learn the rules of
Salah. Thanks to his great example, which was diligently followed by his companions who carefully
passed on the rules of Salah to the posterity, there is extraordinary uniformity in the manner of
performing Salah among Muslims throughout the world. Salah must be performed as specifically
taught and demonstrated by the Prophet (peace and blessings be upon him). It must be done in

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Arabic. Du`a’ and dhikr, however, can be said in any language. It is, therefore, imperative on every
new Muslim to learn the rules of Salah; it is the priority of priorities for him/her to do so. It must also
be equally stressed that every Muslim who facilitates the conversion of anyone to Islam has an
obligation to acquaint him/her with the basic rules of Salah.It is understandable that it is rather
difficult for those who do not speak Arabic to say all of the Salah in Arabic. But since Islam is
flexible, the new Muslim can go about learning it in a gradual way. She/He can first start saying some
tasbihs (formulas of glorification of Allah) such as the words of subhana Allah, al-hamdu lillah, la
ilaha illla Allaha, etc.), followed by memorizing surat al-Fatihah, and later on the last short surahs of
the Qur’an (surahs 112, 113, 114). All of this, in sha’ Allah (Allah willing), should be fairly easy for
him/her with Allah’s help and with a bit of help from fellow Muslims. Now that a number of years
have elapsed over the said brother’s conversion, it is important for you and other fellow Muslims to
inform him about the urgency of learning to say his Salah in Arabic.

1. BRIEF SIGNS OF QAYAMAH (DOOMS DAY)

Question: What are the lesser and greater signs of the Day of Resurrection?

Answer: Praise be to Allah. The signs and portents of the Day of Resurrection can be divided into
lesser and greater signs. The lesser signs, for the most part, will occur a long time before the
Resurrection begins. Some of them have happened and ended – although they may be repeated – and
some of them have appeared and are ongoing. Some have not yet happened, but they will happen as
the truthful one (the Prophet) (peace and blessings of Allah be upon him) has told us. The lesser and
major signs of the Hour are many, and are mentioned in many saheeh ahaadeeth. Following is a brief
summary of the signs are: Past Signs---1) Splitting of the Moon.2) Death of the Prophet
Muhammad, may Allah bless him and grant him peace.3) A form of death which will kill thousands
of Muslims. (Understood to refer to the plague of Amwas during the caliphate of ‘Umar ibn al-
Khattab.) 4) A major fighting in Madinah (understood to refer to the battle of al-Harrah during the
caliphate of Yazid, 63 AH). 5) The Muslim conquest of Jerusalem. 6) The Muslim conquest of
Constantinople. 7) Two large groups of Muslims will fight in war. 8) A war between the Muslims
and a reddish people with small eyes, wearing sandals made of hair (understood to refer to the
Mongol Tatar invasion of the Islamic lands.) 9) A peace agreement between the Muslims and non-
Muslims from the yellow race (Chinese, Mongols, etc.) 10) Thirty impostors (dajjal) will appear,
each thinking he is a prophet.

Present Signs

11. Naked, destitute, barefoot shepherds will compete in building tall buildings. 2. The slave-woman
will give birth to her master or mistress.13. A trial (fitnah) which will enter every Arab
household.14. Knowledge will be taken away (by the death of people of knowledge), and ignorance
will prevail.15. Widespread drinking of alcohol. The prevalence of musical instruments. Tribulations
(fitnahs) will prevail. 16. Illegal sexual intercourse will become widespread. 17. Appearance of
women who are clothed yet naked.18. Earthquakes will increase.19. Time will pass more quickly.

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20. The spread of riba (usury, interest)21. Bloodshed will increase. (Widespread killing)22.
Trustworthiness will be lost, i.e. People will distrust one who is trustworthy, and trust one who is
treacherous.23. When any gain is shared out only among the rich, with no benefit to the poor; when a
trust becomes a means of making a profit. 24. When the leader of a people is the worst of them.25.
When people treat a man with respect because they fear some evil he may do.26. Knowledge will be
in the hands of the lowest of you, and power passes into the hands of the least of you. Authority will
be given to those who do not deserve it.27. Trade will become so widespread that a woman will help
her husband in business.28. Family ties will be cut; the giving of false witness will be common,
while truthful witness will be rare.

Future Signs

29. People will gather for prayer, but will be unable to find an imam to lead them. 30. The number
of men will decrease, whilst the number of women will increase, until for every man there are 50
women.31. The buttocks of the women of the tribe of Daws will again sway in circumambulation
(tawaf) around the idol Dhul-Khulsah.32. The Euphrates will reveal a treasure of gold, and many
will die fighting over it, each one hoping to be the one who gains the treasure.33. The Romans
(Europeans) will come to a place called A’maq or Wabiq, and an army of the best people will go forth
from Madinah to face them.34. A major war between the Muslims (including Jews and Christians
who truly believe in Jesus after his return) led by the Imam Mahdi, and the Jews plus other non-
Muslims led by the Antichrist. 35. The Muslim conquest of Rome.36. Only the worst people will be
left; they will not know any good or forbid any evil. The worst of the people are those upon whom the
Hour will come while they are still alive, and those who turn graves into mosques.37. When paying
Zakaat becomes a burden; when a man obeys his wife and disobeys his mother; and treats his friend
kindly whilst shunning his father.38. Wealth will increase, so that a wealthy man will worry lest no-
one accept his Zakaat, and when he offers it to anyone, that person will say, "I am not in need of it."
39. Arabia will become a land of gardens and rivers.40. There will be no-one who knows what
fasting, prayer, charity and rituals are. The Quran will disappear in one night, and no Ayah will be left
on earth.41. The Mahdi (guided one) will appear, and be the Imam of the Muslims.42. Jesus Christ
will descend in Damascus, and pray behind the Mahdi.43. Jesus will break the cross and kill the
swine, i.e. destroy the false Christianity.44. The Antichrist (al-masih al-dajjal, the false Christ) will
appear, with all his tools of deception, and be an immense trial. He will be followed by 70,000 Jews
from Isfahan (present-day Iran).45. The Dajjaal will appear at the end of time, when religion is taken
lightly. He will have forty days in which to travel throughout the earth. One of these days will be like
a year, another will be like a month, a third will be like a week, and the rest will be like normal days.
46. Jesus will kill the Antichrist at the gate of Ludd (Lod in present-day Israel, site of an airport and a
major Israeli military base).47. A time of great peace and serenity during and after the remaining
lifetime of Jesus. 46. Peace will prevail and people will use their swords as sickles. Every harmful
beast will be made harmless; the sky will send down rain in abundance, and the earth will bring forth
its blessings. A child will play with a fox and not come to any harm; a wolf will graze with sheep and
a lion with cattle, without harming them.47. Gog and Magog will appear from all directions, eating
and drinking everything they find.48. The emergence of the Beast from the Earth, carrying the Staff
of Moses and the Seal of Solomon, who will speak to the people, telling them they did not believe
with certainty in the Divine Signs.49. Three major armies will sink into the earth: one in the east, one
in the west, one in Arabia.50. There is no-one left on the earth saying, "Allah, Allah" or "There is no

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god except Allah."51. A man will wake up as a believer, and be a kafir (unbeliever) by nightfall.
People will sell their religion for a small amount of worldly goods.52. There will come a tribulation
during which one who sits will be better than one who stands, one who stands will be better than one
who walks, and one who walks will be better than one who runs.53. Among my Ummah, some will
be swallowed up by the earth, some bombarded with stones, and some transformed into animals.54.
Three land-slides - one in the East, one in the West, and one in Arabia. 55. An Abyssinian leader
with thin shins will destroy the Ka’bah.56. The Hour will not come until a man passes by someone's
grave and says, 'Would that I were in his place!57. Hour will not come until wild animals talk to
men, and a man speaks to his whip or his shoe, and his thigh will tell him about what happened to his
family after he left."58. The Hour will not come until time passes so quickly that a year will be like a
month, a month like a week, a week like a day, a day like an hour, and an hour like the time it takes
for a palm-leaf to burn.'59. The Hour will not come until Allah takes away the best people on earth;
only the worst people will be left; they will not know any good or forbid any evil. 60. The Hour will
not come until the following events have come to pass: two large groups will fight the another, and
there will be many casualties; they will both be following the same religious teaching. 61. The Hour
will come suddenly: when a man has milked his she-camel and taken away the milk, but he will not
have time to drink it; before a man repairing a tank for his livestock will be able to put water in it for
his animals; and before a man who has raised a morsel of food to his mouth will be able to eat it.

Last Signs

62. A gentle wind which will take the souls of the believers. 63. Eventually the Day of Judgment is
established upon the worst of the people, who copulate like donkeys in public.64. The first of the
signs (of the Hour) to appear will be the rising of the sun from the West and the appearance of the
Beast before the people in the forenoon. Whichever of these two events happens first, the other will
follow immediately.65. The huge cloud of smoke.66. A fire which will emerge from Yemen and
drive the people to their place of gathering67. The blowing in the Trumpet by the Angel Israfil, upon
which everyone will faint except as Allah wills.68. The second blowing in the Trumpet, upon which
everyone will be resurrected.There is no saheeh text which states the order in which these signs will
occur, rather the order of some of them is to be understood from the context of the texts. And Allah
knows the best.

2. DETALIED SIGNS OF QAYAMAH8---Author: Al-Haafidh Ibn Katheer Hadeeth-Checking: Abu

Talhah Daawood Burbank Ayaat and Ahaadeeth about the Hour---- “… My Lord! Increase me in
knowledge!" – (Taha 20:114)

GENERAL DESCRIPTION OF THE FITNA (TRIBULATIONS) DIVISIONS WITHIN THE MAIN

RELIGIOUS GROUPS EVILS BEFALLING MUSLIM UMMAH DURING THE LAST DAYS
THE GREATER SIGNS OF THE HOUR THE MAHDEE DIFFERENT KINDS OF FITAN
(TRIBULATIONS) THE SIGNS AND PORTENTS OF THE HOUR THE APPEARANCE OF THE
DAJJAAL THE DESCENT OF JESUS THE APPEARANCE OF GOG AND MAGOG THE
DESTRUCTION OF THE KA'BAH THE EMERGENCE OF THE BEAST THE RISING OF THE
SUN FROM THE WEST THE SMOKE WHICH WILL APPEAR AT THE END OF TIME OTHER
EVENTS WHICH WILL PRECEDE THE HOUR PEOPLE WHO WILL BE ALIVE AT THE END
OF TIME. Allah (subhaanahu wa ta'aala) said:"They ask you (O Muhammad sal-Allahu 'alayhe wa
sallam) about the Hour, - when will be its appointed time? (42) You have no knowledge to say

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anything about it (43) To your Lord belongs (the knowledge of) the term thereof? (44) You (O
Muhammad sal-Allahu 'alayhe wa sallam) are only a warner for those who fear it (45) The Day they
see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning." (An-
Nazi'aat 79:42-46) “They ask thee about the (final) Hour - when will be its appointed time? Say: "The
knowledge thereof is with my Lord (alone): None but He can reveal as to when it will occur. Heavy
were its burden through the heavens and the earth. Only, all of a sudden will it come to you." They
ask thee as if thou Wert eager in search thereof: Say: "The knowledge thereof is with Allah (alone),
but most men know not" (Al-A’raaf 7:187) There are many Ayaat and Ahaadeeth concerning this
subject: Allah said:"The Hour has drawn near, and the moon has been cleft asunder." (Al-Qamar
54:1)The Prophet (sal-Allahu 'alayhe wa sallam) said, whilst pointing with his index and middle
fingers, "The time of my advent and the Hour are like these two fingers." [1]

In another report he said: "The Hour almost came before me."This indicates how close we are,
relatively speaking, to the Hour. Allah said:"Draws near for mankind their reckoning, while they turn
away in heedlessness." (Al-Anbiyaa' 21:1) "The Event (the Hour or the punishment of disbelievers
and polytheists or the Islamic laws or commandments), ordained by Allah will come to pass, so seek
not to hasten it. Glorified and Exalted be He above all that they associate as partners with Him." (An-
Nahl 16:1) "Those who believe not therein seek to hasten it, while those who believe are fearful of it,
and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error
far away." (Ash- Shooraa 42:18)“On the day when the first trump resoundeth (6) And the second
followeth " (An-Naziaat 79:6 - 7) In Saheeh al-Bukhaaree, there is a Hadeeth which states that a
Bedouin asked the Prophet (sal-Allahu 'alayhe wa sallam) about the Hour. He (sal-Allahu'alayhe wa
sallam) said, "It will surely come to pass. What have you prepared for it?" The man said, "O
Messenger of Allah, I have not prepared much in the way of prayer and good works, but I love Allah
and His Messenger." The Prophet (sal-Allahu 'alayhe wa sallam) said, "You will be with those you
love."

The Muslims had never rejoiced as much they did when they heard this Hadeeth. [2]Some Ahaadeeth
report that the Prophet (sal-Allahu 'alayhe wa sallam) was asked about the Hour. He looked towards a
young boy and said, "If he lives, he will not grow very old before he sees your Last Hour coming to
you." [3]By this he meant their death and entering the Hereafter, because everyone who dies enters
the Hereafter; some people say that when a person has died, his judgment has begun. This Hadeeth
with this meaning is "correct" (Saheeh).Some heretics comment on this Hadeeth and give it an
incorrect meaning. The exact timing of the Great Hour (as-Saa'at al-'Uzmaa) is something which
Allah alone knows and which He has not revealed to anyone, as is clear from the Hadeeth in which
the Prophet (sal-Allahu 'alayhe wa sallam) said: "There are five things which nobody knows except
Allah;" then he recited, "Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends
down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow,
and no person knows in what land he will die. “Verily, Allah is All Knower, All Aware (of things)."
(Luqman 31:34] [4] When Gabriel (Jibreel) (alayhi-salaam) came to the Prophet (sal-Allahu 'alayhe
wa sallam) in the guise of a Bedouin, he asked him about Islaam, Eemaan (faith) and Ihsaan
(excellence of faith); and the Prophet (sal-Allahu 'alayhe wa sallam) answered his questions. But
when he asked him about the Hour, he said: "The one questioned about it knows no better than the
questioner." Jibreel said, "Tell me about its signs." Then the Prophet (sal-Allahu 'alayhe wa sallam)
described them, as we shall see later when we quote this Hadeeth and others in full. Hudhayfah said:

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"The Prophet (sal-Allahu 'alayhe wa sallam) stood up one day to speak to us, and told us everything
that was going to happen until the Hour, and left nothing unsaid. Some of the listeners learnt it by
heart, and some forgot it; these friends of mine learnt it. I do not remember it completely, but
sometimes it springs to mind, just as one might remember and recognise the face of a man whom one
had forgotten, when one sees him." [Abu Daawood, Muslim] [5]

Imaam Ahmad reported via Abu Nudrah that Abu Sa'eed said: "One day the Prophet (sal-Allahu
'alayhe wa sallam) led us in praying the afternoon prayer (Salaat al-'Asr). Then he stood and
addressed us until sunset. He mentioned everything that was to happen until the Day of Resurrection,
and left nothing unsaid. Some of us remembered it, and some of us forgot it. One of the things he said
was: 'O people, this world is full of attractive temptations. Allah has appointed you as vicegerents
(Khaleefah) in this world, and He will see how you will act. So guard yourselves against the
temptations of this world and of women.' Towards the end of this speech, he said, 'The sun is about to
set, and what remains of this world, compared to what has passed, is like what remains of this day
compared to what has passed.' [6]"'Alee ibn Zayd ibn Jad'an al-Timi narrated some Gharib and
Munkar Ahaadeeth - which could bring into question the validity of this Hadeeth. But there are some
reports which are similar to this Hadeeth, and whichwere transmitted with different isnaads. Part of
this Hadeeth is in Saheeh Muslim, through Abu Nudrah on the authority of Abu Sa'eed. This Hadeeth
refers to something which is beyond any doubt: what remains of this world, compared to what has
passed, is very little. In spite of that, no one can know exactly how much time is left except Allah,
and no-one can know exactly how much time has passed, except Allah.

Footnotes

[1] Bukhaaree, Kitaab at-Tafsir, commentary on Surat an-Nazi'aat, 6/206. [2] A similar Hadeeth was
narrated by Bukhaaree in Kitaab al-Adab. [3] See Bukhaaree, Kitaab al-Adab; Muslim, Kitaab al-
Fitan wa Ashraat al-Sa'ah. [4] Bukhaaree, Kitaab at-Tafsir, commentary on Luqman 31:34. A longer
Hadeeth is narrated by Muslim in Kitaab al-Eemaan. [5] Muslim, Kitaab al-Fitan wa Ashraaat al-
Sa'ah; Abu Daawood, Kitaab al-Fitan wa'l-Malahim. [6] The whole speech is narrated by Imaam
Ahmad in his Musnad, 2/61. Checker's Note: Da`eef, al-Musnad (3/61) [or 2/61 as stated in the
book??], at-Tirmidhee and al-Hakim (4/505). Da`eef due to `Alee ibn Zayd ibn Jad'an. al-Mishkat:
5145 of al-Albaanee. Parts of the complete speech are authentic, see Ibn Kathir's comments. General
Description of the Fitna (Tribulations) Hudhayfah ibn al-Yaman said: "People used to ask the Prophet
(sal-Allahu 'alayhe wa sallam) about good things, but I used to ask him about bad things because I
was afraid that they might overtake me. I said, 'O Messenger of Allah, we were lost in ignorance
(Jahiliyyah) and evil, then Allah brought this good (i.e. Islam). Will some evil come after this good
thing?' He said, 'Yes' I asked, 'And will some good come after that evil?' He said, 'Yes, but it will be
tainted with some evil' I asked, 'How will it be tainted?' He said, 'There will be some people who will
lead others on a path different from mine. You will see good and bad in them." I asked, 'Will some
evil come after that good?' He said, 'Some people will be standing and calling at the gates of Hell;
whoever responds to their call, they will throw him into the Fire.' I said, 'O Messenger of Allah,
describe them for us.' He said, 'They will be from our own people, and will speak our language.' I
asked, 'What do you advise me to do if I should live to see that?' He said, 'Stick to the main body
(jamaa'ah) of the Muslims and their leader (Imaam). I asked, What if there is no main body and no
leader?' He said 'Isolate yourself from all of these sects, even if you have to eat the roots of trees until

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death overcomes you while you are in that state.' [1]"'Abd Allah ibn Mas'ood said: "The Prophet (sal-
Allahu 'alayhe wa sallam) said, 'Islam began as something strange, and it will revert to being strange
as it was in the beginning, so good tidings for the strangers.' Someone asked, 'Who are the strangers?'
He said, 'The ones who break away from their people (literally, 'tribes') for the sake of Islam.'" This
Hadeeth was narrated by Ibn Majah on the authority of Anas and Abu Hurairah. [2]

Divisions within the Main Religious Groups

Abu Hurairah reported that the Prophet (sal-Allahu 'alayhe wa sallam) said: "The Jews have split into
seventy-one sects, and my Ummah will divide into seventy-three." [1]'Awf ibn Malik reported that
the Prophet (sal-Allahu 'alayhe wa sallam) said: "The Jews split into seventy-one sects: one will enter
Paradise and seventy will enter Hell. The Christians split into seventy-two sects: seventy-one will
enter Hell and one will enter Paradise. By Him in Whose hand is my soul, my Ummah will split into
seventy-three sects: one will enter Paradise and seventy-two will enter Hell." Someone asked, "O
Messenger of Allah, who will they be?" He replied, "The main body of the Muslims (al-Jamaa'ah)."
'Awf ibn Malik is the only one who reported this Hadeeth, and its isnaad is acceptable. [2] Anas ibn
Malik said: "I shall tell you a Hadeeth which I heard from the Messenger of Allah, and which no-one
will tell you after me. I heard him say, 'Among the signs of the Hour will be the disappearance of
knowledge and the appearance of ignorance. Adultery will be prevalent and the drinking of wine will
be common. The number of men will decrease and the number of women will increase until there will
be fifty women to be looked after by one man.'" This Hadeeth was reported in the two Saheehs from
the Hadeeth of 'Abd Rabbihi. [3] 'Abd Allah said : "The Prophet (sal-Allahu 'alayhe wa sallam) said,
'Just before the Hour, there will be days in which knowledge will disappear and ignorance will
appear, and there will be much killing.'" [Ibn Maajah; also narrated by Bukhaaree and Muslim, from
the Hadeeth of al-A'mash] [4] Hudhayfah ibn al-Yaman said: "The Prophet (sal-Allahu'alayhe wa
sallam) said, 'Islaam will become worn out like clothes are, until there will be no-one who knows
what fasting, prayer, charity and rituals are. The Qur'aan will disappear in one night, and no Ayah
will be left on earth. Some groups of old people will be left who will say, 'We heard our fathers
saying La ilaha illa Allah, so we repeated it.' Silah asked Hudhayfah, "What will saying La ilaha illa
Allah do for them when they do not know what prayer, fasting, ritual and charity are?" Hudhayfah
ignored him; then Silah repeated his question three times, and each time Hudayfah ignored him.
Finally he answered, "O Silah, it will save them from Hell", and said it three times. [Ibn Maajah] [5]

This indicates that in the last days, knowledge will be taken from the people, and even the Qur'aan
will disappear from the Mushafs and from people's hearts. People will be left without knowledge.
Only the old people will tell them that they used to hear people saying La ilaha illa Allah; and they
will repeat it to feel close to Allah, so it will give them some blessing, even if they do not have any
good deeds or beneficial knowledge. Knowledge will be taken away from men and ignorance will
increase during the last days, and their ignorance and misguidance will increase until the end, as in
the Hadeeth of the Prophet (sal-Allahu 'alayhe wa sallam): "The Hour will not come upon anyone
who says, 'Allah, Allah'; it will only come upon the most evil of men." [6]

Footnotes

[1] Ibn Maajah, Kitaab al-Fitan (Hadeeth 3991), 2/1321. Checker's Note: Saheeh, Saheeh Ibn Maajah:
3225[2] Abu Daawood, Kitaab as-Sunnah, (Hadeeth 4572, 4573), 12/1340-2. "The main body of the

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Muslims (al-Jamaa'ah)" means the people of the Qur'aan, Hadeeth, Fiqh and other sciences, who have
agreed to follow the Traditions of the Prophet (sal-Allahu 'alayhe wa sallam) in all circumstances
without introducing any changes or imposing their own confused ideas.Checker's Note: Saheeh,
Saheeh al-Jami as-Sagheer: 1082, the narration of `Awf ibn Malik is also reported by Ibn Maajah (no.
4992), Ibn Abee `Asim in as-Sunnah (no. 63) and al-Lalikai in Sharh us-Sunnah (no. 1492). [3] A
similar Hadeeth was narated by al-Bukhaaree in Kitaab al-'Ilm, 1/30,31; and by Muslim. Checker's
Note: Saheeh, al-Bukhari and Muslim. [4] Bukhaaree, Kitaab al-Fitan, 9/61; Msulim, Kitaab al-'Ilm,
8/58. [5] Checker's Note: Saheeh, Silsilatul Ahadeeth as-Saheehah: 87. [6]The first part of it was
related by Muslim in Kitab al-Eemaan, 1/91, and the second part in Kitab al-Fitan wa Ashraat al-
Sa'ah, 8/208.

The Evils Which Will Befall the Muslim Ummah during the Last Days.

'Abd Allah ibn 'Umar said: "The Prophet (sal-Allahu 'alayhe wa sallam) came to us and said, 'O
Muhaajiroon, (emigrants from Makkah to al-Madinah) you may be afflicted by five things; God
forbid that you should live to see them. If fornication should become widespread, you should realise
that this has never happened without new diseases befalling the people which their forebears never
suffered. If people should begin to cheat in weighing out goods, you should realise that this has never
happened without drought and famine befalling the people, and their rulers oppressing them. If people
should withhold Zakaat, you should realise that this has never happened without the rain being
stopped from falling; and were it not for the animals' sake, it would never rain again. If people should
break their covenant with Allah and His Messenger, you should realise that his has never happened
without Allah sending an enemy against them to take some of their possessions by force. If the
leaders do not govern according to the Book of Allah, you should realise that this has never happened
without Allah making them into groups and making them fight one another.'" [Ibn Maajah] [1]'Alee
ibn Abee Taalib said: "The Prophet (sal-Allahu'alayhe wa sallam) said: 'If my Ummah bears fifteen
traits, tribulation will befall it.' Someone asked, 'What are they, O Messenger of Allah?' He said,
'When any gain is shared out only among the rich, with no benefit to the poor; when a trust becomes a
means of making a profit; when paying Zakaat becomes a burden; when a man obeys his wife and
disobeys his mother; and treats his friend kindly whilst shunning his father; when voices are raised in
the mosques; when the leader of a people is the worst of them; when people treat a man with respect
because they fear some evil he may do; when much wine is drunk; when men wear silk; when female
singers and musical instruments become popular; when the last ones of this Ummah curse the first
ones - then let them expect a red wind, or the earth to swallow them, or to be transformed into
animals.'" [Tirmidhee] [2]'Alee ibn Abee Taalib said: "The Prophet (sal-Allahu'alayhe wa sallam) led
us in praying Salaat al-Fajr (the morning prayer). When he had finished, a man called to him: 'When
will the Hour be? The Prophet (sal-Allahu 'alayhe wa sallam) reprimanded him and said 'Be quiet!'
After a while he raised his eyes to the sky and said, 'Glorified be the One Who raised it and is taking
care of it.' Then he lowered his gaze to the earth and said, 'Glory be to the One Who has outspread it
and has created it.' Then the Prophet (sal-Allahu 'alayhe wa sallam) said, 'Where is the one who asked

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me about the Hour?' The man knelt down and said, 'I asked you.' The Prophet (sal-Allahu 'alayhe wa
sallam) said, 'The Hour will come when leaders are oppressors, when people believe in the stars and
reject al-Qadar (the Divine Decree of destiny) when a trust becomes a way of making a profit, when
people give to charity (Sadaqah) reluctantly, when adultery becomes widespread - when this happens,
then your people will perish.'" [3]'Imran ibn Husayn said: "The Prophet (sal-Allahu'alayhe wa sallam)
said, 'Some people of this Ummah will be swallowed up by the earth, some will be transformed into
animals, and some will be bombarded with stones.' One of the Muslims asked, 'When will that be, O
Messenger of Allaah?' He said, 'When singers and musical instruments will become popular, and
much wine will be drunk.'" [4]

Footnotes

[1] Narrated by Ibn Maajah, Kitaab al-Fitan (Hadeeth 4019), 2/1332.Checker's Note: Saheeh,
Silsilatul Ahadeeth as-Saheehah: 106-107. [2] Tirmidhee, Abwaab al-Fitan (Hadeeth 308), 6/4620-
458.Checker's Note: Da`eef, Da`eef al-Jami as-Sagheer: 608.[3] al-Haythami, Kitaab al-
Fitan.Checker's Note: al-Haythami, says, "al-Bazzar reports it and it contains narrators I do not
know." We do not know the status of the hadeeth as no muhaddith (as far as we know) has given a
definite verdict. [4] Narrated by at-Tirmidhee.Checker's Note: Saheeh, Silsilatul Ahadeeth as-
Saheehah: 1604.

The Greater Signs of the Hour

After the lesser signs of the Hour appear and increase, mankind will have reached a stage of great
suffering. Then the awaited Mahdee will appear; he is the first of the greater, and clear, signs of the
Hour. There will be no doubt about his existence, but this will only be clear to the knowledgeable
people. The Mahdee will rule until the False Messiah (al-Maseeh ad-Dajjaal) appears, who will
spread oppression and corruption. The only ones who will know him well and avoid his evil will be
those who have great knowledge and Eemaan (faith).The false Messiah will remain for a while,
destroying mankind completely, and the earth will witness the greatest Fitnah (tribulation) in its
history. Then the Messiah Jesus (alayhi salam) will descend, bringing justice from heaven. He will
kill the Dajjaal, and there will be years of safety and security.Then the appearance of Ya'jooj and
Ma'jooj (Gog and Magog) will take mankind by surprise, and corruption will overtake them again. In
answer to Jesus' faithful prayer to Allah (subhanahu wa ta'aala), they will die, and safety, security,
justice and stability will return. This state of affairs will continue for some years, until the death of
Jesus. The Ulamaa differ concerning the order in which the other greater signs of the Hour will come
about. They are:

• The destruction of the Ka'bah and the recovery of its treasure.

• The rising of the sun from the west.

• The emergence of the Beast from the earth.

• The smoke.

• A wind will take the souls of the believers.

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• The Quran will be taken up into heaven.

• A fire will drive the people to their last gathering place.

• The Trumpet will be sounded: at the first sound everyone will feel terror; at the second sound all
will be struck down; at the last sound all will be resurrected.

The Mahdee

The Mahdee will come at the end of time; he is one of the Rightly-Guided Caliphs and Imaams. He is
not the Mahdee, who is expected by the Shee'ah, who they claim will appear from a tunnel in
Saamarraa. This claim of theirs has no basis in reality nor in any reliable source. They allege that his
name is Muhammad ibn al-Hasan ibn al-Askaree, and that he went into the tunnel when he was five
years old. The matter we intend to discuss has been proven by Ahaadeeth narrated from the Prophet
(sal-Allahu 'alayhe wa sallam): that the Mahdee will appear at the end of time. I believe that he will
appear before Jesus the son of Mary comes down, as the Ahaadeeth indicate.Hajjaaj said that he heard
Alee say: "The Prophet (sal-Allahu 'alayhe wa sallam) said, "Even if there were only one day left for
the world, Allah would send a man from among us to fill the world with justice, just as it had been
filled with oppression and justice." [Ahmad] [1]Alee said: "The Prophet (sal-Allahu 'alayhe wa
sallam) said, "The Mahdee is one of us, from among the people of my household. In one night Allah
will inspire him and prepare him to carry out his task successfully." [Ahmad and Ibn Maajah] [2]Alee
said, whilst looking at his son al-Hasan: This son of mine is a Sayyid (master), as the Prophet (sal-
Allahu 'alayhe wa sallam) named him. Among his descendants there will be man named after your
Prophet (sal-Allahu'alayhe wa sallam). He will resemble him in behaviour but not in looks. Then he
told them the report which mentions that the earth will be filled with justice. [Abu Daawood] [3]Abu
Daawood devoted a chapter of his Sunan to the subject of the Mahdee. At the beginning of this
chapter he quoted the Hadeeth of Jaabir ibn Samrah, in which the Prophet (sal-Allahu 'alayhe wa
sallam) said: "This religion will remain steadfast until twelve caliphs have ruled over you."
(According to another report he said, "This religion will remain strong until twelve caliphs have ruled
over you.") Jaabir said, "The people cheered and shouted Allahu Akbar! Then the Prophet (sal-Allahu
'alayhe wa sallam) whispered something. I asked my father 'What did he say?' My father said, 'He
said, All of them will be from Quraysh.'" Another report says that when the Prophet (sal-Allahu
'alayhe wa sallam) returned to his house, Quraysh came to him and asked, "What will happen after
that?" He said, "Then there will be tribulation and killing." [4]

Abu Dawood reported a Hadeeth from Abd Allah ibn Masood: "The Prophet (sal-Allahu 'alayhe wa
sallam) said, "If there were only one day left for the world, that day would be lengthened until a man
from among my descendants or from among the people of my household, was sent; his name will be
the same as my name, and his fathers name will be the same as my fathers name. He will fill the earth
with justice and fairness, just as it will have been filled with injustice and oppression. The world will
not end until a man of my household, whose name is the same as mine, holds sway." [5]Abd Allah
said: "The Prophet (sal-Allahu 'alayhe wa sallam) said, 'A man from my household, whose name is
like mine, will take power.'" [Tirmidhee] [6]In another report, from Abu Hurairah, the Prophet (sal-
Allahu 'alayhe wa sallam) said: "If there were only one day left for this world, Allah would lengthen
it until he took power." [7]Aboo Sa'eed said: "The Prophet (sal-Allahu 'alayhe wa sallam) said, 'The
Mahdee will be one of my descendants; he will have a high forehead and a hooked nose. He will fill

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the earth with justice and fairness just as it was filled with injustice and oppression, and he will rule
for seven years.'" [Abu Daawood] [8]Umm Salamah said: "I heard the Prophet (sal-Allahu 'alayhe wa
sallam) say,'The Mahdee will be one of my descendants, from the children of Faatimah.'" [Abu
Daawood] [9]

Umm Salamah reported that the Prophet (sal-Allahu'alayhe wa sallam) said: "People will begin to
differ after the death of a Khaleefah. A man from the people of Madinah will flee to Makkah. Some
of the people of Makkah will come to him and drag him out against his will; they will swear
allegiance to him between al-Rukn and al-Maqam. An army will be sent against him from Syria; it
will be swallowed up in the desert between Makkah and Madinah. When the people see this, groups
of people from Syria and Iraq will come and swear allegiance to him. Then a man from Quraysh
whose mother is from Kalb will appear and send an army against them, and will defeat them; this will
be known as the Battle of Kalb. Whoever does not witness the spoils of this battle will miss much!
The Mahdee will distribute the wealth, and will rule the people according to the Sunnah of the
Prophet (sal-Allahu 'alayhe wa sallam). Then he will die, and the Muslims will pray for him." [Abu
Daawood] [10]Alee said: "The Prophet (sal-Allahu 'alayhe wa sallam) said, 'A man named al-Haarith
ibn Hirath will come from Transoxania. His army will be led by a man named Mansoor. He will pave
the way for and establish the government of the family of Muhammad, just as Quraysh established
the government of the Messenger of Allah. Every believer will be obliged to support him.'" [Abu
Daawood] [11]Abd Allah ibn al-Haarith ibn Juz' al-Zubaydee said: "The Prophet (sal-Allahu'alayhe
wa sallam) said, 'A people will come out of the East who will pave the way for the Mahdee.'" [Ibn
Maajah] [12]Abd Allah said: "Whilst we were with the Prophet (sal-Allahu'alayhe wa sallam), some
young men from Banu Hashim approached us. When the Prophet (sal-Allahu'alayhe wa sallam) saw
them, his eyes filled with tears and the colour of his face changed. I said, 'We can see something has
changed in your face, and it upsets us.' The Prophet (sal-Allahu'alayhe wa sallam) said, 'We are the
people of a Household for whom Allah has chosen the Hereafter rather than this world. The people of
my Household (Ahl al-Bayt) will suffer a great deal after my death, and will be persecuted until a
people carrying black banners will come out of the east. They will instruct the people to do good, but
the people will refuse; they will fight until they are victorious, and the people do as they asked, but
they will not accept it from them until they hand over power to a man from my household. Then the
earth will be filled with fairness, just as it had been filled with injustice. If any of you live to see this,
you should go to him even if you have to crawl across ice.'" [13]

This text refers to the rule of the Abbasids, as we have mentioned above in the text referring to the
beginningof their rule in 132 AH. It also indicates that the Mahdee will appear after the Abbasids, and
that he will be one of the Ahl al-Bayt, a descendant of Faatimah, the daughter of the Prophet (sal-
Allahu'alayhe wa sallam), through Hasan, not Husayn, as mentioned in the Hadeeth from Alee ibn
Abee Taalib; and Allah knows best. [14]Thwaban said: "The Prophet (sal-Allahu'alayhe wa sallam)
said: 'Three men will be killed at the place where your treasure is. Each of them will be the son of a
Khaleefah, and none of them will get hold of the treasure. Then the black banners will come out of
the East, and they will slaughter you in a way which has never been seen before.' Then he said
something which I do not remember; then, 'If you see him, go and give him your allegiance, even if
you have to crawl over ice, because he is the Khaleefah of Allah, the Mahdee.'" [Ibn Maajah] [15]The
treasure referred to in this text is the treasure of the Ka'bah. Towards the end of time, three of the sons
of the Khaleefahs will fight to get hold of it, until the Mahdee appears. He will appear from the East,

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not from the tunnel of Saamarraa, as the Shee'ah claim; they believe that he is in this tunnel now, and
they are waiting for him to emerge at the end of time. There is no evidence for it in any book or
Saheeh tradition, and there is no benefit in believing this. The truth of the matter is that the Mahdee
whose coming is promised at the end of time will appear from the East, and people will swear
allegiance to him at the Ka'bah, as some Ahaadeeth indicate. At the time of the Mahdee, there will be
peace and prosperity, with abundant crops and wealth, strong rulers, and Islam will be well
established.Aboo Sa'eed said: "By Allah every ruler we have had has been worse than the previous
one, and every year has been worse than the year before, but I heard the Prophet (sal-Allahu'alayhe
wa sallam) say, 'Among your rulers will be one who will give out wealth freely, without counting it.
A man will come and ask him for money, and he will say, "Take"; the man will spread his cloak out
and the ruler will pour money into it.' The Prophet (sal-Allahu 'alayhe wa sallam) spread out a thick
cloak he had been wearing, to demonstrate the mans actions; then he gathered it up by its corners and
said, 'Then the man will take it and leave.'" [Ahmad] [16]

Footnotes

[1] Ahmad, al-Musnad; similar Hadeeth in Abu Daawood, Kitaab Awwal al-Mahdee.Checker's Note:
Saheeh, Ahmad and Abu Daud, Saheeh al-Jami as- Sagheer: 5305.[2] Ahmad, al-Musnad and Ibn
Maajah, Kitaab al-Fitan.Checker's Note: Saheeh Saheeh al-Jami as-Sagheer: 6735. It has been
mistranslated slightly, it should be "In one night, Allah will prepare him," the mention of inspiration
and the carrying out of the task is explanatory.[3] See Abu Daawood, Kitaab al-Mahdee.Checker's
Note: Da`eef Munqati' (chain of narration is broken), al- Mishkat, 1st checking: 5462.[4] Checker's
Note: "... returned to his house" is a da`eef addition. The rest of the hadeeth is saheeh. [5] See Abu
Daawood, Kitaab al-Mahdee.Checker's Note: Saheeh, Saheeh Abee Daawood: 3601. [6] Checker's
Note: "A man from my household ..." Hasan, Saheeh al-Jami as-Sagheer: 8160. [7] at-Tirmidhee, in
his chapters dealing with al-Fitan.Checker's Note: Saheeh, Saheeh at-Tirmidhee: 1819. [8] Abu
Daawood, Kitaab al-Mahdee.Checker's Note: Hasan, Saheeh Abee Daawood: 3604. Translation
states, "... a hooked nose." Correct translation is "... an aquiline nose." [9] Abu Daawood, Kitaab al-
Mahdee.Checker's Note: Saheeh, Saheeh Abee Daawood: 3603.[10] Abu Daawood, Kitaab al-
Mahdee.Checker's Note: Da`eef, al-Mishkat, 1st checking: 5456.[11] Checker's Note: Da`eef, Da`eef
al-Jami as-Sagheer: 6418.[12] Ibn Maajah, Kitaab al-Fitan (Hadeeth 3088).Checker's Note: Da`eef,
Silsilatul Ahaadieeh ad-Da`eefah: 4826.[13] Ibn Maajah, ibid., (Hadeeth 4082). Checker's Note:
Da`eef, Da`eef Ibn Maajah: 886.[14] See Ahaadeeth above. (Ref. 1, 2 & 3)Checker's Note: Footnote
refers to hadeeth no. 3.[15] Narrated by Ibn Maajah, op. cit., Hadeeth 4084.Checker's Note: Da`eef
Munkar (the isnaad is weak and moreover the meaning is wrong). In this case, the mention of
"Khaleefah of Allah" is munkar because Allah cannot have a successor or vicegerent in His absence,
Silsilatul Ahaadeeth ad-Da`eefah: 85. [16] Ahmad, Musnad, 3/98.Checker's Note: Da`eef. Its isnaad
contains Mujahid ibn Sa'eed

Different Kinds of Fitan (Tribulations)

Zaynab bint Jahsh said: "The Prophet (sal-Allahu'alayhe wa sallam) got up from his sleep; his face
was flushed and he said, 'There is no god but Allah. Woe to the Arabs, for a great evil which is nearly
approaching them. Today a gap has been made in the wall of Gog and Magog like this (Sufyan
illustrated this by forming the number of 90 or 100 with his fingers).' Someone asked, 'Shall we be
destroyed even though there are righteous people among us?' The Prophet (sal-Allahu'alayhe wa

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sallam) said, 'Yes, if evil increases.'" [Bukhaaree] [1]Umm Salamah, the wife of the Prophet (sal-
Allahu'alayhe wa sallam) Said: "One night the Prophet (sal-Allahu'alayhe wa sallam) got up and said,
'SubhanAllaah! How many tribulations have come down tonight, and how many treasures have been
disclosed! Go and wake the dwellers of these apartments (i.e. his wives) for prayer. A well-dressed
soul in this world may be naked in the Hereafter.'" [Bukhaaree] [2]Usamah ibn Zayd said: "Once the
Prophet (sal-Allahu'alayhe wa sallam) stood over one of the battlements of al-Madinah and asked the
people, 'Do you see what I see?' They said, 'No.' He said, 'I see afflictions falling upon your houses as
rain drops fall.'" [Bukhaaree and Muslim] [3]Abu Hurairah (radiallahu anhu) said: "The Prophet (sal-
Allahu'alayhe wa sallam) said, 'Time will pass rapidly, knowledge will decrease, miserliness will
become widespread in peoples hearts, afflictions will appear, and there will be much Harj.' The
people asked, 'O Messenger of Allah, what is Harj?' He said, 'Killing, killing!'" [Bukhaaree] [4]Al-
Zubayr ibn Adee narrated: "We went to Anas ibn Malik and complained about the wrong we were
suffering at the hands of al-Hajjaaj. Anas ibn Malik said, 'Be patient, "For no time will come but that
the time following it will be worse, until you meet your Lord." I heard the Prophet (sal-Allahu'alayhe
wa sallam) say that.'" [Bukhaaree]Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam)
said, 'There will come a time of afflictions when one who sits will be better than one who stands; one
who stands will be better than one who walks; and one who walks will be better than one who runs.
Whoever exposes himself to these afflictions, they will destroy him. So whoever can find a place of
protection or refuge from them, should take shelter in it.'" [Bukhaaree and Muslim] [5]Hudhayfah
said: "The Prophet (sal-Allahu'alayhe wa sallam) told us two Hadeeth, one of which I have seen
fulfilled, and I am waiting for the fulfilment of the other. The Prophet (sal-Allahu'alayhe wa sallam)
told us that honesty came down into mens hearts (from Allah); then they learnt it from the Qur'aan,
and then from the Sunnah. The Prophet (sal-Allahu'alayhe wa sallam) told us that honesty would be
taken away. He said, 'Man will be overtaken by sleep, during which honesty will be taken away from
his heart, and only its trace will remain, like traces of a dark spot. Then man will be overtaken by
slumber again, during which honesty will decrease still further, until its trace will resemble a blister
such as is caused when an ember is dropped onto ones foot: it swells, but there is nothing inside.
People will be carrying on with their trade, but there will hardly be any trustworthy persons. People
will say, There is an honest man in such and such a tribe. Later they will say about some man, What a
wise, polite and strong man he is! - although he will not have faith even the size of a mustard-seed in
his heart.' Indeed, there came a time when I did not mind dealing with any one of you, for if he were a
Muslim his Islam would compel him to pay whatever he owed me, and if he were a Christian, the
Muslim official would compel him to pay it. But now I do not deal with anyone except so-and-so and
so-and-so." [Bukhaaree] [6]Ibn Umar said: "The Prophet (sal-Allahu'alayhe wa sallam) stood beside
the pulpit, facing the east, and said, 'Afflictions will verily emerge from here, where the top of Satans
head will appear.'" [Bukhaaree] [7]Abu Hurairah said that he had heard the Prophet (sal-
Allahu'alayhe wa sallam) say: "The Hour will not come until a man passes by someone's grave and
says, 'Would that I were in his place!'" [Bukhaaree] [8]Abu Hurairah said: "I heard the Prophet (sal-
Allahu'alayhe wa sallam) say, 'The Hour will not come until the buttocks of the women of Daws
move whist going around Dhoo l-Khalasah.'" Dhoo l-Khalasah was an idol worshipped by the tribe of
Daws during the Jaahiliyyah. [Hadeeth from Bukhaaree] [9]Abu Hurairah also said: "The Prophet
(sal-Allahu'alayhe wa sallam) said, 'The Euphrates will disclose a golden treasure. Whoever is present
at that time should not take anything of it.'" [10]Abu Hurairah said: "The Prophet (sal-Allahu'alayhe
wa sallam) said, 'The Hour will not come before the Euphrates uncovers a mountain of gold, for

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which people will fight. Ninety-nine out of every hundred will die, but every one among them will
say that perhaps he will be the one who will survive (and thus possess the gold).'" [Muslim] [11]Abu
Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The Hour will not come until the
following events have come to pass: two large groups will fight the another, and there will be many
casualties; they will both be following the same religious teaching.

Nearly thirty Dajjaals will appear, each of them falsely claiming to be a Messenger from Allah.

Knowledge will disappear, earthquakes will increase, time will pass quickly, afflictions will appear,
and Harj (ie killing) will increase. Wealth will increase, so that a wealthy man will worry lest no-one
accept his Zakaat, and when he offers it to anyone, that person will say, "I am not in need of it."
People will compete in constructing high buildings. When a man passes by someone’s grave, he will
say, "Would that I were in his place!" The sun will rise from the west; when it rises and the people
see it, they will believe, but, "…No good will it do to a soul to believe in them then, if it believed not
before, nor earned righteousness through its faith..." (Al-An'aam 6:158)"The Hour will come
suddenly: when a man has milked his she-camel and taken away the milk, but he will not have time to
drink it; before a man repairing a tank for his livestock will be able to put water in it for his animals;
and before a man who has raised a morsel of food to his mouth will be able to eat it." [Bukhaaree]
[12]Hudhayfah ibn al-Yaman said: "Of all the people, I know most about every tribulation which is
going to happen between now and the Hour. This is not because the Prophet (sal-Allahu'alayhe wa
sallam) told me something in confidence which he did not tell anyone else; it is because I was present
among a group of people to whom he spoke about the tribulations (al-Fitan). The Prophet (al-
Allahu'alayhe wa sallam) mentioned three tribulations which would hardly spare anybody, and some
which would be like storms in summer; some would be great and some would be small. Everyone
who was present at that gathering has passed away, except me." [Muslim] [13]Abu Hurairah said: "I
heard the Prophet (sal-Allahu'alayhe wa sallam) say, "If you live for a while, you will see people go
out under the wrath of Allah and come back under His curse, and they will have in their hands whips
like the tail of an ox.'" [Ahmad, Muslim] [14]Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa
sallam) said, 'There are two types among the people of Hell whom I have not yet seen. The first are
people who have whips like the tails of oxen, with which they beat people, and the second are women
who are naked in spite of being dressed; they will be led astray and will lead others astray, and their
heads will look like camels humps. These women will not enter Paradise; they will not even
experience the faintest scent of it, even though the fragrance of Paradise can be perceived from such a
great distance.'" [15]Anas ibn Malik said: "The Prophet (sal-Allahu'alayhe wa sallam) was asked, 'O
Messenger of Allah, (what will happen) when we stop enjoining good and forbidding evil?' He said,
'When what happened to the Israelites happens among you: when fornication becomes widespread
among your leaders, knowledge is in the hands of the lowest of you, and power passes into the hands
of the least of you.'" [Ibn Maajah] [16]Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam)
said, 'Woe to the Arabs from the great evil which is nearly approaching them: it will be like patches
of dark night. A man will wake up as a believer, and be a kafir (unbeliever) by nightfall. People will
sell their religion for a small amount of worldly goods. The one who clings to his religion on that day
will be as one who is grasping an ember - or thorns.'" [Ahmad] [17]Abu Hurairah said: "I heard the
Prophet (sal-Allahu'alayhe wa sallam) saying to Thawbaan, 'O Thawban, what will you do when the
nations call one another to invade you as people call one another to come and eat from one bowl?'
Thawbaan said, 'May my father and my mother be sacrificed for you, O Messenger of Allah! Is it

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because we are so few?' The Prophet (sal-Allahu'alayhe wa sallam) said, 'No, on that day you
(Muslims) will be many, but Allah will put weakness (wahn) in your hearts.' The people asked, 'What
is that weakness, O Messenger of Allah?' He said, 'It is love for this world and dislike of fighting.'"
[Ahmad] [18]

The Prophet (sal-Allahu'alayhe wa sallam) said: "There will be a tribulation in which one who is
sleeping will be better than one who is lying down, one who is lying will be better than one who is
sitting, one who is sitting will be better than one who is standing, one who is standing will be better
than one who is walking, one who is walking will be better than one who is riding, and one who is
riding will be better than one who is running; all of their dead will be in Hell." The Companion of the
Prophet (sal-Allahu'alayhe wa sallam) who narrated this Hadeeth said, "O Messenger of Allah, when
will that be?" He said, "That will be the days of Harj." He asked, "When will the days of Harj be?"
The Prophet (sal-Allahu'alayhe wa sallam) said, "When a man will not trust the person to whom he is
speaking." The Companion asked, "What do you advise me to do if I live to see that?" He said,
"Restrain yourself, and go back to your place of residence." The Companion then asked, "O
Messenger of Allah, what should I do if someone enters my neighbourhood to attack me?" He said,
"Go into your house." The Companion asked, "What if he enters my house?" He said, "Go into the
place where you pray and do this - and he folded his arms, - and say 'My Lord is Allah', until you
die." [19]Abu Bakrah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'There will be a
tribulation during which one who is lying down will be better than one who is sitting, one who is
sitting will be better than one who is standing, one who is standing will be better than one who is
walking, and one who is walking will be better than one who is running.' Someone asked, 'O
Messenger of Allah, what do you advise me to do?' He said, 'Whoever has camels, let him stay with
them, and whoever has land, let him stay in his land.' Someone asked, 'What about someone who does
not have anything like that?' He said, 'Then let him take his sword and strike its edge against a stone,
then go as far away as possible.'" [Abu Daawood; similar Hadeeth in Muslim] [20]

At the time of the Fitnah of Uthmaan ibn Affaan's Khilaafah (Caliphate), Sa'd ibn Abee Waqqaas
said: "I bear witness that the Prophet (sal-Allahu'alayhe wa sallam) said,'There will come a tribulation
during which one who sits will be better than one who stands, one who stands will be better than one
who walks, and one who walks will be better than one who runs.' Someone asked, 'What do you
advise if someone enters my house to kill me?' He said, 'Be like the son of Adam (i.e. resign
yourself).'" [Muslim, Tirmidhee] [21]Abu Moosaa al-Asharee said: "The Prophet (sal-Allahu'alayhe
wa sallam) said, 'Before the Hour comes, there will be a tribulation like patches of dark night. A man
will get up a believer and go to sleep a kaafir, or will go to sleep a believer and get up a kaafir. The
one who sits will be better than one who stands, and one who walks will be better than one who runs.
Break your bows, cut their strings, and strike your swords against stones. If someone comes to kill
any of you, then be like the better of the twos ons of Adam.'" [Abu Daawood] [22]Abu Dharr said:
"The Prophet (sal-Allahu'alayhe wa sallam) was riding a donkey and sat me behind him. He said, 'O
Abu Dharr, if the people were suffering from such severe hunger that you could not even get up from
your bed to go to the mosque, what would you do?' I said, 'Allah and His Messenger know best.' He
said, 'Be decent and restrain yourself.' Then he said, 'O Abu Dharr, if the people were suffering from
severe death (i.e. if a man were worth no more than a grave), what would you do? If the people were
killing one another, until Hajarat al-Zayt (an area of Madinah) were submerged in blood, what would
you do?' I said, 'Allah and His Messenger know best.' He said, 'Stay in your house and lock the door.'

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I asked, 'What if I am not left alone?' He said, 'Then be one of them.' I said, 'Should I take up my
sword?' He said, 'If you did that, you would be joining them in their activities. No - if you fear that
the brightness of the shining sword will disturb you, then cover your face with part of your clothing,
and let him carry his own sin and your sin.'" [Ahmad] [23]Abd Allah ibn Amr said: "We were on a
journey with the Prophet (sal-Allahu'alayhe wa sallam)...When the Prophet (sal-Allahu'alayhe wa
sallam)'s caller called for prayer, I went there. The Prophet (sal-Allahu'alayhe wa sallam) was
addressing the people, saying: "O people, it has been the duty of every Prophet before me to guide his
people to whatever he knew was good for them, and to warn them against whatever he knew was bad
for them, but this Ummah has its time of peace and security at the beginning; at the end of its
existence it will suffer trials and tribulations, one after the other.Tribulation will come, and the
believer will say, "This will finish me", but it will pass. Another tribulation will come, and he will
say, "This is it", but it will pass, and a third will come and go likewise. Whoever wishes to be rescued
from Hell, and enter Paradise, let him die believing in Allah and the Last Day, and treat the people as
he himself wishes to be treated. If anyone gives allegiance to an Imaam, then let him obey him if he
can (or on one occasion he said: as much as you can).'"Abd al-Rahman (one of the narrators of this
Hadeeth) said: "When I heard that, I put my head between my knees and said, 'But your cousin
Mu'aawiyah is ordering us to squander our wealth among ourselves in vanity, and to kill each other,
although Allah has said:"O you who believe! Squander not your wealth among yourselves in
vanity..." ' (An-Nisaa 4:29)Abd Allah (another narrator) put his head in his hands and paused a while,
then he raised his head and said: "Obey him in that which is obedience to Allah and disobey that
which is disobedience to Allah." I asked him, "Did you hear that from the Prophet (sal-Allahu'alayhe
wa sallam)?" He said, "Yes, I heard it with my ears and understood it in my heart." [Ahmad, Abu
Daawood, an-Nasaa'ee, Ibn Maajah] [24]Abd Allah ibn Amr said: "I heard the Prophet (sal-
Allahu'alayhe wa sallam) say, 'If you see my Ummah fearing a tyrant so much that they dare not tell
him that he is a tyrant, then there will be no hope for them.'"The Prophet (sal-Allahu'alayhe wa
sallam) said: "Among my Ummah, some will be swallowed up by the earth, some bombarded with
stones, and some transformed into animals." [Ahmad] [25]

Footnotes

[1] Bukhaaree, Kitaab al-Fitan.[2] Bukhaaree, Kitaab al-'Ilm.[3] Bukhaaree, Kitaab al-Fitan, 9/60;
Muslim, Baab Nuzuul al-Fitan ka-Mawaaqi' al-Qatar, 8/168.[4] Bukhaaree, ibid.[5] op. cit., 9/64;
Muslim, Baab Nuzuul al-Fitan ka-Mawaaqi' al-Qatar.[6] Bukhaaree, op. cit., 9/66.[7] Bukhaaree,
Kitaab Bid' al-Khalq, 4/150.[8] Bukhaaree, Kitaab al-Fitan, 9/73.[9] Bukhaaree, Kitaab al-Fitan,
8/132--Daws: a tribe in Yemen; Dhoo l-Khalasah: a house full of idols - it is so called because they
believed that whoever worshipped it or went around it would be purified (khallasa). This Hadeeth
means that the tribe of Daws will become apostates from Islam and will go back to idol worshipping;
even their women will exert themselves in worshipping the idol and running around it, so that their
flesh will quiver. [10] Bukhaaree, Kitaab al-Fitan, 9/73.[11] Muslim, Kitaab al-Fitan wa Ashraat al-
Saa'ah, 8/174.[12] Bukhaaree, Kitaab al-Fitan, 9/74.[13] Muslim, Kitaab al-Fitan wa Ashraat al-
Saa'ah, 8/172. [14] Muslim, Kitaab al-Jannah wa Sifat Na'imihaa wa Ahlihaa, 8/155, 156.[15]
Muslim, ibid.[16] Ibn Maajah narrated a similar Hadeeth in Kitaab al-Fitan (Hadeeth 4015), 2/1331.
Ahmad, Musnad, 3/187.Checker's Note: Da`eef due to the `an`anah (usage of the word `an(from)) of
Makhool, Da`eef Ibn Maajah: 870.[17] Ahmad, Musnad, 2/390.Checker's Note: Saheeh. Weak isnaad
but supported by other narrations similar in meaning. Musnad Imaam Ahmad, checking by Ahmad

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Shakir: 2/390.[18] Ahmad, Musnad, 2/359.Checker's Note: Saheeh, Silsilatul Ahadeeth as-Saheehah:
958. Wording should be "dislike of death".[19] Ahmad, Musnad, 1/448.Checker's Note: Saheeh.
Musnad Imaam Ahmad, checking by Ahmad Shakir: [??] Ahmad's narration contains an unnamed
narrator who is named in the narration of Abdur Razzaaq, no. 20727 and al-Hakim, 4/320, and he is
reliable.[20] Abu Daawood, ibid. (Hadeeth 4236). Muslim, Kitaab al-Fitan, 8/169.Checker's Note:
Saheeh, Saheeh Abee Daawood: 3580.[21] Tirmidhee, Abwaab al-Fitan, (Hadeeth 2290), 6/436, 438.
Ahmad, Musnad, 1/185.Checker's Note: Saheeh, al-Irwa, no. 2451 of Shaykh al-Albanee. It is saheeh
but has not been reported by Muslim, as main text states.[22] Abu Daawood, Abwaab al-Fitan wa'l-
Malaahim, (Hadeeth 4139), 11/337.Checker's Note: Saheeh, Abu Daawood and Ibn Maajah, Silsilatul
Ahadeeth as-Saheehah: 1535. [23] Ahmad, Musnad, 5/149; similar Hadeeth in Abu Daawood,
Abwaab al-Fitan wa'l-Malaahim, (Hadeeth 4241), 11-340, 343.Checker's Note: Saheeh, al-Irwa, no:
2451. [24] Ahmad, Musnad, 5/149. Muslim, Kitaab al-Imaarah, 6-18. IbnMaajah, Kitaab al-Fitan
(Hadeeth 3956), 2/1306, 1037. an-Nasaa'ee,Kitaab al-Bay'ah (shorter version), 7-152,153. Abu
Daawood, Kitab al-Fitan (shorted version), Hadeeth 4429, 11-319.Checker's Note: Saheeh, Silsilatul
Ahadeeth as-Saheehah: 241.[25] Ahmad, Musnad. 2/163. Checker's Note: Da`eef, Silsilatul Ahadeeth
ad-Da`eefah: 1264. Its isnaad contains the `an`anah of Abu Zubair, but its last part ("Among my
Ummah ...") is supported. See Silsilatul Ahadeeth as-Saheehah: 1787

The Signs and Portents of the Hour

'Abd Allah ibn 'Amr said: "I went to the Prophet (sal-Allahu'alayhe wa sallam) one day whilst he was
performing Wudoo' (ablution) slowly and carefully. He raised his head, looked at me and said, 'Six
things will happen to this Ummah: the death of your Prophet - 'and when I heard that I was aghast,' -
this is the first. The second is that your wealth will increase so much that if a man were given ten
thousand, he would still not be content with it. The third is that tribulation will enter the house of
every one of you. The fourth is that sudden death will be widespread. The fifth is a peace-treaty
between you and the Romans: they will gather troops against you for nine months - like a woman's
period of childbearing - then they will be the first to break the treaty. The sixth is the conquest of a
city.' I asked, 'O Messenger of Allah, which city?' He said, 'Constantinople.' " [Ahmad] [1]Abu
Hurayrah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'Hasten to do good deeds before six
things happen: the rising of the sun from the West, the smoke, the Dajjaal, the beast, the (death) of
one of you, or general tribulation.' " [Ahmad, Muslim] [2]Hudhayfah ibn 'Ubayd said: "The Prophet
(sal-Allahu'alayhe wa sallam) came upon us whilst, we were busy in discussion. He asked us, 'What
are you talking about?' We said, 'We are discussing the Hour.' He said, 'It will not come until you see
ten signs: the smoke, the Dajjaal, the beast, the sun rising from the West, the descent of Jesus son of
Mary, Gog and Magog, and three land-slides - one in the East, one in the West, and one in Arabia, at
the end of which fire will burst forth from the direction of Aden (Yemen) and drive people to the
place of their final assembly.' " [Ahmad] [3]

Footnotes

[1] Ahmad, Musnad, 2/174.Checker's Note: Da`eef, Musnad Imaam Ahmad, checking by
AhmadShakir: 6623. Weak hadeeth due to Abra Iamah al-Kalbi. [2] Muslim, Kitaab al-Fitan, 8/207,
Ahmad, Musnad, 2/337, 372. [3] Muslim, Kitaab al-Fitan, 8/179.Checker's Note: Wrong spelling, Ibn
`Ubayd should be Ibn Usayd.Reported by Muslim, not by Ahmad as main text states.

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The Battle with the Romans.

After the battle with the Romans, which ended with the conquest of Constantinople, the Dajjaal will
appear, and Jesus son of Mary will descend from Heaven to the earth, to the white minaret in the east
of Damascus, at the time of Salaat al-Fajr (the morning prayer), as we shall see in the Saheeh
Traditions.Dhoo Mukhammar said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'You will make
a peace-treaty with the Romans, and together you will invade an enemy beyond Rome. You will be
victorious and take much booty. Then you will camp in a hilly pasture; one of the Roman men will
come and raise a cross and say "Victory to the Cross", so one of the Muslims will come and kill him.
Then the Romans will break the treaty, and there will be a battle. They will gather an army against
you and come against you with eighty banners, each banner followed by 10,000 men.' " [Ahmad, Abu
Daawood, Ibn Maajah] [1]Yusayr ibn Jaabir said: "Once there was a red storm in Kufah. A man
came who had nothing to say except, 'O 'Abd Allah ibn Mas'ood, has the Hour come?' 'Abd Allah was
sitting reclining against something, and said, 'The Hour will not come until people will not divide
inheritance, nor rejoice over booty.' Pointing towards Syria, he said, 'An enemy will gather forces
against the Muslims and the Muslims will gather forces against them.' I asked, 'Do you mean the
Romans?' He said, 'Yes. At that time there will be very heavy fighting. The Muslims will prepare a
detachment to fight to the death; they will not return unless they are victorious. They will fight until
night intervenes. Both sides will return without being victorious; then many will be killed on both
sides. On the fourth day, the Muslims who are left will return to the fight, and Allah will cause the
enemy to be routed. There will be a battle the like of which has never been seen, so that even if a bird
were to pass their ranks, it would fall down dead before it reached the end of them. Out of a family of
one hundred, only one man will survive, so how could he enjoy the booty or divide any inheritance?
While they are in this state, they will hear of an even worse calamity. A cry will reach them: "The
Dajjaal has taken your place among your offspring." So they will throw away whatever is in their
hands and go forward, sending 10 horsemen as a scouting party. The Prophet (sal-Allahu'alayhe wa
sallam) said, 'I know their names, and the names of their fathers, and the colours of their horses. They
will be the best horsemen on the face of the earth on that day.' " [Ahmad, Muslim] [2]Abu Hurayrah
said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The Hour will not come until the Romans
camp at al-A'mash or Dabeeq. An army, composed of the best people on earth at that time, will come
out from Madinah to meet them. When they have arranged themselves in ranks, the Romans will say,
'Do not stand between us and those who took prisoners from amongst us. Let us fight with them.' The
Muslims will say, 'No, by Allah, we will never stand aside from you and our brothers.' Then they will
fight. One-third will runaway, and Allah will never forgive them. One-third will be killed, and they
will be the best of martyrs in Allah's sight. One-third, who will never be subjected to trials or
tribulations, will win, and will conquer Constantinople. Whilst they are sharing out the booty, after
hanging their swords on the olive-trees, Satan will shout to them that the Dajjaal has taken their place
among their families. When they come to Syria, the Dajjaal will appear, while they are preparing for
battle and drawing up the ranks. When the time for prayer comes, Jesus the son of Mary will descend
and lead them in prayer. When the enemy of Allah (i.e. the Dajjaal) sees him, he will start to dissolve
like salt in water, but Allah will kill him.' " [Muslim] [3]

The Prophet (sal-Allahu'alayhe wa sallam) said: "The Hour will not come until the furthest border of
the Muslims will be in Bulaa." Then he said, "O 'Alee!" 'Alee said, "May my father and mother be
sacrificed for you!" The Prophet (sal-Allahu'alayhe wa sallam) said, "You will fight the Romans, and

189
those who come after you will fight them, until the best people among the Muslims, the people of al-
Hijaaz, will go out to fight them, fearing nothing but Allah. They will conquer Constantinople with
Tasbeeh and Takbeer (saying "Subhaan Allah" and "Allahu Akbar"), and they will obtain booty the
like of which has never been seen - they will share it out by scooping it up with their shields.
Someone will come and say, 'The Dajjaal has appeared in your land', but he will be lying. Anyone
who takes notice of him will regret it, and anyone who ignores him will regret it." [Ibn Maajah]
[4]Naafi' ibn 'Utbah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'You will attack Arabia,
and Allah will enable you to conquer it. Then you will attack Persia, and Allah will enable you to
conquer it. Then you will attack Rome, and Allah will enable you to conquer it. Then you will attack
the Dajjaal, and Allah will enable you to conquer him.' " [Muslim] [5]When Mustawrid al-Qurashee
was sitting with 'Amr ibn al-'Aas, he said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say,
'The Hour will come when the Romans will be in the majority.' 'Amr asked him, "What are you
saying?" He said, "I am repeating that which I heard from the Prophet (sal-Allahu'alayhe wa sallam)."
'Amr said, "If you say this, it is true, because they have four good characteristics: they are the most
able to cope with tribulation, the quickest to recover after disaster and to return to the fight after
disaster, and are the best as far as treating the poor, weak and orphans is concerned. They have a fifth
characteristic which is very good; they do not allow themselves to be oppressed by their kings."
[6]The Prophet (sal-Allahu'alayhe wa sallam) said: "You will fight the Romans, and Believers from
the Hijaaz will fight them after you, until Allah enables them to conquer Constantinople and Rome
with Tasbeeh and Takbeer ("Subhaan Allah" and "Allahu Akbar"). Its fortifications will collapse, and
they will obtain booty the like of which has never been seen, so that they will share it out by scooping
it up with their shields. Then someone will cry, 'O Muslims! The Dajjaal is in your country, with your
families', and the people will leave the wealth. Anyone who takes notice will regret it and anyone
who ignores it will regret it. They will ask, 'Who shouted?' but they will not know who he is. They
will say, 'Send a vanguard to Ilyaa.' If the Dajjaal has appeared, you will hear about his deeds.' So
they will go and see, and if they see that everything is normal, they will say, 'No-one would give a
shout like that for no reason, so let us go together to Ilyaa'.' If we find the Dajjaal there we will fight
him together, until Allah decides between us and him. If we do not find the Dajjaal, we will go back
to our country and our families.' " [7]

Mu'aadh ibn Jabal said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The building of Bayt al-
Maqdis (in Jerusalem) will be followed by the destruction of Yathrib (Madeenah), which will be
followed by the conquest of Constantinople, which will be followed by the appearance of the Dajjaal.'
Then he put his hand on the thigh or the shoulder of the one with whom he was speaking (i.e.
Mu'aadh), and said, 'This is as true as the fact that you are here (or as true as you are sitting here).' "
[8]This does not mean that Madeenah will be destroyed completely before the appearance of the Day,
but that will happen at the end of time, as we shall see in some authentic Ahaadeeth. But the building
of Bayt al-Maqdis will be the cause of the destruction of Madeenah, as it was proven in the Hadeeth
that the Dajjaal will not be able to enter Madinah. He will be prevented from doing so because it is
surrounded by angles bearing unsheathed swords. [9]Abu Hurayrah said: "The Prophet (sal-
Allahu'alayhe wa sallam) said about Madeenah: 'Neither plague nor the Dajjaal can enter it.' "
[Bukhaaree] [10]

Footnotes

190
 [1] Similar Hadeeth in Abu Daawood, Kitaab al-Malaahim, (Hadeeth 4271), 11/397/399. Ibn
Maajah, Kitab al-Fitan (Hadeeth 4089), 2/1369. Ahmad, Musnad, 9104. Checker's Note: Saheeh,
Saheeh al-Jami as-Sagheer: 3612. [2] Muslim, Kitaab al-Fitan, 8/177, 178. Ahmad, Musnad, 1/384,
385.[3] Muslim, Kitaab al-Fitan, 8 - 175, 176.Al-A'mash is a place outside the city, and Dabeeq is a
market-place in the city. "The city" refers to Aleppo (some say Damascus).[4] Ibn Maajah, Kitaab al-
Fitan (Hadeeth 4094), 2 - 1370.The one who believes the liar will regret it, because he will find that
the Dajjaal is not there. The one who does not believe him will regret it because the Dajjaal will
appear soon afterwards.Checker's Note: Fabricated. The reason is Kathir ibn `Abdillah, who is
declared a liar by Abu Daawood and Shaafi'ee. He narrates a fabricated collection of hadeeth. [5]
Muslim, Kitaab al-Fitan wa Ashtaar al-Saa'ah, 8 - 178. Ibn Maajah,Baab al-Malaahim (Hadeeth
4091), 2 - 1380. [6] Muslim, Kitaab al-Fitaan, 8 - 176. [7] Al-Haythamee, Majma' al-Zawaa'id. Ibn
Maajah, 7:248.Checker's Note: Fabricated. Same reasons as the previous one. Reported by al-Bazzar,
Kashful Astar bi Zawa'id al-Bazzar of al-Haythamee: 3386.[8] Hasan, al-Mishkat, 1st checking: 5424.
[9] Abu Daawood, Kitaab al-Malaahim (Hadeeth 4273), 11 - 400, 401;Ahmad, Musnad,
5/245.Checker's Note: Hasan.[10] Bukhaaree, Kitaab al-Fitan, 9/76.

The Appearance of the Dajjaal

First of all, we will quote the reports which mention the liars and "dajjaals" who will precede the
coming of the Dajjaal, or Antichrist, who will be the last of them; may Allah curse them and punish
them with Hell-fire.Jaabir ibn Samurah said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say,
'Just before the Hour, there will be many liars.' " Jaabir said, "Be on your guard against them."
[Muslim] [1]Jaabir said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say, 'Just before the Hour
there will be many liars; among them is the one in al-Yamamah, the 'Ansi in San'a', the one in
Himyar, and the Dajjaal. This will be the greatest fitnah.' " [Ahmad] [2]Abu Hurayrah said: "The
Prophet (sal-Allahu'alayhe wa sallam) said, 'The Hour will not come ... until nearly 30 "dajjaals"
(liars) appear, each one claiming to be a messenger from Allah.' " [Bukhaaree and Muslim] [3]Abu
Hurayrah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The Hour will not come until 30
"dajjaals" appear, each of them claiming to be a messenger from Allah, wealth increases, tribulations
appear and al-Harj increases.' Someone asked, 'What is al-Harj?' He said, 'Killing, killing.' " [Ahmad]
[4]Abu Hurayrah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The Hour will not come
until 30 "dajjaals" appear, all of them lying about Allah and His Messenger.' " [Abu Daawood]
[5]Abu Hurayrah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'Just before the Hour, there
will be thirty "dajjaals", each of whom will say, I am a Prophet.' " [Ahmad] [6]Abu Hurayrah said:
"The Prophet (sal-Allahu'alayhe wa sallam) said, 'There will be "dajjaals" and liars among my
Ummah. They will tell you something new, which neither you nor your forefathers have heard. Be on
your guard against them, and do not let them lead you astray.' " [Ahmad] [7]Thawbaan said: "The
Prophet (sal-Allahu'alayhe wa sallam) said, 'There will be thirty liars among my Ummah. Each one
will claim that he is a prophet; but I am the last of the Prophets (Seal of the Prophets), and there will
be no Prophet after me.' " [Ahmad] [8]The Prophet (sal-Allahu'alayhe wa sallam) said: "Verily
before the Day of Resurrection there will appear the Dajjaal, and thirty or more liars." [Ahmad]
[9]Ibn 'Umar said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say, 'Among my Ummah there
will be more than seventy callers, each of whom will be calling people to Hell-fire. If I wished, I
could tell you their names and tribes.' " [10]Abu Bakrah said: "The people spoke a great deal against
Musaylimah before the Prophet (sal-Allahu'alayhe wa sallam) said anything about him. Then the

191
Prophet (sal-Allahu'alayhe wa sallam) got up to give a speech and said: '...as for this man about whom
you have spoken so much - he is one of the thirty liars who will appear before the Hour, and there is
no town which will not feel the fear of the Antichrist.' " [Ahmad] [11]In another version of this
report, the Prophet (sal-Allahu'alayhe wasallam) said: "He is one of the thirty liars who will appear
before the Dajjaal. There is no town which will escape the fear of the Dajjaal, apart from Madeenah.
At that time there will be two angels at every entrance of Madeenah, warding off the fear of the
Antichrist." [12]Anas ibn Malik said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The time of
the Dajjaal will be years of confusion. People will believe a liar, and disbelieve one who tells the
truth. People will distrust one who is trustworthy, and trust one who is treacherous; and the
Ruwaybidah will have a say.' Someone asked, 'Who are the Ruwaybidah?' He said, 'Those who rebel
against Allah and will have a say in general affairs.' " [Ahmad] [13]

Footnotes

[1] Muslim, Kitaab al-Fitan, 8/189.[2] Ahmad, Musnad, 3/345.Checker's Note: Ahmad's isnaad
contains Ibn Lahi'ah who reports by way of `an, as does Abu Zubair. Al-Bazzar's isnaad contains
`Abdur-Rahman ibn Maghra and Mujaahid ibn Sa`eed. Majma' az-Zawaid of al-Haythamee: 7/335.
The status of the hadeeth is unknown as no muhaddith, as far as we know, has given a definite
verdict. [3] See Part 7, where the Hadeeth is quoted in full.[4] Ahmad, Musnad, 2 - 457.Checker's
Note: Saheeh.[5] Ahmad, Musnad, 2/450.Checker's Note: Hasan, Saheeh Abee Daawood: 3643.[6]
Ahmad, Musnad, 2/429.Checker's Note: Saheeh, Silsilatul Ahadeeth as-Saheehah: 1683.[7] Ahmad,
Musnad, 20/349.Checker's Note: Da`eef isnaad, but Muslim reports similar wording.[8] Ahmad,
Musnad, 5/46.Checker's Note: Saheeh. Wrong reference, Ahmad, Musnad, 5/46,should be Ahmad,
Musnad, 5/278. [9] Ahmad, Musnad, 2/95.Checker's Note: Hasan, Silsilatul Ahadeeth as-Saheehah:
1683, Musnad Imaam Ahmad, checking by Ahmad Shakir: 5694.[10] Da`eef. Reported by Abu Ya'la.
Its isnaad contains Laith ibn Abee Sulaim.[11] Ahmad, Musnad, 5/41, 46.Checker's Note: Saheeh,
Majma' az-Zawaid of al-Haythamee: 7/335.[12] Ahmad, Musnad, 5/46.Checker's Note: Saheeh,
Musnad Imaam Ahmad, checking by Ahmad Shakir: 5/41. It is part of no. 10 above, which is not
given in full in the book.[13] Ahmad, Musnad, 3/220.Checker's Note: Saheeh. Its isnaad is hasan and
is further supported, Silsilatul Ahadeeth as-Saheehah: 1887, Kashful Astar bi Zawa'id al- Bazzar of
al-Haythamee: 3373.

Ahaadeeth about the Dajjaal

'Abd Allah ibn 'Umar said: "'Umar ibn al-Khattab went along with the Prophet (sal-Allahu'alayhe wa
sallam) and a group of people to Ibn Sayyaad, and found him playing with some children near the
battlement of Banoo Maghaalah. At that time Ibn Sayyaad was on the threshold of adolescence; he
did not realise that anybody was near until the Prophet (sal-Allahu'alayhe wa sallam) struck him on
the back. The Prophet (sal-Allahu'alayhe wa sallam) said to him: 'Do you bear witness than I am the
Messenger of Allaah?' Ibn Sayyaad looked at him and said, 'I bear witness that you are the Prophet
(sal-Allahu'alayhe wa sallam) of the unlettered.' Then Ibn Sayyaad said to the Prophet (sal-
Allahu'alayhe wa sallam), 'Do you bear witness that I am the Messenger of Allah?' The Prophet (sal-
Allahu'alayhe wa sallam) dismissed this and said, 'I believe in Allah and His Messengers.' Then the
Prophet (sal-Allahu'alayhe wa sallam) asked him, 'What do you see?' Ibn Sayyaad said, 'Sometimes a
truthful person comes to me, and sometimes a liar.' The Prophet (sal-Allahu'alayhe wa sallam) said to
him, 'You are confused', then he said, 'I am hiding something from you.' Ibn Sayyaad said, 'It is

192
Dukh.' The Prophet (sal-Allahu'alayhe wa sallam) said, 'Silence! You will not be able to go beyond
your rank.' 'Umar ibn al-Khattab said, 'O Messenger of Allaah, shall I cut off his head?' The Prophet
(sal-Allahu'alayhe wa sallam) said, 'If he is (the Dajjaal) you will not be able to overpower him, and if
he is not, then killing will not do you any good.' "

Saleem ibn 'Abd Allah said: "I heard 'Abd Allah ibn 'Umar say, 'After that, the Prophet (sal-Allahu
'alayhe wa sallam) and Ubayy ibn Ka'b went along to the palm trees where Ibn Sayyaad was. The
Prophet (sal-Allahu'alayhe wa sallam) started to hide behind a tree, with the intention of hearing
something from Ibn Sayyaad before Ibn Sayyaad saw him. The Prophet (sal-Allahu 'alayhe wa
sallam) saw him lying on a bed, murmuring beneath a blanket. Ibn Sayyaad's mother saw the Prophet
(sal-Allahu'alayhe wa sallam) hiding behind a tree, and said to her son, "O Saf (Ibn Sayyaad's first
name), here is Muhammad!" Ibn Sayyad jumped up, and the Prophet (sal-Allahu'alayhe wa sallam)
said, "If you had left him alone, he would have explained himself." "Saleem said, "Abd Allah
ibn'Umar said, The Prophet (sal-Allahu'alayhe wa sallam) stood up to address the people. He praised
Allah as He deserved to be praised, then he spoke about the Dajjaal: 'I warn you against him; there is
no Prophet who has not warned his people against him, even Noah warned his people against him.
But I will tell you something which no other Prophet has told his people. You must know that the
Dajjaal is one eyed, and Allah is not one-eyed.' "Ibn Shihaab said: "'Umar ibn Thaabit al-Ansaaree
told me that some of the Companions of the Prophet (sal-Allahu'alayhe wa sallam) told him that on
the day when he warned the people about the Dajjaal, the Prophet (sal-Allahu'alayhe wa sallam) said:
'There will be written between his eyes the word Kaafir (unbeliever). Everyone who resents his bad
deeds - or every believer - will be able to read it.' He also said, 'You must know that no one of you
will be able to see his Lord until he dies.' " [Muslim, Bukhaaree] [1]Ibn 'Umar said: "The Prophet
(sal-Allahu'alayhe wa sallam) mentioned the Dajjaal to the people. He said, 'Allah is not one-eyed,
but the Dajjaal is blind in his right eye, and his eye is like a floating grape.' " [Muslim] [2]

Anas ibn Malik said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'There has never been a
Prophet who did not warn his people against that one-eyed liar. Verily he is one-eyed and your Lord
is not one-eyed. On his forehead will be written the letter Kaf, Fa, Ra (Kaafir).' " [Muslim,
Bukhaaree] [3]Hudhayfah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'I know more about
the powers which the Dajjaal will have than he will know himself. He will have two flowing rivers:
one will appear to be pure water, and the other will appear to be flaming fire. Whosoever lives to see
that, let him choose the river which seems to be fire, then let him close his eyes, lower his head and
drink from it, for it will be cold water. The Dajjaal will be one eyed; the place where one eye should
be will be covered by a piece of skin. On his forehead will be written the word Kaafir, and every
believer, whether literate or illiterate, will be able to read it.' " [Muslim] [4]Abu Hurayrah said: "The
Prophet (sal-Allahu'alayhe wa sallam) said, 'Shall I tell you something about the Dajjaal which no
Prophet has ever told his people before me? The Dajjaal is one-eyed and will bring with him
something which will resemble Paradise and Hell; but that which he calls Paradise will in fact be
Hell. I warn you against him as Noah warned his people against him.' " [Bukhaaree, Muslim]
[5]Muhammad ibn Munkadir said: "I saw Jaabir ibn 'Abd Allah swearing by Allah that Ibn Sayyaad
was the Dajjaal, so I asked him, 'Do you swear by Allah?' He said, 'I heard 'Umar swear to that effect
in the presence of the Prophet (sal-Allahu 'alayhe wa sallam), and the Prophet (sal-Allahu'alayhe wa
sallam) did not disapprove of it.' " [6]Some 'ulamaa' (scholars) say that some of the Sahaabah
(Companions of the Prophet) believed Ibn Sayyaad to be the greater Dajjaal, but that is not the case:

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Ibn Sayyaad was a lesser dajjal. Ibn Sayyaad travelled between Makkah and Madeenah with Abu
Sa'eed, and complained to him about the way that people were saying that he was the Dajjaal. Then
he said to Abu Sa'eed, "Did not the Prophet (sal-Allahu'alayhe wa sallam) say that the Dajjaal would
not enter Madinah? I was born there. Did not he say that he would not have any children? - I have
children. Did not he say that he would be a Kaafir? - I have embraced Islam. Of all the people, I know
the most about him: I know where he is now. If I were given the opportunity to be in his place, I
would not resent it.' " [Bukhaaree, Muslim]

There are many Ahaadeeth about Ibn Sayyaad, some of which are not clear as to whether he was the
Dajjaal or not. We shall see Ahaadeeth which indicates that the Dajjaal is not Ibn Sayyaad, as in the
Hadeeth of Faatimah Bint Qays al-Fahriyyah, although this does not mean that he was not one of the
lesser Dajjaal; but Allah knows best.

Footnotes

[1] Bukhaaree, Kitaab al-Adab, 8/49, 50. Muslim, Kitaab al-Fitan, 8/192, 193.Ibn Sayyaad's [or Ibn
Sa'eed's] first name was Saaf. He had some characteristics similar to those ascribed to the Dajjaal.
When he was young, he was like a Kaahin (soothsayer) - sometimes he spoke the truth, sometimes he
lied. When he grew up, he embraced Islam and displayed some good characteristics, but later he
changed, and it was said that his behaviour might indicate that he was the Dajjaal. But the Prophet
(sal-Allahu'alayhe wa sallam) had not received any Wahy (revelation) to that effect, so he told 'Umar:
"If he is [the Dajjaal] you will not be able to overpower him." Banoo Maghaalah: if you stand facing
the Masjid al-Nabawee, (the Prophet's Mosque in Madeenah), everything on your right is the territory
of Banoo Maghaalah.Dukh: i.e. al-Dukhaan (smoke). The Prophet (sal-Allahu'alayhe wa sallam) was
thinking of the Aayah, "Then wait you for the Day when the sky will bring forth a visible smoke."
[Ad-Dukhaan 44:10] "… with the intention of hearing something…" in other words, the Prophet (sal-
Allahu'alayhe wa sallam) wanted to eavesdrop on Ibn Sayyaad so that he and his companions could
find out whether he was a soothsayer (kaahin) or a sorcerer."if you had left him alone, he would have
had explained himself": i.e., if his mother had not told him that the Prophet (sal-Allahu'alayhe wa
sallam) was there, then the Prophet (sal-Allahu'alayhe wa sallam) would have found out what he was
- a soothsayer or a sorcerer. [2] Muslim, Kitaab al-Fitan, 8/194, 195."His eye is like a floating grape"
- this means that, his eye will protrude and there will be some kind of brightness in it.[3] Muslim,
ibid. Bukhaaree, Kitaab al-Fitan, 9/75, 76."On his forehead will be written the letters Kaaf, Faa', Raa'
" – this indicates that he will call people to Kufr, not the right path, so we must avoid him. The fact
that Muslims will be able to identify him as a Kaafir is a great blessing from Allah to this Ummah. [4]
Muslim, ibid. Shorter version in Bukhaaree, Kitaab al-Fitan, 9/75. [5] Bukhaaree, Kitaab al-Anbiyaa,
4/75. Muslim,Kitaab al-Fitan, 8/196. [6] Muslim, Kitaab al-Fitan, 8/192.The Hadeeth of Faatimah
bint Qays.'Aamir ibn Sharaaheel Sha'bi Sha'b Hamdaan reported that he askedFaatimah bint Qays, the
sister of Dahhaak ibn Qays,who was one of the first Muhaajiraat, "Tell me a Hadeeth which you
heard directly from the Prophet (salAllahu'alayhe wa sallam) with no narrator in between." She said,
"I can tell you if you like." He said, "Yes, please tell me." She said,"I married Ibn al-Mugheerah, who
was one of the best of the youth of Quraysh in those days. But he fell in the first Jihaad on the side of
the Prophet (sal-Allahu'alayhe wa sallam)."When I became a widow, 'Abd al-Rahmaan ibn 'Awf, one
of the companions of the Prophet (sal-Allahu'alayhe wa sallam) sent me a proposal of marriage. The
Prophet (sal-Allahu'alayhe wa sallam) also sent me a proposal of marriage on behalf of his freedman

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Usaamah ibn Zayd. I had been told that the Prophet (sal-Allahu'alayhe wa sallam) had said, 'He who
loves me should also love Usaamah.' When the Prophet (sal-Allahu'alayhe wa sallam) spoke to me, I
said, 'It is up to you: marry me to whomever you wish.'"The Prophet (sal-Allahu'alayhe wa sallam)
said, 'Go and stay with Umm Shareek.' Umm Shareek was a rich Ansaaree (Muslim originally from
Madeenah) woman, who spent much in the way of Allah and entertained many guests. I said, 'I will
do as you wish.' Then he said, 'Don't go. Umm Shareek has many guests, and I would not like it if
your head or leg were to become uncovered accidentally and people saw something you would not
wish them to see. It is better if you go and stay with your cousin 'Abd Allah ibn 'Amr ibn Umm
Maktoom' (Abd Allah was of the Banoo Fihr of Quraysh, the same tribe as that to which Faatimah
belonged)."So I went to stay with him, and when I had completed my 'Iddah (period of waiting), I
heard the Prophet's (sal-Allahu'alayhe wa sallam) announcer calling for congregational prayer. I went
out to the mosque, and prayed behind the Prophet (sal-Allahu'alayhe wa sallam). I was in the
women's row, which was at the back of the congregation. When the Prophet (sal-Allahu'alayhe wa
sallam) had finished his prayer, he sat on the pulpit, smiling, and said, 'Everyone should stay in his
place.' Then he said, 'Do you know why I had asked you to assemble?' The people said, 'Allah and
His Messenger know best.'"He said, 'By Allah, I have not gathered you here to give you an
exhortation or a warning. I have kept you here because Tameem ad- Daaree, a Christian man who has
come and embraced Islam, told me something which agrees with that which I have told you about the
Dajjaal. He told me that he had sailed in a ship with thirty men from Banoo Lakhm and Banoo
Judhaam. The waves had tossed them about for a month, then they were brought near to an island, at
the time of sunset. They landed on the island, and were met by a beast who was so hairy that they
could not tell its front from its back. They said, "Woe to you! What are you?" It said, "I am al-
Jassaasah." They said, "What is al-Jassaasah?" It said, "O people, go to this man in the monastery, for
he is very eager to know about you."

Tameem said that when it named a person to us, we were afraid lest it be a devil. "Tamim said, 'We
quickly went to the monastery. There we found a huge man with his hands tied up to his neck and
with iron shackles between his legs up to the ankles. We said, "Woe to you, who are you?" He said,
"You will soon know about me. Tell me who you are." We said, "We are people from Arabia. We
sailed in a ship, but the waves have been tossing us about for a month, and they brought us to your
island, where we met a beast who was so hairy that we could not tell its front from its back. We said
to it, "Woe to you! What are you?" and it said, "I am al-Jassaasah." We asked, "Whatis al-Jassaasah?"
and it told us, "Go to this man in the monastery, for he is very eager to know about you." So we came
to you quickly, fearing that it might be a devil.' "The man said, 'Tell me about the date-palms of
Baysaan.' We said, 'What do you want to know about them?' He said, 'I want to know whether these
trees bear fruit or not.' We said, 'Yes.' He said, 'Soon they will not bear fruit.' Then he said, 'Tell me
about the lake of at-Tabariyyah [Tiberias, in Palestine].' We said, 'What do you want to know about
it?' He asked, 'Is there water in it?' We said, 'There is plenty of water in it.' He said, 'Soon it will
become dry.' Then he said, 'Tell me about the spring of Zughar.' We said, 'What do you want to know
about it?' He said, 'Is there water in it, and does it irrigate the land?' We said, 'Yes, there is plenty of
water in it, and the people use it to irrigate the land.' "Then he said, 'Tell me about the unlettered
Prophet - what has he done?' We said, 'He has left Makkah and settled in Yathrib.' He asked, 'Do the
Arabs fight against him?' We said, 'Yes.' He said, 'How does he deal with them?' So we told him that
the Prophet (sal-Allahu'alayhe wa sallam) had overcome the Arabs around him and that they had
followed him. He asked, 'Has it really happened?' We said, 'Yes.' He said, 'It is better for them if they

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follow him. Now I will tell you about myself. I am the Dajjaal. I will soon be permitted to leave this
place: I will emerge and travel about the earth. In forty nights I will pass through every town, except
Makkah and Madeenah, for these have been forbidden to me. Every time I try to enter either of them,
I will be met by an angel bearing an unsheathed sword, who will prevent me from entering. There
will be angels guarding them at every passage leading to them.'

Faatimah said, "The Prophet (sal-Allahu'alayhe wa sallam), striking the pulpit with his staff, said:
'This is Tayyibah, this is Tayyibah, this is Tayyibah, [i.e. Madeenah]. Have I not told you something
like this?' The people said, 'Yes.' He said, 'I liked the account given to me by Tameem because it
agrees with that which I have told you about the Dajjaal, and about Makkah and Madeenah. Indeed he
is in the Syrian sea or the Yemen sea. No, on the contrary, he is in the East, he is in the East, he is in
the East' and he pointed towards the East. Faatimah said: I memorized this from the Prophet (sal-
Allahu'alayhe wa sallam)." [Muslim] [1]'Abd Allah ibn 'Umar said: "The Prophet (sal-Allahu'alayhe
wa sallam) said, 'While I was asleep, I saw myself in a dream performing Tawaaf (circumambulation)
around the Ka'bah. I saw a ruddy man with lank hair and water dripping from his head. I said, "Who
is he?" and they said, "The son of Mary." Then I turned around and saw another man with a huge
body, red complexion, curly hair and one eye. His other eye looked like a floating grape. They said,
"This is the Dajjaal." The one who most resembles him is Ibn Qatan, a man from the tribe of al-
Khuzaa'ah'.” [Bukhaaree, Muslim] [2] Jaabir ibn 'Abd Allah said: "The Prophet (sal-Allahu'alayhe
wa sallam) said, 'The Dajjaal will appear at the end of time, when religion is taken lightly. He will
have forty days in which to travel throughout the earth. One of these days will be like a year, another
will be like a month, a third will be like a week, and the rest will be like normal days. He will be
riding a donkey; the width between its ears will be forty cubits. He will say to the people: "I am your
lord." He is one-eyed, but your Lord is not one-eyed. On his forehead will be written the word Kaafir,
and every believer, literate or illiterate, will be able to read it. He will go everywhere except Makkah
and Madeenah, which Allah has forbidden to him; angels stand at their gates. He will have a
mountain of bread, and the people will face hardship, except for those who follow him. He will have
two rivers, and I know what is in them.He will call one Paradise and one Hell. Whoever enters the
one he calls Paradise will find that it is Hell, and whoever enters the one he calls Hell will find that it
is Paradise. Allah will send with him devils who will speak to the people. He will bring a great
tribulation; he will issue a command to the sky and it will seem to the people as if it is raining. Then
he will appear to kill someone and bring him back to life. After that he will no longer have this
power. The people will say, "Can anybody do something like this except the Lord?" The Muslims
will flee to Jabal al-Dukhaan in Syria, and the Dajjaal will come and besiege them. The siege will
intensify and they will suffer great hardship. Then Jesus son of Mary will descend, and will call the
people at dawn: "O people, what prevented you from coming out to fight this evil liar?" They will
answer, "He is a Jinn." Then they will go out, and find Jesus son of Mary. The time for prayer will
come, and the Muslims will call on Jesus to lead the prayer, but he will say, "Let your Imaam lead the
prayer." Their Imaam will lead them in praying Salaat al-Subh (Morning prayer), then they will go
out to fight the Dajjaal. When the liar sees Jesus, he will dissolve like salt in water. Jesus will go to
him and kill him, and he will not let anyone who followed him live.'" [Ahmad] [3]

Footnotes

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[1] Muslim, Kitaab al- Fitan, 8/203-205.Al-Jassaasah is so called because he spies on behalf of the
Dajjaal (from jassa - to try to gain information, to spy out, etc.).Baysaan - a village in Palestine.'Ayn
Zughar (the spring of Zughar) is a town in Palestine.[2] Bukhaaree, Kitaab al-Fitan, 9/75. Muslim,
Kitaab al-Imaan, 1/108.[3] Ahmad, Musnad, 3/367, 368.Checker's Note: Da`eef. Silsilatul Ahaadieeh
ad-Da`eefah: 1969. It contains the `an`anah of Abu Zubair. Parts are found in authentic narrations.
Refer to Dajjaal section in Saheeh Muslim.

The Hadeeth of Al-Nuwas Ibn Sam'an Al-Kilabi

Al-Nuwas ibn Saman said: "One morning the Prophet (sal-Allahu'alayhe wa sallam) spoke about the
Dajjaal. Sometimes he described him as insignificant, and sometimes he described him as so
dangerous that we thought he was in the clump of date-palms nearby. When we went to him later on,
he noticed that fear in our faces, and asked, 'What is the matter with you?' We said, 'O Messenger of
Allah, this morning you spoke of the Dajjaal; sometimes you described him as insignificant, and
sometimes you described him as being so dangerous that we thought he was in the clump of date-
palms nearby."The Prophet (sal-Allahu'alayhe wa sallam) said, 'I fear for you in other matters besides
the Dajjaal. If he appears whilst I am among you, I will contend with him on your behalf. But if he
appears while I am not among you, then each man must contend with him on his own behalf, and
Allah will take care of every Muslim on my behalf. The Dajjaal will be a young man, with short,
curly hair, and one eye floating. I would liken him to 'Abd al-Uzzaa ibn Qatan. Whoever amongst you
lives to see him should recite the opening Ayaat of Surat al-Kahf. He will appear on the way between
Syria and Iraq, and will create disaster left and right. O servants of Allah, adhere to the Path of Truth.'
""We said, 'O Messenger of Allah, for the day which is like a year, will one days prayers be
sufficient?' He said, 'No, you must make an estimate of the time, and then observe the prayers.' " "We
asked, 'O Messenger of Allah, how quickly will he walk upon the earth?' He said, 'Like a cloud driven
by the wind. He will come to the people and call them (to a false religion), and they will believe in
him and respond to him. He will issue a command to the sky, and it will rain; and to the earth, and it
will produce crops. After grazing on these crops, their animals will return with their udders full of
milk and their flanks stretched.Then he will come to another people and will call them (to a false
religion), but they will reject his call. He will depart from them; they will suffer famine and will
possess nothing in the form of wealth. Then he will pass through the wasteland and will say, Bring
forth your treasures, and the treasures will come forth, like swarms of bees. Then he will call a man
brimming with youth; he will strike him with a sword and cut him in two, then place the two pieces at
the distance between an archer and his target. Then he will call him, and the young man will come
running and aughing.' ""At that point, Allah will send the Messiah, son of Mary, and he will descend
to the white minaret in the east of Damascus, wearing two garments dyed with saffron, placing his
hands on the wings of two angels. When he lowers his head, beads of perspiration will fall from it,
and when he raises his head, beads like pearls will scatter from it. Every Kaafir who smells his
fragrance will die, and his breath will reach as far as he can see. He will search for the Dajjaal until he
finds him at the gate of Ludd, where he will kill him."

"Then a people whom Allah has protected will come to Jesus son of Mary, and he will wipe their
faces (i.e. wipe the traces of hardship from their faces) and tell them of their status in Paradise. At that
time Allah will reveal to Jesus: "I have brought forth some of My servants whom no one will be able
to fight. Take My servants safely to at-Toor.""Then Allah will send Gog and Magog, and they will

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swarm down from every slope. The first of them will pass by the Lake of Tiberias, and will drink
some of its water; the last of them will pass by it and say, "There used to be water here." Jesus, the
Prophet of Allah, and his Companions will be besieged until a bull's head will be dearer to them than
one hundred dinars are to you nowadays.""Then Jesus and his Companions will pray to Allah, and He
will send insects who will bite the people of Gog and Magog on their necks, so that in the morning
they will all perish as one. Then Jesus and his Companions will come down and will not find any
nook or cranny on earth which is free from their putrid stench. Jesus and his Companions will again
pray to Allah, Who will send birds like the necks of camels; they will seize the bodies of Gog and
Magog and throw them wherever Allah wills. Then Allah will send rain which no house or tent will
be able to keep out, and the earth will be cleansed, until it will look like a mirror. Then the earth will
be told to bring forth its fruit and restore its blessing.On that day, a group of people will be able to eat
from a single pomegranate and seek shelter under its skin (i.e. the fruit would be so big). A milch
camel will give so much milk that a whole party will be able to drink from it; a cow will give so much
milk that a whole tribe will be able to drink from it; and a milch-sheep will give so much milk that a
whole family will be able to drink from it. At that time, Allah will send a pleasant wind which will
soothe them even under their armpits, and will take the soul of every Muslim. Only the most wicked
people will be left, and they will fornicate like asses; then the Last Hour will come upon them."
[Muslim] [1]

Footnote

[1] Muslim, Kitaab al-Fitan wa Ashraat al-Saa'ah, 8/196-199.Ludd: the biblical Lydda, now known as
Lod, site of the zionist state's major airport Hadeeth narrated from Abu Umaamah Al-BaahileeAbu
Umaamah al-Baahilee said,"The Prophet (sal-Allahu'alayhe wa sallam) delivered a speech to us, most
of which dealt with the Dajjaal and warned us against him. He said,'No tribulation on earth since the
creation of Adam will be worse than the tribulation of the Dajjaal. Allah has never sent a Prophet who
did not warn his Ummah against the Dajjaal. I am the last of the Prophets, and you are the last
Ummah. The Dajjaal is emerging among you and it is inevitable. If he appears while I am still among
you, I will contend with him on behalf of every Muslim. But if he appears after I am gone, then every
person must contend with him on his own behalf. He will appear on the way between Syria and Iraq,
and will spread disaster right and left. O servants of Allah adhere to the path of Truth. I shall describe
him for you in a way that no Prophet has ever done before. He will start by saying that he is a
Prophet, but there will be no Prophet after me. Then he will say, "I am your Lord," but you will never
see your Lord until you die. The Dajjaal is one-eyed, but your Lord, glorified be He is not one-eyed.
On his forehead will be written the word Kaafir, which every Muslim, literate or illiterate, will be
able to read. Among that which he will bring will be the Paradise and Hell he will offer; but that
which he calls Hell will be Paradise, and that which he calls Paradise will be Hell. Whoever enters his
Hell, let him seek refuge with Allah and recite the opening Ayaat of Surat ul-Kahf, and it will become
cool and peaceful for him, as the fire became cool and peaceful for Abraham."He will say to a
Bedouin, What do you think if I bring your father and mother back to life for you? Will you bear
witness that I am your lord? The Bedouin will say Yes, so two devils will assume the appearance of
his father and mother, and will say, "O my son, follow him for he is your lord." "He will be given
power over one person, whom he will kill and cut in two with a saw. Then he will say, Look at this
slave of mine, now I will resurrect him, but he will still claim that he has a Lord other than me.Allah
will resurrect him, and this evil man (the Dajjaal) will say to him, Who is your Lord? The man will

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answer, 'My Lord is Allah, and you are the enemy of Allah. You are the Dajjaal. By Allah, I have
never been more sure of this than I am today.' "Aboo Sa'eed said: "The Prophet (sal-Allahu'alayhe wa
sallam) said, 'That man will have the highest status among my Ummah in Paradise.' "Abu Sa'eed said:
"By Allah, we never thought that that man would be any other than 'Umar ibn al-Khattab, until he
passed away." Al-Muhaaribee said: "Then we referred to the Hadeeth of Abu Raafi'ee, which said,
'Part of his Fitnah will be the fact that he will pass through an area whose people will deny him, and
none of their livestock will remain alive. Then he will pass through a second area whose people will
believe in him; he will order the sky to rain and the earth to bring forth crops, and their flocks will
return from grazing fatter than they have ever been, with their flanks stretched, their udders full. He
will pass through every place on earth – except Makkah and Madeenah, which he will never enter, for
there are angels guarding every gate of them with unsheathed swords - until he reaches al-Zareeb al-
Ahmar and camps at the edge of the salt-marsh. Madeenah will be shaken by three tremors, after
which every Munaafiq (hypocrite) will leave it, and it will be cleansed of evil, as iron is cleansed of
dross. That day will be called Yawm al-Khalaas (The Day of Purification).' "Umm Shareek bint
Abee'l-'Akr said: "O Messenger of Allah, where will the Arabs be at that time?" He said,"At that time
they will be few; most of them will be in Bayt al-Maqdis (Jerusalem), and their Imaam will be a
righteous man. Whilst their Imaam is going forward to lead the people in praying Salaat al-Subh (the
morning prayer), Jesus son of Mary will descend. The Imaam will step back, to let Jesus lead the
people in prayer, but Jesus will place his hand between the man's shoulders and say, 'Go forward and
lead the prayer, for the Iqaamah was made for you.' So the Imaam will lead the people in prayer, and
afterwards Jesus (alayhi-salam) will say, 'Open the gate.' The gate will be opened, and behind it will
be the Dajjaal and a thousand Jews, each of them bearing a sword and shield. When the Dajjaal sees
Jesus, he will begin to dissolve like salt in water, and will run away. Jesus will say, 'You will remain
alive until I strike you with my sword.' He will catch up with him at the eastern gate of Ludd and will
kill him. The Jews will be deflated with the help of Allah. There will be no place for them to hide;
they will not be able to hide behind any stone, wall, animal or tree - except the boxthorn (al-
Gharqarah) - without it saying, 'O Muslim servant of Allah! here is a Jew, come and kill him!'

" The Prophet (sal-Allahu 'alayhe wa sallam) said, "The time of the Dajjaal will be forty years; one
year like half a year, one year like a month, and one month like a week. The rest of his days will pass
so quickly that if one of you were at one of the gates of Madeenah, he would not reach the other gate
before evening fell." Someone asked,"O Messenger of Allah, how will we pray in those shorter
days?" He said, "Workout the times of prayer in the same way that you do in these longer days, and
then pray." The Prophet (sal-Allahu'alayhe wa sallam) said, "Jesus son of Mary will be a just
administrator and leader of my Ummah. He will break the cross, kill the pigs, and abolish the Jizyah
(tax on non-Muslims). He will not collect the Sadaqah, so he will not collect sheep and camels.
Mutual enmity and hatred will disappear. Every harmful animal will be made harmless, so that a
small boy will be able to put his hand into a snakes mouth without being harmed, a small girl will be
able to make a lion run away from her, and a wolf will go among sheep as if he were a sheep dog. The
earth will be filled with peace as a container is filled with water. People will be in complete
agreement, and only Allah will be worshipped. Wars will cease, and the authority of Quraysh will be
taken away. The earth will be like a silver basin, and will produce fruits so abundantly that a group of
people will gather to eat a bunch of grapes or one pomegranate and will be satisfied. A bull will be
worth so much money, but a horse will be worth only a few dirhams."Someone asked, "O Messenger
of Allah, why will a horse be so cheap?" He said, "Because it will never be ridden in war." He was

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asked, "Why will the bull be so expensive?" He said, "Because it will plough the earth. For three
years before the Dajjaal emerges, the people will suffer severe hunger. In the first year, Allah will
order the sky to withhold a third of its rain, and the earth to withhold two-thirds of its fruits. In the
third year, He will order the sky to withhold all of its rain, and the earth to withhold all of its fruits, so
that nothing green will grow. Every cloven-hoofed creature will die except for whatever Allah wills."
Someone asked, "How will the people live at that time?" He said, "By saying Laa ilaaha illaa Allah,
Allahu Akbar, Subhaan Allah and Al-Hamdu-lillaah. This will be like food for them." [1]The Prophet
(sal-Allahu'alayhe wa sallam) said: "The Dajjaal will come forth, and one of the Believers will go
towards him. The armed men of the Dajjaal will ask him, 'Where are you going?' He will say, 'I am
going to this one who has come forth.' They will say, 'Kill him!' Then some of them will say to the
others, 'Hasn't your lord [ie the Dajjaal] forbidden you to kill anyone without his permission?' So they
will take him to the Dajjaal, and when the Believer sees him, he will say, 'O People, this is the Dajjaal
whom the Prophet (sal-Allahu'alayhe wa sallam) told us about.' Then the Dajjaal will order them to
seize him and wound him in the head; they will inflict blows all over, even in his back and stomach.
The Dajjaal will ask him, 'Don't you believe in me?' He will say, 'You are a false Messiah.' The
Dajjaal will order that he be sawn in two from the parting of his hair to his legs; then he will walk
between the two pieces. Then he will say 'Stand!' and the man will stand up. The Dajjaal will say to
him, 'Don't you believe in me?' The believer will say, 'It has only increased my understanding that
you are the Dajjaal.' Then he will say, 'O people! he will not treat anyone else in such a manner after
me.' The Dajjaal will seize him to slaughter him, but the space between his neck and collar-bone will
be turned into copper, and the Dajjaal will not be able to do anything to him. He will take the man by
his arms and legs and throw him away; the people will believe that he has been thrown into Hell,
whereas in fact he will have been thrown into Paradise." The Prophet (sal-Allahu'alayhe wa sallam)
said, "He will be the greatest of martyrs in the sight of Allah, the Lord of the Worlds." [Muslim] [2]

Footnotes

[1] Ibn Maajah, Kitaab al-Fitan, (Hadeeth 4077), 2:1363."He will break the cross and kill pigs", i.e.
Christianity will be annulled."He will not collect the Sadaqah" (i.e. Zakaat) - because there will be so
much wealth, and no-one will be in need of Sadaqah.Checker's Note: Da`eef. Da`eef Ibn Maajah:
884. Parts are supported.[2] Muslim, Kitaab al-Fitan wa Ashtaar al-Saa'ah, 8/199, 200

The Hadeeth of Al-Mugheerah Ibn Shu'bah

Al-Mugheerah ibn Shu'bah said: "No-one asked the Prophet (sal-Allahu'alayhe wa sallam) more
questions about the Dajjaal than I did. He said, 'You should not worry about him, because he will not
be able to harm you.' I said, 'But they say that he will have much food and water!' He said, 'He is too
insignificant in the sight of Allah to have all that.' " [Muslim]Al-Mugheerah ibn Shu'bah said: "No-
one asked the Prophet (sal-Allahu'alayhe wa sallam) more questions about the Dajjaal than I did."
One of the narrators said, "What did you ask him?" Al-Mugheerah said, "I said, 'They say that the
Dajjaal will have a mountain of bread and meat, and a river of water. The Prophet (sal-Allahu'alayhe
wa sallam) said, 'He is too insignificant in the sight of Allah to have all that.' " [Muslim]From these
Ahaadeeth, we can see that Allah will test His servants with the Dajjaal and by the miracles which he
will be permitted to perform: as we have already mentioned, the Dajjaal will order the sky to rain for
those who accept him, and will order the earth to bring forth its fruits so that they and their livestock
will eat of it, and their flocks will return fat and with their udders full of milk. Those who reject the

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Dajjaal and refuse to believe in him will suffer drought and famine; people and livestock will die, and
wealth and supplies of food will be depleted. People will follow the Dajjaal like swarms of bees, and
he will kill a young man and bring him back to life. This is not a kind of magic; it will be something
real with which Allah will test His servants at the end of time. Many will be led astray, and many will
be guided by it. Those who doubt will disbelieve, but those who believe will be strengthened in their
faith.Al-Qaadi 'Iyaad and others interpreted the phrase "He is too insignificant in the sight of Allah to
have all that" as meaning that the Dajjaal is too insignificant to have anything that could lead the true
believers astray, because he is obviously evil and corrupt. Even if he brings great terror, the word
Kaafir will be clearly written between his eyes; one report explains that it will be written "Kaaf, Faa,
Raa," from which we can understand that it will be written perceptibly, not abstractly, as some people
say. One of his eyes will be blind, protruding and repulsive; this is the meaning of the Hadeeth: "...as
if it were a grape floating on the surface of the water." Other reports say that it is "dull, with no light
in it," or "like white spittle on a wall," i.e. it will look ugly. Some reports say that it is his right eye
which will be blind; others say that it is his left eye. He could be partly blind in both eyes, or there
could be a fault in both eyes. This interpretation could be supported by the Hadeeth narrated by at-
Tabaraanee, in which he reports that Ibn 'Abbaas said, "The Prophet (sal-Allahu'alayhe wa sallam)
said, 'The Dajjaal is curly haired and white-skinned. His head is like the branch of a tree; his left eye
is blind, and the other eye looks like a floating grape.' "One may ask: if the Dajjaal is going to cause
such widespread evil and his claim to be a "lord" will be so widely believed - even though he is
obviously a liar, and all the Prophet's have warned against him – why does the Qur'aan not mention
him by name and warn us against his lies and stubbornness?

The answer is:- The Dajjaal was referred to in the Ayah: "...The day that some of the Signs of your
Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned
good (by performing deeds of righteousness) through his Faith..." (Al-An'aam 6:158)Abu Hurairah
said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'There are three things which, when they
appear, no good will it do a soul to believe in them then, if it believed not before nor earned
righteousness through its Faith. They are: The Dajjaal, the Beast, and the rising of the sun from the
west.' "Jesus son of Mary will descend from Heaven and kill the Dajjaal, as we have already
mentioned. The descent of Jesus is mentioned in the Ayaat:"And because of their saying (in boast),
"We killed Messiah 'Eesaa (Jesus), son of Maryam (Mary), the Messenger of Alla\ah," - but they
killed him not, nor crucified him, but the resemblance of 'Eesaa (Jesus) was put over another man
(and they killed that man), and those who differ therein are full of doubts. They have no (certain)
knowledge, they follow nothing but conjecture. For surely; they killed him not (157) [i.e. 'Eesaa
(Jesus), son of Maryam (Mary) alayhi-salam]: But Allah raised him ['Eesaa (Jesus)] up (with his body
and soul) unto Himself (and he alayhi-salam is in the heavens). And Allah is Ever All Powerful, All
Wise. (158) And there is none of the people of the Scripture (Jews and Christians), but must believe
in him ['Eesaa (Jesus), son of Maryam (Mary), as only a Messenger of Allah and a human being],
before his ['Eesaa (Jesus) alayhi-salam or a Jew's or a Christian's] death (at the time of the appearance
of the angel of death). And on the Day of Resurrection, he ['Eesaa (Jesus)] will be a witness against
them." (An-Nisaa' 4:157-59)We think that the Tafseer (interpretation) of this Aayah is that the
pronoun in "before his death" (qabla mawtihi) refers to Jesus; i.e, he will descend and the People of
the Book who differed concerning him will believe in him. The Christians claimed that he was divine,
while the Jews made a slanderous accusation, i.e. that he was born from adultery. When Jesus
descends before the Day of Judgment, he will correct all these differences and lies. On this basis, the

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reference to the descent of the Messiah Jesus son of Mary also includes a reference to the Dajjaal
(false Mesor Antichrist), who is the opposite of the true Messiah, because sometimes the Arabs refer
to one of two opposites and not the other, but mean both. The Dajjaal is not mentioned by name in the
Qur'aan because he is so insignificant: he claims to be divine, but he is merely a human being. His
affairs are too contemptible to be mentioned in the Qur'aan. But the Prophet's, out of loyalty to Allah,
warned their people about the Dajjaal and the tribulations and misguiding miracles he would bring. It
is enough for us to know the reports of the Prophet's and the many reports from the Prophet
Muhammad (sal-Allahu'alayhe wa sallam).One could argue that Allah has mentioned Pharaoh and his
false claims, such as: "I am your lord, most high" (An-Nazi'aat 79:24) and "O chiefs! I know not that
you have an ilaah (a god) other than me..." (Al-Qasas 28:38)

This can be explained by the fact that Pharaoh and his deeds are in the past, and his lies are clear to
every believer. But the Dajjaal is yet to come, in the future; it will be a Fitnah and a test for all
people. So the Dajjaal is not mentioned in the Qur'aan because he is contemptible; and the fact that he
is not mentioned means that it will be a great test. The facts about the Dajjaal and his lies are obvious
and do not need further emphasis. This is often the case when something is very clear.For example,
when the Prophet (sal-Allahu'alayhe wa sallam) was terminally ill, he wanted to write a document
confirming that Abu Bakr would be the Khaleefah after him. Then he abandoned this idea, and said,
"Allah and the believers will not accept anyone other than Abu Bakr."He decided not to write the
document because he knew of Abu Bakr's high standing among the Sahaabah (Companions) and was
sure that they would not choose anyone else. Similarly, the facts about the Dajjaal are so clear that
they did not need to be mentioned in the Qur'aan. Allah did not mention the Dajjaal in the Qur'aan
because He (subhaanahu wa ta'aala) knew that the Dajjaal would not be able to lead His true servants
astray; he would only increase their faith, their submission to Allah and His Messenger, their belief in
the Truth, and their rejection of falsehood. For this reason the believer whom the Dajjaal overpowers
will say, when he revives him, "By Allah, it has only increased my understanding that you are the one
eyed liar about whom the Prophet (sal-Allahu'alayhe wa sallam) spoke."

More Ahaadeeth about the Dajjaal

The Prophet (sal-Allahu'alayhe wa sallam) said: "The Dajjaal will emerge in a land in the east called
Khurasan. His followers will be people with faces like hammered shields." [1]Asmaa' bint Yazeed al-
Ansaariyyah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'During the three years just before
the Dajjaal comes, there will be one year when the sky will withhold one third of its rain and the earth
one-third of its fruits. In the second year the sky will withhold two-thirds of its rain, and the earth
twothirds of its fruits. In the third year the sky will withhold all of its rain, and the earth all of its
fruits, and all the animals will die. It will be the greatest tribulation: the Dajjaal will bring a Bedouin
and say to him, "What if I bring your camels to life for you? Will you agree that I am your lord?" The
Bedouin will say "Yes." So devils will assume the forms of his camels, with the fullest udders and the
highest humps. Then he will bring a man whose father and brother have died, and will ask him,
"What do you think if I bring your father and brother back to life? Will you agree that I am your
lord?" The man will say "Yes," so the devils will assume the forms of his father and brother.' Then
the Prophet (sal-Allahu'alayhe wa sallam) went out for something, and then returned. The people
were very concerned about what he had told them. He stood in the doorway and asked, 'What is
wrong, Asma'? I said, 'O Messenger of Allah, you have terrified us with what you said about the

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Dajjaal.' He said, 'He will certainly appear. If I am still alive, I will contend with him on your behalf;
otherwise Allah will take care of every Muslim on my behalf.' I said, 'O Messenger of Allah, we do
not bake our dough until we are hungry, so how will it be for the believers at that time?' The Prophet
(sal-Allaahu 'alayhe wa sallam) said, 'The glorification of Allah which suffices the people of Heaven
will be sufficient for them.' " [2]Abu Hurairah (radi-Allahu 'anhu) said: "The Prophet (sal-
Allahu'alayhe wa sallam) said, 'The Hour will not come until the Muslims fight the Jews and kill
them. When a Jew hides behind a rock or a tree, it will say, "O Muslim, O servant of Allah! There is a
Jew behind me, come and kill him!" All the trees will do this except the box-thorn (al-Gharqad),
because it is the tree of the Jews.' " [Ahmad] [3]

Footnotes

[1] Tirmidhee Abwaab al-Fitan, Hadeeth 2338, 6/465. Ibn Maajah, Kitaab al-Fitan, Hadeeth 4072,
1354, 2/1353, 1354. Ahmad, Musnad 1/7.Checker's Note: Saheeh, Saheeh Ibn Maajah: 4072.[2]
Ahmad, Musnad, 6/455, 456.Checker's Note: Da`eef, al-Mishkat, 1st checking: 5491. Its isnaad
contains Sharh ibn Hawshab, who is weak.[3] Muslim, Kitaab al-Fitan wa Ashraat al-Saa'ah, 8/388.
Ahmad, Musnad, 2/417.

Protection against the Dajjaal

1. Seeking refuge with Allah from his tribulation.It is proven in the Saheeh (authentic) Ahaadeeth that
the Prophet (sal-Allahu'alayhe wa sallam) used to seek refuge with Allah from the tribulation of the
Dajjaal in his prayers, and that he commanded his Ummah to dol ikewise:"Allahumma innaa
na'oodhu bika min 'adhaabi jahannam, wa min 'adhaabi 'l-qabr, wa min fitnatee 'l-mahyaa'i wa'l-
mamaat, wa min fitnatee' l-maseehi 'd-dajjaal.""O Allah! We seek refuge with You from the
punishment of Hell, from the punishment of the grave, from the tribulations of life and death, and
from the tribulation of the False Messiah (Dajjaal)." [1]This Hadeeth was narrated by many Sahabah,
including Anas, Abu Hurairah, 'Aa'ishah, Ibn 'Abbaas, and Sa'd (radi-Allahu'anhum).

2. Memorising certain Aayaat from Surat al-Kahf.

Al-Haafidh ad-Dhahabee said: "Seeking refuge with Allah from the Dajjaal is mentioned in many
Mutawaatir Ahaadeeth (those with numerous lines of narrators). One way of doing this is to
memorise ten Ayaat from Surat al-Kahf."Abul-Diraa reported that the Prophet (sal-Allahu'alayhe wa
sallam) said, "Whoever memorises the first ten Aayaat of Surat al-Kahf will be protected from the
Dajjaal." [Abu Daawood] [2]

3. Keeping away from the Dajjaal.

One way to be protected from the tribulation of the Dajjaal is to live in Madeenah or Makkah. Abu
Hurairah reported that the Prophet (sal-Allahu'alayhe wa sallam) Said: "There are angels standing at
the gates of Madeenah; neither plague nor the Dajjaal can enter it." [Bukhaaree, Muslim]Abu Bakr
reported that the Prophet (sal-Allahu'alayhe wa sallam) said: "The terror caused by the Dajjaal will
not enter Madeenah. At that time it will have seven gates; there will be two angels guarding every
gate." [Bukhaaree] [3]Anas said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The Dajjaal will
come to Madeenah, and he will find angels guarding it. Neither plague nor the Dajjaal will enter it,
inshaa-Allah.'" [Tirmidhee, Bukhaaree]It has been proven in the Saheeh Ahaadeeth that the Dajjaal

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will not enter Makkah or Madeenah, because the angels will prevent him from entering these two
places which are sanctuaries and are safe from him. When he camps at the salt-marsh (Sabkhah) of
Madeenah, it will be shaken by three tremors - either physically or metaphorically - and every
hypocrite will go out to join the Dajjaal. On that day, Madeenah will be cleansed of its dross and will
be refined and purified; and Allah knows best.

Footnotes

[1] Bukhaaree, Kitaab al-Janaa'iz, 2/124. Muslim, Kitaab al-Masaajid,2/93.[2] Muslim, Kitaab al-
Musaafirun, 2/199. Abu Daawood, Kitaab al-Malaahim, (Hadeeth 4301), 11/401, 402.[3] Bukhaaree,
Baab Haram al-Madeenah, 1/28.

The Life and Deeds of the Dajjaal

The Dajjaal will be a man, created by Allah to be a test for people at the end of time. Many will be
led astray through him, and many will be guided through him; only the sinful will be led astray.Al-
Haafidh Ibn 'Alee al-Aabaar wrote in his book of history (at-Taareekh) that the Dajjaal's Kunyah
(nickname or paternal title) would be Abu Yoosuf. [1]Abu Bakrah said: "The Prophet (sal-
Allahu'alayhe wa sallam) said, 'The Dajjaal's parents will remain childless for thirty years, then a one-
eyed child will be born to them. He will be very bad and will cause a great deal of trouble. When he
sleeps, his eyes will be closed but his heart (or mind) will still be active.' Then he described his
parents: 'His father will be a tall and bulky man, with a long nose like a beak; his mother will be a
huge, heavy-breasted woman.' " [2]Abu Bakrah said, "We heard that a child had been born to some of
the Jews in Madeenah. Az-Zubayr ibn al-'Awaam and I went see his parents, and found that they
matched the description given by the Prophet (sal-Allahu'alayhe wa sallam). We saw the boy lying in
the sun, covered with a blanket, murmuring to himself. We asked his parents about him, and they
said, 'We remained childless for thirty years, then this one-eyed boy was born to us. He is very bad
and causes a great deal of trouble.' When we went out, we passed the boy. He asked us, 'What were
you doing?' We said, 'Did you hear us?' He said, 'Yes; when I sleep, my eyes are closed but my heart
(mind) is still active.' That boy was Ibn Sayyaad." [Ahmad, Tirmidhee; this Hadeeth is not very
strong] [3]As we have already seen in the Saheeh Ahaadeeth, Maalik and others think that Ibn
Sayyaad was not the Dajjaal; he was one of a number of "lesser dajjaals." Later he repented and
embraced Islam; Allah knows best his heart and deeds.The "greater" Dajjaal is the one mentioned in
the Hadeeth of Faatimah bint Qays, which she narrated from the Prophet (sal-Allahu'alayhe wa
sallam), from Tameem ad-Daaree, and which includes the story of the Jassaasah. The Dajjaal will be
permitted to appear at the end of time, after the Muslims have conquered a Roman city called
Constantinople. He will first appear in Isfahaan, in an area known as the Jewish quarter (al-
Yahoodiyyah). He will be followed by seventy thousand Jews from that area, all of them armed.
Seventy thousand Tatars and many people from Khuraasaan will also follow him. At first he will
appear as a tyrannical king, then he will claim to be a prophet, then a lord. Only the most ignorant of
men will follow him; the righteous and those guided by Allah will reject him. He will start to conquer
the world country by country, fortress by fortress, region by region, town by town; no place will
remain unscathed except Makkah and Madeenah. The length of his stay on earth will be forty days:
one day like a year, one day like a month, one day like a week, and the rest of the days like normal
days, i.e. his stay will be approximately one year and two and a half months. Allah will grant him
many miracles, through which whoever He wills will be astray, and the faith of the believers will be

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strengthened. The descent of Jesus son of Mary, the true Messiah, will happen at the time of the
Dajjaal, the false messiah. He will descend to the minaret in the east of Damascus. The believers and
true servants of Allah will gather to support him, and the Messiah Jesus son of Mary will lead them
against the Dajjaal, who at that time will be heading for Bayt al-Maqdis (Jerusalem). He will catch up
with him at 'Aqabah 'Afeeq. The Dajjaal will runaway from him, but Jesus will catch up with him at
the gate of Ludd, and will kill him with his spear just as he is entering it. He will say to him, "I have
to deal you a blow; you cannot escape." When the Dajjaal faces him, he will begin to dissolve like
salt in water. So Jesus will kill him with his spear at the gate of Ludd, and he will die there, as many
Saheeh Ahaadeeth indicate.Majma' ibn Jaariyah is reported to have said: "I heard the Prophet (sal-
Allahu'alayhe wa sallam) saying, 'The son of Mary will kill the Dajjaal at the gate of Ludd.' "
[Tirmidhee] [4]

Footnotes

[1] Checker's Note: Reported as the saying of ash-Sha'bi. The reporter, Mujaahid ibn Sa'eed is weak.
[2] Checker's Note: Da`eef, al-Mishkat, 1st checking: 6445. [3] Tirmidhee, Abwaab al-Fitan (Hadeeth
2350), 6/522, 523. Ahmad,Musnad, 5/40. "When he sleeps, his eyes will be closed but his heart (or
mind) will still be active" - means that his evil ideas will still come to him even while heis
asleep.Checker's Note: Da`eef due to Alee ibn Zaid ibn Jad'an.[4] Tirmidhee, Abwaab al-Fitan
(Hadeeth 2345), 6/513, 514.Checker's Note: Saheeh, Saheeh at-Tirmidhee: 1829.

The Descent of Jesus at the End of Time

Abd Allah ibn 'Amr said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The Dajjaal will appear in
my Ummah, and will remain for forty - "I cannot say whether he meant forty days, forty months or
forty years." - Then Allah will send Jesus (alayhi-salam), the son of Mary, who will resemble 'Urwah
ibn Mas'ood. He will chase the Dajjaal and kill him. Then the people will live for seven years during
which there will be no enmity between any two persons. Then Allah will send a cold wind from the
direction of Syria, which will take the soul of everyone who has the slightest speck of good or faith in
his heart. Even if one of you were to enter the heart of a mountain, the wind would reach him there
and take his soul. Only the wicked people will be left; they will be as careless as birds, with the
characteristics of beasts, and will have no concern for right and wrong.Satan will come to them in the
form of man and will say, "Don't you respond?" They will say, "What do you order us to do?" He will
order them to worship idols, and in spite of that they will have sustenance in abundance, and lead
comfortable lives."Then the Trumpet will be blown, and everyone will tilt their heads to hear it. The
first one to hear it will be a man busy repairing a trough for his camels. He and everyone else will be
struck down. Then Allah will send (or send down) rain like dew, and the bodies of the people (i.e. the
dead) will grow out of it. Then the trumpet will be sounded again, and the people will get up and look
around. Then it will be said, "O people, go to your Lord and account for yourselves." It will be said,
"Bring out the people of Hell," and it will be asked, "How many are there?" - the answer will come:
"Nine hundred and ninety-nine out of every thousand." [Muslim] [1]Abu Hurairah said: "The
Prophet (sal-Allahu'alayhe wa sallam) said, 'The son of Mary will come down as a just leader. He will
break the cross, and kill the pigs. Peace will prevail and people will use their swords as sickles. Every
harmful beast will be made harmless; the sky will send down rain in abundance, and the earth will
bring forth its blessings. A child will play with a fox and not come to any harm; a wolf will graze
with sheep and a lion with cattle, without harming them.' " [Ahmad] [2]

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Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'By Him in Whose hand is my
soul, surely the son of Mary will come down among you as a just ruler. He will break the cross, kill
the pigs and abolish the Jizyah. Wealth will be in such abundance that no-one will care about it, and a
single prostration in prayer will be better than the world and all that is in it.' Abu Hurairah said: 'If
you wish, recite the Aayah: "And there is none of the People of the Book but must believe in him
before his death; and on the Day of Judgement he will be a witness against them." (An-Nisaa' 4:159)
[Bukhaaree, Muslim] [3]Abu Hurairah reported that the Prophet (sal-Allahu'alayhe wa sallam) said:
"The Prophets are like brothers; they have different mothers but their religion is one. I am the closest
of all the people to Jesus son of Mary, because there is no other Prophet between him and myself. He
will come again, and when you see him, you will recognise him. He is of medium height and his
colouring is reddish-white. He will be wearing two garments, and his hair will look wet. He will
break the cross, kill the pigs, abolish the Jizyah and call the people to Islam. During his time, Allah
will end every religion and sect other than Islam, and will destroy the Dajjaal. Then peace and
security will prevail on earth, so that lions will graze with camels, tigers with cattle, and wolves with
sheep; children will be able to play with snakes without coming to any harm. Jesus will remain for
forty years, then die, and the Muslims will pray for him." [Ahmad] [4]

Ibn Masood reported that the Prophet (sal-Allahu'alayhe wa sallam) Said: "On the night of the Israa'
(night journey), I met my father Abraham, Moses and Jesus, and they discussed the Hour. The matter
was referred first to Abraham, then to Moses, and both said, 'I have no knowledge of it.' Then it was
referred to Jesus, who said, 'No-one knows about its timing except Allah; what my Lord told me was
that the Dajjaal will appear, and when he sees me he will begin to melt like lead. Allah will destroy
him when he sees me. The Muslims will fight against the Kaafirs, and even the trees and rocks will
say, "O Muslim, there is a Kaafir hiding beneath me - come and kill him!" Allah will destroy the
Kaafirs, and the people will return to their own lands. Then Gog and Magog will appear from all
directions, eating and drinking everything they find. The people will complain to me, so I will pray to
Allah and He will destroy them, so that the earth will be filled with their stench. Allah will send rain
which will wash their bodies into the sea. My Lord has told me that when that happens, the Hour will
be very close, like a pregnant woman whose time is due, but her family do not know exactly when
she will deliver.' " [Ahmad, Ibn Maajah] [5]

Footnotes

[1] Muslim, Kitaab al-Fitan wa Ashraat al-Saa'ah, 8/201, 202.[2] Ahmad, Musnad, 2/482,
483.Checker's Note: The Tabi'e is Ziyad ibn Sa'd, who is mentioned by Ibn Hibban in ath-Thiqat al-
Bukhari and Abu Hatim did not speak for nor against him. Ibn Kathir says the report is good and
strong.[3] Bukhaaree, Kitaab al-Anbiyaa, 204, 205. Muslim, Kitaab al-Imaan, 1/93, 94.[4] Ahmad,
Musnad, 2/406.Checker's Note: Saheeh as declared by al-Hakim and adh-Dhahabi.Qatadah's hearing
it is reported in a later narration in al-Musnad 2/436.[5] Ahmad, Musnad, 1/375. Similar Hadeeth in
Ibn Maajah, Kitaab al-Fitan (Hadeeth 4081), 2/1365, 1366.Checker's Note: Da`eef, Da`eef al-Jami as-
Sagheer: 4709. See Saheeh Muslim translation, no. 6924Description of Messiah Jesus son of Mary,
Messenger of Allah Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'On the
night of the Israa' (miraculous journey to Jerusalem) I met Moses - he was a slim man with wavy hair,
and looked like a man from the Shanoo'ah tribe. I also met Jesus - he was of medium height and of a
red complexion, as if he had just come out of the bath' " [Bukhaaree, Muslim] [1]The Prophet (sal-

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Allahu'alayhe wa sallam) said: "Whilst I was asleep, I saw myself (in a dream) making Tawaaf
around the Ka'bah. I saw a brown-skinned man, with straight hair, being supported by two men, and
with water dripping from his head. I said, 'Who is this?' They said, 'The son of Mary'.I turned around
and saw a fat, ruddy man, with curly hair, who was blind in his right eye; his eye looked like a
floating grape. I asked, 'Who is this?' They said, 'The Dajjaal.' The one who most resembles him is
Ibn Qatan." Az-Zuhri explained: Ibn Qatan was a man from Khuzaa'ah who died during the
Jaahiliyyah (before the coming of Islaam). [Bukhaaree] [2]

Footnotes

[1] Bukhaaree, Kitaab al-Anbiyaa, 4/302. Muslim, Kitaab al-Imaan, 1/106, 107.[2] Bukhaaree, ibid.

The Appearance of Gog and Magog

They (two tribes or peoples) will appear at the time of Jesus son of Mary, after the Dajjaal. Allah will
destroy them all in one night, in response to the supplication of Jesus.Abu Hurairah reported that the
Prophet (sal-Allahu'alayhe wa sallam) Said: "Everyday, Gog and Magog are trying to dig a way out
through the barrier. When they begin to see sunlight through it, the one who is in charge of them says,
'Go back; you can carry on digging tomorrow,' and when they come back, the barrier is stronger than
it was before. This will continue until their time comes and Allah wishes to send them forth. They
will dig until they begin to see sunlight, then the one who is in charge of them will say, 'Go back; you
can carry on digging tomorrow, inshaa'-Allah.' In this case he will make an exception by saying
inshaa'-Allah, thus relating the matter to the Will of Allah. They will return on the following day, and
find the hole as they left it. They will carry on digging and come out against the people. They will
drink all the water, and the people will entrench themselves in their fortresses. Gog and Magog will
fire their arrows into the sky, and they will fall back to earth with something like blood on them. Gog
and Magog will say, 'We have defeated the people of earth, and overcome the people of heaven.' Then
Allah will send a kind of worm in the napes of their necks, and they will be killed by it...' 'By Him in
Whose hand is the soul of Muhammad, the beasts of the earth will become fat.' " [1]Gog and Magog
are two groups of Turks, descended from Yaafith (Japheth), the father of the Turks, one of the sons of
Noah. At the time of Abraham (alayhi-salam), there was a king called Dhu'l-Qarnayn. He performed
Tawaaf around the Ka'bah with Abraham (alayhi-salam) when he first built it; he believed and
followed him. Dhu'l-Qarnayn was a good man and a great king; Allah gave him great power and he
ruled the east and west. He held sway over all kings and countries, and travelled far and wide in both
east and west.

He travelled eastwards until he reached a pass between two mountains, through which people were
coming out. They did not understand anything, because they were so isolated; they were Gog and
Magog. They were spreading corruption through the earth, and harming the people, so the people
sought help from Dhu'l-Qarnayn. They asked him to build a barrier between them and Gog and
Magog. He asked them to help him to build it, so together they built a barrier by mixing iron, copper
and tar. Thus Dhu'l-Qarnayn restrained Gog and Magog behind the barrier. They tried to penetrate the
barrier, or to climb over it, but to no avail. They could not succeed because the barrier is so huge and
smooth. They began to dig, and they have been digging for centuries; they will continue to do so until
the time when Allah decrees that they come out. At that time the barrier will collapse, and Gog and
Magog will rush out in all directions, spreading corruption, uprooting plants, killing people. When

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Jesus (alayhi-salam) prays against them, Allah will send a kind of worm in the napes of their necks,
and they will be killed by it.

Footnotes

[1] Tirmidhee, Abwaab al-Tafsir: Soorat al-Kahf (Hadeeth 5160), 8/597-99. Ibn Maajah, Kitaab al-
Fitan, (Hadeeth 4080), 2/1364. Ahmad, Musnad, 2/510, 511.Checker's Note: Saheeh, Silsilatul
Ahadeeth as-Saheehah: 1735.

The destruction of the Ka'bah

At the end of time, Dhu'l-Suwayqatayn, who will come from Abyssinia (al-Habash), will destroy the
Ka'bah in order to steal its treasure and Kiswah (cloth covering). The Ka'bah is the ancient building
which was built by Abraham, and whose foundations were laid by Adam.As Tafseer (interpretation)
of the Aayah "Until the Gog and Magog (people) are let through (their barrier)…" (Al-Anbiyaa'
21:96), it was reported from Ka'b al-Ahbar that Dhu'l-Suwayqatayn will first emerge at the time of
Jesus, son of Mary. Allah will send Jesus at the head of a vanguard of between seven and eight
hundred. While they are marching towards Dhu'l-Suwayqatayn, Allah will send a breeze from the
direction of Yemen, which will take the soul of every believer. Only the worst of people will be left,
and they will begin to copulate like animals. Ka'b said: "At that time, the Hour will be close at hand."
[1]'Abd Allah ibn 'Amr said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say, 'Dhu'l-
Suwayqatayn from Abyssinia will destroy the Ka'bah and steal its treasure and Kiswah. It is as if I
could see him now: he is bald-headed and has a distortion in his wrists. He will strike the Ka'bah with
his spade and pick-axe.' " [Ahmad] [2]It was reported from 'Abd Allah ibn 'Umar that the Prophet
(sal-Allahu 'alayhe wa sallam) said: "Leave the Abyssinians alone so long as they do not disturb you,
for none will recover the treasure of the Ka'bah except Dhu'l-Suwayqatayn from Abyssinia." [Abu
Daawood, in the chapter on the prohibition of provoking the Abyssinians] [3] Ibn 'Abbas narrated that
the Prophet (sal-Allahu'alayhe wa sallam) said: "It is as if I can see him now: he is black and his legs
are widely spaced. He will destroy the Ka'bah stone by stone." [Ahmad] [4]The Prophet (sal-
Allahu'alayhe wa sallam) said: "The Hour will not come until a man from Qahtaan appears and rules
the people." [Muslim; similar Hadeeth in Bukhaaree]This man could be Dhu'l-Suwayqatayn, or
someone else, because this man comes from Qahtaan, while other reports say that Dhu'l-Suwayqatayn
comes from Abyssinia; and Allah knows best.Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa
sallam) said, 'Day and night will not come to an end until a freed man called Jahjaah holds sway.' "
[Ahmad] [5]This could be the name of Dhul-Suwayqatayn from Abyssinia; and Allah knows
best.'Umar ibn al-Khattab reported that he heard the Prophet (sal-Allahu 'alayhe wa sallam) say: "The
people of Makkah will leave, and only a few people will pass through it. Then it will be resettled and
rebuilt; then the people will leave it again, and no-one will ever return." [6]

Footnotes

[1] Concerning Dhu'l-Suwayqatayn, see: Bukhaaree: Kitaab al-Hajj, Baab Hadam al-Ka'bah (The
Book of Pilgrimage, Chapter of the Destruction of the Ka'bah), 2/183. Muslim, Kitaab al-Fitan wa
Ashraat al-Saa'ah, 8/183.Dhu'l-Suwayqatayn: al-Suwayqatayn is the dimunitive of al-Saaqayn (legs);
his legs are described as being "small" because they are thin. Thin legs are, in general, a characteristic
of the Sudanese and people of the Horn of Africa. [2] Ahmad, Musnad, 2/220.Checker's Note: Da`eef

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isnaad. It contains the `an`anah of Abu Zubair. The first part, up to 'treasure' is hasan, Silsilatul
Ahadeeth as-Saheehah: 771. [3] Abu Daawood, Kitaab al-Malaahim, (Hadeeth 4287),
11/423.Checker's Note: Hasan, Saheeh Abee Daawood.[4] Ahmad, Musnad, 1/227.Checker's Note:
Saheeh, also reported in al-Bukhaaree.[5] Checker's Note: Saheeh, Ahmad, Muslim and at-Tirmidhee.
Silsilatul Ahadeeth as-Saheehah: 7684.[6] Ahmad, Musnad, 1/23.Checker's Note: Da`eef, Da`eef al-
Jami as-Sagheer: 3298. Da`eef due to Ibn Lahi'ah and `an`anah of Abu Zubair.Madeenah will remain
inhabited at the time of the Dajjaal. It has been proven in the Saheeh Ahaadeeth, as already stated,
that the Dajjaal will not be able to enter Makkah and Madeenah, and that there will be angels at the
gates of Makkah to ward him off and prevent him from entering.It was reported from Abu Hurairah
that the Prophet (sal-Allahu'alayhe wa sallam) said: "Neither the Dajjaal nor plague will be able to
enter Madeenah."As mentioned above, the Dajjaal will camp outside Madeenah, and it will be shaken
by three tremors. Every hypocrite and sinner will go out to join the Dajjaal, and every believer and
Muslim will stay. That day will be called the Day of Purification (Yawm al-Khalaas). Most of those
who go out to join the Dajjaal will be women. As the Prophet (sal-Allahu'alayhe wa sallam) said,
"Verily it (Madeenah) is good; its evil will be eliminated and its goodness will be obvious."Allah
(subhaanahu wa ta'aala) said: "Women impure are for men impure, and men impure for women
impure, and women of purity are for men of purity, and men of purity are for women of purity..."
(An-Noor 24:26)Madeenah will remain inhabited during the days of the Dajjaal, and during the time
of Jesus son of Mary (alayhi-salam), until he dies and is buried there. Then it will be destroyed. Umar
ibn al-Khattab said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say, 'A rider will go around
Madeenah and say, There used to be many Muslims here.' " [Ahmad] [1]

Footnotes

[1] Ahmad, Musnad, 1/20.Checker's Note: Da`eef isnaad due to Ibn Lahi'ah and `an`anah of Abu
Zubair. The fact that Madinah will be deserted is reported from Abu Hurairah by al-Bukhaaree.

The Emergence of the Beast

Among the signs of the Hour will be the emergence of a beast from the earth. It will be very strange
in appearance, and extremely huge; one cannot even imagine what it will look like. It will emerge
from the earth and shake the dust from its head. It will have with it the ring of Solomon and the rod of
Moses. People will be terrified of it and will try to run away, but they will not be able to escape,
because such will be the decree of Allah. It will destroy the nose of every unbeliever with the rod, and
write the word "Kaafir" on his forehead; it will adorn the face of every believer and write the word
"Mu'min" (true believer) on his forehead, and it will speak to people.Allah (subhaanahu wa ta'aala)
said:"And when the Word is fulfilled against them (the unjust), We shall produce from the earth a
Beast to (face) them: it will speak to them..." (An-Naml 27:82)Ibn 'Abbas, al-Hasan and Qataadah
said that "It will speak to them" (tukallimuhum) means that it will address them. Ibn Jareer suggested
that it means that the Beast will address them with the words "...for that mankind did not believe with
assurance in Our Signs" (An-Naml 27:82 - latter part of the Ayah)Ibn Jareer reported this from 'Alee
and 'Ata'. It was reported from Ibn 'Abbaas that tukallimuhum means that the Beast will cut them, i.e.,
it will write the word "Kaafir" on the forehead of the unbeliever. It was also reported from Ibn
'Abbaas that he will both address them and cut them; this suggestion incorporates both of the previous
suggestions; and Allah knows best.

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We have already mentioned the Hadeeth of Hudhayfah ibn Usayd, in which the Prophet (sal-
Allahu'alayhe wa sallam) is reported to have said: "The Hour will not come until you see ten signs:
the smoke; the Dajjaal; the Beast; the sun rising from the West; the descent of Jesus son of Mary;
Gog and Magog; and three land-slides - one in the East, one in the West, and one in Arabia, at the end
of which fire will burst forth from the direction of Aden (Yemen) and drive people to the place of
their final assembly."Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'Hasten to
do good deeds before six things happen: the rising of the sun from the West, the smoke, the Dajjaal,
the Beast, the (death) of one of you or general tribulation.' " [Muslim]

Bareedah said: "The Prophet (sal-Allahu'alayhe wa sallam) took me to a place in the desert, near
Makkah. It was a dry piece of land surrounded by sand. The Prophet (sal-Allahu'alayhe wa sallam)
said, 'The Beast will emerge from this place.' It was a very small area." [Ibn Maajah] [1]It was
reported from Abu Hurairah that the Prophet (sal-Allahu'alayhe wa sallam) said: "The Beast of the
Earth will emerge, and will have with it the rod of Moses and the ring of Solomon."It was also
reported that he said: "(The Beast) will destroy the noses of the unbelievers with the ring, - so that
people seated around one table will begin to address one another with the words "O Believer!" or "O
Unbeliever!" (i.e., everyone's status will become clear) [Ibn Maajah] [2]'Abd Allah ibn 'Amr said: "I
memorised a Hadeeth from the Prophet (sal-Allahu'alayhe wa sallam) which I have not forgotten
since. I heard the Prophet (sal-Allahu'alayhe wa sallam) say, 'The first of the signs (of the Hour) to
appear will be the rising of the sun from the West and the appearance of the Beast before the people
in the forenoon. Whichever of these two events happens first, the other will follow immediately.' "
[Muslim] [3]That is to say, these will be the first extraordinary signs. The Dajjaal, the descent of
Jesus (alayhi-salam), the emergence of Gog and Magog, are less unusual in that they are all human
beings. But the emergence of the Beast, whose form will be very strange, its addressing the people
and classifying them according to their faith or unbelief, is something truly extraordinary. This is the
first of the earthly signs, as the rising of the sun from the West is the first of the heavenly signs.

Footnotes

[1] Ibn Maajah, Kitaab al-Fitan, (Hadeeth 4267), 2/1352.Checker's Note: Da`eef Jiddan (very weak).
Ibn Maajah, no. 4067, Da`eef Ibn Maajah: 882. [2] Similar Hadeeth narrated by Ibn Maajah in Kitaab
al-Fitan, (Hadeeth 4061), 2 - 1351, 1352. Ahmad, Musnad, 2 - 295.Checker's Note: Da`eef, Da`eef al-
Jami as-Sagheer: 2413. [3] Muslim, Kitaab al-Fitan, 8/202.

The Rising of the Sun from the West

Allah (subhaanahu wa ta'aala) says: "Do they then wait for anything other than that the angels should
come to them, or that your Lord should come, or that some of the Signs of your Lord should come
(i.e. portents of the Hour e.g., arising of the sun from the west)! The day that some of the Signs of
your Lord do come, no good will it do to a person to believe then, if he believed not before, nor
earned good (by performing deeds of righteousness) through his Faith. Say: ' Wait you! we (too) are
waiting.'" (Al-An'aam 6:158) It was reported from Abu Sa'eed al-Khudree that the Prophet (sal-
Allahu 'alayhe wa sallam) explained, "The day that some of the Signs of your Lord do come, no good
will it do to a person to believe then...", referring to the rising of the sun from the West. [Ahmad]
[1]Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam) said, 'The Hour will not come until
the sun rises from the West. When the people see it, whoever is living on earth will believe, but that

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will be the time when - No good will it do to a person to believe then, if he believed not before then' "
[Bukhaaree] [2] It was also reported from Abu Hurairah that the Prophet (sal-Allaahu 'alayhe wa
sallam) said: "The Hour will not come until the sun rises from the West. When it rises and the people
see it, they will all believe. But that will be the time when 'No good will it do to a person to believe
then.' " [Bukhaaree] [3] It was reported from Abu Hurairah that the Prophet (sal-Allahu'alayhe wa
sallam) said”: "There are three things which, if they appear, 'No good will it do to a person to believe
then, if he believed not before, nor earned good (by performing deeds of righteousness) through his
Faith' They are: the rising of the sun from the West, the Dajjaal, and the Beast of the Earth." [Ahmad,
Muslim, Tirmidhee] [4] Abu Dharr said: "The Prophet (sal-Allahu'alayhe wa sallam) asked me, 'Do
you know where the sun goes when it sets?' I said, 'I do not know' He said, 'It travels until it prostrates
itself beneath the Throne, and asks for permission to rise again. But a time will come when it will be
told, 'Go back whence you came.' That will be the time when 'No good will it do to a person to
believe then, if he believed not before, nor earned good (by performing deeds of righteousness)
through his Faith' " [Bukhaaree] [5] 'Amr ibn Jareer said: "Three Muslims were sitting with Marwaan
in Madeenah, and heard him say, whilst talking about the Signs of the Hour, that the first of them
would be the appearance of the Dajjaal. The three went to 'Abd Allah ibn 'Amr, and told him what
they had heard Marwaan say concerning the Signs. 'Abd Allah said, 'Marwan has not said much. I
memorised a Hadeeth like that from the Prophet (sal-Allahu'alayhe wa sallam) which I have not
forgotten since. I heard the Prophet (sal-Allahu'alayhe wa sallam) say: "The first of the signs will be
the rising of the sun from the West, and the emergence of the Beast in the forenoon. Whichever of the
two comes first, the other will follow immediately" Then 'Abd Allah, who was widely-read, said, "I
think that the first to happen will be the rising of the sun from the West.

Every time it sets, it goes beneath the Throne, prostrates itself, and seeks permission to rise again. A
time will come when three times it will seek permission and will receive no reply, until, when part of
the night has passed and it realises that even if it were given permission, it would not be able to rise
on time, it will say: 'O my Lord, how far the rising-point is from me! What can I do for the people
now?' Then it will seek permission to go back, and it will be told: 'Rise from where you are now' -
and it will rise from the West." Then 'Abd Allah recited the Aayah: "No good will it do to a person to
believe then, if he believed not before, nor earned good (by performing deeds of righteousness)
through his Faith." [Ahmad] [6]

NASA Confirms Possibility of Sun Rising From the West. Ref: BUSINESS RECORDER
(PAKISTANI DAILY NEWSPAPER)--

ARTICLE (April 09 2010): The science of astronomy states that the speed of planet Mars has been
decreasing in its course toward the eastern direction in the past few weeks to the level we notice the
"waver" between the east and the west and on Wednesday the 30th of July the planet movement
stopped going toward the eastern direction.

Then in the months of August and September...Mars changed its course in the opposite direction to
the West- and that until the end of September which means the sun will rise now from the west on
Mars!! And this weird phenomena of the opposite movement is called "Retrograde Motion" Most
scientist state that all the planets will go through the same once at least and our planet Earth is one of
them. Planet Earth will move in the opposite direction some day and the sun will rise from the west!!

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This might occur soon and we are unaware! The rise of the sun from the west is mentioned in the
hadith and this is the major sign of the day of judgment, most if not all, the minor signs have
occurred. Wake up. Our beloved Prophet Muhammad Sallallaahu Ãlayhi-e-Wasaallam said: "One of
the signs of the hour the sun will rise from the west, where no longer tauba (forgiveness) will be
granted" And the strange thing most of our Shariah scholars mentioned that the rise of the sun from
the west occurs only once on that day the sun will rise from the west then again from the east and
continues until Allah wishes and this is similar to what is happening to Mars it stops, then it changes
its course of direction for a short period of time then returns to way once it was.And Abdullah Bin
Amro (Radhi Allaahu anhu) said: I memorised a Hadith I will never forget I heard the Prophet
Muhammad Sallallaahu Ãlayhi-e-Wasaallam said: The First Aayh to come the rise of the sun from
the west. [Ahmad]. And "Allah places HIS hand at night to forgive His morning sinners, and places in
the morning to forgive His night sinners until the sun rises from the west" [Muslim].This piece of
news is very important as it brings with it a great sign of warning and remembrance of the coming of
a new WORLD - the world of he Hereafter When we show this Hadith that was told 1400 years ago
about this miracle, you will see Insha - ALLAAH, a lot will revert to right path...And the Muslims if
they see this phenomena happening in Mars who knows maybe it would bring them closer to our
CREATOR. May Allah Subhanahoo Wa Ta’aala keep all of us in the right path and provide us with
success in this world as well as in the hereafter.

Footnotes

[1] Ahmad, Musnad, 3/31.Checker's Note: Saheeh, Saheeh at-Tirmidhee: 2455. [2] Bukhaaree, Kitaab
al-Tafsir, 6/73. [3] Bukhaaree, ibid. [4] Muslim, Kitaab al-Imaan, 1/96. Tirmidhee, Abwaab al-Tafsir
(Hadeeth 5067), 8/449, 450. Ahmad, Musnad, 2/455, 446.[5] Similar Hadeeth in Bukhaaree, Kitaab
Bid' al-Khalq, 4/131.[6] Ahmad, Musnad, 2/201.Checker's Note: Saheeh, Musnad Imaam Ahmad,
checking by Ahmad Shakir: 6881.

The Smoke which will appear at the End of Time

Masrooq said: "While a man was giving a speech among the people of Kindah, he said, 'There will be
smoke on the Day of Resurrection which will deprive the hypocrites of their hearing and sight, but the
believers will only suffer something like a cold.' We were terrified, so we went to Ibn Masood, who
was reclining. When he heard about this, he became angry and sat up, and said: 'O people, whoever
knows a thing, let him say it; but whoever does not know, let him say, "Allah knows best." It is a part
of knowledge, when one does not know something, to say "Allah knows best." Allah (subhaanahu wa
ta'aala) said to His Prophet Muhammad (sal-Allahu 'alayhe wa sallam):"Say (O Muhammad sal-
Allahu'alayhe wa sallam): 'No wage do I ask of you for this (the Qur'aan), nor am I one of the
Mutakallifoon (those who pretend and fabricate things which do not exist).'" (Saad 38:86)"Quraysh
were being slow in embracing Islaam, so the Prophet (sal- Allahu'alayhe wa sallam) prayed against
them, saying, 'O Allah, help me against them by sending seven years of famine like those of Joseph.'
They were afflicted by a year of famine in which they were destroyed, and ate dead animals and
bones. They began to see something like smoke between the sky and the earth. Abu Sufyan came and
said, 'O Muhammad! You came to command us to keep good relations with our relatives, and your
people have perished, so pray that Allah may relieve them.'" Then Ibn Mas'ood recited:"Then wait
you for the Day when the sky will bring forth a visible smoke (10) Covering the people, this is a
painful torment. (11) (They will say): "Our Lord! Remove the torment from us, really we shall

212
become believers!" (12) How can there be for them an admonition (at the time when the torment has
reached them), when a Messenger explaining things clearly has already come to them. (13) Then they
had turned away from him (Messenger Muhammad sal-Allahu'alayhe wa sallam) and said: "One
(Muhammad sal-Allahu'alayhe wa sallam) taught (by a human being), a madman!" (14) Verily, We
shall remove the torment for a while. Verily! You will revert." (Ad-Dukhaan 44:10-15)Ibn Masood
asked: "Will their punishment in the Hereafter be removed so they can go back to their Kufr?"Allah
(subhaanahu wa ta'aala) said: "On the Day when We shall seize you with the greatest grasp. Verily,
We will exact retribution." (Ad-Dukhaan 44:16)i “... and soon will come the inevitable
(punishment)!" (Al-Furqaan 25:77)These Ayaat refer to the Day (Battle) of Badr. Allah (subhaanahu
wa ta'aala) said: "Alif Laam Meem (1) The Romans have been defeated (2) In the nearer land (Syria,
Iraq, Jordan, and Palestine), and they, after their defeat, will be victorious (3) Within three to nine
years." (Ar-Room 30: 1-4) [Bukhaaree] [1]This speaker's suggestion - that the idea that the smoke
would be on the Day or Resurrection was not a good one - made Ibn Masood react angrily. But the
smoke will appear before the Day of Resurrection; it will be one of the signs, which are: the Beast,
the Dajjaal, the Smoke, and Gog and Magog, as the Ahaadeeth narrated from Abu Sareehah, Abu
Hurairah and other Sahaabah indicate.As mentioned in the Saheeh Ahaadeeth, the fire which will
appear before the Day of Resurrection will burst forth from the direction of Aden, and drive the
people to the place of their final assembly. It will move with them and halt with them, and will
devour any who lag behind.

Footnote

[1] Bukhaaree, Kitaab at-Tafsir - Soorat ar-Room, 6/142, 143

Other Events which will precede the Hour

It was reported from Abu Sa'eed al-Khudree that the Prophet (sal-Allahu 'alayhe wa sallam)
said,"Thunderbolts will increase so much as the Hour approaches that when a man comes to a people,
he will ask, 'Who amongst you was struck by a thunderbolt this morning?' and they will say, 'So-and-
so and so-and-so was struck.' " [Ahmad] [1]Heavy rain before the Day of Resurrection: It was
reported from Abu Hurairah that the Prophet (sal-Allahu'alayhewa sallam) said: "The hour will not
come until there has been rain which will destroy all dwellings except tents." [2]We have already
mentioned many Ahaadeeth about the signs of the Hour. Now we will turn our attention to some
Ahaadeeth which could indicate that the Hour is close at hand.It was reported from Abu Hurairah that
the Prophet (sal-Allahu'alayhe wa sallam) said: "The Hour will not come until the following events
have come to pass: people will compete with one another in constructing high buildings; two big
groups will fight one another, and there will be many casualties – they will both be following the
same religious teaching; earthquakes will increase; time will pass quickly; afflictions and killing will
increase; nearly thirty dajjals will appear, each of them claiming to be a messenger from Allah; a man
will pass by a grave and say, 'Would that I were in your place'; the sun will rise from the West; when
it rises and the people see it, they will all believe, but that will be the time when ' …No good will it
do to a person to believe then, if it believed not before...' (Al-An'aam 6:158) and a wealthy man will
worry lest no-one accept his Zakaat." [Bukhaaree, Muslim]It was reported from Anas that the Prophet
(sal-Allahu'alayhe wa sallam) said: "Among the signs of the Hour are the following: knowledge will
decrease and ignorance will prevail; fornication and the drinking of wine will be common; the
number of men will decrease and the number of women will increase, until one man will look after

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fifty women." [Bukhaaree] [3]'Aa'ishah said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say,
'Day and night will not pass away until people begin to worship Laat and 'Uzzaa' (two goddesses of
pre-Islaamic Arabic). I said, 'O Messenger of Allah, I thought that when Allah revealed the Aayah "It
is He Who has sent His Messenger (Muhammad sal-Allahu'alayhe wa sallam) with guidance and the
religion of truth (Islaam), to make it superior over all religions even though the Mushrikoon
(polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) hate (it)" (At-Tawbah 9:33), it
implied that (this promise) would be fulfilled.' The Prophet (sal-Allahu'alayhe wa sallam) said, 'It will
happen as Allah wishes. Then Allah will send a pleasant breeze, which will take everyone who has as
much faith as a grain of mustard-seed in his heart. Only those with no goodness in them will be left,
and they will revert to the religion of their forefathers.'" [Muslim] [4]

It was reported from Abu Hurairah that one day, while the Prophet (sal-Allahu'alayhe wa sallam) was
sitting with the people, a Bedouin came to him and asked him about Eemaan and Islam, then he
asked, "O Messenger of Allah, when will the Hour be?" He said, "The one who is asked about it does
not know more than the one who asks, but I tell you about its signs. When a slave gives birth to her
mistress, and when the bare-footed and naked become the chiefs of the people - these are among the
signs of the Hour. There are five things which no-one knows except Allah." Then he recited: "Verily
the knowledge of the Hour is with God (alone). It is He Who sends down rain, and He Who knows
what is in the wombs. Nor does anyone know what it is that he will earn on the morrow: nor does
anyone know in what land he is to die. Verily God is All-Knowing, All Aware." (Luqman
31:34)Then the man went away, and the Prophet (sal-Allahu'alayhe wa sallam) said, "Call him back
to me," but when the people went to call him, they could not see anything. The Prophet (sal-
Allahu'alayhe wa sallam) said, "That was Gabriel, who came to teach the people their religion."
[Bukhaaree, Muslim] [5]"The bare-footed and naked paupers will compete with one another in
constructing high buildings" means that they will become the chiefs of people. They will become
rich, and their only concern will be to compete in constructing high buildings. This is as in the
Hadeeth we shall see later: "The Hour will not come until the happiest people in the world will be the
depraved sons of the depraved."It was reported from Abu Sa'eed that the Prophet (sal-Allahu'alayhe
wa sallam) said: "The Hour will not come until the time when a man will leave his home, and his
shoes or whip or stick will tell what is happening to his family." [Ahmad] [6]It was reported from
Abu Sa'eed that the Prophet (sal-Allahu'alayhe wa sallam) said: "By Him in Whose hand is my soul,
the Hour will not come until wild animals talk to men, and a man speaks to his whip or his shoe, and
his thigh will tell him about what happened to his family after he left." [7]Anas said: "We were
discussing the fact that the Hour would not come until there is no rain, the earth does not produce
crops, and fifty women will be cared for by one man; and if a woman passes by a man, he will look at
her and say, 'This woman once had a husband.' " [Ahmad] [8]

Abu Hurairah said: "The Prophet (sal-Allahu'alayhe wa sallam) said: 'The Hour will not come until
time passes so quickly that a year will be like a month, a month like a week, a week like a day, a day
like an hour, and an hour like the time it takes for a palm-leaf to burn.' " [Ahmad] [9]Abu Hurairah
said: "The Prophet (sal-Allahu'alayhe wa sallam) said: 'The world will not pass away until the one
who enjoys it the most is the depraved son of the depraved.' " [Ahmad] [10]Abu Hurairah said: "The
Prophet (sal-Allahu'alayhe wa sallam) said, 'Before the Hour comes, there will be years of deceit, in
which a truthful person will be disbelieved and a liar will be believed; and the insignificant will have
a say.' " [Ahmad] [11]Abu Hurairah said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say:

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'The Hour will not come until the sheep with horns no longer fights the sheep without horns.' "
[Ahmad] [12]It was reported from Abu Hurairah that the Prophet (sal-Allahu'alayhe wa sallam) said:
"The Hour will not come until wealth increases so much that a wealthy man will be worried lest no-
one accept his Sadaqah; knowledge will be taken away; time will pass quickly; tribulations will
appear; and there will be much Harj." The people asked, "What is Harj, O Messenger of Allah?" He
said, "Killing, killing." [Ahmad] [13]It was reported from Abu Hurairah that the Prophet (sal-
Allahu'alayhe wa sallam) said: "By Him Who sent me with the Truth, this earth will not pass away
until people are afflicted with landslides, are pelted with stones, and are transformed into animals."
The people asked, "When will that be, O Messenger of Allah?" He said, "When you see women
riding in the saddle, when singers are common, when bearing false witness becomes widespread, and
when men lie with men and women with women." [14]

Taariq ibn Shihaab said: "We were sitting with 'Abd Allah ibn Mas'ood, when a man came and told us
that the time for prayer had come. So we got up and went to the mosque... After the prayer, a man
came to 'Abd Allah ibn Mas'ood and said, 'As-salaam 'alayka (Peace be upon you), O Abu 'Abd ar-
Rahmaan'. 'Abd Allah answered, 'Allah and His Messenger have spoken the truth.'When we went
back, we asked one another, 'Did you hear the answer he gave? Who is going to ask him about it?' I
said, 'I will ask him'; so I asked him when he came out. He narrated from the Prophet (sal-Allahu
'alayhe wa sallam): 'Before the Hour comes, there will be a special greeting for the people of
distinction; trade will become so widespread that a woman will help her husband in business; family
ties will be cut; the giving of false witness will be common, while truthful witness will be rare; and
writing will be widespread.' [Ahmad] [15]

Footnotes

[1] Ahmad, Musnad, 3/64, 65.Checker's Note: Da`eef isnaad due to Muhammad ibn Mus'ab. [2]
Ahmad, Musnad, 2/262.Checker's Note: Saheeh, Musnad Imaam Ahmad, checking by Ahmad Shakir:
7554 and Majma' az-Zawaid of al-Haythamee: 7/331.[3] Bukhaaree, Kitaab al-'Ilm, 1/30, 31.[4]
Muslim, Kitaab al-Fitan 8/182.[5] Bukhaaree, Kitaab al-Imaan, 1/19; Kitaab at-Tafsir - Soorat
Luqmaan, 6/144. Muslim, Kitaab al-Imaan, 1/30, 31.[6] Ahmad, Musnad, 3/88, 89.Checker's Note:
Saheeh.[7] Ahmad, Musnad, 3/82, 84.Checker's Note: Saheeh, Silsilatul Ahadeeth as-Saheehah: 122.
[8] Ahmad, Musnad, 3/286.Checker's Note: Saheeh, reported by Ahmad, Abu Ya'la and al-Bazzar.
Majma' az-Zawa'id of al-Haythamee: 7/333 and Kashful Astar bi Zawa'id al-Bazzar of al-Haythamee:
3415.[9] Ahmad, Musnad, 3/358.Checker's Note: Saheeh, Saheeh al-Jami as-Sagheer: 7422.[10]
Ahmad, Musnad, 2/358.Checker's Note: Saheeh, Saheeh al-Jami as-Sagheer: 7272.[11] Ahmad,
Musnad, 2/238.Checker's Note: Hasan, Silsilatul Ahadeeth as-Saheehah: 1887.[12] Ahmad, Musnad,
2/442.Checker's Note: Da`eef?? [not quite sure] due to as-Salt ibn Quwaid; an-Nasaa'ee said, "His
hadith is munkar."[13] Ahmad, Musnad, 2/313.Checker's Note: Saheeh, Musnad Imaam Ahmad,
checking by Ahmad Shakir: 8120, 8121.[14] al-Haythamee, Kitaab al-Fitan.Checker's Note: Da`eef,
related by al-Bazzar and at-Tabaraanee in al-Awsat. It is weak due to Sulaiman ibn Daawood al-
Yamami who is matrook (abandoned). Majma' az-Zawa'id of al-Haythamee. [15] Ahmad, Musnad,
1/407.Checker's Note: Saheeh, Silsilatul Ahadeeth as-Saheehah: 648.

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Description of the People who will be Alive at the End of Time.

It was reported from 'Abd Allah ibn 'Amr that the Prophet (sal-Allahu'alayhe wa sallam) said: "The
Hour will not come until Allah takes away the best people on earth; only the worst people will be left;
they will not know any good or forbid any evil." [Ahmad] [1]'Abd Allah ibn Mas'ood said: "I heard
the Prophet (sal-Allahu'alayhe wa sallam) say: 'Eloquence can be bewitching; the worst of the people
are those upon whom the Hour will come while they are still alive, and those who turn graves into
mosques.' " [Ahmad] [2]It was reported from Anas that the Prophet (sal-Allahu'alayhe wa sallam)
said: "The Hour will not come until no-one on earth says 'Laa ilaaha illaa Allah.'" [Ahmad] [3]It was
also reported from Anas that the Prophet (sal-Allahu'alayhe wa sallam) said: "The Hour will not come
until no-one on earth says, 'Allah, Allah.'" [Ahmad] [4]There are two suggestions as to the meaning
of the phrase, "until no-one on earth says 'Allah, Allah'": It could mean that no-one will forbid evil, or
try to correct another if he sees him doing something wrong. We have already come across this in the
Hadeeth of 'Abd Allah ibn 'Amr: "Only the worst people will be left; they will not know any good or
forbid any evil."It could mean that Allah will no longer be mentioned, and His Name will not be
known; this will be part of the prevalent corruption and Kufr, as in the previous Hadeeth, "Until no-
one on earth says 'Laa ilaaha illaa Allah."'Aa'ishah said: "The Prophet (sal-Allahu'alayhe wa sallam)
came in, saying 'O 'Aa'ishah, your people will be the first of my Ummah to join me.' When he sat
down, I said, 'O Messenger of Allah, may I be sacrificed for you! When you came in, you were
saying something which scared me.' He asked, 'What was that?' I said, 'You said that my people
would be the first of your Ummah to join you.' He said, 'Yes.' I asked, 'Why is that?' He said, 'Death
will be widespread among them, and their relatives will be jealous of them.' I said, 'How will people
be after that?' He said, 'Like locusts: the strong will devour the weak, until the Hour comes.' "
[Ahmad] [5]'Albaa' al-Salamee said: "I heard the Prophet (sal-Allahu'alayhe wa sallam) say: 'The
Hour will only come upon the worst of the people.' " [Ahmad] [6]

Footnotes:--[1] Ahmad, Musnad, 1/454.Checker's Note: Da`eef isnaad due to `an`anah of al-Hasan al-
Basree.[2] Ahmad, Musnad, 3/268.Checker's Note: Saheeh, Musnad Imaam Ahmad, checking by
Ahmad Shakir: 4342.[3] Ahmad, Musnad, 3/268.Checker's Note: Saheeh, Tahdheerus Saajid of
Shaykh al-Albaanee, pg. 119.[4] Ahmad, Musnad, 3/107.Checker's Note: Saheeh, Saheeh al-Jami as-
Sagheer: 7420.[5] Ahmad, Musnad, 6/81.Checker's Note: Saheeh, Silsilatul Ahadeeth as-Saheehah:
1953.[6] Ahmad, Musnad, 3/499.Checker's Note: Saheeh, Mustadrak of al-Hakim: 4/496. Declared
saheeh by al-Hakim and agreed to by adh-Dhahaabee

THE SIGNS BEFORE THE DAY OF JUDGEMENT

Author: Al-Haafidh Ibn Katheer Hadeeth Checking: Abu Talhah Daawood Burbank 41 ---

3. EXISTANCE OF HEREAFTER

Question:How can you prove the existence of hereafter, i.e. life after death?

Answer:1. Belief in the hereafter is not based on blind faith?Many people wonder as to how a person
with a scientific and logical temperament, can lend any credence to the belief of life after death.

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People assume that anyone believing in the hereafter is doing so on the basis of blind belief. My
belief in the hereafter is based on a logical argument.

2. Hereafter a logical belief

There are more than a thousand verses in the Glorious Qur’an, containing scientific facts (refer my
book “Qur’an and Modern Science-Compatible or Incompatible?”). Many facts mentioned in the
Qur’an have been discovered in the last few centuries. But science has not advanced to a level where
it can confirm every statement of the Qur’an. Suppose 80% of all that is mentioned in the Qur’an has
been proved 100% correct. About the remaining 20%, science makes no categorical statement, since
it has not advanced to a level, where it can either prove or disprove these statements. With the limited
knowledge that we have, we cannot say for sure whether even a single percentage or a single verse of
the Qur’an from this 20% portion is wrong. Thus when 80% of the Qur’an is 100% correct and the
remaining 20% is not disproved, logic says that even the 20% portion is correct. The existence of the
hereafter, which is mentioned in the Qur’an, falls in the 20% ambiguous portion which my logic says
is correct.

3. Concept of peace and human values is useless without the concept of hereafter

Is robbing a good or an evil act? A normal balanced person would say it is evil. How would a person
who does not believe in the hereafter convince a powerful and influential criminal that robbing is
evil?Suppose I am the most powerful and influential criminal in the world. At the same time I am an
Intelligent and a logical person. I say that robbing is good because it helps me lead a luxurious life.
Thus robbing is good for me. If anybody can put forward a single logical argument as to why it is evil
for me, I will stop immediately. People usually put forward the following arguments:a. The person
who is robbed will face difficulties Some may say that the person who is robbed will face difficulties.
I certainly agree that it is bad for the person who is robbed. But it is good for me. If I rob a thousand
dollars, I can enjoy a good meal at a 5 star restaurant.b. Some one may rob you---Some people argue
that someday I may be robbed. No one can rob me because I am a very powerful criminal and I have
hundreds of bodyguards. I can rob anybody but nobody can rob me. Robbing may be a risky
profession for a common man but not for an influential person like me.

c. The police may arrest you---Some may say, if you rob, you can be arrested by the police. The
police cannot arrest me because I have the police on my payroll. I have the ministers on my payroll. I
agree that if a common man robs, he will be arrested and it will be bad for him, but I am an
extraordinarily influential and powerful criminal. Give me one logical reason why it is bad for me and
I will stop robbing.

d. Its easy money----Some may say its easy money and not hard-earned money. I agree completely
that it is easy money, and that is one of the main reasons why I rob. If a person has the option of
earning money the easy as well as the hard way, any logical person would choose the easy way.

e. It is against humanity--------Some may say it is against humanity and that a person should care for
other human beings. I counter argue by asking as to who wrote this law called ‘humanity’ and why
should I follow it? This law may be good for the emotional and sentimental people but I am a logical
person and I see no benefit in caring for other human beings.

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f. It is a selfish act----Some may say that robbing is being selfish. It is true that robbing is a selfish
act; but then why should I not be selfish? It helps me enjoy life.

1. No logical reason for robbing being an evil act-----Hence all arguments that attempt to prove that
robbing is an evil act are futile. These arguments may satisfy a common man but not a powerful and
influential criminal like me. None of the arguments can be defended on the strength of reason and
logic. It is no surprise that there are so many criminals in this world. Similarly raping, cheating etc.
can be justified as good for a person like me and there is no logical argument that can convince me
that these things are bad.

2. A Muslim can convince a powerful and influential criminal----Now let us switch sides. Suppose
you are the most powerful and influential criminal in the world, who has the police and the ministers
on his payroll. You have army of thugs to protect you. I am a Muslim who will convince you that
robbing, raping, cheating, etc. are evil acts. Even if I put forth the same arguments to prove that
robbing is evil the criminal will respond the same way as he did earlier.

I agree that the criminal is being logical and all his arguments are true only when he is the most
powerful and influential criminal.

3. Every human being wants justice------Each and every human being desires justice. Even if he does
not want justice for others he wants justice for himself. Some people are intoxicated by power and
influence and inflict pain and suffering on others. The same people, however, would surely object if
some injustice was done to them. The reason such people become insensitive to the suffering of
others is that they worship power and influence. Power and influence, they feel, not only allows them
to inflict injustice on others but also prevents others from doing likewise to them.

4. God is Most Powerful and Just----As a Muslim I would convince the criminal about the existence
of Almighty God (refer to answer proving the existence of God). This God is more powerful than you
and at the same time is also just. The Glorious Qur’an says: “Allah is never unjust in the least degree
…” [An-Nissa 4:40]

5. Why does God not punish me? The criminal, being a logical and scientific person, agrees that God
exists, after being presented with scientific facts from the Qur’an. He may argue as to why God, if He
is Powerful and Just, does not punish him.

6. The people who do injustice should be punished----Every person who has suffered injustice,
irrespective of financial or social status, almost certainly wants the perpetrator of injustice to be
punished. Every normal person would like the robber or the rapist to be taught a lesson. Though a
large number of criminals are punished, many even go scot-free. They lead a pleasant, luxurious life,
and even enjoy a peaceful existence. If injustice is done to a powerful and influential person, by
someone more powerful and more influential than he, even such a person would want that person
perpetrators of injustice to be punished.

7. This life is a test for the hereafter----This life is a test for the hereafter. The Glorious Qur’an says:
“He who created Death and life that He may try which of you is best in deed; and He is the Exalted in
Might, Oft-Forgiving” [Al-Mulk 67:2]

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8. Final justice on day of judgement----The Glorious Qur’an says:“Every soul shall have a taste of
death: and only on the Day of Judgement shall you be paid your full recompense. Only he who is
saved far from the Fire and admitted to the Garden will have attained the object (of life): for the life
of this world is but goods and chattels of deception.” [Aale-Imran 3:185] Final justice will be meted
out on the Day of Judgement. After a person dies, he will be resurrected on the Day of Judgement
along with the rest of mankind. It is possible that a person receives part of his punishment in this
world. The final reward and punishment will only be in the hereafter. God Almighty may not punish a
robber or a rapist in this world but he will surely be held accountable on the Day of Judgement and
will be punished in the hereafter i.e. life after death.

9. What punishment can the human law give Hitler? Hitler incinerated six million Jews during his
reign of terror. Even if the police had arrested him, what punishment can the human law give Hitler
for justice to prevail? The most they can do is to send Hitler to the gas chamber. But that will only be
punishment for the killing of one Jew. What about the remaining five million, nine hundred and
ninety nine thousand, nine hundred and ninety-nine Jews?

10. Allah can burn Hitler more than six million times in hellfire----Allah say in the Glorious Qur’an:
“Those who reject Our signs, We shall soon cast into the Fire; as often as their skins are roasted
through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in
Power, Wise” [An-Nisa 4:56] If Allah wishes he can incinerate Hitler six million times in the
hereafter in the hellfire.

11. No concept of human values or good and bad without concept of hereafter----It is clear that
without convincing a person about the hereafter, i.e. life after death, the concept of human values and
the good or evil nature of acts is impossible to prove to any person who is doing injustice especially
when he is influential and powerful.

4. PEOPLE ON THE DAY OF JUDGEMENT

Question: What can you tell us about how people will look following the Resurrection? Will people
will be wearing clothes or not? Will the animals be resurrected after death or not?

Answer: Praise be to Allah. Allah calls the Day of Resurrection the Day of Gathering because Allah
will gather His slaves, mankind and the jinn. Allah says: “Indeed in that (there) is a sure lesson for
those who fear the torment of the Hereafter. That is a Day whereon mankind will be gathered
together, and that is a Day when all (the dwellers of the heavens and the earth) will be present” [Hood
11:103] “Say (O Muhammad): (Yes) verily, those of old, and those of later times. (49) All will surely
be gathered together for appointed Meeting of a known Day” [Al-Waaqiyah 56:49-50] “There is
none in the heavens and the earth but comes unto the Most Gracious (Allah) as a slave. (93) Verily,
He knows each one of them, and has counted them a full counting. (94) And everyone of them will
come to Him alone on the Day of Resurrection (without any helper, or protector or defender)”
[Maryam 19:93-95] “And (remember) the Day We shall cause the mountains to pass away (like
clouds of dust), and you will see the earth as a levelled plain, and we shall gather them all together so
as to leave not one of them behind” [Al-Kahf 18:47] Also included in this gathering are the animals.
Shaykh al-Islam (Ibn Taymiyah) said: “As for the animals, they will all be gathered by Allah, as is
indicated by the Qur’aan and Sunnah. Allah says (interpretation of the meaning): ‘There is not a

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moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like
you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered’ [Al-
An’aam 6:38] ‘And when the wild beasts are gathered together’ [Al-Takweer 81:5] ‘And among His
Ayaat (proofs, evidences, lessons, signs, etc.) is the creation of the heavens and the earth, and
whatever moving (living) creatures He has dispersed in them both. And He is All -Potent over their
assembling (i.e. resurrecting them on the Day of Resurrection after their death, and dispersion of their
bodies) whenever He wills’ [Ash-Shoora 42:29]The word idha (translated here as when or whenever)
refers to something that will inevitably come to pass. And there are many well known ahaadeeth on
this topic. On the Day of Resurrection Allah will gather the animals, and the scores among them will
be settled. Then it will be said to them, “Be dust!” and they will become dust. At that point the kaafir
will say, “....Would that I were dust!” (An-Naba’ 78:40). Whoever says that they will not be brought
back to life is making a serious mistake; indeed he is misguided or is a kaafir. And Allah knows best.
Majmoo’ al-Fataawa, 4/248 Ahmad (20534) narrated from Abu Dharr that the Messenger of Allah
(peace and blessings of Allah be upon him) was sitting, and two sheep locked horns, and one of them
butted the other and defeated it. The Messenger of Allah (peace and blessings of Allah be upon him)
smiled, and it was said to him, “Why are you smiling, O Messenger of Allah?” He said, “Because of
the sheep. By the One in Whose hand is my soul, it will settle its score with the other on the Day of
Resurrection.” Ahmad Shaakir said, its isnaad is hasan and unbroken.

Muslim (2582) narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of
Allah be upon him) said: “All rights will be restored on the Day of Resurrection, until even the
hornless sheep will settle its score with the one that has horns.” Al-Nawawi said: This clearly
indicates that the animals will be gathered on the Day of Resurrection, and that they will be brought
back to life like human beings who are accountable, and like children and the insane and those who
were not reached by the call of Islam. This is what is indicated by the Qur’aan and Sunnah. Allah
says (interpretation of the meaning): “And when the wild beasts are gathered together” [Al-Takweer
81:5] If something is stated in a shar’i text, and there is no rational or shar’i reason not to interpret it
according to what it appears to mean, then it must be taken at face value. The scholars said that it is
not a condition of the gathering or the resurrection that there should be reward or punishment. With
regard to the hornless sheep settling their scores with those that have horns, this is not the retaliation
that comes with accountability, because they are not accountable. Rather it is simply settling the
scores. And Allah knows best. People will be gathered on the Day of Resurrection barefoot, naked
and uncircumcised. It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the
Prophet (peace and blessings of Allah be upon him) said: “You will be gathered barefoot, naked and
uncircumcised.” Then he recited, “....As We began the first creation, We shall repeat it. (It is) a
promise binding upon Us. Truly, We shall do it [Al-Anbiya’ 21:104]. Then he said: “The first one to
be clothed on the Day of Resurrection will be Ibraaheem. Some people from among my followers
will be taken away towards the left and I will say, ‘My followers, my followers!’ He will say, ‘They
kept turning back on their heels after you left them.’ And I will say what the righteous slave said:‘…
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. (This is a great admonition and warning to
the Christians of the whole world). [Al-Maa’idah 5:117]. If You punish them, they are Your slaves,
and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise’ [Al-Maa’idah
5:118].” (Narrated by al-Bukhaari, 3349) It was narrated that ‘Aa’ishah (may Allah be pleased with
her) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘You will be

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gathered barefoot, naked and uncircumcised.’ I said, ‘O Messenger of Allah, men and women will be
looking at one another?!’ He said, ‘The situation will be so terrible that that will not concern them.’
(Bukhaari 6527) And it was narrated in the hadeeth that people will be resurrected in the clothes in
which they died. It was narrated that when Abu Sa’eed al-Khudri was dying, he called for new
clothes and put them on, then he said, “I heard the Messenger of Allah (peace and blessings of Allah
be upon him) say, ‘The deceased will be resurrected in the clothes in which he died.’” (Narrated by
Abu Dawood, 3114; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1671).

This hadeeth may seem to contradict the hadeeth quoted above, which says that they will be
resurrected naked. The scholars reconciled between the two reports by noting the following points: 1-
That they will be raised in those garments but they will wear out after the resurrection, and when they
reach the place of standing they will be naked.2- They will be raised naked then when the Prophets
and Siddeeqs etc have been clothed, everyone else will be clothed in the same kind of clothes as those
in which they died.3- Some of the scholars interpreted this hadeeth as referring to the martyrs
(shuhada’), because they are the ones whom the Prophet (peace and blessings of Allah be upon him)
commanded should be buried in the clothes in which they died, so they will be resurrected in their
clothes in order to distinguish them from others.4- What is meant by clothes is righteous deeds, as in
the verses (interpretation of the meanings) “....and the raiment of righteousness, that is better....” [Al-
A’raaf 7:26]“And purify your garments” [Al-Muddaththir 74:4]

What is meant by a person being resurrected according to what he was doing when he died is that if
his final action was good, then it will be good (for him) and if it was bad then it will be bad (for him).
This is indicated by the hadeeth of Jaabir who said: “I heard the Prophet (peace and blessings of Allah
be upon him) say, ‘Every person will be resurrected in the manner that he died.’” (Narrated by
Muslim, 2878) And Ibn ‘Umar (may Allah be pleased with him): “The Messenger of Allah (peace
and blessings of Allah be upon him) said: ‘When Allah sends down punishment upon a people, the
punishment also befalls those who were among them, then they will be resurrected according to their
deeds.’” (Narrated by al-Bukhaari, 7108).

This is also indicated by the hadeeth of Ibn ‘Abbaas (may Allah be pleased with him) who said:
“Whilst a man was at ‘Arafah, he fell from his mount and broke his neck (or it broke his neck). The
Prophet (peace and blessings of Allah be upon him) said, ‘Wash him with water and lotus leaves, and
shroud him in two garments, but do not apply perfume or cover his head, for he will be raised on the
Day of Resurrection reciting the Talbiyah.’” (Narrated by al-Bukhaari, 1265). And it was narrated
from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Every wound
that the Muslim receives for the sake of Allah will appear on the Day of Resurrection as it was at the
time when it was inflicted; blood will be flowing from the wound and its color will be that of blood
but its smell will be the fragrance of musk.” (Narrated by al-Bukhaari, 237). Hence it is mustahabb to
encourage one who is dying to say Laa ilaaha ill-Allah, so that these good words will be his last
words in this world and he will be raised saying them on the Day of Resurrection. See Fath al-Baari,
11/383 The people will be gathered on that Day on another earth, one that is different from this earth,
with specific features that are explained in the Sunnah. It was narrated that Sahl ibn Sa’d said: “I
heard the Prophet (peace and blessings of Allah be upon him) say, ‘The people will be gathered on
the Day of Resurrection on reddish white land like a pure loaf of bread (made from pure fine flour).”
Sahl or someone else said, “It will have no landmarks for anyone (to make use of).” (Bukhaari, 6521)

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‘Afra’ (translated here as reddish) means white that has a hint of redness; or it was said that it is
intensely white; or it was said that it means pure white. A pure loaf of bread means a loaf that is
made from pure flour that is unadulterated.

5. EVENTS ON DAY OF JUDGMENT

Question: What are expected events on Judgment Day as per Quran?

Answer: Praise be to Allah. Humans have to die and will be return back in His custody, first in grave
and his reward will start from that time. Grave is either a garden of Heaven or a ditch of Hell. Also
He is shown daily his final destination.Narrated Abdullah bin 'Umar: Allah's Apostle said, "When
anyone of you dies, he will be shown his destination both in the morning and in the evening, and if he
belongs to the people of Paradise, he will be shown his place in Paradise, and if he is from the people
of Hell, he will be shown his place in Hell." (Al-Bukhari)“People ask you concerning the Hour, say:
"The knowledge of it is with Allâh only. What do you know? It may be that the Hour is near!" (Al-
Ahzab 33:63) The complete list of events and its order is known to Allah only. Anyhow following are
some events that will be unfolded as per Quran.

The DOOMS DAY---“And the Trumpet will be blown (i.e. the second blowing) and behold! From
the graves they will come out quickly to their Lord (51) They will say: "Ah! Woe unto us! Who hath
raised us up from our beds of repose?" (A voice will say:) "This is what (Allah) Most Gracious had
promised. And true was the word of the messengers!" (52) It will be no more than a single Blast,
when lo! they will all be brought up before Us! (53) Then, on that Day, not a soul will be wronged in
the least, and ye shall but be repaid the meeds of your past Deeds” (Ya’seen 36:51 - 54)Then it will
be a single (compelling) cry; and behold, they will begin to see (19) They will say, "Ah! Woe to us!
This is the Day of Judgment!" (20) (A voice will say,) "This is the Day of Sorting Out, whose truth ye
(once) denied!" As-Saffat 37:19 - 21) “On the Day of Judgment wilt thou see those who told lies
against Allah;- their faces will be turned black; Is there not in Hell an abode for the Haughty?” (Az-
Zumar 39 : 60) “…. On the Day of Judgment the whole of the earth will be but His handful, and the
heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they
attribute to Him (67) The Trumpet will (just) be sounded, when all that are in the heavens and on
earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded,
when, behold, they will be standing and looking on! (68) And the Earth will shine with the Glory of
its Lord: the Record (of Deeds) will be placed (open); the prophets and the witnesses will be brought
forward and a just decision pronounced between them; and they will not be wronged (in the least).
(69) And to every soul will be paid in full (the fruit) of its Deeds; and (Allah) knoweth best all that
they do. (Az-Zumar 39:67 - 70) “…. On the day when they see that which they are promised (it will
seem to them) as though they had tarried but an hour of daylight. A clear message. Shall any be
destroyed save evil-living folk?” (Al-Ahqaf 46:35)They will come forth,- their eyes humbled - from
(their) graves, (torpid) like locusts scattered abroad, (7) Hastening, with eyes transfixed, towards the
Caller!- "Hard is this Day!", the Unbelievers will say. (Al-Qamar 54:6 - 8)

Resurrection----"And (remember) the Day on which the Trumpet will be blown and all who are in
the heavens and all who are on the earth, will be terrified except him whom Allâh will (exempt). And
all shall come to Him humbled (87) And you will see the mountains and think them solid, but they
shall pass away as the passing away of the clouds. The Work of Allâh, Who perfected all things,

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verily! He is Well-Acquainted with what you do (88) Whoever brings good, he shall have better than
it; and they shall be secure from terror on the day (89) And whoever brings evil, these shall be thrown
down on their faces into the fire; shall you be rewarded (for) aught except what you did?” (An-Naml
27:87 - 90) “On the Day that the Hour (of Reckoning) will be established, the transgressors will swear
that they tarried not but an hour: thus were they used to being deluded " (Ar – Room 30 : 55)So on
that Day no question will be asked of man or jinn as to his sin, (because they have already been
known from their faces either white or black) (Ar-Rehman 55: 39) "(For) the sinners will be known
by their marks: and they will be seized by their forelocks and their feet" (Ar-Rehman 55: 41)
“When the Event inevitable cometh to pass (1) Then will no (soul) entertain falsehood concerning its
coming (2) It will bring low (some); (and others) it will exalt (3) When the earth will be shaken with a
terrible shake (4) And the mountains will be powdered to dust (5) So that they will become floating
dust particles (6) And ye shall be sorted out into three classes (7) Then (there will be) the
Companions of the Right Hand;- What will be the Companions of the Right Hand? (8) And the
Companions of the Left Hand,- what will be the Companions of the Left Hand? (9) And those
Foremost (in Faith) will be Foremost (in the Hereafter) (10) These will be those Nearest to Allah”
(Al-Waaqiyah 56:1 - 11) “The Day when the Trumpet will be sounded: that Day, We shall gather the
sinful, blear-eyed (with terror) (102) In whispers will they consult each other: "Yet tarried not longer
than ten (Days”) (103) We know best what they will say, when their leader most eminent in conduct
will say: "Ye tarried not longer than a day!" (Ta’Ha 20:102 - 104) “On that Day of Dominion will be
that of Allah: He will judge between them: so those who believe and work righteous deeds will be in
Gardens of Delight (56) And for those who reject Faith and deny our Signs, there will be a
humiliating Punishment” (Al-Hajj 22:56 - 57)

“The Day that He assembles you (all) for a Day of Assembly, that will be a Day of mutual loss and
gain (among you), and those who believe in Allah and work righteousness,- He will remove from
them their ills, and He will admit them to Gardens beneath which Rivers flow, to dwell therein for
ever: that will be the Supreme Achievement (9) But those who reject Faith and treat Our Signs as
falsehoods, they will be Companions of the Fire, to dwell therein for aye: and evil is that Goal” (At-
Taghabun 64:9 - 10) “….Their Light will run forward before them and by their right hands, while
they say, "Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all
things." (Al-Tahreem 66: 8)"And he whom Allâh guides, he is led aright; but he whom He sends
astray for such you will find no Auliyâ' (helpers and protectors, etc.), besides Him, and We shall
gather them together on the Day of Resurrection on their faces, blind, dumb and deaf, their abode will
be Hell; whenever it abates, We shall increase for them the fierceness of the Fire” (Al-Isra 17:97)

“And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or
protector or defender)” (Maryam 19:95) “On the Day when some faces will be (lit up with) white,
and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said):
"Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith" (106) But those
whose faces will be (lit with) white,- they will be in (the light of) Allah's mercy: therein to dwell (for
ever)” (Aale-Imran 3:106 - 107) “On the day when it shall come, no soul shall speak except with His
permission, then (some) of them shall be unhappy and (others) happy” (105) So as to those who are
unhappy, they shall be in the fire; for them shall be sighing and groaning in it (106) Abiding therein
so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the
mighty doer of what He intends” (Hood 11:105 - 107) “Indeed in that (there) is a sure lesson for

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those who fear the torment of the Hereafter. That is a Day whereon mankind will be gathered
together, and that is a Day when all (the dwellers of the heavens and the earth) will be present”
(Hood 11:103) “Some faces, that Day, will beam (in brightness and beauty) (22) Looking at their
Lord (Allâh) (23) And (other) faces on that day shall be gloomy (24) Thinking that some calamity
was about to fall on them” (Al-Qiyaamah 75:22 - 24) Some faces that Day will be beaming (38)
Laughing, rejoicing (39) And other faces that Day will be dust-stained (40) Blackness will cover
them" (Abasa 80:38 - 41)And when the Graves are turned upside down (4) (Then) shall each soul
know what it hath sent forward and (what it hath) kept back” (Al-Infitar 82:4 - 5)

Waiting for JudgEment--- “And on the day when He will gather them as though they had not stayed
but an hour of the day, they will know each other. They will perish indeed who called the meeting
with Allah to be a lie, and they are not followers of the right direction” (Younus 10:45) “Friends on
that Day will be foes one to another except Al-Muttaqoon (the pious)” (Az-Zukhruf 43:67)

Allah talking on Judgement -- “He will say: "What number of years did ye stay on earth?" (112)
They will say: "We stayed a day or part of a day: but ask those who keep account" (113) He will say:
"Ye stayed not but a little, if ye had only known!” (Al-Mumenoon 23:112 - 113)“And the (Hell) Fire
will be placed in full view of the erring (91) And it will be said to them: "Where are those (the false
gods whom you used to set up as rivals with Allâh) that you used to worship” (92) "Instead of Allâh?
“Can they help you or (even) help themselves?" (93) Then they will be thrown on their faces into the
(Fire), They and the Ghâwûn (devils, and those who were in error) (94) And the whole hosts of Iblîs
(Satan) together (95) They will say while contending therein (96) “By Allâh, we were truly in a
manifest error” (97) “When We held you (false gods) as equals (in worship) with the Lord of the
'Alamîn (mankind, jinns and all that exists)” (98) “And none but the guilty led us astray” (100) “So
we have no intercessors” (101) “(Alas!) If we only had a chance to return (to the world), we shall
truly be among the believers” (102) Verily! In this is indeed a sign, yet most of them are not
believers” (Ash-Shura 26:91 - 103) “The Unbelievers will be addressed: "Greater was the aversion of
Allah to you than (is) your aversion to yourselves, seeing that ye were called to the Faith and ye used
to refuse" (10) They (disbelievers on Judgement Day) will say: "Our Lord! You have made us to die
twice (i.e. we were dead in the loins of our fathers and dead after our deaths in this world), and You
have given us life twice (i.e. life when we were born and life when we are Resurrected)! Now we
confess our sins, then is there any way to get out (of the Fire)?" (11) “(It will be said): "This is
because, when Allâh Alone was invoked (in worship, etc.) you disbelieved, but when partners were
joined to Him, you believed! So the judgement is only with Allâh, the Most High, the Most Great!"
(Al-Ghafir 40:10 - 12)

It will also be said: "This Day We will forget you as ye forgot the meeting of this Day of yours! and
your abode is the Fire, and no helpers have ye” (34) "This, because ye used to take the Signs of Allah
in jest, and the life of the world deceived you:" ….”. (Al-Jathia 45: 34 - 35) “And on the Day that the
Unbelievers will be placed before the Fire, (It will be said to them): "Ye received your good things in
the life of the world, and ye took your pleasure out of them: but today shall ye be recompensed with a
Penalty of humiliation: for that ye were arrogant on earth without just cause, and that ye (ever)
transgressed" (Al-Ahqaaf 46:20)And We have made every man's actions to cling to his neck, and We
will bring forth to him on the resurrection day a book which he will find wide open: (13) “Read your
book. You yourself are sufficient as a reckoner against you this Day” (Al-Isra’ 17:13 - 14) “Then, on

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the Day of Judgment, He will cover them with shame, and say: "Where are My 'partners' concerning
whom ye used to dispute (with the godly)?" Those endued with knowledge will say: "This Day,
indeed, are the Unbelievers covered with shame and misery” (An-Nahl 16:27)

“And they will be set before your Lord in (lines as) rows, (and Allâh will say): "Now indeed, you
have come to Us as We created you the first time. Nay, but you thought that We had appointed no
meeting for you (with Us).” (Al-Kahf 18:48) "One Day He will say, "Call on those whom ye thought
to be My partners," and they will call on them, but they will not listen to them; and We shall make for
them a place of common perdition (52) And the Sinful shall see the fire and apprehend that they have
to fall therein: no means will they find to turn away therefrom” (Al-Kahf 18:52 - 53)

DEEDS BOOK & witness---- “On the Day when their tongues, their hands, and their legs or feet
will bear witness against them as to what they used to do” (An-Noor 24:24)On that Day will men
proceed in companies sorted out, to be shown the deeds that they (had done) (6) Then shall anyone
who has done an atom's weight of good, see it (7) And anyone who has done an atom's weight of evil,
shall see it” (Az-Zalzala 99:6-8)“And the Book (of Deeds) will be placed (before you); and thou wilt
see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what
a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that
they did, placed before them: And not one will thy Lord treat with injustice” (Al-Kahf 18:49)

At length, when they reach the (Fire), their hearing, their sight, and their skins will bear witness
against them, as to (all) their deeds (20) They will say to their skins: "Why bear ye witness against
us?" They will say: "Allah hath given us speech, (He) Who giveth speech to everything: He created
you for the first time, and unto Him were ye to return” (21) "Ye did not seek to hide yourselves, lest
your hearing, your sight, and your skins should bear witness against you! But ye did think that Allah
knew not many of the things that ye used to do” (Al-Fussilat 41:20 - 22)

People talking to each other---- “And they all (mankind) shall appear before Allâh (on the Day of
Resurrection) then the weak will say to those who were arrogant (chiefs): "Verily, we were following
you; can you avail us anything from Allâh's Torment?" They will say: "Had Allâh guided us, we
would have guided you. It makes no difference to us (now) whether we rage, or bear (these torments)
with patience, there is no place of refuge for us" (Ibraaheem 14:21) “And Satan will say when the
matter is decided: "It was Allah Who gave you a promise of Truth: I too promised, but I failed in my
promise to you. I had no authority over you except to call you but ye listened to me: then reproach not
me, but reproach your own souls. I cannot listen to your cries, nor can ye listen to mine. I reject your
former act in associating me with Allah. For wrong-doers there must be a grievous penalty"
(Ibraaheem 14:22) “Behold, they will dispute with each other in the Fire! The weak ones (who
followed) will say to those who had been arrogant, "We but followed you: Can ye then take (on
yourselves) from us some share of the Fire?” (47) Those who had been arrogant will say: "We are all
in this (Fire)! Truly, Allah has judged between (his) Servants!" (48) Those in the Fire will say to the
Keepers of Hell: "Pray to your Lord to lighten us the Penalty for a day (at least)!" (49) They will say:
"Did there not come to you your messengers with Clear Signs?" They will say, "Yes". They will
reply, "Then pray (as ye like)! But the prayer of those without Faith is nothing but (futile wandering)
in (mazes of) error!" (Al-Ghaafir 40:47 - 50)

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Intercession--- “On that Day shall no intercession avail except for those for whom permission has
been granted by (Allah) Most Gracious and whose word is acceptable to Him” (Ta’Ha 20:108 - 109)
“Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer
it for ransom from the pain of the Penalty on the Day of Judgment: but something will confront them
from Allah, which they could never have counted upon (47) And the evils that they earned will
appear unto them, and that whereat they used to scoff will surround them” (Az-Zumar 39 : 47 -
48)This Day shall no ransom be accepted of you, nor of those who rejected Allah." Your abode is the
Fire: that is the proper place to claim you: and an evil refuge it is!" (Al-Hadid 57: 13 - 15)

Process of Judgment ---- “The balance that day will be true (to nicety): those whose scale (of good)
will be heavy, will prosper (8) Those whose scale will be light, will be their souls in perdition, for that
they wrongfully treated Our signs” (Al-Araf 7:8- 9) “On the day when We shall summon all men
with their record, whoso is given his book in his right hand - such will read their book and they will
not be wronged a shred” (Al-Isra’ 17:71) “There is not one of you but will pass over it (Hell); this is
with your Lord; a Decree which must be accomplished (71) But We shall save those who guarded
against evil, and We shall leave the wrong-doers therein, (humbled) to their knees” (Maryam 19:71 -
72) “And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt
with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And
Sufficient are We to take account” (Al-Anbiya’ 21:47) “This Day, We shall seal up their mouths,
and their hands will speak to Us, and their legs will bear witness to what they used to earn” (Yasin
36 : 65) “And he that will be given his Record in his left hand, will say: "Ah! Would that my Record
had not been given to me” (25) "And that I had never realized how my account (stood)” (26) "Ah!
Would that (Death) had made an end of me” (27) "Of no profit to me has been my wealth! (28) "My
power has perished from me!" (29) (The stern command will say): "Seize ye him, and bind ye him”
(30) "And burn ye him in the Blazing Fire" (Al-Haqqa 69:25 - 31)"That will be a Day when they shall
not be able to speak (35) And they will not be permitted to put forth any excuse " (Al-Mursalat 77:
35 - 36) “.... none can dare to speak with Him (on the Day of Resurrection except after His Leave)
(37) On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the
Beneficent alloweth and who speaketh right" (An-Naba 78:37 - 38)Then, he whose balance (of good
deeds) will be (found) heavy (6) Will be in a life of good pleasure and satisfaction (7) But he whose
balance (of good deeds) will be (found) light (8) Will have his home in a (bottomless) Pit (9) And
what will explain to thee what this is? (10) (It is) a Fire Blazing fiercely” (Al-Qaria 101:6-11)

Entry to Hell----“Therein will they cry aloud (for assistance): "Our Lord! Bring us out: we shall
work righteousness, not the (deeds) we used to do!" - "Did We not give you long enough life so that
he that would should receive admonition? and (moreover) the warner came to you. So taste ye (the
fruits of your deeds): for the wrong-doers there is no helper" (Fatir 35:37)They shall have Layers of
Fire above them, and Layers (of Fire) below them….!" (Az-Zumar 39:16)"The Unbelievers will be
led to Hell in crowd: until, when they arrive, there, its gates will be opened. And its keepers will say,
"Did not messengers come to you from among yourselves, rehearsing to you the Signs of your Lord,
and warning you of the Meeting of This Day of yours?" The answer will be: "True: but the Decree of
Punishment has been proved true against the Unbelievers!" (71) (To them) will be said: "Enter ye the
gates of Hell, to dwell therein: and evil is (this) Abode of the Arrogant!" (Az-Zumar 39 : 71 - 72)
“And on the Day that the Unbelievers will be placed before the Fire, (they will be asked,) "Is this not
the Truth?" they will say, "Yea, by our Lord!" (One will say:) "Then taste ye the Penalty, for that ye

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were wont to deny (Truth)!" (Al-Ahqaaf 46:34)The Day when they will be pushed down by force to
the Fire of Hell, with a horrible, forceful pushing (13) "This:, it will be said, "Is the Fire,- which ye
were wont to deny (14) Is this magic, or do you not see? (At-Tur 52:13 - 15)

Entry to Heaven-------"And those who are blessed shall be in the Garden: They will dwell therein for
all the time that the heavens and the earth endure, except as thy Lord willeth: a gift without break”
(Hood 11:108) "And those who feared their Lord will be led to the Garden in crowds: until behold,
they arrive there; its gates will be opened; and its keepers will say: "Peace be upon you! well have ye
done! enter ye here, to dwell therein." (73) They will say: "Praise be to Allah, Who has truly fulfilled
His Promise to us, and has given us (this) land in heritage: We can dwell in the Garden as we will:
how excellent a reward for those who work (righteousness)!" (74) And thou (O’ Mohammad) wilt see
the angels surrounding the Throne (Divine) on all sides, singing Glory and Praise to their Lord. The
Decision between them (at Judgment) will be in (perfect) justice, and the cry (on all sides) will be,
"Praise be to Allah, the Lord of the Worlds!" (Az-Zumar 39 : 73 - 75) “When the Event inevitable
cometh to pass (1) Then will no (soul) entertain falsehood concerning its coming (2) It will bring low
(some); (and others) it will exalt (3) When the earth will be shaken with a terrible shake (4) And the
mountains will be powdered to dust (5) So that they will become floating dust particles (6) And ye
shall be sorted out into three classes (7) Then (there will be) the Companions of the Right Hand;-
What will be the Companions of the Right Hand? (8) And the Companions of the Left Hand,- what
will be the Companions of the Left Hand? (9) And those Foremost (in Faith) will be Foremost (in the
Hereafter) (10) These will be those Nearest to Allah” (Al-Waaqiyah 56:1 - 11)

6. Books of people’s deeds

Question: How will the books of people’s deeds be distributed to the people on the Day of
Resurrection? How will their deeds be weighed?

Answer: Praise be to Allah. The distribution of the books of deeds: When people have been brought
to account for their deeds, each person will be given the book that contains the record of all his deeds.
The believer will be given his book in his right hand, as a sign of honour. He will be the one who is
saved and happy on the Day of Resurrection. Allah says (interpretation of the meaning): “Then as for
him who will be given his Record in his right hand,(7) He surely, will receive an easy reckoning, (8)
And will return to his family in joy!” [Al-Inshiqaaq 84:7-9] “Then as for him who will be given his
Record in his right hand will say: ‘Here! read my Record! (19) Surely, I did believe that I shall meet
my Account!’ (20) So he shall be in a life, well-pleasing. (21) In a lofty Paradise, (22) The fruits in
bunches whereof will be low and near at hand. (23) Eat and drink at ease for that which you have sent
on before you in days past!” [Al-Haaqqah 69: 19-24] But the kaafirs, hypocrites and followers of
misguidance will be given their books in their left hands, from behind their backs. Allah says
(interpretation of the meaning): “But whosoever is given his Record behind his back, (10) He will
invoke (for his) destruction, (11) And he shall enter a blazing Fire” [Al-Inshiqaaq 84:10-12] “But as
for him who will be given his Record in his left hand, will say: ‘I wish that I had not been given my
Record! (25) And that I had never known how my Account is! (26) Would that it had been my end
(death)! (27) My wealth has not availed me; (28) My power (and arguments to defend myself) have
gone from me!’ (29) (It will be said): ‘Seize him and fetter him; (30)Then throw him in the blazing
Fire. (31) Then fasten him with a chain whereof the length is seventy cubits!’ [Al-Haqqah 69:25-32]

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When the people have been given their books, it will be said to them: “This Our Record speaks about
you with truth. Verily, We were recording what you used to do (i.e. Our angels used to record your
deeds)....” [Al-Jaathiyah 45:29] “Read your book. You yourself are sufficient as a reckoner against
you this Day” [Al-Isra’ 17:14] With regard to the Balance: The Balance will be set up to weigh
people’s deeds. Al-Qurtubi said: “When the Reckoning is completed, then people’s deeds will be
weighed, because the weighing has to do with reward and punishment. So it is apt that it should come
after the Reckoning. The Reckoning is to evaluate the deeds, and the weighing is to determine the
amount of reward or punishment.” The texts indicate that the Balance is a real Balance, with two
pans, in which people’s deeds will be weighed. It is a huge Balance, the size of which is known only
to Allah. The scholars differed as to whether it is one Balance in which people’s deeds will be
weighed, or whether there are numerous Balances, so that each person will have his own Balance.
Those who said that there will be numerous balances quote as evidence the fact that the word appears
in plural form in some verses, for example (interpretation of the meaning): “And We shall set up
Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And
if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account” [Al-
Anbiya’ 21:47] Those who say that it will be one Balance quote as evidence the words of the Prophet
(peace and blessings of Allah be upon him): “The Balance will be set up on the Day of Resurrection,
and if the heavens and the earth were to be weighed in it, it would be sufficient to carry them. And the
angels will say, ‘O Lord, who is this for?’ Allah will say, ‘For whomsoever I will from among My
slaves.’” (al-Silsilat al-Saheehah, 941). They interpret the verse in which the plural form is mentioned
as referring to the large number of things to be weighed, namely words, deeds, records and people.
One of the things that indicate that words will also be weighed is the hadeeth narrated by Abu
Hurayrah, according to which the Prophet (peace and blessings of Allah be upon him) said: “Two
words which are light on the tongue but will weigh heavily in the Balance and are beloved to the
Most Merciful: Subhaan Allah il-‘Azeem, Subhaan Allahi wa bi Hamdihi (Glory be to Allah the
Almighty, Glory and praise be to Allah).” (Narrated by al-Bukhaari, 6406).

The fact that deeds will be weighed is indicated by the saheeh hadeeth narrated from Abu’l-Darda’
who said: “I heard the Prophet (peace and blessings of Allah be upon him) say, ‘There is nothing that
will be placed in the Balance that will weigh more heavily than a good attitude. The one who has a
good attitude will attain thereby the status of one who fasts and prays (a great deal).’” (Saheeh Sunan
al-Tirmidhi, 1629) Another thing that indicates that the books of deeds will be weighed is the hadeeth
of al-Bitaaqah from ‘Abd-Allah ibn ‘Amr ibn al-‘Aas who said, the Messenger of Allah (peace and
blessings of Allah be upon him) said: “Allah will separate a man belonging to my ummah in the
presence of all creatures and will spread ninety-nine scrolls for him, each scroll extending as far as
the eye can see. Then He will say, ‘Do you object to anything in this? Have my scribes who keep note
wronged you?’ He will say, ‘No, my Lord.’ He will ask him, ‘Do you have any excuse?’ He will say,
‘No my Lord.’ Allah will say, ‘On the contrary, you have with Us a good deed, and you will not be
wronged this Day.’ A slip of paper will then be brought out, on which are the words ‘Ashhadu an laa
ilaaha ill-Allah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is
no god but Allah, and I bear witness that Muhammad is His slave and His Messenger).’ Allah will
say, ‘Bring your weight (i.e., the scrolls).’ The man will say, ‘O Lord, what is this slip of paper in
comparison to these scrolls?’ And He will reply, ‘You will not be wronged.’ The scrolls will then be
put in one side of the Balance and the slip of paper in the other, and the scrolls will become light and
the slip of paper heavy, for nothing could compare in weight to the name of Allah.” (Saheeh Sunan

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al-Tirmidhi, 2127) One of the things that indicate that people will be weighed is the hadeeth narrated
from Abu Hurayrah (may Allah be pleased with him), according to which the Messenger of Allah
(peace and blessings of Allah be upon him) said: “A huge fat man will be brought on the Day of
Resurrection, and he will not weigh more before Allah than the wing of a gnat. Recite: ‘....and on the
Day of Resurrection, We shall assign no weight for them’ [Al-Kahf 18:105].” (Narrated by al-
Bukhaari, 4729). It is also indicated by the fact that Ibn Mas’ood was trying to break a siwaak branch
from an araak tree and he had thin legs and the wind started to buffet him, so the people laughed at
him. The Messenger of Allah (peace and blessings of Allah be upon him) said, “What are you
laughing at?” They said, “O Prophet of Allah, because his legs are so thin.” He said, “By the One in
Whose hand is my soul, they will weigh more heavily in the Balance than Mount Uhud.” Its isnaad
was classed as hasan by al-Albaani in Sharh al-Tahhaawiyyah, no. 571, p. 418-- We ask Allah to
make us weigh heavily in the Balance.

7. Bridge to hell

Question: Religious preachers in my country often mention a bridge which they describe as sharper
than the edge of a sword. They claim that everyone will be required to cross it on the Day of
Judgment. The pious will pass without difficulty, while the non-believers will fall off it into hell.
Please comment. Answer:Allah tells us in the Qur'an that every single person shall come close to hell.
He says:"Everyone of you will come within sight of it: this is with your Lord a decree that must be
fulfilled. (71) We shall then save (from hell) those who have been God-fearing: but We shall leave in
it the evildoers, on their knees." (Maryyam 19:71-72).There are several Hadiths which mention "the
bridge to hell". While one report mentions that this bridge is as sharp as the edge of a sword, the more
authentic ones do not mention that particular aspect. These authentic Hadiths mention that believers
will cross it as quickly as a wink, or lighting, or wind, or fast horses. What determines their speed is
the quality of their deeds in this world. Those with the best deeds are the first and the fastest to cross
it. In a Hadith reported by Abdullah ibn Massoud, the Prophet is quoted as saying:"They (i.e.
believers) are told to save themselves according to their light (which is given them in proportion to
their good deeds). Some of them will pass as quickly as a wink, some as wind, some as birds, some as
fast horses and some as people running. The last of them is a man who has no more light than the size
of his large toes, and who stumbles over the bridge. In one version of this Hadith, this last person is
reported to turn to Allah and ask Him why has He made his crossing so slow. Allah will answer him:
"It is your deeds that have made you slow." It is needless to say that the non believers will not be able
to cross this bridge.Our Dialogue ( Source : Arab News - Jeddah )

8. PEOPLE WILL UNDER SHADE ON DAY OF JUDGMENT

Narrated Abu Hurairah (RTA) The prophet said “Seven people will be shaded by Allah under His
Shade on the Day (Day of Resurrection) when there will be no shade except His. They are:a) A just
ruler.b) A young man who has been brought up in the worship of Allah (i.e. worships Allah alone
sincerely from his childhood) c) A man whose heart is attached to the mosque (who offers the five
compulsory congregational prayers in the mosques)d) Two persons who love each other for the sake
of Allah’s sake, and they meet and part in Allah’s cause only.e) A man who refuses the call of a
charming woman of noble birth for illegal sexual intercourse with her and says, I fear Allah.f) A
person who practices charity so secretly that his left hand does not know what his right hand has

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given.g) A person who remembers Allah in seclusion and his eyes becomes flooded with tears.
(Sahih Al Bukhari Vol.2, Hadith 504)

1. The First Night In The Grave

Question:- What happens to dead on first day of getting buried?

Answer: The Messenger of Allah (sallAllahu 'alaihi wa sallam) said, "When the dead person is
buried two black-blue angels come to him, one called al-Munkar and the other called an-Nakeer, and
they say to him: 'What had you used to say about this man?' So he says what he used to say: 'Allah's
slave and His Messenger, I bear witness that none has the right to be worshipped except Allah and
that Muhammad is His slave and Messenger.' So they say: 'Verily we knew that you (would) say that.'
Then his grave is widened for him to the extent of seventy cubits by seventy, then it is made light for
him, then it is said: ' Sleep.' So he says: 'I should go to my family and inform them.' So they say:
'Sleep as the newly married sleeps whom no-one awakes except his favourite wife.' Until Allah raises
him up from that place of sleep. And if he is a hypocrite (munaafiq), he says: 'I heard the people
saying something so I said it too, I don't know.' So they say: 'We knew that you (would) say that.' So
it is said to the earth: 'Crush him', so he is crushed until his cross over and he remains in the state of
torture until Allah raises him up from that resting place." [Hasan: At-Tirmidhee from Abu Hurairah.]

The Messenger of Allah (sallAllahu 'alaihi wa sallam) said, "When a human being is laid in his grave
and his companions return and he even hears their footsteps, two angels come to him and make him
sit and ask him: What did you used to say about this man, Muhammad? He will say: I testify that he is
Allah's slave and His Apostle. Then it will be said to him, 'Look at your place in the Hell-Fire. Allah
has changed for you a place in Paradise instead of it.' The Prophet (sallAllahu 'alaihi wa sallam)
added, "The dead person will see both his places. But a non-believer or a hypocrite will say to the
angels, 'I do not know, but I used to say what the people used to say! It will be said to him, 'neither
did you know nor did you take the guidance (by reciting the Qur'aan).' Then he will be hit with an
iron hammer between his ears, and he will cry and that cry will be heard by whatever approaches him
except human beings and jinns." [Saheeh: Al-Bukhaaree (2/422), Muslim, Ahmad, Abu Daud, an-
Nasaa.ee: from Anas.]Al-Baraa b. 'Azib said: We went out with the Prophet of Allah (sallAllahu
'alaihi wa sallam) accompanying the bier of a man of the Ansar. When he reached his grave, it was
not yet dug. So the Prophet of Allah (sallAllahu 'alaihi wa sallam) sat down and we also sat down
around him as if birds were over our heads. He had in his hand a stick by which he was scratching the
ground. He then raised his head and said: Seek refuge in Allah from the punishment of the grave. He
said it twice or thrice. The version of Jarir adds here: He hears the beat of their sandals when they go
back, and at that moment he asked: O so and so! Who is your Lord, what is your religion, and who is
your Prophet? Hannad's version has: Two angels will come to him, make him sit up, and ask him:
Who is your Lord? He will reply: My Lord is Allah. They will ask him: What is your religion? He
will reply: My religion is Islaam. They will ask him: What is your opinion about the man who was
sent on a mission among you? He will reply: He is the Apostle of Allah. They will ask: Who made
you aware of this? He will reply: I read Allah's Book, believed in it, and considered it true, which is
verified by Allah's word: "Allah establishes those who believe with the word that stands firm in this
world and the next." The agreed version goes: Then a crier will call from the heaven: My servant has
spoken the truth, so spread a bed for him from Paradise, clothe him in Paradise, and open a door for
him into Paradise. So some of its air and perfume will come to him, and a space will be made for him

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as far as the eye can see. He also mentioned the death of the infidel, saying: His spirit will be restored
to his body, two angels will come to him, make him sit up and ask him: Who is your Lord? He will
reply: Alas, alas! I do not know. They will ask him: What is your religion? He will reply: Alas, alas! I
do not know. They will ask: Who is this man who was sent on a mission among you? He will reply:
Alas, alas! I do not know. Then a crier will call from the heaven: He has lied, so spread a bed for him
from Hell, clothe him from Hell and open for him a door into Hell. Then some of its heat and
pestilential wind will come to him, and his grave will become restricted, so his ribs will be pressed
together. Jarir's version adds: One who is blind and dumb will then be placed in charge of him, having
a sledge hammer such that if a mountain were struck with it, it would become dust. He will give him
a blow with it which will be heard by everything between the east and the west except by men and
jinn, and he will become dust. Then his spirit will be restored to him. [Saheeh: Ahmad, Abu Dawud
(3/4735) Ibn Khuzaimah, al-Haakim, al-Baihaqee in 'Shu'ab ul-Imaan', ad-Diyaa: from al-Baraa.]

The Messenger of Allah (sallAllahu 'alaihi wa sallam) said, "...the righteous man sits in his grave and
is not alarmed or afraid, then it is said to him (by angels): 'In (what state) were you?' So he says: 'In
the (state of) Islaam.' So it is said to him: 'What is this man?' So he says: 'Muhammad the Messenger
of Allah who came to us with clear signs from Allah, so we believed that.' Then it is said to him:
'Have you seen Allah?' So he says: 'It does not behove any man that he sees Allah.' So an opening is
made for him in the direction of the Fire, so he sees it, some parts of it smashing into others, and it is
said to him: 'Look at what Allah, the Exalted, has saved you from.' Then an opening is made for him
in the direction of Paradise, and he looks to its brilliance and what is therein and it is said to him:
'This is your place.' And it is said to him: 'You were upon certain Faith and died upon it and upon it
you will be raised up, if Allah wills.' And the wicked man sits in his grave alarmed and terrified and
so it is said to him: 'In what state were you?' So he says: 'I do not know.' So it is said to him: 'Who is
this man?' So he says: 'I heard the people saying something so I said it!' So an opening is made for
him in the direction of Paradise and he sees its brilliance and what is therein, and it is said to him:
'Look at what Allah has refused you.' Then an opening is made for him in the direction of the Fire, so
he sees it crashing against itself and it is said: 'This is your place, you lived upon doubt and died upon
it and you will be raised up upon it, if it is Allah's will." [Saheeh: Ibn Maajah from Abu
Hurairah.]The Messenger of Allah (sallAllahu 'alaihi wa sallam) said, "The souls of the Believers are
inside green birds in the trees of Paradise until Allah returns them to their bodies on the Day of
Resurrection." [Saheeh: At-Tabraanee in 'al kabeer' from Ka'b ibn Maalik & Umm Mubashshir.]The
Messenger of Allah (sallAllahu 'alaihi wa sallam) said, "Seek Allah's protection from the Punishment
of the Grave, since punishment of the Grave is a fact/true." [Saheeh: At-Tabraanee in 'al-Kabeer' from
Umm Khaalid bint Khaalid ibn Sa'eed ibn al-'Aas.]

The Messenger of Allah (sallAllahu 'alaihi wa sallam) said, "Everyone who dies - then his actions are
sealed except for the one guarding the border in the way of Allah - his actions continue to increase for
him until the Day of Resurrection and he is saved from the trials of the Grave." [Saheeh: Abu Dawud,
at-Tirmidhee, al-Haakim: from Fadaalah ibn 'Ubaid & Ahmad from 'Uqbah ibn 'Aamir.]The
Messenger of Allah (sallAllahu 'alaihi wa sallam) said, "Verily the grave is the first stopping place for
the Hereafter; so if he is saved therein, then what comes after is easier than it. And if he is not saved
therefrom, then that which comes after is harder." [Hasan: At-Tirmidhee, Ibn Maajah, al-Haakim:
from 'Uthmaan.]

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2. THREE QUESTIONS IN THE GRAVE

Question: Can you please tell me what are the trials of the grave that we ask Allah (saw) to save us
from.

Answer: Praise be to Allah. Firstly: When the son of Adam dies and his soul departs and he is placed
in his grave, then he is in the first stage of the Hereafter, because the grave is the first of the stages of
the Hereafter. It was narrated that Haani’ the freed slave of ‘Uthmaan ibn ‘Affaan said: when
‘Uthman ibn ‘Affaan stood by a grave he would weep until his beard became wet. It was said to him,
“You remember Paradise and Hell and you do not weep, but you weep because of this?” He said,
“The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The grave is the first of
the stages of the Hereafter; whoever is saved from it, whatever comes afterwards will be easier for
him, but if he is not saved from it, what comes afterwards will be worse for him.’” And the
Messenger of Allah (peace and blessings of Allah be upon him) said: “I have never seen any scene
but the grave is more frightening than it.” (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567; classed
as hasan by al-Albaani in Saheeh al-Jaami’, 1684). Secondly: The two angels who are charged with
questioning come to him and ask him what he used to believe in this world. Questions are: • Who
was his Lord? What was his religion? Who is this man who was sent among you? If he gives a good
answer, that is good, but if he does not answer them they inflict a severe and painful beating on him.
If he was one of the righteous, angels with white faces come to him, but if he was one of the
evildoers, angels with dark faces come to him. This is the fitnah or tribulation that he suffers. It was
narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allah be upon him) used to say,
‘Allaahumma inni a’oodhu bika min al-kasali wa’l-haram wa’l-maghram wa’l-ma’tham. Allaahumma
inni a’oodhu bika min ‘adhaab al-naar wa fitnat il-naar, wa fitnat il-qabri, wa ‘adhaab il-qabri, wa
sharri fitnat il-ghina wa sharri fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allaahumma
ighsil khataayaaya bi ma’ al-thalji wa’l-baradi wa naqqi qalbi min al-khataaya kama yunaqqa al-
thawb al-abyad min al-danas, wa baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-
mashriqi wa’l-maghrib (O Allah! I seek refuge with You from laziness and old age, and from debts
and sins; from the torment of the Fire and from the tribulation of the Fire, and from the tribulation of
the grave and the torment of the grave, and from the evil of the tribulation of wealth, and from the
evil of the tribulation of poverty, and from the evil of the tribulation of the Dajjaal (Antichrist). O
Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white
garment is cleansed from filth, and put a great distance between me and my sins, as great as the
distance You have made between the East and the West).” (Narrated by al-Bukhaari, 6014). bn
Hajar said: The phrase “from the tribulation of the grave” means the questioning of the two
angels.Fath al-Baari, 11/177. And al-Mubaarakfoori said: “The tribulation of the grave” means
confusion when answering the two angels. Tuhfat al-Ahwadhi, 9/328 Thirdly: With regard to the
questions that the angels will ask in the grave, this is explained clearly in the following hadeeth: It
was narrated that al-Bara’ (may Allah be pleased with him) said: We went out with the Messenger of
Allah (peace and blessings of Allah be upon him) for the funeral of a man from among the Ansaar.
We came to the grave and when (the deceased) was placed in the lahd, the Messenger of Allah (peace
and blessings of Allah be upon him) sat down and we sat around him, as if there were birds on our
heads (i.e., quiet and still). In his hand he had a stick with which he was scratching the ground. Then
he raised his head and said, “Seek refuge with Allah from the torment of the grave”, two or three
times. Then he said, “When the believing slave is about to depart this world and enter the Hereafter,

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there come down to him from heaven angels with white faces like the sun, and they sit around him as
far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise.
Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to
forgiveness from Allah and His pleasure.’ Then it comes out easily like a drop of water from the
mouth of a water skin. When he seizes it, they do not leave it in his hand for an instant before they
take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest
musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they
say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the
best names by which he was known in this world, until they reach the lowest heaven. They ask for it
to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next
heaven by those who are closest to Allah, until they reach the seventh heaven. Then Allah says:
‘Record the book of My slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from
it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is
returned to his body and there come to him two angels who make him sit up and they say to him,
‘Who is your Lord?’ He says, ‘Allah.’ They say, ‘What is your religion?’ He says, ‘My religion is
Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of
Allah (peace and blessings of Allah be upon him).’ They say, ‘What did you do?’ He says, ‘I read the
Book of Allah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the
truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate
to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he
can see. Then there comes to him a man with a handsome face and handsome clothes, and a good
fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are
you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O
Lord, hasten the Hour so that I may return to my family and my wealth.’ But when the disbelieving
slave is about to depart this world and enter the Hereafter, there come down to him from heaven
angels with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then
the Angel of Death comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath of
Allah and His anger.’ Then his soul disperses inside his body, then comes out cutting the veins and
nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for
an instant before they take it and put it in that sackcloth, and there comes from it a stench like the
foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any
group of angels but they say, ‘Who is this evil soul?’ and they say, ‘It is So and so the son of So and
so, calling him by the worst names by which he was known in this world, until they reach the lowest
heaven. They ask for it to be opened to them and it is not opened.” Then the Messenger of Allah
(peace and blessings of Allah be upon him) recited (interpretation of the meaning): “…. for them the
gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the
eye of the needle ….” (Al-A’raaf 7:40) He said: “Then Allah says, ‘Record the book of My slave in
Sijjeen in the lowest earth, and return him to the earth, for from it I created them, to it I will return
them and from it I will bring them forth once again.’ So his soul is cast down.” Then the Messenger
of Allah (peace and blessings of Allah be upon him) recited the verse (interpretation of the meaning):
“…. and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had
snatched him, or the wind had thrown him to a far off place” (Al-Hajj 22:31)

He said: “Then his soul is returned to his body, and there come to him two angels who make him sit
up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What is

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your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls out from heaven, ‘Prepare for him
a bed from Hell and clothe him from Hell, and open for him a gate to Hell.’ Then there comes to him
some of its heat and hot winds, and his grave is constricted and compresses him until his ribs
interlock. Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who
says, ‘Receive the bad news, this is the day that you were promised.’ He says, ‘Who are you? Your
face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says, ‘O Lord, do not let the
Hour come, do not let the Hour come.’” Narrated by Abu Dawood, 4753; Ahmad, 18063 – this
version was narrated by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1676. The correct
view is that the two angels will only question the deceased in his grave about matters of Tawheed
(monotheism) and ‘aqeedah (belief). This is quite clear. And Allah knows best.

3. PUNISHMENT IN GRAVE

Question: What are the types of azab in the grave for the people?

Answer: Praise be to Allah. The torment in the grave will vary according to the sins committed by
the person in this world, whether he was a kaafir or a disobedient Muslim. There are saheeh
ahaadeeth which describe this torment for the people who commit these sins. For example:1 – Being
struck with an iron hammer: It was narrated from Anas (may Allah be pleased with him) that the
Prophet (peace and blessings of Allah be upon him) said: “When a person is placed in his grave and
his companions leave him, and he can no longer hear the sound of their sandals (footsteps), two
angels come to him and make him sit up, and they ask him, ‘What did you say about this man
Muhammad (peace and blessings of Allah be upon him)?’ He says, ‘I bear witness that he is the slave
of Allah and His Messenger.’ It is said, ‘Look at your place in Hell which Allah has replaced for you
with a place in Paradise.’” The Prophet (peace and blessings of Allah be upon him) said, “And he
sees them both. But as for the kaafir or hypocrite, he says, ‘I do not know, I used to say what the
people said.’ It is said, ‘You did not know and you did not follow those who knew.’ Then he is struck
a blow with an iron hammer between his ears and he screams a scream which everything around him
can hear apart from the two races (of mankind and the jinn).” (Al-Bukhaari, 1222)2 –7: Furnishings
from Hell are prepared out for him; he is clothed with fire; a door to Hell is opened for him; his grave
is made narrow for him; he is struck with a great hammer which, if a mountain were to be struck with
it, it would turn to dust; and he is given the tidings of torment in the Hereafter. Hence he will wish
that the hour will never come.

Ahmad (17803) and Abu Dawood (4753) narrated that al-Baraa’ ibn ‘Aazib said: We went out with
the Messenger of Allah (peace and blessings of Allah be upon him) for the funeral of a man from
among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd, the
Messenger of Allah (peace and blessings of Allah be upon him) sat down and we sat around him, as if
there were birds on our heads (i.e., quiet and still). In his hand he had a stick with which he was
scratching the ground. Then he raised his head and said, “Seek refuge with Allah from the torment of
the grave”, two or three times …”Then he mentioned the soul of the believer and how he is blessed in
his grave. Then he said: “But when the disbelieving slave is about to depart this world and enter the
Hereafter, there come down to him from heaven angels with black faces, bringing sackcloth, and they
sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he
says, ‘O evil soul, come forth to the wrath of Allah and His anger.’Then his soul disperses inside his
body, then comes out cutting the veins and nerves, like a skewer passing through wet wool. When he

234
seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth,
and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then
they ascend and they do not pass by any group of angels but they say, ‘Who is this evil soul?’ and
they say, ‘It is So and so the son of So and so, calling him by the worst names by which he was
known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is
not opened.” Then the Messenger of Allah (peace and blessings of Allah be upon him) recited
(interpretation of the meaning): “…for them the gates of heaven will not be opened, and they will not
enter Paradise until the camel goes through the eye of the needle....” [Al-A’raaf 7:40] He said: “Then
Allah says, “Nay! Truly, the Record (writing of the deeds) of the Fujjar (disbelievers, sinners, evil-
doers and wicked) is (preserved) in Sijjin.” (7) And what will make you know what Sijjin is? (8) A
Register inscribed. (Al-Mutaffafeen 56:7-9)Then the Messenger of Allah (peace and blessings of
Allah be upon him) recited the verse (interpretation of the meaning): “…and whoever assigns partners
to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown
him to a far off place” [Al-Hajj 22:31]He said: “Then his soul is returned to his body, and there come
to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I
don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls
out from heaven, ‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate
to Hell.’

Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses
him until his ribs interlock. Then there comes to him a man with an ugly face and ugly clothes, and a
foul stench, who says, ‘Receive the bad news, this is the day that you were promised.’ He says, ‘Who
are you? Your face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says, ‘O Lord,
do not let the Hour come, do not let the Hour come.’”This hadeeth was classed as saheeh by Shaykh
al-Albaani in Ahkaam al-Janaa’iz, p. 156

8 – Being swallowed up by the earth. It was narrated from Ibn ‘Umar that the Prophet (peace and
blessings of Allah be upon him) said: “Whilst a man was dragging his lower garment out of pride, the
earth swallowed him up and he will continue sinking into the earth until the Day of Resurrection.”
(Narrated by al-Bukhaari, 5345; Muslim, 3894).

9- The edge of the mouth being torn to the back of the head. 10- The head being smashed with
a rock 11- Being burned in an tannoor (oven) 12- Swimming in a river of blood whilst being pelted
with stones. Al-Bukhaari (1386, 7047) narrated that Samurah ibn Jundub said: The Messenger of
Allah (peace and blessings of Allah be upon him) often used to ask his companions, “Has any one of
you had a dream?” Then those whom Allah willed would tell him (about their dreams). One morning
he said, “Last night, two people came to me (in a dream), and woke me up and said, ‘Let’s go!’ I set
out with them, and we came across a man who was lying down, with another man standing over him,
holding a big rock. He threw the rock at the man's head, smashing it. The rock rolled away, and the
one who had thrown it followed it, and picked it up. By the time he came back to the man, his head

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had been restored to its former state. Then he (the one who had thrown the rock) did the same as he
had done before. I said to my two companions, ‘Subhaan Allah! Who are these two persons?’ They
said, ‘Move on!’ So we went on, and came to a man who was lying flat on his back, with another man
standing over him, holding an iron hook. He put the hook in the man's mouth and tore off that side of
his face to the back (of his neck), and he tore his nose and his eye from front to back in a similar
manner. Then he turned to the other side of the man's face and did likewise. No sooner had he
finished the second side but the first side was restored to its former state, then he went back and did
the same thing again. I said to my two companions, ‘Subhaan Allah! Who are these two persons?’
They said, ‘Move on!’ So we went on, and came to something like a tannoor (a kind of oven, lined
with clay, usually used for baking bread). – I think the Prophet (peace and blessings of Allah be upon
him) said, in that oven there was much noise and voices. The Prophet (peace and blessings of Allah
be upon him) added: - We looked into it and saw naked men and women. A flame of fire was
reaching them from underneath, and when it reached them, they cried out loudly. I asked them, ‘Who
are these?’ They said to me, ‘Move on!’ So we went on and came to a river – I think he said, red like
blood. – In the river there was a man swimming, and on the bank there was a man who had gathered
many stones. Whilst the swimmer was swimming, the man who had gathered the stones approached
him. The swimmer opened his mouth and the man on the bank threw a stone into it, then the swimmer
carried on swimming. Each time he came back, he opened his mouth again, and the man on the bank
threw another stone into his mouth. I said to my two companions, ‘Who are these two persons?’ They
said, ‘Move on, move on!’ …I said to them, I have seen many wonders this night. What do all these
things mean that I have seen?’ They said: ‘We will tell you. The first man you came across, whose
head was being smashed with the rock, is the man who studies the Qur’aan then he neither recites it
nor acts upon it, and he goes to sleep, neglecting the obligatory prayers. The man you came across
whose mouth, nose and ears were being torn from front to back, is the man who goes out of his house
in the morning and tells a lie that is so serious that it spreads all over the world. The naked men and
women whom you saw in a structure that resembled an oven are the adulterers and adulteresses. The
man you saw swimming in the river with rocks being thrown into his mouth is the one who consumed
riba (usury).”Al-Haafiz ibn Hajar said: This indicates that some sinners will be punished in al-
barzakh (the interval between death and the Day of Resurrection).Fath al-Baari, 12/445

12- Items stolen from the war booty will be set ablaze on the one who stole them.

Al-Bukhaari (4234) and Muslim (115) narrated that Abu Hurayrah said: “We went out with the
Messenger of Allah (peace and blessings of Allah be upon him) to Khaybar, and Allah granted us
victory. We did not take gold or silver as booty, but we seized goods, food and clothes, then we set
out for the valley. Along with the Messenger of Allah (peace and blessings of Allah be upon him)
there was a slave called Rifaa’ah ibn Zayd. When we camped in the valley, the slave of the
Messenger of Allah (peace and blessings of Allah be upon him) stood up and began to unpack his
saddlebag, when he was struck by a (stray) arrow which proved fatal. We said, ‘Congratulations to
him, for he is a martyr, O Messenger of Allah.’ The Messenger of Allah (peace and blessings of Allah
be upon him) said: ‘Not so, by the One in Whose hand is the soul of Muhammad, for the small
garment that he stole from the booty on the day of Khaybar and which was not part of his share is
burning like fire on him.’ The people were very distressed by this. Then a man brought one or two

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shoelaces and said, ‘O Messenger of Allah, I found (them) on the day of Khaybar.’ The Messenger of
Allah (peace and blessings of Allah be upon him) said: ‘A lace of fire’ or ‘Two laces of fire.’” 13-
Along with this physical punishment there will also be a spiritual or mental punishment, which is that
in the grave the kaafir will be shown what would have been his place in Paradise if he had obeyed his
Lord; this will increase his regret and pain when he realizes the greatness of the blessing that he has
missed out on.

Ahmad (10577) narrated that Abu Sa’eed al-Khudri said: I attended a funeral with the Messenger of
Allah (peace and blessings of Allah be upon him). The Messenger of Allah (peace and blessings of
Allah be upon him) said: “O people, this ummah will be tested in their graves. When a man is buried
and his friends leave him, an angel with a hammer in his hand comes and sits by him and asks, ‘What
do you say about this man?’ If he is a believer, he says, ‘I bear witness that there is no god but Allah
and that Muhammad is His slave and Messenger.’ He says, ‘You have spoken the truth.’ Then a door
to Hell is opened for him and he says, ‘This would have been your place if you had disbelieved in
your Lord, but because you believed, this is your place.’ Then a door to Paradise is opened for him
and he wants to go there, but the angel says to him, ‘Calm down,’ and his grave is made wide and
spacious for him. But if he is a kaafir or a hypocrite, (the angel) says to him, ‘What do you say about
this man?’ He says, ‘I do not know, I heard the people saying something.’ The angel says, ‘You did
not know and you did not follow those who knew and you were not guided.’ Then a door to Paradise
is opened for him and he says, ‘This would have been your position if you had believed in your Lord.
But because you disbelieved, Allah has replaced it for you with this.’ Then a gate to Hell is opened
for him, and he strikes him a blow with the hammer which is heard by all of Allah’s creation apart
from the two races (of mankind and the jinn).” Some of the people said, “O Messenger of Allah, there
is no one who would have an angel standing by him holding a hammer but he would dumbfounded.”
The Messenger of Allah (peace and blessings of Allah be upon him) said: “...Allah will keep firm
those who believe, with the word that stands firm...” [Ibraaheem 14:27]Classed as saheeh by al-
Albaani in his commentary on Kitaab al-Sunnah by Ibn Abi ‘Aasim, 865 These are some of the kinds
of punishment that will befall some sinners in the grave. We ask Allah to grant us refuge from the
torment of the grave.

4. PUNISHABLE SINS IN GRAVE

Question: What are the sins for which people will be punished in the grave?

Answer: Praise be to Allah. Here we list some of sins, along with evidence from the Qur’aan and
Sunnah. Shirk (associating others with Allah) and kufr (disbelieving in Him) Allah says concerning
the people of Pharaoh (interpretation of the meaning): “The Fire, they are exposed to it, morning and
afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause
Fir‘awn’s (Pharaoh) people to enter the severest torment!” [Al-Ghaafir 40:46] And Allah says
(interpretation of the meaning): “...And if you could but see when the Zaalimoon (polytheists and
wrongdoers) are in the agonies of death, while the angels are stretching forth their hands (saying):
‘Deliver your souls! This day you shall be recompensed with the torment of degradation because of
what you used to utter against Allah other than the truth. And you used to reject His Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.) with disrespect!’” [Al-An’aam 6:93]

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When death approaches the kaafir, the angels tell him of what is awaiting of him of punishment,
chains and fire, and the wrath of Allah; his soul disperses in his body and refuses to leave his body,
and the angels beat him until his soul comes out of his body, saying, “....Deliver your souls! This day
you shall be recompensed with the torment of degradation....” [Al-An’aam 6:93]. Evidence that shirk
is one of the causes of punishment in the grave is to be found in the hadeeth of Zayd ibn Thaabit (may
Allah be pleased with him) who said: When the Prophet (peace and blessings of Allah be upon him)
was in a garden belonging to Banu’l-Najjaar on a mule of his and we were with him, it stumbled and
nearly threw him. There he saw some graves, six or five or four. He said: “Who knows the occupants
of these graves?” A man said: I do.” He said: “When did these people die?” He said: “They died in
shirk.” He said: “This ummah will be punished in their graves. Were it not that you would not bury
one another, I would pray to Allah to make you hear what I hear of the torment in the grave.” Then he
turned to us and said: “Seek refuge with Allah from the punishment of Hellfire…” (Muslim
2867).The words in this hadeeth, “They died in shirk,” indicate that shirk is a cause of the punishment
in the grave.

Hypocrisy is one of the causes of the punishment in the grave

The hypocrites are those who most deserve to be punished in the grave. How can it be otherwise
when they are the ones who will occupy the lowest level of Hell?

Allah says (interpretation of the meaning): “And among the bedouins around you, some are
hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you (O
Muhammad) know them not, We know them. We shall punish them twice, and thereafter they shall
be brought back to a great (horrible) torment” [Al-Tawbah 9:101] Qataadah and al-Rabee’ ibn Anas
said concerning the phrase “We shall punish them twice”: once in this world, and the second is the
punishment in the grave. In the hadeeth about the questioning of the two angels and the torment of the
grave, the word hypocrite (munaafiq), or skeptic (murtaab) in many reports, is clearly mentioned, as
in the report narrated by al-Bukhaari (1374) from Anas (may Allah be pleased with him): “… as for
the kaafir and the hypocrite, it will be said to him…”. And in al-Saheehayn it is narrated from Asma’
(may Allah be pleased with her): “As for the hypocrite or the skeptic…”Changing the religion of
Allah, by forbidding that which Allah has permitted or permitting that which He has forbidden

The evidence that this changing of the religion of Allah is one of the causes of punishment in the
grave is the words of the Prophet (peace and blessings of Allah be upon him): “I saw ‘Amr ibn
‘Aamir al-Khuzaa’i dragging his intestines in Hell. He was the first one to introduce the institution of
al-saa’ibah.” Narrated by al-Bukhaari, 4623. The saa’ibah was a she-camel, cow or sheep which they
would leave to graze for the sake of the false gods, and it would not be ridden, eaten or used for
carrying burdens. Some of them would make vows to make part of their wealth a saa’ibah. Shaykh al-
Islam Ibn Taymiyah (may Allah have mercy on him) said: The Arabs, from among the sons of
Ismaa’eel and others, who lived in the environs of the Ancient House that had been built by
Ibraaheem and Ismaa’eel, were haneefs (monotheists) who followed the religion of Ibraaheem, until
one of the leaders of Khuzaa’ah, namely ‘Amr ibn Luhayy, changed his religion. He was the first one
to change the religion of Ibraaheem to shirk and forbid things that Allah had not forbidden. Hence the
Prophet (peace and blessings of Allah be upon him) said: “I saw ‘Amr ibn Luhayy dragging his
intestines.”

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Not taking care to avoid getting urine on oneself, and spreading malicious gossip among
people--It was narrated that Ibn ‘Abbaas said: The Messenger of Allah (peace and blessings of Allah
be upon him) passed by two graves and said, “They are being punished, but they are not being
punished for something that was difficult to avoid. One of them used to walk about spreading
nameemah (malicious gossip) and the other used not to take care to avoid getting urine on himself.”
Narrated by al-Bukhaari (218) and Muslim (292). It was narrated from Ibn ‘Abbaas (may Allah be
pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Most of the
torment of the grave is because of urine, so be careful to avoid it.” Narrated by al-Daaraqutni and
classed as saheeh by al-Albaani in Saheeh al-Targheeb (1/152).

Gheebah (backbiting) Based on that, al-Bukhaari (may Allah have mercy on him) included a chapter
in Kitaab al-Janaa’iz (the Book of Funerals) called: “Punishment of the grave because of backbiting
and urine.” Then he narrated therein the hadeeth about the two graves quoted above, except that the
version of al-Bukhaari does not mention backbiting, rather it speaks of nameemah (malicious gossip),
but as was his wont, he referred to what was narrated in some versions of the hadeeth: “As for the
other, he is being punished for backbiting.” Narrated by Ahmad (5/35); classed as saheeh by al-
Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1/66)

Lying --According to the hadeeth of Samurah ibn Jundub (may Allah be pleased with him), the
Prophet (peace and blessings of Allah be upon him) said: “… We came to a man who was lying flat
on his back, with another man standing over him, holding an iron hook. He put the hook in the man's
mouth and tore off that side of his face to the back (of his neck), and he tore his nose and his eye from
front to back in a similar manner. Then he turned to the other side of the man's face and did likewise.
No sooner had he finished the second side but the first side was restored to its former state, then he
went back and did the same thing again. I said to my two companions, ‘Subhaan Allah! Who are
these two persons?’At the end of the hadeeth, he said concerning this one who was being punished:
“is the man who goes out of his house in the morning and tells a lie that is so serious that it spreads all
over the world”. Bukhaari (7074).

Forsaking the Qur’aan after having learned it, sleeping and missing an obligatory prayer-In the
hadeeth of Samurah ibn Jundub he said: The Messenger of Allah (peace and blessings of Allah be
upon him) said: “… we came across a man who was lying down, with another man standing over
him, holding a big rock. He threw the rock at the man's head, smashing it. The rock rolled away, and
the one who had thrown it followed it, and picked it up. By the time he came back to the man, his
head had been restored to its former state. Then he (the one who had thrown the rock) did the same as
he had done before. I said to my two companions, ‘Subhaan Allah! Who are these two persons?’ …
‘The one whom you saw with his head being smashed with the rock, is the man who studies the
Qur’aan then he neither recites it nor acts upon it, and he goes to sleep, neglecting the obligatory
prayers.’ According to another version: “As for the man whom you saw with his head being crushed
by a rock, he is a man who learned the Qur’aan then abandoned it and he slept and missed the
obligatory prayer.” Narrated by al-Bukhaari (7076). Al-Haafiz ibn Hajar (may Allah have mercy on
him) said that this report is clearer than the first one. The apparent meaning of the first one is that he
is being punished for not reading Qur’aan at night, whereas the second report indicates that he is
punished for sleeping and missing the obligatory prayer. He said: It may be that the punishment is for

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both, not reading and not acting upon it. Ibn Hajar said: Ibn Hubayrah said: Abandoning the Qur’aan
after learning it is a serious crime, because it may imply that he has seen in it something that made
him abandon it, and because he has abandoned the noblest of things, namely the Qur’aan, he should
be punished in the noblest part of his body, which is the head. Fath al-Baari, 3/251

Consuming Riba---In the hadeeth of Samurah (may Allah be pleased with him) it says: “… So we
went on and came to a river – I think he said, red like blood. – In the river there was a man
swimming, and on the bank there was a man who had gathered many stones. Whilst the swimmer was
swimming, the man who had gathered the stones approached him. The swimmer opened his mouth
and the man on the bank threw a stone into it, then the swimmer carried on swimming. Each time he
came back, he opened his mouth again, and the man on the bank threw another stone into his mouth.
… The man you saw swimming in the river with rocks being thrown into his mouth is the one who
consumed riba (usury).”

Zina (adultery, unlawful sexual relationships) In the hadeeth of Samurah (may Allah be pleased
with him) it says: “So we went on, and came to something like a tannoor (a kind of oven, lined with
clay, usually used for baking bread). – I think the Prophet (peace and blessings of Allah be upon
him) said, in that oven there was much noise and voices. The Prophet (peace and blessings of Allah
be upon him) added: - We looked into it and saw naked men and women. A flame of fire was
reaching them from underneath, and when it reached them, they cried out loudly. I asked them, ‘Who
are these?’ … The naked men and women whom you saw in a structure that resembled an oven are
the adulterers and adulteresses.”

Enjoining righteousness upon others and forgetting oneself ---It was narrated that Anas ibn
Maalik (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon
him) said: “On the night on which I was taken on the Night Journey (Isra’), I saw men whose lips
were being cut off with scissors of fire. I said: ‘Who are these, O Jibreel?’ He said: ‘These are the
khateebs from among your ummah who used to enjoin righteousness on the people and forget
themselves, and they used to recite the Book but they did not understand.’” Narrated by Ahmad,
3/120; classed as saheeh by al-Albaani in al-Saheehah (291). According to al-Bayhaqi: “On the night
on which I was taken on the night Journey, I came to some people whose lips were being cut off with
scissors of fire. Every time they were cut off, they were restored. I said: ‘O Jibreel who are these?’ He
said: ‘The khateebs of your ummah who said what they did not do, and they recited the Book of Allah
but they did not act upon it.’” Narrated by al-Bayhaqi in Shu’ab al-Eemaan; classed as hasan by al-
Albaani in Saheeh al-Jaami’ (128).

Breaking the fast in Ramadaan with no excuse ---It was narrated that Abu Umaamah al-Baahili
(may Allah have mercy on him) said: I heard the Messenger of Allah (peace and blessings of Allah be
upon him) say: “Whilst I was sleeping, two men came to me and took me by the arms, and they
brought me to a mountain and said: ‘Climb up.’ I said: ‘I cannot.’ They said: ‘We will make it easy
for you.’ So I climbed up until, when I was at the top of the mountain, I heard loud voices. I said:
‘What are these voices?’ He said: ‘These are the cries of the people of Hell.’ Then they took me on,
and I saw some people hanging by their heels, with the sides of their mouths torn, and the sides of
their mouths were flowing with blood. I said: ‘Who are these?’ He said: ‘They are the ones who
broke the fast before it was permissible for them to do so.’” Narrated by Ibn Hibbaan and al-Haakim
(1/210, 290); classed as saheeh by al-Albaani in al-Saheehah (3951).

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Stealing from the war booty-----This is indicated by the hadeeth of Abu Hurayrah (may Allah be
pleased with him) about the man who stole a garment from the war booty, and the Prophet (peace and
blessings of Allah be upon him) said: “By the One in Whose hand is my soul, the garment that he
took from the booty on the day of Khaybar when it had not yet been shared out is burning him with
fire.” Narrated by al-Bukhaari (4234) and Muslim (115).

Dragging one’s garment out of pride---This is indicated by the hadeeth of Ibn ‘Umar (may Allah be
pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said:
“Whilst a man was dragging his garment out of pride, he was swallowed up by the earth and he will
continue sinking into it until the Day of Resurrection.” Narrated by al-Bukhaari (3485) and Muslim
(2088).

Stealing from the pilgrims---This is indicated by the hadeeth of Jaabir (may Allah be pleased with
him) about the eclipse prayer, in which it says that the Prophet (peace and blessings of Allah be upon
him) said: “Hell was brought and that is when you saw me moving backwards for fear that its flames
might touch me. I saw therein the owner of the curved staff, dragging his intestines in the Fire; he
used to steal from the pilgrims with his curved staff, and if he was discovered he would say, ‘It got
caught on my curved staff,’ but if he was not noticed then he would take it.” Narrated by Muslim
(904).

Detaining animals and tormenting them and not being compassionate towards them
---According to the hadeeth of Jaabir about the eclipse prayer, the Prophet (peace and blessings of
Allah be upon him) said: “And I saw therein the woman who had a cat which she tied up and did not
feed, and she did not let it eat from the vermin of the earth, until it died of starvation.” Narrated by
Muslim (904). When he offered the eclipse prayer, he saw the one who was dragging his intestines in
Hell, and the one who was being punished for stealing, and the women who was being punished for a
cat. They had become decayed bones in their graves as far as the people of his time were concerned,
but those who were praying with him did not see what he saw. End quote.

Debt---One of the things that harm the deceased in his grave is debt that he owes. It was narrated that
Sa’d ibn al-Atwal said: My brother died and left behind three hundred dinars, and he left behind
young children. I wanted to spend on them, but the Messenger of Allah (peace and blessings of Allah
be upon him) said to me: “Your brother is being detained by his debt, so go and pay it off.” So I went
and paid it off, then I came and said: O Messenger of Allah, I have paid it off for him, and there is
nothing left but a woman who is claiming two dinars, but she does not have any proof. He said: “Give
it to her, for she is telling the truth.” Narrated by Ahmad (16776) and Ibn Maajah (2/82); classed as
saheeh by al-Albaani in Saheeh al-Jaami’ (1550).

5. TRIALS OF GRAVE

Question: Can you please tell me what are the trials of the grave that we ask Allah (saw) to save us
from?

Answer: Praise be to Allah. Firstly:When the son of Adam dies and his soul departs and he is placed
in his grave, then he is in the first stage of the Hereafter, because the grave is the first of the stages of
the Hereafter. It was narrated that Haani’ the freed slave of ‘Uthmaan ibn ‘Affaan said: when

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‘Uthman ibn ‘Affaan stood by a grave he would weep until his beard became wet. It was said to him,
“You remember Paradise and Hell and you do not weep, but you weep because of this?” He said,
“The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The grave is the first of
the stages of the Hereafter; whoever is saved from it, whatever comes afterwards will be easier for
him, but if he is not saved from it, what comes afterwards will be worse for him.’” And the
Messenger of Allah (peace and blessings of Allah be upon him) said: “I have never seen any scene
but the grave is more frightening than it.” (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567; classed
as hasan by al-Albaani in Saheeh al-Jaami’, 1684).

Secondly: The two angels who are charged with questioning come to him and ask him what he used
to believe in this world, who was his Lord, what was his religion and who was his Prophet. If he gives
a good answer, that is good, but if he does not answer them they inflict a severe and painful beating
on him.If he was one of the righteous, angels with white faces come to him, but if he was one of the
evildoers, angels with dark faces come to him. This is the fitnah or tribulation that he suffers. It was
narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allah be upon him) used to say,
‘Allahumma inni a’oodhu bika min al-kasali wa’l-haram wa’l-maghram wa’l-ma’tham. Allahumma
inni a’oodhu bika min ‘adhaab al-naar wa fitnat il-naar, wa fitnat il-qabri, wa ‘adhaab il-qabri, wa
sharri fitnat il-ghina wa sharri fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allahumma
ighsil khataayaaya bi ma’ al-thalji wa’l-baradi wa naqqi qalbi min al-khataaya kama yunaqqa al-
thawb al-abyad min al-danas, wa baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-
mashriqi wa’l-maghrib (O Allah! I seek refuge with You from laziness and old age, and from debts
and sins; from the torment of the Fire and from the tribulation of the Fire, and from the tribulation of
the grave and the torment of the grave, and from the evil of the tribulation of wealth, and from the
evil of the tribulation of poverty, and from the evil of the tribulation of the Dajjaal (Antichrist). O
Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white
garment is cleansed from filth, and put a great distance between me and my sins, as great as the
distance You have made between the East and the West).” (Al-Bukhaari 6014). Ibn Hajar said: The
phrase “from the tribulation of the grave” means the questioning of the two angels. Fath al-Baari,
11/177.

Thirdly:With regard to the questions that the angels will ask in the grave, this is explained clearly in
the following hadeeth: It was narrated that al-Bara’ (may Allah be pleased with him) said: We went
out with the Messenger of Allah (peace and blessings of Allah be upon him) for the funeral of a man
from among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd, the
Messenger of Allah (peace and blessings of Allah be upon him) sat down and we sat around him, as if
there were birds on our heads (i.e., quiet and still). In his hand he had a stick with which he was
scratching the ground. Then he raised his head and said, “Seek refuge with Allah from the torment of
the grave”, two or three times. Then he said, “When the believing slave is about to depart this world
and enter the Hereafter, there come down to him from heaven angels with white faces like the sun,
and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and
perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good
soul, come forth to forgiveness from Allah and His pleasure.’ Then it comes out easily like a drop of
water from the the mouth of a waterskin. When he seizes it, they do not leave it in his hand for an
instant before they take it and put it in that shroud with that perfume, and there comes from it a
fragrance like the finest musk on the face of the earth.

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Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’
and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was
known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is
opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to
Allah, until they reach the seventh heaven. Then Allah says: ‘Record the book of My slave in
‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will
return them and from it I will bring them forth once again.’ So his soul is returned to his body and
there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He
says, ‘Allah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is
this man who was sent among you?’ He says, ‘He is the Messenger of Allah (peace and blessings of
Allah be upon him).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allah and I believed
in it.’Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed
from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes
to him some of its fragrance, and his grave is made wide, as far as he can see.

Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance,
who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your
face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord,
hasten the Hour so that I may return to my family and my wealth.’But when the disbelieving slave is
about to depart this world and enter the Hereafter, there come down to him from heaven angels with
black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the Angel of
Death comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath of Allah and His
anger.’ Then his soul disperses inside his body, then comes out cutting the veins and nerves, like a
skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant
before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench
of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels
but they say, ‘Who is this evil soul?’ and they say, ‘It is So and so the son of So and so, calling him
by the worst names by which he was known in this world, until they reach the lowest heaven. They
ask for it to be opened to them and it is not opened.” Then the Messenger of Allah (peace and
blessings of Allah be upon him) recited (interpretation of the meaning): “...for them the gates of
heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of
the needle...” [Al-A’raaf 7:40]

He said: “Then Allah says, ‘Record the book of My slave in Sijjeen in the lowest earth, and return
him to the earth, for from it I created them, to it I will return them and from it I will bring them forth
once again.’ So his soul is cast down.” Then the Messenger of Allah (peace and blessings of Allah be
upon him) recited the verse (interpretation of the meaning): “…and whoever assigns partners to
Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown
him to a far off place” [Al-Hajj 22:31]He said: “Then his soul is returned to his body, and there come
to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I
don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls
out from heaven, ‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate
to Hell.’ Then there comes to him some of its heat and hot winds, and his grave is constricted and
compresses him until his ribs interlock. Then there comes to him a man with an ugly face and ugly
clothes, and a foul stench, who says, ‘Receive the bad news, this is the day that you were promised.’

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He says, ‘Who are you? Your face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’
He says, ‘O Lord, do not let the Hour come, do not let the Hour come.’” (Abu Dawood, 4753;
Ahmad, 18063)The correct view is that the two angels will only question the deceased in his grave
about matters of Tawheed (monotheism) and ‘aqeedah (belief). This is quite clear.

6. TORMENT AND BLESSING IN THE GRAVE

The torment and blessing in the grave are true and happen to both the soul and the body----
Question:My aqeedah is that after the body is dead it is of no use and they cannot hear, but according
to hadith there is punishment in the grave. Does this mean that the body is still alive? Also in the
Quran it is mentioned that martyrs don’t die, and also it is reported in a hadith of Muslim that when
prophet (saw) addressed the body of Abu Jahl, umaya and others, Umar (ra) asked him how can the
dead hear to which the prophet (saw) replies that they can hear but cannot reply. Kindly answer my
question with detail.

Answer: By Sheikh Muhammed Salih Al-Munajjid -Praise be to Allah.

1 – What is mentioned in the question, that the dead do not hear anything that the living say is true
and is correct. Allah says (interpretation of the meanings): “Neither are the living and the dead alike.
Surely Allah makes whom He pleases hear, and you cannot make those hear who are m the graves”
(Faatir 35:22) “So verily, you (O Muhammad) cannot make the dead to hear…..” (Ar-Room 30:52)

2 – The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that there is torment and punishment in the grave
and life in al-barzakh (the interval between death and the Day of Resurrection), and there is blessing
and pleasure, according to the status of the deceased. The evidence for that is the aayah (interpretation
of the meaning): “The Fire, they are exposed to it, morning and afternoon. And on the Day when the
Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the
severest torment!” (Ghaafir 40:46) Allah states here that the people of Pharaoh are exposed to
torment morning and afternoon even though they are dead. From this aayah, the scholars affirmed
that the torment of the grave is real. Ibn Katheer said: This aayah is the main basis of the belief of Ahl
al-Sunnah in the torment of al-barzakh, as Allah says (interpretation of the meaning): “The Fire, they
are exposed to it, morning and afternoon ….” (Ghaafir 40:46) (Tafseer Ibn Katheer, 4/82) According
to the hadeeth of ‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet (peace and
blessings of Allah be upon him), the Messenger of Allah (peace and blessings of Allah be upon him)
used to pray in his salaah (prayer), “Allah umma inni a’oodhu bika min ‘adhaab il-qabr, wa a’oodhu
bika min fitnat il-maseeh il-dajjaal, wa a’oodhu bika min fitnat il-mahyaa wa fitnat il-mamaat, Allah
umma ini a’oodhu bika min al-ma’tham wa’l-maghram (O Allah , I seek refuge in You from the
torment of the grave, I seek refuge in You from the tribulation of the Dajjaal, I seek refuge in You
from the trials of life and death, O Allah , I seek refuge in You from sin and loss).” (Narrated by al-
Bukhaari, 798; Muslim, 589) The relevant point in this hadeeth is that the Prophet (peace and
blessings of Allah be upon him) used to seek refuge with Allah from the torment of the grave. This is
one of the pieces of evidence that confirm the torment of the grave. No one disputed the torment of
the grave apart from the Mu’tazilah and some other groups who are not worth paying attention to.

3 – With regard to the hadeeth which describes the Prophet (peace and blessings of Allah be upon
him) addressing the dead bodies of the mushrikeen on the day of the battle of Badr, it is to be

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understood that this was a unique case, where Allah brought them back to life so that His Prophet
(peace and blessings of Allah be upon him) might rebuke them and humiliate them. (a) It was
narrated that Ibn ‘Umar (may Allah be pleased with him) said: “The Prophet (peace and blessings of
Allah be upon him) stood over the well of Badr (into which the bodies of the mushrikeen had been
thrown) and said, ‘Have you found the promise of your Lord to be true?’ Then he said, ‘They can
hear what I am saying now.’” (Narrated by al-Bukhaari, 3980; Muslim, 932) (b) It was narrated that
Abu Talhah said: “ ‘Umar said, ‘O Messenger of Allah, why are you speaking to bodies that have no
souls?’ The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘By the One in
Whose hand is the soul of Muhammad, you do not hear what I am saying any better than they do.’”
Qutaadah said: Allah brought them back to life so that they could hear what he was saying, so that
they might be rebuked and feel regret and shame. (Narrated by al-Bukhaari, 3976; Muslim, 2875. See
Fath al-Baari, 7/304) The relevant point here is that Allah caused the people in the well to hear the
words of His Prophet (peace and blessings of Allah be upon him), so that they might be humiliated.
But it is not correct to deduce from this hadeeth that the dead can hear everything, because this
applied only to the people in the well. Some scholars made an exception and said that the dead can
hear the salaam, but this is a view for which clear sound evidence is lacking.

4 – According to the most correct scholarly view, the torment of the grave befalls both the soul and
the body. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “The view of the salaf
(earliest generations) of this ummah and its imams is that the torment or blessing (of the grave)
happens to the soul of the deceased and his body. After it departs from the body, the soul continues to
be blessed or punished, and it is also connected to the body from time to time, so that the blessing or
torment befalls the body as well as the soul.” So we must believe in that which Allah has told us. (al-
Ikhtiyaaraat al-Fiqhiyyah, p. 94) Ibn al-Qayyim said: Shaykh al-Islam (Ibn Taymiyah) was asked
about this matter, and we will quote his reply in full: “Indeed, the torment and blessing happen to
both the soul and the body, according to the consensus of the Ahl al-Sunnah wa’l-Jamaa’ah. The soul
is blessed or tormented separately from the body, and it is blessed or tormented in connection with the
body. The body is connected to it, so in this case the blessing or torment happens to them both, and it
may happen to the soul separately from the body. The view of the salaf and imams of this ummah is
that when a person dies, he will be in a state of blessing or torment, and that happens to his soul and
his body. After the soul has departed from the body, it remains in a state of blessing or torment, and
that is sometimes connected to the body and the blessing or torment happens to them both. Then
when the Day of Resurrection comes, the souls will be returned to their bodies and they will rise from
their graves to meet the Lord of the Worlds. The physical resurrection is a matter upon which the
Muslims, Jews and Christians are agreed.” (al-Rooh, p. 51, 52) The scholars likened that to dreams
when one is asleep, for a person may dream that he is going and traveling, and he may feel happiness
or grief and sorrow while he is sleeping, and that is when he is in his place and in this world. So it is
more apt that things should be different in the life of al-barzakh which is completely different from
the life of this world and the life of the Hereafter. Al-Nawawi said: “If it is said, we see the deceased
and how he is in his grave, so how can he be questioned, made to sit up and beaten with iron rods,
when no mark is left on him? The answer is that this is not impossible, and indeed there is a similar
case in our regular lives, that of the sleeper who feels joy or pain of which we feel nothing. A person
who is awake may also feel joy or pain because of something he hears or thinks about, and those who
are sitting with him feel nothing of that. Similarly, Jibreel used to come to the Prophet (peace and

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blessings of Allah be upon him) and tell him of the Wahy (Revelation), and the people present were
unaware of it. All of that is clear and evident.” (Sharh Muslim, 17/201)

Shaykh al-Islam Ibn Taymiyah said: “When a person sleeps, he may feel joy or pain, and that
happens to his soul and his body. He may dream that someone is beating him and wake up with pain
in his body, or he may dream that he is being fed some good food, then wake up with the food in his
mouth. This is something that really happens. If the body and soul of a sleeping person can
experience joy and pain that are not felt by the person next to him, and a sleeper may even cry out
because of the intensity of pain or fear of what is happening to him, and those who are awake can
hear him, and he may speak, reciting Qur’aan or dhikr, or talking to someone, and those who are
awake can hear that, even though he is asleep with his eyes closed, and he does not hear them if they
speak to him – then how can we deny that the one who is buried in his grave also feels things, when
the Messenger (peace and blessings of Allah be upon him) has told us that he “hears the sound of
their footsteps” and “You do not hear what I say any better than they do”?

The heart is akin to the grave, hence the Prophet (peace and blessings of Allah be upon him) said,
when he missed ‘Asr on the day of al-Khandaq: “May Allah fill their hearts and graves with fire.”
And Allah differentiated between them (graves and hearts) in the aayah (interpretation of the
meaning): “Knows he not that when the contents of the graves are poured forth (all mankind is
resurrected)? (9) And that which is in the hearts (of men) shall be made known?” (Al-‘Aadiyaat
100:9-10)

This is just to explain that this could happen. We cannot say that the blessing or torment that the
dead experience is like that which a sleeper experiences when he dreams, rather that blessing or
torment is more complete and more far-reaching; it is a real blessing and a real torment. But this
example is given to show that this is possible. If someone were to say that the dead person does not
move in his grave, and the soil does not change, and so on, this matter may be explained in more
detail, but that would take too long to explain here. And Allah knows best. May Allah bless our
Prophet Muhammad and his family and companions. (Majmoo’ al-Fataawa, 4/275, 276) And Allah
knows best.

7. Visiting the graves

Question---What is the Islamic view of visiting the graves of relatives to pray Allah to make the soul
of the deceased rest in peace? People also visit the tombs of saints, thinking that such visits will make
Allah fulfill their requests with promptness. How far should we differentiate between a visit to graves
expecting the deceased to be of help to us and a visit without any such expectations?

Answer: Visiting graves is recommended if it is for the purpose of expressing dutifulness to deceased
parents or to remind oneself of the inevitability of death so that one can prepare for the hour when he
is no longer able to do anything to improve his situation in the life to come. The Prophet describes
death as a silent preacher because when people remember death they remember that they have to do
well in this life in order that they ensure a happy future in the hereafter. Visiting the graves of parents
is recommended as evidence of dutifulness, at least once a year. [Added: These visits should not be
related to a particular date only, e.g. death anniversaries, etc.]Such visits are rewarded by Allah in the
same way as other aspects of dutifulness are. I hope I have made the purpose of visiting graves very

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clear. We have to remember that the deceased can not benefit the living. Indeed, it is the other way
round. The living can pray Allah to have mercy on those who have died and Allah may answer such
prayers. In this respect, the living can benefit the dead. The dead, however, cannot benefit the living.
This applies to all people no matter how good and devoted they are during their lifetime on earth. The
Prophet says that "a human being" is unable to do anything after his death.The description "human
being" applies both to saintly people and those who are weaker in faith. He says: "When a human
being dies, all his actions come to an absolute end, except in one of three ways: a continuous act of
charity, a useful contribution to knowledge and a dutiful child who prays for him."Moreover, it is not
for us to classify dead people as saints or non-saints. Who are we to judge people, especially those
with whom we have had no contact, because they may have died before we were born. Some people
may have the appearance of being dedicated to the service of Allah. But how can we judge their
intentions? And if we cannot judge those who we know, how can we judge those whom we have not
known?

As you realize, a person may do a good action, but he may not be rewarded for it because his
intention was not as good as the act itself. An example of this type may be given. When a rich person
donates several thousands for a charitable purpose in the hope that it will be said of him that he has
given a very generous donation then his reward is that reputation which he will inevitably earn.
Someone who is less rich and makes a little donation for a charitable purpose, keeping the whole
thing secret will be rewarded much more generously by Allah. The reason is that the second person
has made his donation only for the purpose of pleasing Allah and earning reward from Him.As you
have said, people do visit the tombs of persons whom they call saints in the hope that they would
have their wishes through such visits. Now who will fulfill these wishes? Is it the deceased person in
his grave? If the answer is in the affirmative, then we tell that person that he has done a gross error.
He has attributed to a dead person powers which he does not have. Moreover, he has appealed to him
instead of appealing to Allah for the accomplishment of his purpose. In effect, he has associated the
dead person with Allah as a partner. Some people say that they know that the deceased person does
not do anything by himself in his grave, but he can appeal to Allah on our behalf.This is absolute
rubbish. It makes the dead person an intermediary between Allah and His creation. Allah has said so
may times in the Qur'an that he accepts no partners. If people associate partners with Him, He
abandons those people to those partners to sort their affairs with them the way they like. Eventually
they are the losers because the partners they associate with Allah are of no use to them. It is for this
reason that we say time and again that such visits to the graves of deceased people in the hope that the
visit will be of use in the fulfillment of the visitor's wishes is an act of polytheism. It is needless to say
that it is absolutely forbidden.To sum up, we must not confuse visiting graves in order to remind
ourselves of death and the need to be better servants of Allah or to show dutifulness to our deceased
parents on the one hand and visiting the so-called saints in the hope that they will be of use to us,
helping in the fulfillment of our wishes on the other. The first action is recommended while the
second is forbidden, as it is a polytheistic act.

8. READING QURAN OVER GRAVES

Question: What is the ruling on reading Quran over graves? Saying du’aa’ for the deceased at the
graveside? Saying du’aa’ for oneself at the graveside?

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Answer: Praise be to Allah. Reading the Holy Quran at the graveside is bid’ah. It was not narrated
from the Prophet (peace and blessings of Allah be upon him) or from his companions. As it is not
narrated from the Prophet (peace and blessings of Allah be upon him) or from his companions, then
we should not introduce it by ourselves, because the Prophet (peace and blessings of Allah be upon
him) said, according to a saheeh report: “Every introduced matter is an innovation, and every
innovation is a going astray, and every going astray will be in the Fire.”

What the Muslims must do is to follow the example of the earlier generations, the Sahaabah and those
who followed them in truth, so that they will be following goodness and true guidance, because it is
proven that the Prophet (peace and blessings of Allah be upon him) said: “The best of speech is the
Book of Allah and the best of guidance is the guidance of Muhammad (peace and blessings of Allah
be upon him).” The Standing Committee for Issuing Fatwas was asked: Is it permissible to read al-
Faatihah or anything from the Quran for the deceased when visiting his grave, and does that benefit
him?

They replied: It is proven that the Prophet (peace and blessings of Allah be upon him) used to visit
graves, and he would recite du’aa’s for the dead that he taught to his companions and they learned
them from him. For example: “Al-salaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-
Muslimeen, wa inna in sha Allah bikum laahiqoon, nas’al Allaha lana wa lakum al-‘aafiyah (Peace be
upon you, O people of the dwellings, believers and Muslims. If Allah wills we will join you. We ask
Allah to grant us and you safety).” But there is no report that he (peace and blessings of Allah be
upon him) recited a soorah of the Quran or any verses thereof for the dead, even though he visited
them often. If that had been prescribed, he would have done it and would have taught it to his
companions, seeking the reward and out of mercy towards his ummah, and fulfilling the obligation to
convey the message. For he was as Allah described him (interpretation of the meaning): “Verily,
there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you
should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is)
full of pity, kind, and merciful” (Al-Tawbah 9:128)The fact that he did not do that even though there
were reasons why he might have done it, indicates that it is not prescribed. His companions (may
Allah be pleased with them) knew that and followed in his footsteps, and they limited themselves to
learning lessons and making du’aa’ for the dead when they visited them. There is no report that they
read Quran for the dead. For them such reading was an innovation (bid’ah), and it was proven that the
Prophet (peace and blessings of Allah be upon him) said: “Whoever introduces anything into this
matter of ours [i.e., Islam] that is not part of it will have it rejected.” Agreed upon. From Fataawa al-
Lajnah al-Daa’imah, 9/38 As for saying du’aa’ for the deceased at the graveside, there is nothing
wrong with that. A person may stand at the graveside and say whatever du’aa’s he can, such as
saying, “O Allah, forgive him; O Allah, have mercy on him; O Allah, admit him to Paradise; O Allah,
make his grave spacious” and so on. With regard to a person saying du’aa’ for himself at the
graveside, if he does it deliberately then it is also an innovation (bid’ah), because no place is specified
as a place for du’aa’ unless there is a text concerning it. If there is no text concerning it and no
Sunnah has been narrated concerning it, then that – i.e., singling out a place for du’aa’, no matter
what the place is – is a bid’ah. End quote. Majmoo’ Fataawa Ibn ‘Uthaymeen (17/228) And Allah
knows best.

9. Visit Graves of Saints

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Question: How far it is right to visit DARGAH and MAZARS i.e graves of Al-Awliya’ wa As-
Salihin (saints or pious people) and making du`a’ there?

Answer:A hadith related in Imam Malik's Muwatta is: Yahya related to me from Malik from Zayd ibn
Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace,
said, ‘O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the
graves of their Prophets as places of prostration was terrible.’ To avoid possibility of making grave
sites places of worship, Muslims are not allowed to visit the graves of Saints, especially if they want
to get blessings from them, or talk to them, or expect anything from them. This would be the
equivalent of shirk. It is allowed to go to such places only to draw a lesson from what happened to
them and that death will be the visitor's destiny too. It is well known that when one loves somebody
one loves all that is related to him. Such an innate human characteristic is not opposed by religion;
rather, it is guided in two ways. The first is choosing those who deserve that love and veneration and
the second is not violating the principles of religion in expressing this love or in any of its
consequences. Seeking the blessings of pious people or saints is not forbidden under Islam but it
might have some features that are against religion such as:1) Going round the grave is blameworthy
because it is an imitation of circumambulating the Ka`bah. 2) Seeking blessings by touching or
kissing the grave and the like. Imam Al-Ghazali states that touching and kissing graves is not stated in
the Sunnah and it is better to stand at a distance from the grave.3) When one performs du`a’
(supplications) at graves, one must direct such du`a’ to Allah alone for He alone is capable of
granting help and warding off harm. It is forbidden to direct the du`a’ to or seek the help of the one in
the grave however venerated he may be. Moreover, performing du`a’ at his grave is not better or
more likely to be answered than doing it elsewhere. Ibn Taymiyyah was among those who expressed
such opinion. He says: ‘Making supplications (du`a’) at graves of the righteous thinking that the
supplications are more likely to be answered than in any other place, is a practice that had never been
done by the Prophet (peace and blessings be upon him) or any of his Companions, their successors, or
the Imams of Islam and has never been mentioned or recommended by any of the righteous scholars.’
It may be better to prevent such a practice in order to dissuade people from invoking or seeking the
help of others than Allah or even along with Him.”

10. PRAYING FOR DEAD AFTER LONG TIME PASSED

Question: My grandmother died and I did not offer the funeral prayer for her, although I live in the
same city, because they buried her before I could get there. Now it is three years since she died. Do I
have to do anything?

Answer: Praise be to Allah. You have an opportunity to make up for what you missed, in sha Allah.
You can go and offer the funeral prayer over her grave. Imam al-Shaafa’i and others are of the view
that it is permissible to offer the funeral prayer over the grave of the deceased. The evidence for that
is: The report narrated by al-Bukhaari (458) and Muslim (956) that the Messenger (peace and
blessings of Allah be upon him) offered the funeral prayer for a woman at her grave. She used to
clean the mosque, and the Sahaabah had buried her without informing the Messenger (peace and
blessings of Allah be upon him) of her death. It was narrated from Ibn ‘Abbaas (may Allah be pleased
with him) that the Messenger of Allah (peace and blessings of Allah be upon him) passed by a grave
where the burial had taken place at night and said: “When was this one buried?’ They said: Last
night. He said: “Why didn’t you tell me?” They said: We buried him in the dark of night and we did

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not want to wake you up. He stood up and we stood in rows behind him. Ibn ‘Abbaas said: And I was
among them, and he offered the funeral prayer for him. (Bukhaari 1321). It was narrated from Yazeed
ibn Thaabit (may Allah be pleased with him) that they went out with the Messenger of Allah (peace
and blessings of Allah be upon him) one day and he saw a new grave. He said: “What is this?” They
said: It is So and so, the freed slave woman of Banu So and so – and the Messenger of Allah (peace
and blessings of Allah be upon him) recognized her name – She died at noon when you were taking a
nap, and we did not want to wake you up for her. The Messenger of Allah (peace and blessings of
Allah be upon him) stood and the people formed rows behind him, and he said takbeer four times
(i.e., offered the funeral prayer). Then he said: “No one should die when I am still among you without
you telling me, for my prayer for him will be a mercy.” Narrated by al-Nasaa’i (2022); classed as
hasan by Ibn ‘Abd al-Barr in al-Tamheed (6/271). Classed as saheeh by al-Albaani in Saheeh al-
Nasaa’i.Ibn Abi Shaybah narrated in al-Musannaf (3/239) a number of reports from the Sahaabah and
Taabi’een who offered the funeral prayer over graves after the burial, including ‘Aa’ishah (may Allah
be pleased with her), who offered the funeral prayer at the grave of her brother ‘Abd al-Rahmaan; and
Ibn ‘Umar who offered the funeral prayer at the grave of his brother ‘Aasim; and Sulaymaan ibn
Rabee’ah and Ibn Sireen and others. This was also narrated by Ibn Hazm in al-Muhalla (3/366) from
Anas, ‘Ali and Ibn Mas’ood (may Allah be pleased with them all). Some fuqaha’ did not allow
offering the funeral prayer over graves at all, and some of them limited it to one month or three days,
but there is no evidence for this restriction. Ibn Hazm (may Allah have mercy on him) said in al-
Muhalla (3/366):With regard to restricting the funeral prayer to within one month or three days, it is
clearly wrong because it is restricting it with no evidence. End quote.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Sharh al-Mumti’ (5/436):The
correct view is that we may offer the funeral prayer over graves even after one month, but some of the
scholars imposed an interesting restriction, and said: That is subject to the condition that the person
who is buried died at a time when the one who is praying was able to pray. For example: If a man
died twenty years ago, and a man who is thirty years old goes out to pray for him, that is valid,
because when he died the one who is praying was only ten years old, so he could have offered the
prayer for the dead man. Another example: If a man died thirty years ago, and a man who is twenty
years old goes out to pray for him, that is not valid, because the one who is praying did not exist at the
time when the man died, so he could not have prayed for him. So it is not prescribed for us to offer
the funeral prayer at the grave of the Prophet (peace and blessings of Allah be upon him), and we do
not know of anyone who said that it is prescribed to offer the funeral prayer at the grave of the
Prophet (peace and blessings of Allah be upon him) or at the graves of the Sahaabah, rather we
should just stand and say du’aa’. End quote. Honouring parents or grandparents does not stop when
their life ends, rather it continues after their death, and the greatest way in which a person can honour
his parents is by making du’aa’ for them and praying for forgiveness for them. It was narrated that
Abu Usayd Maalik ibn Rabee’ah al-Saa’idi said: Whilst we were with the Messenger of Allah (peace
and blessings of Allah be upon him), a man from Banu Salamah came to him and said: O Messenger
of Allah, is there anything left that I can do to honour my parents after they die? He said: “Yes. Pray
for them, ask for forgiveness for them, carry out their last wishes, uphold the ties of kinship that you
would not have were it not for them, and honour their friends.” Narrated by Abu Dawood (5142)Pray
for them” means making du’aa’, and it includes the funeral prayer.

11. BURYING MUSLIM IN NON MUSLIM GRAVEYARD

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Question:The price of graves where we live is very expensive. A child died and we could not afford
to buy a grave for him so that he could be buried in the Muslim graveyard, so we took him to the
forest and buried him there. What is the ruling on that?

Answer: Praise be to Allah. If it is not possible to bury a Muslim in the Muslim graveyard because
there is no Muslim graveyard or because it is too expensive, there is nothing wrong with burying him
in the desert or forest, and levelling the ground so that it will not be dug up. The scholars of the
Standing Committee for Issuing Fatwas was asked: What is the ruling if a Muslim dies in France and
it is not possible to transport him to an Arab land, and there is no graveyard just for the Muslims in
the town where he died. Can he be buried in the Christian graveyard or what? Similarly, there is no
place there for washing the deceased Muslims except the place that is used for washing deceased
Christians. Can the deceased Muslims be washed there, if it is not possible to wash the deceased
Muslim in his house?

They replied: If there is no Muslim graveyard then if a Muslim dies he should not be buried in the
Christian graveyard, rather they should look for a place in the desert and bury him there, and level the
ground so that it will not be dug up. If it is possible to transport him to a land where there is a Muslim
graveyard without great expense then that is better. As for washing the deceased Muslim in the place
where deceased kaafirs are washed, there is nothing wrong with that if it is not possible to find an
alternative without incurring expense.

12. Women: Visiting graves

Question: May I refer to an earlier answer by you when you suggested that women are allowed to
visit graves. If the Hadith you have quoted is authentic, then it shall supersede earlier sayings by the
Prophet Muhammad (peace be upon him), concerning the same subject. Could you please include the
full text of the Hadith reported by Lady Aisha and comment further on the subject?

Answer: The relevant part of the Hadith which you have quoted mentions that Lady Aisha was
questioned on her return from visiting the grave of her brother about the Prophet's prohibition on
visiting graves. She answered: "Yes, he did prohibit that, but he later encouraged visiting
them."Before mentioning the full text of the Hadith, let me mention two authentic Hadiths on this
subject. The first is reported by Buraidah, a companion of the Prophet (PBUH), who quotes him as
saying: "I had ordered you not to visit graves, now I say: Visit them; and I did prohibit you to keep
sacrificial meat for more than three days, now I say: Keep what you wish; etc." (Muslim).This Hadith
is clear that an early prohibition has been abrogated. Scholars suggest that in the early years of Islam,
the Prophet was keen to restrict every action which had even the slightest connotation of associating
partners with Allah. Because people used to do various rituals at graveyards, the Prophet wanted them
to get used to accepting death as a natural thing, determined by Allah, and which does not justify any
wailing or the performance of any rituals. In the case of sacrificial meat, the early prohibition
encouraged the distribution of meat at a time when the circumstances of the Muslims were hard and
things scarce. When the Muslim state became richer, the Prophet allowed people to keep what they

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wished of the meat of animals they had sacrificed.The second Hadith is that which encourages
visiting graveyards. Abu-Hurairah reports that the Prophet "visited his mother's grave and wept until
everyone around him was in tears. He then said: I sought my Lord's permission to pray Him to
forgive her, but this permission was not given me. I also sought His permission to visit her grave, and
He has permitted me. Visit graves, because such visits remind you of death." (Related by Muslim).

Some of the scholars do maintain that women are not allowed to visit graves. In support of their view,
they cite the Hadith which prevents women from following funerals and the one which quotes the
Prophet as saying: "Allah curses the women who visit graves frequently and the ones who pray at
them and put lanterns at them" (related by Abu-Dawood and An-Nassaie). Al-Qurtubi, a renowned
scholar, explains that this curse is limited to those who carry the habit of visiting graves too excess.
This is clearly indicated by the way the Arabic text of this Hadith is phrased. He suggests that the
reasons for such a curse may be that such frequent visits may lead a woman to abandon her duties, or
cause her to dress improperly or she may often wail at the grave, etc. If she visits graves and does not
do any of these things, then that is appropriate because both men and women need to remember
death. A larger number of scholars, however, are of the view that visiting graves is permitted for
women. In support of their view, they cite the Hadith of Lady Aisha, which is related by Al-Hakim on
the authority of Abdullah ibn Maulaikah, who saw her coming back from visit to the grave of her
brother, Abdurrahman. He asked her : "Had not the Prophet prohibited this?" She said: "Yes, he had
prohibited it, but he later encouraged visiting them (graves)."There is nothing in this Hadith to
suggest that this permission applies to men only. Indeed, we have an authentic Hadith which may be
quoted in support of this view. Anas ibn Malik, a companion of the Prophet, reports: "The Prophet
(peace be upon him) passed by a woman crying at a grave. He said to her: Fear Allah and be patient.
She said: Leave me alone, for you have not had a calamity like mine and you have not known him.
She was subsequently told that she was talking to the Prophet. She went to him at his place where she
found no door-keepers. She said: I did not know you. He said: Real patience is that shown at the first
shock" (related by Al-Bukhari)The evidence in this Hadith is that the Prophet saw a woman visiting a
grave and he did not prohibit her from doing so. Nor did he suggest to his companions who were with
him that her action was wrong. Indeed, he approved of it. Such approval is sufficient to consider the
action of the women, i.e. visiting the grave of a close relative, permissible.

13. Graves of Adam & Ali

Question: Where are the graves of the Prophet Adam and Caliph Ali? I heard that Ali's grave which is
said to be in Iraq is not the true one. What happened to Ali's body after he was murdered? Is the grave
of Mother Eve in Jeddah real or fictitious? Is there any religious significance in keeping a fictitious
grave?

Answer: I do not think any human being could say with even the faintest chance of accuracy where
the grave of Prophet Adam is. We should not forget that the Prophet Adam was the first human being
on earth. It was unlikely that his immediate children and grandchildren could keep a record of his
burial place and that record should remain intact until the present time. Since Ali was the fourth
caliph, it was to be expected that his burial place should be noted. Ali was assassinated in Iraq and, in
conformity with Islamic teachings, he must have been buried in the closest graveyard to where he was
murdered. That was in the town of Kufa in Iraq. Whether we know the exact spot of his burial or not
is probably debatable. But what would it signify if we knew it or not? We know, for example, that

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Caliph Usman was buried in Al-Bak'ie, but the exact spot of his burial place, and those of many of the
Prophet's companions, cannot be identified with any degree of accuracy. Why should we bother about
identifying these graves? Those were people who served Islam to the best of their ability. Their
reward is with the Lord, and they are sure to have it on the day of judgment. That reward does not
include people paying homage to them by visiting their graves.As for the grave of Mother Eve, what
we have said about Adam's grave applies to her grave too. There is certainly no significance
whatsoever in keeping a fictitious grave, or a real one for that matter.

1. DIALOGUE OF CULTURES AND CIVILIZATIONS

Question: As-Salamu `alaykum. What does Islam say on dialogue of cultures and civilizations?

Answer: As regards your question, we cite what Dr. Muzammil H. Siddiqi, former President of the
Islamic Society of North America, stated in his khutbah at the Islamic Society of Orange County,
California, USA on 3 Jumada Awwal 1424/4 July 2003: “Dialogue in Islam is not only permissible,
but it is highly emphasized and encouraged. It is one of the best ways of communication with others.
Dialogue comes from our deep conviction that all human beings are one family. Nations, groups and
communities must know each other and cooperate with each other in all good matters and as much as
possible. Allah did not force people to accept His Prophets and Messengers. He told them to convey
the message. Da`wah (invitation), tabligh (communication), hiwar (discourse) and jidal billati hiya
ahsan (argumentation in a good way) are the basic ways of communication as explained in the
Qur’an. These are the only permissible ways in Islam to convey its message to humanity. Aggression
is never allowed in Islam unless it is in self-defense and against the aggressors only.

Need for Interfaith, Intercultural and Intercivilizational Dialogues

There is a great need for us Muslims to engage in dialogues today with the people of other faiths,
cultures and civilizations. We have to remove misunderstandings and mistrusts from their minds. We
have to build good relations and provide safe and secure environment for us, for our younger
generations and for all people. We Muslims in America in particular and in the West in general can
play a very significant role in building the bridges of understanding and trust between people of
diverse religions, cultures and civilizations. I would like to share with you some recent experience in
dialogue. For the past few months I have been in contact with the leaders of the World Economic
Forum in Europe. Last January I was invited to attend the annual meeting of the World Economic
Forum in Davos, Switzerland. WEF is a very prestigious and powerful economic and political
organization. It has been working in the Western world since 1970. In its meeting last January, WEF
also had some discussions on the subject of building better relations between the West and the Islamic
world. WEF agreed then to form a Council of 100 leaders (C-100) consisting of senior political,
religious, business, media and opinion leaders (20 each) from the West and the Islamic world. I was
invited by WEF to join this Council as a member and to attend its first meeting on the occasion of
WEF’s Extraordinary Meeting to be held near the Dead Sea in Jordan Valley, Jordan from June 21-
23, 2003. I participated in WEF’s extraordinary meeting in Jordan. The meeting was attended by
about 2,000 people from the Arab and Western world. Among them there were 11 heads of state or
government, 36 cabinet ministers, 19 ambassadors, 21 heads or senior officials of international
organizations, 36 representatives of academic institutions and think tanks, 12 religious leaders and
many CEOs of major businesses in the West and the Arab world. The general discussions in the

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World Economic Forum centered around the subjects of the post-war situation in Iraq, “Roadmap”
and the Arab-Israeli conflict, democracy and human rights, business and economic and educational
development in the Arab world. Some important recommendations and decisions were made on these
issues. The Council of 100 discussed the issues of dialogue between Islam and the West. The
following questions were raised about our relations:

1. What are our principal points of commonality and difference? 2. How do we differ in responding
to, and understanding, the challenges of globalization and modernity?3. What is preventing and
impeding dialogue? 4. What episodes and legacies of history obscure our vision?5. What erroneous
images and false pictures distract us? 6. What stereotypes must be dispelled (such as that which sees
Islam as a closed society advocating hate and violence while the West promotes godless materialism
over spirituality)?7. What are the obstacles of cultural idiom and language we must confront? 8. How
can we best secure the accurate knowledge of each tradition that will disable prejudice? 9. What are
the most important misunderstandings each has of the other? 10. How can each tradition best correct
its most common misunderstandings of the other? In short, how can we best build bridges able to bear
the weight of our differences? It was proposed that the Council should work on three levels: 1.
Dialogue of Discourse: Discussions within the council to promote understanding of each other. 2.
Dialogue of Action: Providing a platform to catalyze new or mobilize additional support for existing
programs that strengthen social, economic, political or religious cooperation. 3. Dialogue of Culture
and Experience: Extending the conversation between Islam and the West through museum exchanges,
library cooperation and media projects to explore historical traditions and linkage. Council’s Mission:
The Council’s mission is to foster cultural respect and cooperation together with mutual
understanding between our traditions and overcome the tensions and mistrust of our era. The unique
thing about this council is that it brings together not just one group but many stakeholders (political,
religious, business, media and opinion makers). This is a significant development and we hope and
pray that it will bear fruits and make our world a better place for all to live together in peace and
harmony.”

2. IS ISLAM A COMPLETE WAY OF LIFE

Question: Name of Questioner: Javid - United States Date: 07/Dec/2004-You always say that
Islam is a “complete way of life”. I understand that a religion is a creed or a belief, related to your
very personal life. How can it be a “complete way” of life? Please explain, thank you.

Answer: Name of Counselor: Dalia Salaheldin---Islam is not a religion in the common, distorted
meaning of the word, confining its scope only to the private life of man. By saying that, it is a
complete way of life, we mean that it caters for all the fields of human existence. In fact, Islam
provides guidance for all walks of life – individual and social, material and moral, economic and
political, legal and cultural, national and international. The Quran enjoins Man to enter the fold of
Islam without any reservation and to follow God’s guidance in all fields of life. As a matter of fact, it
was an unfortunate day when the scope of religion was confined to the private life of man, while its
social, cultural, governance and justice role was reduced to naught. No other factor has, perhaps, been
more important in causing the decline of religion in the modern age than its retreat into the realm of
the private life. Islam clearly states that its objectives are purification of the soul and the reform and
reconstruction of the society which is based on justice, discipline, social welfare of all residents and
facilitation of Allah’s commands execution. The Quran says: “We sent aforetime our messengers

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with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men
may stand forth in justice ….” (Al-Hadid 57:24)“(Muslims are) those who if We give them power in
the land, establish (the system of) salat (prayers and worship) and zakat (poor due) and enjoin virtue
and forbid vice and evil….” (Al-Hajj 22:41)

The Prophet (pbuh) said: “Everyone of you is a keeper or a guardian and will be questioned about the
well-being of the people of the State. Every man is a guardian to his family and will be answerable
about every member of it. Every woman is a guardian to the family of her husband and will be
accountable for every member of it. And every servant is a guardian to his master and will be
questioned about the property of his master.” Thus, even a cursory study of the teachings of Islam
shows that it is an all-embracing way of life and does not leave out any field of human existence to
become a playground for satanic forces.Islam has given moral values for all aspects of life and given
practical examples practiced in the time of prophet Mohammed and its four initial rulers. These may
be of democracy (which include freedom of expression and selecting head of state), governance,
wars, agreements, head of state responsibilities and behaviors, subordination, justice, financial
running (economy on non interest based), human rights, poors rights (Zakat system), social welfare,
mutual dealings, family relations, children brought up, living conditions, parents and neighbors rights,
etc, etc. It is in addition to that of facilitating enjoining good and forbidding vice and evil.Early four
rulers of Islam (khalifas) were running and ruling as much area as of any big country of today. People
were happy with the system, with worshipping only one God.So it is correct to say that Islam gives
guidelines to every way of life. The only requirement is that everyone must obey the basic rulings of
life as dictated by Allah through Quran and prophet.

3. ORDER GOOD, EVEN IF SOMEONE BECOMES UPSET

Question: If we try to keep people away from spreading tales and backbiting among people, the one
who orders good and stops evil is usually abused. The people get angry with him. Are we committing
sins because of their anger? Even if it is with respect to one of our parents, shall we stop them or let
them be and not consider that matter important?

Answer: One of the most important obligations is that of ordering good and preventing evil. Allah
says, "The believers, men and women, are helpers and supporters of one another; they enjoin the good
and forbid evil…." (At-Tauba 9: 71).In this verse, Allah has made it clear that one of the obligatory
attributes of believing men and women is ordering good and eradicating evil. Allah also says, "You
are the best of peoples ever raised for mankind, you enjoin what is good and you forbid evil and
believe in Allah…" (Aale-lmran 3:110).The Prophet (peace be upon him) said : "When one of you
sees an evil he must change it by his hand. If he is not able to do so, he must change it by his tongue.
If he is not able to do so, then by his heart and that is the weakest of faith." (Sahih Muslim)The verses
and Ahadith concerning the obligation of ordering good and eradicating evil as well as blaming those
who do not do such are many. Therefore, it is obligatory upon you and upon every believing man and
woman to order good and eradicate evil, even if those who you are rebuking should get upset with
you and even if they abuse you. You must have patience. You should follow the example of the
messengers (peace be upon all of them) and follow them in the good they performed. While
addressing the Prophet (peace be upon him) Allah has stated, "Therefore, be patient (O Muhammad)
as were the Messengers of strong will…." (Al-Ahqaf 46:35).Another verse states,"…. Be patient.
Surely, Allah is with those who are patient" (Al-Anfal 9:46).

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In another place, Allah quotes the wise man Luqman as saying, "O my son! Establish the prayer and
enjoin the good and forbid evil, and bear with patience whatever befalls you. Verily, that is of the
firmness of the affairs" (Luqman 31:17).There is no doubt that the reformation of society and its
being built on solid ground comes about by it being, first, for the sake of Allah and then by the
ordering of good and eradicating of evil. Evil in society tears it apart and presents itself for a general
punishment. One of the greatest causes for such a general punishment is the lack of ordering what is
good and preventing evil. It has been authentically narrated from the Prophet (peace be upon him)
that he said : "If the people see an evil and they do not change it, soon Allah will inflict them all with
His punishment."Allah has warned His servants from following the way of the disbelievers of the
Tribes of Israel. He says,"Those among the Tribes of Israel who disbelieved were cursed by the
tongue of David and Jesus, son of Mary. That was because they disobeyed [Allah and the
messengers] and were transgressing beyond bounds. (78) They used not to forbid one another from
the evil which they committed. Vile indeed was what they used to do" (Al-Maidah 78-79)We ask
Allah to bless all Muslims with rulers and ruled who establish and fulfill this obligation in the best
possible way. We also ask Him to make their affairs good and to protect them from all of the causes
of His wrath and punishment. He is Hearing, Responding. Shaikh ibn Baz

4. NON-MUSLIMS NOT ALLOWED IN MAKKAH

Question:Why are non-Muslims not allowed in the Holy cities of Makkah and Madinah?

Answer:It is true that non-Muslims are not allowed in the holy cities of Makkah and Madinah, by
law. The following points will serve to elucidate the possible reasoning behind such a restriction.1.
All citizens are not permitted in the cantonment areaI am a citizen of India. Yet, I am not permitted to
enter certain restricted areas like the cantonment. In every country there are certain areas where a
common citizen of that country cannot enter. Only a citizen who is enrolled in the military or those
who are connected with the defense of the country are allowed in the cantonment area. Similarly
Islam is a Universal Religion for the entire world and for all human beings. The cantonment areas of
Islam are the two holy cites of Makkah and Madinah. Here only those who believe in Islam and are
involved in the defence of Islam i.e. the Muslims are allowed. It would be illogical for a common
citizen to object against the restriction on entering a cantonment area. Similarly it is not appropriate
for non-Muslims to object against the restriction on non-Muslims against entering Makkah and
Madinah.

2. Visa to enter Makkah and Madinah---a. Whenever a person travels to a foreign country he has to
first apply for a visa i.e. the permission to enter that country. Every country has its own rules,
regulations and requirements for issuing a visa. Unless their criteria are satisfied they will not issue a
visa.b. One of the countries which is very strict in issuing a visa is the United States of America,
especially when issuing visas to citizens of the third world. They have several conditions and
requirements to be fulfilled before they issue a visa.c. When I visited Singapore, it was mentioned on

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their immigration form - death to drug traffickers. If I want to visit Singapore I have to abide by the
rules. I cannot say that death penalty is a barbaric punishment. Only if I agree with their requirements
and conditions will I be permitted to enter the country.d. The Visa – The primary condition required
for any human being to enter Makkah or Madina is to say with his lips, La ila ha illallah Muhammed
ur Rasulullah meaning that ‘there is no God but Allah and Muhammed (pbuh) is His Messenger.’

5. VAST DIFFERENCE BETWEEN ISLAM AND PRACTICING MUSLIMS

Question:If Islam is the best religion, why are many of the Muslims dishonest, unreliable, and
involved in activities such as cheating, bribing, dealing in drugs, etc.?

Answer:1. Media maligns Islam------a) Islam is without doubt the best religion but the media is in
the hands of the westerners who are afraid of Islam. The media is continuously broadcasting and
printing information against Islam. They either provide misinformation about Islam, misquote Islam
or project a point out of proportion, if any.b) When any bomb blasts take place anywhere, the first
people to be accused without proof are invariably the Muslims. This appears as headlines in the news.
Later, when they find that non-Muslims were responsible, it appears as an insignificant news’ item.c)
If a 50 year old Muslim marries a 15 year old girl after taking her permission, it appears on the front
page but when a 50 year old non-Muslim rapes a 6 year old girl, it may appear in the news in the
inside pages as ‘Newsbriefs’. Everyday in America on an average 2,713 cases of rape take place but it
doesn’t appear in the news, since it has become a way of life for the Americans.

2. Black sheep in every community: I am aware that there are some Muslims who are dishonest,
unreliable, who cheat, etc. but the media projects this as though only Muslims are involved in such
activities. There are black sheep in every community. I know Muslims who are alcoholics and who
can drink most of the non-Muslims under the table.

3. Muslims best as a whole: Inspite of all the black sheep in the Muslim community, Muslims taken
on the whole, yet form the best community in the world. We are the biggest community of tee-
totallers as a whole, i.e. those who don’t imbibe alcohol. Collectively, we are a community which
gives the maximum charity in the world. There is no community as a whole in the world which can
show even a candle to the Muslims where modesty is concerned; where sobriety is concerned; where
human values and ethics are concerned.

4. Don’t judge a car by its driver:If you want to judge how good is the latest model of the “Mercedes”
car and a person who does not know how to drive sits at the steering wheel and bangs up the car, who
will you blame? The car or the driver? But naturally, the driver. To analyze how good the car is, a
person should not look at the driver but see the ability and features of the car. How fast is it, what is
its average fuel consumption, what are the safety measures, etc. Even if I agree for the sake of
argument that the Muslims are bad, we can’t judge Islam by its followers? If you want to judge how
good Islam is then judge it according to its authentic sources, i.e. the Glorious Qur’an and the Sahih
Hadith.

5. Judge Islam by its best follower i.e. Prophet Mohammed (pbuh): If you practically want to check
how good a car is put an expert driver behind the steering wheel. Similarly the best and the most
exemplary follower of Islam by whom you can check how good Islam is, is the last and final

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messenger of God, Prophet Muhammad (pbuh). Besides Muslims, there are several honest and
unbiased non-Muslim historians who have acclaimed that prophet Muhammad was the best human
being. According to Michael H. Hart who wrote the book, ‘The Hundred Most Influential Men in
History’, the topmost position, i.e. the number one position goes to the beloved prophet of Islam,
Muhammad (pbuh). There are several such examples of non-Muslims paying great tributes to the
prophet, like Thomas Carlyle, La-Martine, etc.

6. BEFRIENDING WITH THOSE WHO OPENLY COMMIT SINS

Question: What should one do when with Muslims who are sinning openly, and you have corrected
them several times? Should you continue to be in their company? For example, women who are not
wearing a correct hijab or go out with kohl

Answer: Praise be to Allah. This question may be answered in the following points:1 – Openly
committing sin is one of the causes of a person being deprived of the forgiveness of Allah. The
Prophet (peace and blessings of Allah be upon him) warned against this when he said: “All of my
ummah may be forgiven except for those who commit sin openly.” (Narrated by al-Bukhaari, no.
60696). This is a great sin, and we ask Allah to save us from it. If a person sits with people who sin,
either of the following two scenarios must apply: First scenarios

Either he sits with him at the time when that person is committing the sin. In this case it is not
permissible for him to sit with him so long as he is still sinning, unless he is able to put a stop to it by
advising him or in some other way. If the evil action is stopped then it is permissible for him to sit
with him. Allah says (interpretation of the meaning): “And it has already been revealed to you in the
Book (this Quran) that when you hear the Verses of Allâh being denied and mocked at, then sit not
with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that
case you would be like them. Surely, Allâh will collect the hypocrites and disbelievers all together in
Hell” (An-Nisa’ 4:140)But if the person does not stop committing the sin, then he must leave the
gathering, but it is better to explain to (the sinner) the reason for leaving, if that will have an effect on
him and prompt him to give up the evil action.

Second scenarios

The second scenario is when the person is not committing sin at that moment, in which case it is
permissible to sit with him and there is no sin in that.

2 – You ask whether you should stop being friends with them, or not.

The answer is:If the sister is confident that she will not be led astray because of them and she thinks
that some good can come of being friends with them, in the sense that she can continue to advise
them and tell them what is good for them, then in that case continuing to be friends with them is
better. We ask Allah to give her strength and support. But if she thinks that they may have an
influence on her if she mixes with them a lot and gets used to what they are doing, then she should
not sit with them and she should give up her friendship with them, in order to protect her religious
commitment, especially if she has already advised them several times and they have not
responded.Then if she thinks that she can look for others whom she can try to advise, she will be
rewarded for that.And Allah knows best.Sheikh Muhammed Salih Al-Munajjid

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7. CAN A MUSLIM BE A SINCERE FRIEND TO A KAAFIR?

Question: I have questions about Islam, can you explain to me? Is it permissible for a Muslim to be a
sincere friend to a person who is not Muslim?

Answer: Praise be to Allah. It is not permissible for a Muslim to make friends with a mushrik or to
take him as a close friend, because Islam calls on us to forsake the kaafirs and to disavow them,
because they worship someone other than Allah. Allah says (interpretation of the meaning): “O you
who believe! Take not as friends the people who incurred the Wrath of Allaah (i.e. the Jews). Surely,
they have despaired of (receiving any good in) the Hereafter, just as the disbelievers have despaired
of those (buried) in graves (that they will not be resurrected on the Day of Resurrection)” (Al-
Mumtahanah 60:13) This was also the teaching of the Prophet (peace and blessings of Allah be upon
him). 1 – It was narrated from Abu Sa’eed al-Khudri (may Allah be pleased with him) that he heard
the Messenger of Allah (peace and blessings of Allah be upon him) say, “Do not keep company with
anyone but a believer and do not let anyone eat your food but one who is pious.” (Narrated by al-
Tirmidhi, 2395; Abu Dawood, 4832. Abu ‘Eesa al-Tirmidhi said: this hadeeth is hasan. It was also
classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2519). Abu ‘Eesa al-Khattaabi said: Rather he
warned against keeping company with anyone who is not pious and against mixing with them or
eating with them, because eating with a person instills friendship and love in the heart. He said: do
not make friends with anyone who is not pious; do not take him as a companion with whom you eat
and chat. (Ma’aalim al-Sunan, Haamish Mukhtasar Sunan Abi Dawood, 7/185, 186).

2 – It was narrated from Samurah that the Prophet (peace and blessings of Allah be upon him) said:
“Do not live among the mushrikeen and do not mix with them, for whoever lives among them or
mixes with them is not one of us.” (Narrated by al-Bayhaqi, 9/142; al-Haakim, 2/154. He said, it is
saheeh according to the conditions of al-Bukhaari. The hadeeth was also classed as saheeh by al-
Albaani in al-Silsilat al-Saheehah, 2/229 with its corroborating reports). But it is permissible to deal
with them in a kind manner in the hope that they might become Muslim. It was narrated that Anas
(may Allah be pleased with him) said: There was a Jewish boy who used to serve the Prophet (peace
and blessings of Allah be upon him), and he fell sick. The Prophet (peace and blessings of Allah be
upon him) came to visit him. He sat by his head and said, “Become Muslim.” (The boy) looked at his
father who was with him, and he (the father) said, “Obey Abu’l-Qaasim (peace and blessings of Allah
be upon him).” So he became Muslim, and the Prophet (peace and blessings of Allah be upon him)
went out, saying, “Praise be to Allah Who has saved him from the Fire” (Narrated by al-Bukhaari,
1290).And Allah knows best.

8. WHY KAAFIR BORN AND DIED AS A KAAFIR BE PUNISHED?

Question:-We as Muslims, believe in destiny and fate, so if it was written in the fate of an infant to be
born in a non-believers family, Why would that individual go to hell when he grows up and dies ?.

Answer: Praise be to Allah. Yes, we believe in al-qadaa’ wa’l-qadar (divine decree), but first and
foremost we believe in the perfection and justice of Allah, and that He is far above being unjust
towards His slaves in the slightest. Allah says (interpretation of the meaning): We know that Allah is
Kind and loves kindness in all things; He is Most Gracious, Most Merciful, the Bestower of vast
mercy that is greater than His wrath and vengeance, as it says in the hadeeth of Abu Hurayrah (may

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Allah be pleased with him) according to which the Prophet (peace and blessings of Allah be upon
him) said: “Allah wrote a decree before He created the universe (saying); My mercy prevails over My
wrath, and it is written with Him above the Throne.” Narrated by al-Bukhaari (7554). You know that
Allah is more merciful towards you and all His slaves than a mother to her child. It was narrated from
‘Umar ibn al-Khattaab (may Allah be pleased with him) that some prisoners were brought to the
Messenger of Allah (peace and blessings of Allah be upon him), and there was a woman among the
prisoners who was searching for someone. When she found a small boy among the prisoners, she
clasped him to her and started to breastfeed him. The Messenger of Allah (peace and blessings of
Allah be upon him) said to us: “Do you think that this woman would throw her child into the fire?”
We said: No, by Allah, she would never do that if she is able not to. The Messenger of Allah (peace
and blessings of Allah be upon him) said: “Allah is more merciful towards His slaves than this
woman is towards her child.” Narrated by al-Bukhaari (5999) and Muslim (2754). If we look at what
you have asked about, so that you will not think that what we have said above is a way to avoid the
question, you should note that Allah has given every man the potential to distinguish good from bad
(interpretation of the meaning). Allah says (interpretation of the meaning): “Have We not made for
him two eyes?” (8) “And a tongue and two lips” (9) “And shown him the two ways” [Al-Balad 90:8-
10] That is He given two eyes with which to see; a tongue with which to speak that which is in his
heart, and lips with which to speak, way of good and evil. And Allah says (interpretation of the
meaning): “Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of
man and woman), in order to try him, so We made him hearer and seer” (2) “Verily, We showed him
the way, whether he be grateful or ungrateful” [Al-Insaan 76:2-3] From the above verses it is clear
that Allah has given man the means and tools to find out the ways of good and evil. Moreover, Allah
has not given these tools only in order to judge people against them; rather He sent them warnings
and gave them clear guidance in the Revelation that came to them from Allah : “Messengers as
bearers of good news as well as of warning in order that mankind should have no plea against Allah
after the (coming of) Messengers....” [An-Nisa’ 4:165] “....And We never punish until We have sent
a Messenger (to give warning)” [Al-Isra’ 17:15]. Because of that, Allah rebukes the kuffaar for not
heeding the warnings and guidance that Allah sent to them, and for ignoring His Messengers and
proof. He says (interpretation of the meaning): “’O you assembly of jinn and Mankind! Did not there
come to you Messengers from amongst you, reciting unto you My Verses and warning you of the
Meeting of this Day of yours’ They will say: ‘We bear witness against ourselves’ It was the life of
this world that deceived them. And they will bear witness against themselves that they were
disbelievers. (130)This is because your Lord would not destroy the (populations of) towns for their
wrongdoing (i.e. associating others in worship along with Allah) while their people were unaware (so
the Messengers were sent)” [Al-An’aam 6:130-131] As for the one who followed his father in kufr,
and died a kaafir, Ibn al-Qayyim (may Allah have mercy on him) said: A distinction is made between
the one who imitated his forefathers even though he knew the truth, and one who imitated his
forefathers and had no way of knowing the truth. The two categories do exist, so the one who knew
the truth and turned away from it is negligent and has no excuse before Allah. As for the ones who
were unable to ask and learn, and had no way of knowing the truth, they also fall into two categories:

1- Those who wanted guidance and sought it but were unable to find it because there was no one to
guide them. They come under the same ruling as those who lived in the intervals between Prophets
and those whom the call did not reach.

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2- Those who did not care and did not seek the truth and it never occurred to them to follow a way
other than that which they were following. The former says: O Lord, if I knew a religion that is better
than that which I am following, I would follow it and leave that which I am following; but the latter is
content with that which he is following, and would not prefer anything else or seek any other way. It
makes no difference whether they were able to do that or not, as both of them are incapable. The
former are like those who sought the true religion during the intervals between Prophets but did not
find it, so they turned away from it after exhaustive efforts to find out, out of inability and ignorance;
whereas the latter are like those who never sought it, rather they died in shirk. End quote. Tareeq al-
Hijratayn, 678.Even if he sought it he would be unable to find it, and there is a difference between the
inability of the seeker and the inability of the one who does not care. Think about this point. Allah
will judge between His slaves on the Day of Resurrection by His wisdom and justice, and He will not
punish anyone but those against whom proof is established by means of the Messengers. This case is
clear and definite. As for whether proof is established against a specific person, or not, this is
something concerning which no one can intervene between Allah and His slaves. This comes under
the rulings on reward and punishment. As for the rulings in this world, it is to be dealt with as it
appears to be; the children and insane of the kuffaar are kaafirs according to worldly rulings, and they
come under the same rulings as their guardian.

With regard to those whom the call of Islam did not reach, and against whom no proof was
established by means of the Messengers, according to the more correct view, they will be tested on
the Day of Resurrection. A Messenger will be sent to them there, and those who obey him will enter
Paradise and those who disobey him will enter Hell, as it says in Musnad al-Imam Ahmad (18566)
and elsewhere from the hadeeth of al-Aswad ibn Zaree’ that the Prophet of Allah (peace and blessings
of Allah be upon him) said: “There will be four on the Day of Resurrection: a deaf man who could
not hear anything, an imbecile, a senile old man and a man who died during the interval between two
Prophets. As for the deaf man, he will say: ‘Lord, Islam came but I did not hear anything.’ As for the
imbecile, he will say: ‘Islam came but the children were throwing dung at me.’ As for the senile old
man, he will say, ‘Lord, Islam came but I did not understand anything.’ As for the one who died
during the interval between two Prophets, he will say: ‘Lord, no Messenger of Yours came to me.’

They will give their pledge to obey Him, then a Messenger will be sent to tell them to enter the fire.”
He said: “By the One in Whose hand is the soul of Muhammad, if they enter it, it will be cool and
safe for them.” According to another report: “The one who enters it, it will be cool and safe for him,
and the one who does not enter it will be dragged to it.” Narrated by Ahmad. And Allah is the source
of strength.

9. IS THE HEART RESPONSIBLE FOR UNDERSTANDING?

Question:The Qur’an says that Allah has put a seal on the hearts of the Kuffar and they will not
believe. Science tells us today that the brain is responsible for understanding and believing and not
the heart. Isn’t the Qur’an contradicting Science?

Answer:1. Allah has set a seal on the heart of the Kuffar The Glorious Qur’an says:"As to those
who reject Faith it is the same to them whether thou warn them or do not warn them; They will not
believe. (6) Allah hath set a seal on their hearts and on their hearing and on their eyes is a veil, great
is the penalty they incur." [Al-Baqqarah 2:6-7]

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2. The word qalb in Arabic means heart as well as intelligence The Arabic word qalb used in these
verses means the heart. It also means intelligence. Thus the above verses also mean that Allah has put
a seal on the intelligence of the kuffaars (unbelievers) and they will not understand and believe.

3. In the Arabic language heart is also used as a centre of understanding In the Arabic language the
word ‘heart’ is also used to connote one’s centre of understanding.

4. Several words used in English language whose literal meaning is different Even in English
language there are several words which are used to explain something, though the literal meaning of
these words are different. Consider the following examples a. Lunatic - Struck by the moon:The word
‘lunatic’ literally means struck by the moon. Today people use the word lunatic for a person who is
insane or mentally unstable. People very well know that a mad or a mentally unstable person is not
struck by the moon. Yet even a medical doctor uses this word. This is normal in the evolution of a
language. b. Disaster – An evil star-The word ‘disaster’ literally means an evil star. Today the word
disaster is used for a great or sudden misfortune or calamity. We know very well that a misfortune
has nothing to do with an evil star. c. Trivial – Three roads meet--The word ‘trivial’ literally means
where three roads meet. Today the word ‘trivial’ is used for something of small nature or little
importance. We know very well that if something is of small value it has nothing to do with where
three roads meet. d. Sunrise and Sunset- ‘Sunrise’ literally means rising of the sun. Today when the
word ‘sunrise’ is used most of the people know that the earth is rotating and is moving in relation to
the sun. Most of us know that the sun does not rise during sunrise. However even an astronomer uses
the word ‘sunrise’. Similarly we know that during sunset, the sun does not actually set.

5. In the English language heart is the centre of love and emotion --In the English language heart
means an organ in the body which pumps blood. The same word heart is also used for the centre of
thought, love and emotion. Today we know that brain is the centre of thought, love and emotion. Yet
while expressing emotions a person is likely to say "I love you from the bottom of my heart". Imagine
a scientist telling his wife, "I love you from the bottom of my heart" and the wife replies, "Don’t you
even know the basics of science, that the brain is responsible for the emotions and not the heart? In
fact you should say I love you from the bottom of my brain."

6. Arabs know that the word heart in Arabic is also used for centre of thought and understanding
-No Arab will ever ask the question as to why Allah has sealed the hearts of the kafir because he
knows that in this context it refers to the centre of thought, understanding and emotions.

10. MENTAL & PHYSICAL ABUSE

Question:---There are quite a few Muslim men and women out there who have been victims of mental
and physical abuse. Those who were abused as children and even young adults often blame Islam
since their abusers were supposedly practicing Muslims. As a result, they go on to abuse others,
mostly their spouses, due to their vulnerability. What can these Muslims do to help themselves so that
they can regain their strength and rid themselves of these abusive tactics and follow Islam in spite of
the abuse that they suffered?

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Answer: You have raised a very serious question. Your question demonstrates your desire to help
these victims to break free of the cycle of abuse and to empower themselves. Islam is surely a
message of mercy, healing and liberation. I list here a number of steps they can take to do so.

1) It is important for those who have been abused to ensure that their abusers don’t continue their
abuse. Otherwise, they themselves are indirectly contributing to perpetuating aggression and abuse.
When they do so they become like them; for as stated by the Prophet (peace and blessings be upon
him) clearly and unequivocally, a person who condones an evil will be judged as an evil doer himself.
For we all have a duty to struggle to eradicate evil. We should do so by using force if possible; if we
cannot do so, then by speaking against it; if we cannot even do that, then at least by hating it in our
heart. About this last the Prophet (peace and blessings be upon him) said: "This is the weakest degree
of faith."

2) A person who has been a victim of such abuses must have recourse to professional help and
undergo therapy and counseling in order to break free of the cycle, especially if he has been so
traumatized by the abuse that he thinks he cannot handle it by himself. In such a situation, Islam
teaches us that one should never shy away from getting treatment. The Prophet (peace and blessings
be upon him) said: “O Servants of Allah! Seek cure through treatment and medication for Allah has
appointed a cure for every affliction except death.” But while looking for a counselor, one should
always look for one who is a practicing Muslim; if one is not available then at least he should go to a
counselor who has faith in Allah and who abides by moral and ethical standards.

3) It is important for such victims to make sincere repentance for any abuse they did to others and
then empower themselves through dhikr (remembrance of Allah) and getting engaged in good works
or creative and beneficial projects, thus allowing them little time to dwell on their past. For as Imam
ash-Shafi`i rightly said, "If you don’t occupy yourself with goodness, you will invariably be occupied
with evil."

4) It is part of this empowerment that they should direct their anger and feelings to a firm
determination to put an end and stop such abuses. By being determined to do something about it, they
are proving to themselves that they are not controlled by their past but masters of their own future;
this way they are defeating their abusers. Allah says: “Except those who repent, and cherish faith and
do good works, such are the ones whose bad deeds will be turned into good deeds by Allah. Allah is
indeed Forgiving and Merciful” (Al-Furqan 25:70)

5) By empowering the victims in this way, their experience of pain and suffering is turned into a
form of liberation and growth. This is what we learn from the Prophet (peace and blessings be upon
him) who, after having gone through orphan-hood, destitution and privation, became a person who
was ever committed to come to the aid of the orphan, the destitute and the oppressed. So let victims
of abuse choose this path of liberation, rather than wallowing in the pain and suffering of the past. Let
them not give control to abusers; let them defeat them by fighting against them within their own souls
and rising above them and in society by committing themselves to eradicating such abuse. And let all
of us do what we can to eradicate abuse.

6) Let them read the following du`a's (supplications) on a regular basis: Hasbiya Allah laa ilaaha illaa
huwa `alayhi tawakkaltu wa huwa rabbu al-`arshi al-`azeem (Allah is sufficient for me; there is no

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god but He; in Him alone I place my trust; He is the Lord of the Mighty Throne.) Allahumma habbib
ilaynaa al-eemaana wa zayyinhu fee quloobinaa wa karrih ilayna al-fusuqa wa al-`isyaan (O Allah!
Make dear to our hearts belief and embellish our hearts with it, and make us hate disbelief,
transgression and disobedience). Allahumma innee a`oodhu bika min al-`ajzi wa al-kasal wa al-jubni
wa al-bukhli wa ghalabati ad-dayn wa qahri ar-rijaal (O Allah! I seek refuge in You from
helplessness, sloth, cowardice, niggardliness, burden of debts and overpowering of men.)”

11. ORGAN DONATION

Question:--What does Islam say about organ donation?

Answer The following are the conditions scholars have stipulated for donation: Conditions
associated with a living donor: 1. He/she must be a person who is in full possession of his/her
faculties so that he/she is able to make a sound decision by himself/herself. 2. He/she must be an
adult and, preferably, at least twenty-one years old; 3. It should be done on his/her own free will
without any external pressure exerted on him/ her; 4. The organ he/she is donating must not be a
vital organ on which his/her survival or sound health is dependent upon; 5. No transplantation of
sexual organs is allowed. Conditions associated with deceased donors: 1. It must be done after
having ascertained the free consent of the donor prior to his /her death. It can be through a will to that
effect, or signing the donor card, etc. 2. In a case where organ donation consent was not given prior
to a donor’s death, the consent may be granted by the deceased’s closest relatives who are in a
position to make such decisions on his/her behalf. 3. It must be an organ or tissue that is medically
determined to be able to save the life or maintain the quality of life of another human being. 4. The
organ must be removed only from the deceased person after the death has been ascertained through
reliable medical procedures. 5. Organs can also be harvested from the victims of traffic accidents if
their identities are unknown, but it must be done only following the valid decree of a judge.

12. HOW ONE CAN KNOW, HIS LORD IS PLEASED WITH HIM?

Question:Is there anything that will tell a person that his Lord is pleased with him?

Answer: Praise be to Allah. Among the signs that the Lord is pleased with His slave is that He
guides him to do good deeds and avoid haraam things. This is confirmed by the words of Allah:
“While as for those who accept guidance, He increases their guidance and bestows on them their
piety ….” (Muhammad 47:17) “As for those who strive hard in Us (Our Cause), We will surely
guide them to Our paths (i.e. Allah’s religion — Islamic Monotheism)….” (Al-‘Ankaboot 29:69) But
if a person is hindered from doing good deeds and avoiding haraam things – we seek refuge with
Allah – then that is a sign that Allah is not pleased with him. Allah has also explained in His Book
that the sign of His being pleased with His slave and of His guidance is that He opens his heart to true
guidance and true faith. And the sign of misguidance and being far from the Straight Path is distress
and constriction in the heart. Allah says (interpretation of the meaning): “And whomsoever Allah
wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his
breast closed and constricted, as if he is climbing up to the sky. Thus Allah puts the wrath on those
who believe not” (Al-An’aam 6:125) Ibn 'Abbaas said, commenting on this verse: “And whomsoever
Allah wills to guide…”: He opens his heart to Tawheed and belief therein. Tafseer Ibn Katheer,
2/175 Another sign of Allah’s love for His slave and His being pleased with him is that He makes

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him beloved to His slaves. Al-Bukhaari (3209) and Muslim (2637) narrated from Abu Hurayrah that
the Prophet (peace and blessings of Allah be upon him) said: “When Allah loves a person, He calls
out to Jibreel: ‘Allah loves So and so,’ so Jibreel loves him. Then Jibreel calls out to the people of
heaven, ‘Allah loves So and so, so love him.’ So the people of heaven love him and he finds
acceptance on earth.” Al-Nawawi said: “and he finds acceptance on earth” means that people love
him and are pleased to see him, so their hearts incline towards him. It says in another report: “and he
finds love on earth.” And Allah knows best.

13. CELEBRATING BIRTHDAYS

Question:Is it haraam to celebrate birthdays?

Answer:--In fact the issue of celebrating birthdays is subject to debate among Muslim scholars.
However, I incline to the Ijtihad which says that celebrating birthdays is a custom, not ibadah, and the
original ruling of customs is the permissibility as long as there no text in the Shari`ah to prohibit any
of them, and they don't contain what contradicts the dedicates of Shari`ah. Furthermore, Islam permits
the celebration of birthdays if it is an expression of gratitude to Allah for His bounties, sustenance and
blessings in man’s life, as long as that celebration does not include anything that may displease Allah,
the Almighty. In this context the Prophet (peace and blessings be upon him) was asked about fasting
on Mondays, and he answered: “It is the day on which I was born.” Therefore, we can say that there
is nothing wrong in celebrating birthdays, as long as the celebration does not include any forbidden
practices.

14. BUYING A STOLEN PROPERTY

Question:I’d like to know whether it’s Islamically permissible to buy a stolen property or not?

Answer: Praise be to Allah. First of all, it should be clear that when Islam prohibits something, it
blocks all avenues that lead to it. At the same time, it offers Halal (lawful) alternatives to compensate
for what’s Haram (prohibited). Coming to the point you raised in your question, the prominent
Muslim scholar, Sheikh Yusuf Al-Qaradawi, states in his well-known book, The Lawful and the
Prohibited in Islam: “In order to combat theft and to confine the crime to a very narrow sphere of
activity, Islam has made it prohibited for a Muslim to buy any article which he knows to have been
usurped, stolen, or taken unjustly from its owner; anyone who does so is considered as abetting and
aiding the criminal. The Prophet, peace and blessings be on him, says: “He who buys a stolen
property, with the knowledge that it was stolen, shares in the sin and shame of stealing.” (Reported by
Al-Bayhaqi)The lapse of time does not render a stolen or misappropriated property lawful, for in
Islam the mere passage of time does not transform the Haram into Halal nor does it deprive the
original owner of his right to it.”Also, Dr. Muzammil H. Siddiqi, former President of the Islamic
Society of North America, states: “Stealing is prohibited in Islam, so it is also Haram to buy or sell or
receive as a gift anything that is stolen. If you know that something is stolen, then you should neither
take nor buy it. The Islamic rule is that stolen property should be returned to its owner and the thief
should be punished. The proper announcement should be made about the recovered stolen property
by the authorities. If no one comes to claim it, then after the passage of a reasonable time, the
property can be auctioned or sold and the money could be given to public treasury or used for
charitable purposes.”

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15. REVELATION OF QURAN

Question:Was the entire Quran revealed through archangel Jibrael (Gabriel)?

Answer : By: Shahid Bin Waheed ‫بسم هللا الرحمن الرحيم‬A number of Islamic websites and/or Muslims
have proudly spread this disinformation besides some other kind of disinformation that the entire
Glorious Quran was revealed by Allah upon Prophet Muhammad (peace and blessings of Allah be
upon him) through the archangel Jibrael. Fact of the matter is that Allah did not reveal the entire
Glorious Quran through the archangel Jibrael. Most Muslims have grossly mistaken due to their
apparent ignorance, thinking the first revelation of Ayaat 96:1-5 through the archangel Jibrael as one
and only mode of descent. Therefore, they have erroneously concluded that the entire Quran was
revealed through the archangel Jibrael.In order to clearly understand this subject one must need the
complete and conclusive knowledge of the mode of descent of the Glorious Qur’aan. In the Qur’aanic
vocabulary the descent is called Wahi, which use to come to Prophet Muhammad (peace and
blessings of Allah be upon him) in several forms and modes. In the Books of Ahadeeth we read the
following on this subject:Sahih Bukhari: Vol: 1 Book: 1

THE BOOK OF THE BEGINNING OF REVELATION

1-CHAPTER: How the Divine Inspiration started to reveal to Allah's Apostle (peace and blessings of
Allah be upon him)And the Saying of Allah: (the Exalted and Almighty) “… Indeed, We have
inspired you as We inspired Noah and the Prophets after him….” (An-Nisa 4:163).

2- CHAPTER: [2] 'Aisha, the mother of the Faithful (may Allah be pleased with her) narrated: (A)
Al-Harith bin Hisham (may Allah be pleased with him) asked Allah's Apostle (the blessing and peace
of Allah be upon him): “O Allah's Apostle (peace and blessings of Allah be upon him) How did the
revelation come to you? Allah's Apostle (the blessing and peace of Allah be upon him) replied:
“Sometimes it was (revealed) like the ringing of a bell, this form (of revelation) was the hardest of all,
and then this state passes off after I have grasped what is inspired. Sometimes the Angel came to me
in the form of a man and talked to me and I memorized whatever he said”. 'Aisha (may Allah be
pleased with her) added: Verily I saw the Prophet (the blessing and peace of Allah be upon him)
being inspired on the very cold day and noticed the sweat dropping from his forehead (as the
Inspiration was over)”.The parts of this Hadith are in: 3215.The methods of Wahi upon Prophet
Muhammad (peace and blessings of Allah be upon him) in several forms and modes, which are as
follows:

1. Ringing of Bells----The first method was that he used to hear a sound similar to the ringing of
bells. Since the Ahadeeth mentions only this much, therefore, it cannot be elaborated any further that
in what sense this kind of Wahi has been similar to the sound of bells.

2. True Dreams------Prophet Muhammad (peace and blessings of Allah be upon him) used to have
true dreams.

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3. Diccourse with Allah----Like Musa our beloved Prophet Muhammad (peace and blessings of Allah
be upon him) also had the privilege of direct discourse with Allah, in fact in much better fashion as it
happened on the night of Ascension (Isra/Miraj).

4. Angel Coming in Human Guise-----In the traditions we read that archangel Jibrael used to come in
human form and convey the message i.e. Wahi.

5. Angel Coming in his Original Appearance----This happened only three times in the lifetime of the
Prophet Muhammad (peace and blessings of Allah be upon him).

6. Inspiration in the Heart-----Through this method Prophet Muhammad (peace and blessings of Allah
be upon him) used to receive the inspiration in the heart.

Quranic and Non-Quranic Wahi .The Wahi that was revealed to the Prophet Muhammad (peace and
blessings of Allah be upon him) was of two kinds. One compromised the Ayaat of the Glorious
Quran in which the words and meanings (both) are from Allaah, and they have been preserved in the
Quran forever. So that even an iota or a dot has not changed nor can be changed. This type of Wahi is
called or is termed as Wahi Matluw that is, the Wahi recited i.e. the Glorious Qur’aan.The second
type of Wahi is that which does form part of the Glorious Quran, but a large number of commands
and tenets have been sent through it. This type is known as non-Quranic Wahi, which is by definition
the one that is not recited or Wahi Ghayr Matluw. Prophet Muhammad (peace and blessings of Allah
be upon him) has said: “I have been given the Quran and with it other similar things.” Hadeeth Qudsi
is one of the examples of this kind of Wahi Ghayr Matluw .Another good example of Wahi Ghayr
Matluw is the Quranic Ayaah 2:144, which reads, “Verily! We have seen the turning of your
(Muhammad SAW) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction)
that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And
whosesoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who
were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the
direction of the Kabah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of
what they do” (Al-Baqarah 2:144)

Prophet Muhammad (peace and blessings of Allah be upon him) is also called the Prophet of two
Qibla, since in the early days of Islam; Muslims were praying Salah facing the Jerusalem. As we can
see the Ayaah 2:144 above is about changing the Qibla to Makkah (Ka’abah). But the command to
face the Jerusalem is not found in the Quran, as it was Wahi Ghayr Matluw, however, the Ayaah
2:144 confirms that there was a command to face the Jerusalem in the early days of Islam.Readers
must note that this is a very comprehensive subject within the Quranic sciences and simple cannot be
summed up in this brief treatise. Needless, to say that it is not true that the entire Glorious Quran was
revealed by Allah through the archangel Jibrael.

16. GAMBLING, ITS KINDS AND WISDOM OF PROHIBITATION

Gambling has unfortunately become an acceptable practice in Muslim Society due to its wide scale
promotion by the media. A large number of good Muslims are also caught in the web, not realizing
that they are gambling and that the earnings from the gambling are haraam.The following is a
translation of a scholarly article by the late Mufti Muhammad Shafi rahmatullahi alaihe describing

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gambling and different forms of transactions and other items which are classified in Shar'iah as
gambling.

The definition of gambling---Every transaction in which gain and loss is obscure is known as
Qimaar' and 'Maisar' in the Shar'iah terminology, and as 'Juwa' in the Urdu language. For instance, if
two people compete in a race with the following conditions, that if you surpass me, then I will give
you a thousand pounds and if I surpass you then you will have to give me a thousand pounds. Or if
someone says, 'If it rains today you will have to give me a thousand pounds and if it does not rain
then I will give you a thousand pounds.'There was a certain procedure amongst the Arabs for
gambling. There would be ten arrows, each with a special name, all having different shares allocated
to them, for example, one share, two shares, three shares, etc. There would also be some without a
share at all. They would then jumble the arrows and ask someone to pick an arrow for each person.
Whichever arrow was picked out for a person, that would be his allocated share and thereafter would
be considered the owner of it. On the other hand, whosoever happened to acquire a share-less arrow
he would receive nothing at all. The custom, which went hand in hand with this, was that a camel
would be slaughtered and distributed according to the shares entitled to them by the arrows. A person
who was unlucky would not only be deprived of the camel meat but he would also have to pay for
that camel. This kind of gambling has been labelled Maisar and Azlaam by the Qur'aan. Maisar is that
particular camel which is slaughtered and distributed because of gambling and Azlaam are the arrows
that are used to define the amount of the shares in gambling. Apart from this, gambling was prevalent
in trade in different forms. They were known as Mulamasa and Munabaza, etc., the prohibition of
which is present in the Ahaadith of the Prophet sallallahu alaihe wasallam.Before the advent of Islam,
gambling was not only customary but also taken to be a cause of pride, nobility and honour. For
excessive show of pride, these people would distribute their share of the winnings amongst the poor.
The prohibition of gambling----As Islam plays a moderate role in worship, similarly it plays a role
in economics and social orders. How can Islam, the moderate way of life, cope with a state where one
can take possession of somebody else's property without any valid reason, due to which, the latter
gets poorer and his state diminishes and the former, without working, gathers the wealth.
Alternatively, without any religious excuse, a great amount of wealth is taken from the poor people's
pocket and a single person is made to own it. Therefore, it was vital for Islam to prohibit these unfair
ways of taking possessions. For this reason the open mindedness of the all-encompassing religion,
Islam, took consideration and concern of the human passions. When alcoholic drinks and gambling
were intended to be banned, their prohibition was not revealed immediately, but firstly all the
disadvantages concerning them were made clear. Once these were totally engraved into their hearts,
then the laws of prohibition were revealed.In the early days of Islam the Prophet sallallahu alaihe
wasallam was questioned regarding the permissibility of gambling and alcohol. The first verse that
was revealed regarding this, is in Surah Baqarah which is as follows:"They ask thee concerning wine
and gambling. Say, 'In them is great sin and some benefit for men; but the sin is greater than the
benefit…." (Al-Baqarah 2:19)In the above aayah, the permissibility and non-permissibility of wine
and gambling is not clarified. Soon after understanding the tone of discountenance in the verse, the
highly ranked companions of the Holy Prophet sallallahu alaihe wasallam abstained from them. On
the other hand, Muslims in general were still involved in them and the Prophet sallallahu alaihe
wasallam had not said anything that indicated their prohibition, until Allah revealed the following
verse: "O believers! Intoxicants and gambling, worshipping stones and divination by arrows are
impure, of shaytan's handiwork: refrain from such abomination that ye may prosper. " (Al-Maida

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5:90)In this verse, the total prohibition of alcoholic drinks and gambling has been clearly revealed. Its
prohibition has been mentioned with such assurance that Imaam Razi rahmatullahi alaihe states as
follows:"Firstly, the Arabic word 'innama' has been placed in the beginning of the verse. In Arabic,
this creates emphasis on what is mentioned afterwards. Secondly, these prohibited things have been
classified as being 'rijs' (impure), from which natural disposition abstains. Thirdly, they have been
branded as satanic acts. Fourthly, their severity has been categorized in the same level as idol
worshipping (shirk) in the sense that they all are links of a single chain."After mentioning that these
all are 'rijs' (impure), Allah Ta'ala orders:"Keep away from them." Allah Ta'ala does not terminate the
subject here, but He carries on mentioning their religious and worldly harm in the following aayah.
Allah, the Almighty states conclusively that shaytaan wants to ruin our worldly life and the life of the
Hereafter. These forbidden things, (alcohol and gambling), lay the seeds of hatred and hostility
between human beings. These evil outcomes are innumerable. Their habit distracts a man from
obligatory duties such as salaah and the remembrance of Allah.

May Allah protect all the Muslims from their evil.Sahaabah's spirit of obedience after the order of
prohibition----After the revelation of the above mentioned verse, Rasoolullah sallallahu alaihe
wasallam sent out a caller to proclaim:"Behold, alcoholic drinks (intoxicants) have been made
haraam."It was the cry of the caller or perhaps a lightning which immediately changed their habits
and feelings.Intoxicants were very popular among the Arabs. As soon as the announcement was
made, the people who were greatly addicted to it and who regarded it a virtue and sign of social and
cultural eminence and who would spend lavishly in the state of drunkenness, those who held goblets
in their hands immediately threw them on the ground. Many others who were in the act of drinking,
spat the contents out. Sounds of pitchers and jars being smashed up were soon audible from
neighbouring houses. Wine was running to such an extent that the streets of Madinah were
overflowing.

Hazrat Anas radiyallahu anhu, an eminent companion of the Prophet sallallahu alaihe wasallam
narrates that some friends including Abu Ubayda ibn Jarrah, Abu Dujahna, Mu'az ibn Jabal and Sahl
ibn Bayzah radiyallahu anhum had gathered at the house of Abu Talha. Alcohol was flowing and I
was acting as the cup-bearer when suddenly the cry of the announcer reached our ears. None of us
considered it necessary to go out and investigate the matter. Instead, the containers and jars were
smashed to the ground and the wine thrown onto the streets of Madinah. After performing wudhu and
ghusl we proceeded towards the Masjid where upon our arrival we found the blessed Prophet
sallallahu alaihe wasallam reciting the aforesaid verse.Hazrat Buraidah radiyallahu anhu also narrates
a similar account wherein a group of Sahaabah were busy consuming liquor when the announcement
was made. The words no sooner reached their ears that the cups were thrown to the ground. Others
who were about to swallow the alcohol immediately spat it out, numerous barrels were also destroyed
in the process. (Ibn Kathir – Vol 2 P-95)From these incidents it can be imagined just how difficult
the situation had become for the Sahaabah. Likewise it can be conceived as to how much hardship
they must have endured when the prohibition of gambling was also revealed. Therefore, history itself
is a witness that after the revelation of the aayah, the Companions refrained from associating with
anything that was even minutely related to gambling. In an authentic hadith of Bukhari the Prophet
sallallahu alaihe wasallam is reported to have said, "If one person says to another, 'Come lets gamble.'
(regardless of whether he acts upon it or not) then he shall be liable of committing a sin; and the
compensation for that sin will be to give Sadaqah."It is a disgrace that today's Muslims, despite the

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fact that severe and grave warnings have been given in the Qur'aan and Ahaadith relating to gambling
and alcohol, lead a life of complete ignorance and unconcern. It seems that they no longer have faith
in the Qur'aan and Ahaadith, Allah save us! It is not only the illiterate who are involved, but the sad
fact is that those who hold lofty positions in society and who are regarded as religious, because they
perform their fasts and salaah, have also fallen prey to its evil clutches. Hence for the benefit of those
who are unaware or not acquainted, a few forms of gambling are being mentioned that are currently
prevalent.

Crossword puzzles-----Nowadays, just like the epidemic of plague, the art of gambling too has now
become so common that it has become virtually a means of trade and commerce. Under such
headlines as "Solve this Puzzle", or "Win this Lottery" of innumerable newspapers and monthly
journals that are on an ever-increase. They offer prizes for solving puzzles subject to the submitting
of a fee. The participants are lured into false belief that they can win substantial sums of money.
Some organizers fix huge prizes for the winners due to which the poor public think that the fees is
only a small amount and will not bring no harm and therefore enter trying to win a substantial
amount. (sometimes runs into millions)Because people have fallen prey to this disease, thousands of
individuals are entering the lottery. The outcome of all this, is that it is the public who ends up in
poverty whilst the organizers benefit from the expenses of the poor. In confirmation of the prohibition
of gambling, the above mentioned evidence is sufficient; the democratic rules and curriculum of
lslam and its fundamental principles forebears the public money to go in the possession of few
individuals. Each and every person that takes part in this vice is disobeying the commandments which
are stated by Allah Ta'ala very clearly in the Holy Quran. The participator becomes a doer of major
sins, most of which falls upon the organizers. The people who help them in any form also become
guilty of this particular major vice.Thousands and millions of Muslims become involved in this act of
gambling with the result that it becomes an unending and everlasting vice.The prize winning tickets
:It has been observed throughout world that various types of tickets are being sold to enter
exhibitions. The organizers issue tickets with lucky numbers and then prizes are allocated to the lucky
persons whose numbers appear.This form is not regarded as open gambling because the ticket owner
receives the returns by entering the exhibition but now it is all depending on the intention. The person
who purchases this ticket on the basis of winning a prize will be indulging in gambling. On the other
hand if his intention is solely to enter the exhibition with no desire of winning a prize, and wins the
prize then it will not be classified as gambling according to the rules pertaining to gambling.

Horse racing------The present day horse racing where one stakes a certain amount on a particular
horse, is in fact gambling. It is exactly that form where loss and gain is based on something indistinct,
where one person loses his initial amount and the other wins a substantial amount without any right.

Lottery------In this present day each and every kind of lottery is included within gambling and is
prohibited. It is found in bazaars and factories and out of which, a few well-known forms are
mentioned.The lottery business of this category has now reached an international level. The purchaser
of this ticket does not buy the ticket solely with the intention of just buying it but he buys it on the
basis of it being a possible winning dice by which he can win the amount of money he has aimed for.
That is the reason why this is not merely trade or business venture but rather it is an act of sin to buy
these or even to sell them. Because he is not merely committing a sin and transgressing but is also
promoting it.The Christians, developed it and turned it into a money-maker, all in the name of charity.

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The Quran has commanded the prohibition and total ban of any form of gambling and in no way
whatsoever can it be proven permissible. Thus, any person who denies the prohibition of any form of
gambling such as lottery etc. will be committing an act of kufr.

Casinos-----Nowadays casinos have been opened for large scale gambling. There are cities all over
the world which are known as Gambling Cities (e.g. Las Vegas & Atlantic City). These cities can be
called as “Sin Cities” as all kind of sins facilities are available there. In them, there are very different
type of gamble plays, such as slot machines, cards betting, and many type of gambling machines.
Even such Gambling machines are available at the airport (e.g. Las Vegas). There is other type of
gambling called “Tambola”. And we may not be knowing what other different ways of Gambling are
going on in the world.

Conclusion

Gambling is prohibited with absolute proof as the Allah Almighty says in the Holy Qur'aan, "O you
who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows
for seeking luck or decision) are an abomination of satan, handiwork. So avoid (strictly all) that
(abomination) in order that you may be successful." (Al-Maida 5:90) When the Sahaabahs received
the order to refrain from gambling they did not hesitate to fulfill. This is because the Holy Prophet
sallallahu alaihe wasallam had said, "Whosoever invites a person towards gambling should give some
amount of charity to the poor." (Bukhari) Due to inviting a person towards gambling, he has
committed a minor sin and created zulmat (darkness) in his heart, thus it is necessary to cleanse it and
replace it with the noor (light) of Imaan by giving charity. The indication is that even uttering the
word gambling is very dire and leads to bad consequences.

There are sound and noble objectives behind this strict prohibition of gambling.

1. Islamic teachings urge the Muslims to follow Allah's directives, for earning a living, which is direct
means for the attainment of His objectives. On the other hand gambling, which involves raffling or
the lottery makes a person dependant on chance, luck and empty wishes taking him away from honest
labour, serious work and productive effort. The gambler loses respect for the laws of caution that
Allah has established for the people.

2. In Islam an individual's property is sacred; it may not be taken unless given willingly or by lawful
exchange. The Prophet sallallahu alaihe wasallam has said, "A person's wealth is not halal but with
his good pleasure. " (Baihaqi, Dar-e-Qutni) What happens in lotteries is that people's wealth is
gathered and then one of them takes the lot (e.g. £18 million in the recent lottery draw). The money
given to a certain person is not from the lottery organizers in fact it is from individuals' pocket. If you
were asked to present your money to the winning person, would you willingly do so? I am sure you
would reply no. This is one of the reasons for prohibiting gambling.

3. Gamblers develop hatred and enmity towards one another, although they may claim that losing
does not trouble them. However, I would seriously question this, a loser may seem composed but
behind his composure is frustration, due to disappointment, anger at the loss of money and regret for
not winning the game.

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4. Gambling has its own compulsion. The loser plays in the hope of winning and to regain his earlier
losses, while the winner plays again to enjoy the pleasure of winning and the greed for more.
Naturally, luck changes hands, the loser becomes the winner and the winner the loser. Thus, the
gambling addiction is such that gamblers are unable to leave it.

5. The person engaged in gambling does not stop at a point. Satan the accursed, who is our grave
enemy, conquers the mind to such an extent that the gambler does not realize as to how much he has
spent. If he were to sit down and think of the amount he has lost, he would then surely understand the
situation.

6. Because of this addiction, gambling takes a person away from the remembrance of Allah resulting
in negligence of his duties towards his Creator. How correct is the Holy Qur'aan in mentioning
drinking and gambling together in its verse, since their harmful effects are so similar. That is why
usually one is not found without the other. To sum up on the filth of gambling, Satan wants only to
excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder
you from the remembrance of Allah and from prayers. So will you not then abstain all that? Obey
Allah and the Messenger, and if you turn away, you should know that Messenger's duty was to
convey (the Message) in the clearest way.The non-permissibility will encompass everyone taking any
part, whether it be selling, buying, playing or keeping a vending machine. Muslims should refrain
from it as much as possible. Because gambling is a process in which a small sum of money is
deposited with the greed of possibly attaining a much greater sum, it is very much appealing to the
heart and soul, hence it becomes very hard to even want to believe that it is haraam.

May Almighty Allah give us all the ability to act upon His commandments and abstain from His
prohibitions, Aameen.

17. FAMILY TIES BREAKING

Question: My family ties are broken, I mean, my father’s sisters and brothers don’t meet for years.
Someone told me that our prophet (p.b.u.h) said that three days should not pass of meeting our
relatives. Can you provide the true hadith and what are the implications on such family, will
happiness go away from their houses?

Answer: Dear brother in Islam, thanks a lot for your question which is a sign of your good faith and
interest for keeping the family ties of your family members. May Allah bless you and help you foster
ties of kinship and brotherhood among them all. It is not permissible to forsake a Muslim, because the
Prophet (peace and blessings be upon him) said: “It is not permissible for a man to forsake his
Muslim brother for more than three days, each of them turning away from the other when they meet.
The better of them is the one who gives the greeting of salam first.” (Reported by Al-Bukhari and
Muslim). This applies especially if the believer is a relative, such as a brother, sister, nephew, uncle
or cousin, because in such cases forsaking is an even worse sin.
This applies unless the person is committing a sin and there is an interest to be served by forsaking
him, i.e., that it will make him give up the sin. In that case there is nothing wrong with it, because this
comes under the heading of removing evil. The Prophet (peace and blessings be upon him) said:
“Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he
cannot, then with his tongue [by speaking out]; if he cannot then with his heart [by hating it and

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feeling that it is wrong], and that is the weakest of faith.” (Reported by Muslim).Abu Hurairah (may
Allah be pleased with him) is reported to have said that Allah's Messenger (peace and blessings be
upon him) said, “The deeds of people would be presented every week on two days, viz. Monday and
Thursday, and every believing servant would be granted pardon except the one in whose (heart) there
is rancor against his brother and it would he said: Leave them and put them off until they are turned to
reconciliation.” (Reported by Muslim) The above mentioned hadiths indicate that it is haram
(prohibited) for a Muslim to forsake his fellow-Muslim for more than three nights, unless there is a
religious reason to allow it.

Having said this, you would be greatly rewarded if you tried to interfere wisely in order to foster their
ties of kinship and to let them never forsake one another reminding them of the hadith of the Prophet
(peace and blessings be upon him): “Al-Wasil (one who maintains good relations with his kin) is not
the one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps
good relations with those relatives who have severed the bond of kinship with him." (Reported by Al-
Bukhari) May Allah protect you all against the whisperings of Satan and let you foster the ties of
kinship.

18. DYING OF HAIRS AND HAIR CUT BY LADIES

Question: I am 45 years old and my hair is almost gray compared to the other people of my age. Is it
haram to dye my hair? If I can dye it black, can I use the artificial dye materials, which are available
in the market? Is haircut by a female barber (if you are a male) is allowed?

Answer:---Sheikh Yusuf Al-Qaradawi states the Islamic rulings pertaining to dyeing the hair as
follows:-"It was reported that the Jews and Christians refrained from dyeing the hair, regarding such
beautification and adornment as contrary to piety and devotion, and not befitting rabbis, priests, and
ascetics. The Prophet (peace and blessings be upon him) forbade Muslims from imitating these
people or following in their ways, in order that Muslims might develop their own distinctive and
independent characteristics in appearance and behavior.Al-Bukhari, on the authority of Abu
Hurayrah, quoted the Messenger of Allah (peace and blessings be upon him) as saying, 'The Jews and
Christians do not dye their hair, so be different from them.' This, however, is not a command but only
a recommendation, as is evident from the actions of the Companions of the Prophet (peace and
blessings be upon him) such as Abu Bakr and `Umar, who used to dye their hair. Others, such as `Ali,
Ubay ibn Ka`b, and Anas, did not. The question now remains as to what type of dye is to be used.
Should it be black or are there any other colors? Or black should be avoided?

If a man is advanced in age with white hair and a beard, it would hardly be appropriate for him to dye
his hair black. On the day of the conquest of Makkah, Abu Bakr brought his aged father, Abu
Quhafah, carrying him until he had him seated in front of the Prophet (peace and blessings be upon
him). On seeing Abu Quhafah's snow-white hair, the Prophet (peace and blessings be upon him) said,
'Change this, but avoid black.' (Fath Al-Bari)In contrast, if a man is not of such advanced age or
feebleness as that of Abu Quhafah, there is no harm in his using black dye. In this regard, Az-Zuhri

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said, 'We dyed our hair black when the face looked young, but discarded it when the face became
wrinkled and the teeth decayed.' (Reported by Ibn Abu `Asim in the book on 'Dyeing the Hair') Some
of the early Muslims, including some Companions of the Prophet (peace and blessings be upon him)
such as Sa`d ibn Abi Waqqas, `Uqbah ibn `Amr, Al-Hassan, Al-Hussayn, Jareer, and others permitted
the use of black dye. Some scholars do not consider the use of black dye as permissible except during
time of war, with possibility of making the enemy thrown off balance by seeing all Muslim soldiers in
their blossoming youth.Abu Dharr (may Allah be pleased with him) narrated, 'The best thing with
which to dye gray hair is Henna and Katm.' (Mentioned in Fath Al-Bari) Henna makes the hair red,
while Katm, a plant from Yemen, colors it black, tinged with red. Anas (may Allah be pleased with
him) says, 'Abu Bakr dyed his hair with Henna and Katm, and `Umar dyed it with Henna only.'"
Regarding female haircutting, it would be considered undesirable to get a haircut by a female barber
because it would definitely involve physical contact with a non-mahram. So one should try to avoid
it.

19. Tattoos

Question: What does Islam say about tattoos?

Answer: In his well-known book, The Lawful and the Prohibited in Islam, the prominent Muslim
scholar, Sheik Yusuf Al-Qaradawi, states: “Islam denounces excesses in beautifying oneself when it
alters the physical features that Allah created him with. The Glorious Qur'an considers such
alterations as inspired by Satan, who "...will command them (his devotees) to change what Allah has
created...” (An-Nisa' 4:119)Tattooing is one of those excesses. The Messenger of Allah (peace and
blessings be upon him) is reported to have cursed the tattooer and the tattooed. (Reported by Muslim)
Tattooing permanently disfigures the face and other parts of the body with colored pigment and
repulsive designs. Some Arabs, especially women, are in the habit of tattooing large areas of their
bodies. People of certain religious sects tattoo pictures of their deities or religious rituals on their
hands and chests. The pain and agony that the person experiences from the needles piercing skin add
to these images. Because of all of this, both the tattooer and the one who is tattooed have been
cursed.”

20. CONCEPT OF QAWALLI IN ISLAM

Question:--:What is the concept of Qawalli in Islam? Is this allowed in Islam? I will be very grateful
to you. ?

Answer "Qwalli practiced in India and Pakistan cannot be considered haram unless these songs
contain excessive veneration of the Prophet (peace and blessings be upon him). As Muslims, we are
encouraged to sing the praises of Allah Almighty and our Prophet Muhammad as best as we can, but
we must always draw a line between Allah and the Messenger. Referring to this, Allah Almighty
says, “ Say: I am only a mortal like you. My Lord inspireth in me that your God is only One God.
And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer
of the worship due unto his Lord.” (Al-Kahf 18:110) We should remember that the Prophet (peace
and blessings be upon him) himself encouraged Muslim poets, such as Hassan Ibn Thabit and others,
to sing about Allah and His Prophet inside the mosque. So there is nothing wrong about such singing
by using simple music so long as we draw the distinction between tawhid and shirk. The Prophet is

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reported to have said: "Do not venerate me excessively as the Christians venerated Jesus, son of
Mary, excessively. I am only a servant and Messenger of Allah."Allah Almighty knows best.

21. RULING ON USING NEWSPAPERS AS A “TABLE CLOTH”

Question:Is it permissible to use newspapers as a “tablecloth” to eat from? If that is not permissible,
what should we do with them after reading them?.

Answer: Praise be to Allah. It is not permissible to use newspapers as a “tablecloth” to eat from, or
to wrap things in, or to treat them in any other kind of abusive manner, if they contain any verses
from Qur’aan or mention of Allah. If that is the case they should be kept in a suitable place, or
burned, or buried in clean ground. Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li’l-Shaykh Ibn
Baaz, 6/347 But if the newspapers are in a language other than Arabic and there is no mention name
of Allah in them, then it is permissible to use them. And Allah knows best.Sheikh Muhammed Salih
Al-Munajjid`

22. ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS

Question:Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and
painfully killing it?

Answer:The Islamic method of slaughtering animals, known as Zabiha has been the object of much
criticism from a large number of people.One may consider the following points, which prove that the
Zabiha method is not only humane but also scientifically the best:1. Islamic method of slaughtering
animal Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah
which means purification. The Islamic mode of slaughtering an animal requires the following
conditions to be met:a. Animal should be slaughtered with sharp object (knife). The animal has
to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is
minimized. b. Cut wind pipe, throat and vessels of neck. Zabiha is an Arabic word which means
‘slaughtered’. The ‘slaughtering’ is to be done by cutting the throat, windpipe and the blood vessels in
the neck causing the animal’s death without cutting the spinal cord. c. Blood should be drained.The
blood has to be drained completely before the head is removed. The purpose is to drain out most of
the blood which would serve as a good culture medium for micro organisms. The spinal cord must
not be cut because the nerve fibers to the heart could be damaged during the process causing cardiac
arrest, stagnating the blood in the blood vessels.

2. Blood is a good medium for germs and bacteria----Blood is a good media of germs, bacteria,
toxins, etc. Therefore the Muslim way of slaughtering is more hygienic as most of the blood
containing germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.

3. Meat remains fresh for a longer time--Meat slaughtered by Islamic way remains fresh for a longer
time due to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain---The swift cutting of vessels of the neck disconnects the flow of blood
to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the
animal struggles, writhers, shakes and kicks, not due to pain, but due to the contraction and relaxation
of the muscles deficient in blood and due to the flow of blood out of the body.

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23. STANDING UP IN RESPECT FOR THE TEACHER

Question:It is customary for the students to stand up out of respect for the teacher when he enters the
classroom. Is that permissible?

Answer: Praise be to Allah. Al-Tirmidhi (2754) narrated that Anas (may Allaah be pleased with
him) said: “No person was dearer to them than the Messenger of Allaah (peace and blessings of
Allaah be upon him). When they saw him, they did not stand up, because they knew that he disliked
that.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. The Prophet (peace and blessings of
Allah be upon him) disliked them to stand up for him, out of humility towards his Lord, and so as to
differ from the custom of the arrogant and tyrants. Tuhfat al-Ahwadhi. The scholars of the Standing
Committee for Issuing Fatwas were asked: What is the Islamic ruling on students standing up for their
teachers when they enter the classroom? Is it permissible or not?

They replied: The best of guidance is the guidance of Muhammad (peace and blessings of Allah be
upon him) and the worst of matters are those which are innovated. The best of generations is that to
whom the Messenger (peace and blessings of Allah be upon him) came, and the generations who
came after him, as is proven from him (peace and blessings of Allah be upon him). His practice with
his companions with regard to this matter was that when he came to them, they did not stand up for
him, because they knew that he disliked that. So this teacher should not tell his students to stand up
for him, and they should not obey him if he tells them to do that, because there is no obedience to any
created being if it involves disobedience towards the Creator. And Allah is the Source of strength.
May Allah send blessings and peace upon our Prophet Muhammad and his family and companions.
End quote. Fataawa al-Lajnah al-Daa’imah (1/172). And Allah knows best.

24. EXPIATION FOR BREAKING AN OATH

Question :Please explain kafaarat yameen (the expiation for breaking a vow) in detail.

Answer : Praise be to Allah. Kafaarat yameen is mentioned by Allah in the verse (interpretation of
the meaning):Allah says (interpretation of the meaning): “Allah will not punish you for what is
unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a
deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you
feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then
he should fast for three days. That is the expiation for the oaths when you have sworn. And protect
your oaths (i.e. do not swear much). Thus Allah makes clear to you His Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.) that you may be grateful” (Al-Maa’idah 5:89)

So the person has the choice of three things: 1. Feeding ten poor persons with the average kind of
food that he feeds his family, by giving each person half a saa’ of the usual local staple, such as rice
etc. This is equivalent to approximately one-and-a-half kilograms. If rice is usually eaten with some
kind of sauce then along with the rice he should give them some sauce or meat. If he gathers together
ten poor people and offers them lunch or dinner, this is sufficient. 2. Clothing ten poor people, which
means giving each one clothing that is suitable for praying in, so for a man he would give a thobe or
dishdasha or a lower garment and upper garment (izaar and rida’), and for a woman a concealing
dress and a head cover. 3. Freeing a believing slave. Whoever cannot do any of the above should fast

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for three consecutive days. Is it permissible to give equivalent money?The majority of scholars are of
the view that it is not sufficient to pay the kafaarah in cash. The scholars differed concerning the issue
of giving money for the expiation for breaking an oath. There are two opinions: 1. The view of the
majority of Maaliki, Shaafa’i and Hanbali scholars is that it is not acceptable to give money instead of
food, adhering solely to the text concerning of ayah. Ibn Qudaamah al-Hanbali (may Allah have
mercy on him) said: In the case of expiation, it is not acceptable to give the value of the food or
clothing, according to the view of our imam, and Maalik, al-Shaafa’i and Ibn al-Mundhir. This is also
the apparent meaning of the statements of ‘Umar ibn al-Khattaab, Ibn ‘Abbaas, ‘Ata’, Mujaahid,
Sa’eed ibn Jubayr and al-Nakha’i. This is indicated by the following: (i) The words of Allah
(interpretation of the meaning): “feed ten Masaakeen (poor persons), on a scale of the average of that
with which you feed your own families”. This clearly refers to actual food or clothing, so expiation is
not achieved by anything else, because it does not fulfill the obligation, as it does not fulfill what
Allah has enjoined. (ii) Because Allah has given the choice of three things. If paying the
(monetary) value were permissible, the choice would not have been limited to three things. (iii)
Because if the (monetary) value was intended, there would be no point in offering the choice, because
if the value of food was the same as the value of clothing, they would be the same thing, so how
could one choose between them? And if the value of one of them was higher than the other, how
could one choose between one thing and part of it? (iv) Moreover, if he gives him money to clothe
himself and what he gives is equal to what he is supposed to give for food, if we accept the view that
the expiation may be given in the form of money, that should be acceptable, but it is contrary to the
aayah. The same applies if the cost of food rises so that half a mudd would cost the same as clothing a
poor person; if we accept the view that the expiation may be given in the form of money, then half a
mudd should be acceptable, but it is contrary to the aayah. (v) Because what is mentioned is
specific things, giving the equivalent value in cash is not sufficient. Therefore, if he gives them many
times more than the value of the food, it does not count. End quote from al-Mughni (11/257).

2. The second view is the Hanafi view, which is that it is acceptable to offer money as expiation.
Al-Sarkhasi [al-Hanafi] (may Allah have mercy on him) said: Paying the monetary value instead
of what is mentioned in the texts in the case of zakaah and expiation, is permissible in our view. The
more correct of the two opinions is the first one, which is that it is not acceptable to pay the monetary
value in the case of expiation for breaking an oath (kafarat yameen) and other kinds of expiation. And
Allah knows best.

25. KEEPING PETS

Question : Is it haram to keep Pet fish? and also I heard somewhere that the dog was created from the
dirt taken from the area of the belly button where Satan spat on Adam (AS)?

Answer: Praise be to Allah.There is nothing wrong with keeping animals for which there is no
Islamic prohibition on keeping them (such as dogs and pigs). There are reports in the Sunnah which
indicate that some of the Sahaabah kept permissible animals for farming purposes or for fun and for
pleasure. It was narrated from Anas (may Allah be pleased with him) that he had a young brother who
had a nughar (a small bird or nightingale). The bird died, and the Prophet (peace and blessings of
Allah be upon him) saw him looking sad and grieved, so he joked with him, and said to him words
which implied approval of his keeping this bird. The Prophet (peace and blessings of Allah be upon
him) said to him, “O Abu Umayr, what happened to the nughayr?” And the Prophet (peace and

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blessings of Allah be upon him) told us that a woman entered Hell because of a cat “which she did
not feed, neither did she let it eat from the vermin of the earth.” From this it may be understood that if
she had fed it, she would have been saved from that threat. And it was said that Abu Hurayrah was so
called because of a cat (hirr, dim. hurayrah) which used to accompany him. So keeping permissible
animals, so long as you do not neglect them, is something which is permitted and it may even be one
of the means of earning reward, as the Prophet (peace and blessings of Allah be upon him) said, “In
every living being there is reward.” But if you keep animals and neglect and abuse them, it may be
one of the means that lead to sin and the threat of Hell, as in the hadeeth about the woman who
neglected her cat until it died.

We would also like to point out that Islam preceded both western and eastern organizations in
proclaiming the rights of women, animals, workers, employers and so on. Indeed, the greatest rights
which it proclaimed are the rights of Allah over His creation and the rights of people over Allah. We
would also point out that care and concern for human beings should take precedence over the care of
animals, and that the reward for that is greater. [The Prophet (peace and blessings of Allah be upon
him) said:] “Ward off the Fire even with half a date [i.e., by giving half a date in charity]” and “I and
the one who sponsors an orphan will be like these two in Paradise” – and he gestured with his index
finger and the one next to it. And there are other similar ahaadeeth from the Prophet (peace and
blessings of Allah be upon him). On this basis, there is nothing wrong with your keeping fish as you
mentioned in your question, so long as you take care of feeding them and avoiding anything that
could cause their death. And Allah knows best. With regard to the creation of dogs, Allah created
them as He created all other animals; it is not permissible to claim that dogs were created from any
specific substance without having evidence for that. Allah says (interpretation of the meaning): “…
and we testify not except according to what we know …” (Yoosuf 12:81) With regard to Iblees, Allah
commanded him to prostrate to Adam and he refused and was arrogant, then what he did was to tempt
Adam to eat from the tree from which he had been forbidden to eat. There was no kind of dirt, and
Allah knows best. I do not know anything of the argument which you mentioned. One aspect of the
Quranic guidance is that it mentioned the knowledge which the Muslim needs in this world and in the
Hereafter; with regard to knowledge for which there is no need, the Quran does not mention it, so as
to teach the Muslims to focus on beneficial knowledge and to ignore everything else. For example,
the Quranic text does not mention the colour of the dog which belonged to the People of the Cave, or
the kind of wood from which the ship (ark) of Nooh was built, and other matters which are irrelevant
and produce no beneficial knowledge or belief. Perhaps speaking of the substance from which dogs
were created comes under the same heading. And Allah knows best.Sheikh Muhammed Salih Al-
Munajjid

26. CONDITIONS FOR DEEDS TO BE ACCEPTABLE TO ALLAH

Question: When a Muslim does an action, what conditions make it acceptable and therefore rewarded
by Allah. Is it simply that you intended to follow the Quran and Sunnah, and therefore you will be
rewarded even though you may have been wrong in your action? Or is it that you must have the
intention, but you also need to follow the correct Sunnah as well?

Answer: Praise be to Allah.For acts of worship to be acceptable to Allah and for a person to be
rewarded for them, there are two conditions which must be met: The first condition: it should be
devoted to Allah Alone. Allah says: “And they were commanded not, but that they should worship

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Allah, and worship none but Him Alone (abstaining from ascribing partners to Him) ….” (Al-
Bayyinah 98:5) The meaning of worshipping Allah alone is that the person should intend in all his
words and deeds, both inward and outward, to seek the Face of Allah (i.e., His pleasure). Allah says :
“And have in his mind no favour from anyone for which a reward is expected in return (19) Except
only the desire to seek the Countenance of his Lord, the Most High” (Al-Lail 92:19 - 20)“(Saying):
“We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you” (Al-
Insaan 76:9) “Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in
his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what
is decreed for him), and he has no portion in the Hereafter” (Ash-Shoora 42:20) “Whosoever desires
the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and
they will have no diminution therein. (15) They are those for whom there is nothing in the Hereafter
but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do”
(Hood 11:15-16) It was narrated that ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: “I
heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “The reward of deeds
depends upon the intentions and every person will get the reward according to what he has intended.
So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he
emigrated for….’” (Narrated by al-Bukhaari). It was narrated by Muslim from Abu Hurayrah that the
Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah, may He be blessed and
exalted, says: ‘I am so self-sufficient that I am in no need of having an associate. Thus he who does
an action for someone else’s sake as well as Mine will have that action renounced by Me to him
whom he associated with Me.’” (Narrated by Muslim)

The second condition : The action should be in accordance with the only way which Allah has
prescribed for worship, which is by following the Prophet (peace and blessings of Allah be upon him)
in the laws that he has brought. It was narrated that the Prophet (peace and blessings of Allah be upon
him) said: “Whoever does any action that is not in accordance with this matter of ours (i.e., Islam),
will have it rejected.” (Narrated by Muslim). Ibn Rajab (may Allah have mercy on him) said: “This
hadeeth forms one of the most important principles of Islam. It is like a scale for weighing up deeds
according to their outward appearance, just as the hadeeth ‘The reward of deeds depends upon the
intentions’ is the means of weighing up the inner nature of deeds. Just as every action which is not
intended for the sake of Allah brings no reward to the one who does it, so too every deed which is not
in accordance with the command of Allah and His Messenger will also be rejected and thrown back at
the one who does it. Everyone who innovates in Islam something for which Allah and His Messenger
have not granted permission, that thing is nothing to do with Islam. (Jaami’ al-‘Uloom wa’l-Hukam,
part 1, p. 176) The Prophet (peace and blessings of Allah be upon him) enjoined following his
Sunnah and teachings, and made them binding. He (peace and blessings of Allah be upon him) said:
“You have to follow my Sunnah (way) and the way of my rightly-guided successors (al-khulafa’ al-
raashidoon); bite onto it with your eyeteeth (i.e., cling firmly to it).” And he warned against bid’ah
(innovation), as he said: “Beware of newly-invented matters, for every newly-invented matter is a
going astray.” (narrated by al-Tirmidhi, al-‘Ilm, 2600; classed as saheeh by al-Albaani in Saheeh
Sunan al-Tirmidhi, no. 2157) Ibn al-Qayyim said: “Allah has made devotion of worship to Him alone
and following the Sunnah the means of deeds being accepted; if these conditions are not met, then
deeds are unacceptable.” (al-Rooh, 1/135) Allah says : “Who has created death and life that He may
test you which of you is best in deed” (Al-Mulk 67:2)al-Fudayl said: “’best in deed’ means, most

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devoted to Allah alone and most in accordance with the Sunnah. And Allah is the Source of
strength.Sheikh Muhammed Salih Al-Munajjid

27. OBEYING MUSLIM RULER

Question: Is it obligatory to obey a ruler who does not rule according to the Book of Allah and the
Sunnah of His Messenger (blessings and peace of Allah be upon him)?

Answer: Praise be to Allah.The ruler who does not rule according to the Book of Allah and the
Sunnah of His Messenger should be obeyed in matters that do not involve disobedience towards
Allah and His Messenger, and it is not obligatory to fight him because of that; rather it is not
permissible to do so unless he reaches the level of kufr, in which case it becomes obligatory to oppose
him and he has no right to be obeyed by the Muslims. Ruling according to anything other than that
which is in the Book of Allah and the Sunnah of His Messenger reaches the level of kufr when two
conditions are met:1. When he knows the ruling of Allah and His Messenger; if he is unaware of it,
then he does not commit kufr by going against it.

2. When what makes him rule by something other than that which Allah has revealed is the belief
that it is a ruling that is not suitable for our time and that something else is more suitable than it and
more beneficial for people. If these two conditions are met, then ruling by something other than that
which Allah has revealed constitutes kufr which puts a person beyond the pale of Islam, because
Allah says (interpretation of the meaning): “… And whosoever does not judge by what Allah has
revealed, such are the Kaafiroon (i.e. disbelievers)” (Al-Maa’idah 5:44). The authority of the ruler
becomes invalid and he has no right to be obeyed by the people; it becomes obligatory to fight him
and remove him from power. But if he rules by something other than that which Allah has revealed
whilst believing that ruling by that – i.e. that which Allah has revealed -- is what is obligatory, and
that it is more suitable for the people, but he goes against it because of some whims and desires on his
part or because he wants to wrong the people under his rule, then he is not a kaafir; rather he is a
faasiq (evildoer) or a zaalim (wrongdoer). His authority remains, and obeying him in matters that do
not involve disobedience to Allah and His Messenger is obligatory, and it is not permissible to fight
him or remove him from power by force or to rebel against him, because the Prophet (blessings and
peace of Allah be upon him) forbade rebelling against rulers unless we see blatant kufr for which we
have proof from Allah.

28. SIMPLE GOOD DEEDS TO INCREASE OUR HASANAAT

Question: I hope you can give me some examples of good deeds that we can do every day to increase
our hasanaat.

Answer: Praise be to Allah.If Allah helps to do righteous deeds, Muslim can earn a great deal of
reward by doing some simple deeds. There are many different kinds of righteous deeds that can be
done by rich and poor, old and young, male and female, depending on each person’s circumstances,
ambition and energy, after the help of Allah. Allah says (interpretation of the meaning): “Whoever
works righteousness — whether male or female — while he (or she) is a true believer (of Islamic
Monotheism) verily, to him We will give a good life (in this world with respect, contentment and

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lawful provision), and We shall pay them certainly a reward in proportion to the best of what they
used to do (i.e. Paradise in the Hereafter)” (An-Nahl 16:97) It was narrated from Abu Hurayrah that
the Messenger of Allah (peace and blessings of Allah be upon him) said: “Hasten to do good deeds
before there come tribulations like pieces of a dark night, when a man will be a believer in the
morning and a kaafir by evening, or he will be a believer in the evening and a kaafir by morning,
selling his religious commitment for worldly gain.” Narrated by Muslim, 118.

The kinds of good deeds that a person can do every day include the following:

1 – Praying in congregation in the mosque --It was narrated from Abu Hurayrah that the Prophet
(peace and blessings of Allah be upon him) said: “Whoever goes to the mosque in the morning and
evening, Allah will prepare for him an honourable place in Paradise every time he goes and comes.”
Narrated by al-Bukhaari, 631; Muslim, 669.

2 – Attending funerals and offering the funeral prayer ----It was narrated that Abu Hurayrah (may
Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him)
said: “Whoever attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward)
and whoever attends until the burial is done will have two qiraats.” It was said: “What are the two
qiraats?” He said: “Like two great mountains.” Narrated by al-Bukhaari, 1261; Muslim, 945

3 – Saying “Laa ilaaha ill-Allah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala
kulli shay’in qadeer (There is no god but Allah alone, with no partner or associate; His is the
Dominion, to Him be all praise, and He is able to do all things)” one hundred times each day. It was
narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and
blessings of Allah be upon him) said: “Whoever says Laa ilaaha ill-Allah wahdahu laa shareeka lah,
lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day, it will be
as if he freed ten slaves, and one hundred hasanaat (good deeds) will be recorded for him, and one
hundred sayi’aat (bad deeds) will be erased from him, and it will be a protection for him against the
Shaytaan all that day until evening comes. No one can do anything better than that except one who
does more.” Narrated by al-Bukhaari, 3119; Muslim, 2691.

4 – Upholding the ties of kinship ----It was narrated that Anas (may Allah be pleased with him) said: I
heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Whoever would like
his provision to be increased and his lifespan extended, let him uphold his ties of kinship.” Narrated
by al-Bukhaari, 5639; Muslim, 2557.

5 – Observing voluntary fasts, visiting the sick and giving charity. It was narrated that Abu Hurayrah
said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Who among you is
fasting today?” Abu Bakr (may Allah be pleased with him) said: “I am.” He said: “Who among you
has attended a funeral today?” Abu Bakr (may Allah be pleased with him) said: “I have.” He said:
“Who among you has fed a poor person today?’ Abu Bakr (may Allah be pleased with him) said: “I
have.” He said: “Who among you has visited a sick person today?” Abu Bakr (may Allah be pleased
with him) said: “I have.” The Messenger of Allah (peace and blessings of Allah be upon him) said:
“These (traits) are not combined in a person but he will enter Paradise.” Narrated by Muslim, 1028.

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6 – Saying Subhaan Allah wa bi hamdih (Praise and glory be to Allaah) one hundred times. It was
narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him)
said: “Whoever says Subhaan Allah wa bi hamdih (Praise and glory be to Allah) one hundred times,
morning and evening, his sins will be erased even if they are like the foam of the sea.” Narrated by
al-Bukhaari, 6042; Muslim, 2691.

7 – Tasbeeh, tahmeed and takbeer, and enjoining what is good and forbidding what is evil, and
praying Duha. It was narrated from Abu Dharr that the Prophet (peace and blessings of Allah be upon
him) said: “For every bone of the son of Adam a charity must be given each day. Every tasbeehah
[saying Subhaan Allah (Glory be to Allah)] is a charity, every tahmeedah [saying al-hamdu Lillaah
(praise be to Allah)] is a charity, every tahleelah [saying Laa ilaaha ill-Allah (There is no god but
Allaah)] is a charity, every takbeerah [saying Allahu akbar [Allah is Most Great]) is a charity,
enjoining what is good is a charity, forbidding what is evil is a charity, and two rak’ahs offered in the
mid-morning (Duha) is sufficient.” Narrated by Muslim, 720.

8 – Reading Qur’aan. It was narrated that ‘Abd-Allah ibn Mas’ood said: The Messenger of Allah
(peace and blessings of Allah be upon him) said: “Whoever reads a letter of the Book of Allah will be
credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem
is a letter, rather alif is a letter, laam is a letter and meem is a letter.” Narrated by al-Tirmidhi, 2910;
he said it is hasan saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. And there are
many other good deeds. The Muslim should seek the help of his Lord to do good deeds, and do his
best to do them. He should persist in doing these good deeds even if they are little, for that is better
than doing a lot of good deeds then stopping. It was narrated that ‘Aa’ishah said: The Messenger of
Allah (peace and blessings of Allah be upon him) said: “O people, you should do whatever good
deeds you can, for Allah does not get tired (of giving reward) until you get tired. And the most
beloved of good deeds to Allah is that in which a person persists, even if it is little. If the family of
Muhammad (peace and blessings of Allah be upon him) started to do something, they would persist
in it.” Narrated by al-Bukhaari, 43; Muslim, 782. And Allah knows best.

1. WHICH ELM IS REQUIRED MENTIONED IN AHADEETH?

Question:--There are many ahadeeths describing the importance of elm (science) and that scientists
will have a great reward, so what's meant by elm? Is it just the forensic elm that's mentioned in
ahadeeths or could it be any kind of elm like biology, physics, electronics etc?

Answer: Praise be to Allah . The knowledge mentioned here is the knowledge of sharee’ah which is
derived from the Quran and Sunnah. This is the legacy of the Prophets, for the Prophets did not leave
behind dirhams and dinars (money), rather they only left behind knowledge. Whoever learns it gains
a great deal. When the texts commend knowledge, what is meant is knowledge of the Quran, Sunnah
and sharee’ah. This also includes knowledge of nahw (grammar), i.e., the Arabic language, because it
is the language of the Quran; knowledge of how inheritances are to be shared out (faraa’id); acts of
worship (‘ibaadaat); interactions with others (mu’aamalaat); punishments prescribed in sharee’ah
(hudood); the shar’i literature and Arabic literature, for it is the biography of the close friends
(awliya’) of Allah and His righteous slaves. Similarly it is important to know the means to this
knowledge, such as Usool al-Fiqh, tawheed, ‘Aqeedah, the basic principles of Islam, etc. With regard
to other, worldly sciences which the Muslims need to know, there is no doubt that they come under

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the heading of fard kifaayah (communal obligation, i.e., if some of the community does it, the rest are
absolved of the obligation); those who are able to learn them are obliged to do so, thus fulfilling the
obligation of fard kifaayah, because the people are in need of that, so long as that does not prevent
them from learning the things that they are obliged to know. Undoubtedly there is benefit in sciences
such as biology, chemistry, etc. Many of the scholars were of the view that it is obligatory to learn
necessary crafts and industries, and there should be enough people who have these skills, such as
blacksmiths, tailors, barbers, etc. Shaykh ‘Abd-Allah ibn Jibreen And the sciences which Muslims
are in need of, such as military skills, are even more essential and more obligatory. And Allah knows
best. Sheikh Muhammed Salih Al-Munajjid

2. BASIC DEEN KNOWLEDGE REQUIRED BY A MUSLIM

Question:--What every Muslim should know about his Deen?

Answer: By Habib Ahmad--Prophet Muhammad (saws) said: "Seeking Knowledge is obligatory

upon every Muslim." (Related by Ibn 'Adiyy, Al-Bayhaqi & Al-Tabarani) Though this Hadith is
known and memorised by most Muslims, the essence, the amount, and the kind of knowledge referred
to in this Hadith remains misunderstood by many.If it is true that the knowledge incumbent upon
every Muslim pertains to religious knowledge, or al-'Ilm al-Shar'i, how deeply does one have to
pursue his quest of this knowledge to fulfill his duties and discharge the learning obligations placed
upon him? In other words, what are the minimum teachings that every Muslim - male or female - is
required to know about his Deen?

TYPES OF KNOWLEDGE IN ISLAM

Muslim scholars classify knowledge into two categories:---Obligatory Knowledge (fardh 'ayn)This
refers to knowledge of the fundamentals of Islamic beliefs which every Muslim must know. Seeking
this knowledge is an obligatory duty upon every Muslim. All obligatory knowledge deal exclusively
with al-'Ilm al-Shari'i, that is, knowledge pertaining to Islamic faith, acts of worship, and the
necessary transaction in the daily dealing of a Muslim. Optional Knowledge (fardh kifayah) This is
not a duty required of every individual, but rather it falls upon the community as a whole. Hence, if a
group of individuals in the community undertake to acquire this kind of knowledge, all other
individuals will be exempted from this duty, and the whole community will be free from
responsibility or negligence to acquire this kind of knowledge. Examples of such knowledge include
studying Islamic law and other basic sciences, industries and professions which are vital for the
welfare of the society. Unlike obligatory knowledge, optional knowledge covers part of Islamic
knowledge and all worldly knowledge. The former is called al-'Ilm al-Shar'i al Kifa'i (optional Islamic
knowledge), while the latter is called al-Ilm al-dunyawi (worldly knowledge).

Religious sciences: These cover all branches of Islamic Shariah, such as: tafsir (Qur'anic exegeses),
fiqh, hadith sciences (known as mustalah al-hadith or 'Ilm usul al-hadith), seerah (the Prophet's
biography), Islamic political science, (As-siyasah al-shar'iyah), Islamic history, etc. Each of these
sciences may require knowledge of other sciences to fully and comprehensively cover the substance
of the matter studied. For example: tafsir needs Arabic grammar, Arabic literature, and other
linguistic skills; Hadith sciences need the science of criticism (which looks at the narrators'
credibility, trustworthiness, power of memorization, etc.), called 'Ilm al-jarh wat-ta'deel. The natural

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and applied sciences: These are all the basic sciences, industries and professions which are of vital
necessity for the welfare of the community. Examples of such fields include: engineering; agriculture,
fisheries, food sciences, etc. Leaders of every Muslim community should always do their best to
procure the necessary number of scholars, professionals and qualified men and women in all fields of
optional knowledge needed by the community. For example, Muslims in America must train
sufficient number of Shariah scholars to answer questions raised by members of the community. They
must also prepare enough educators – administrators, teachers and counsellors to fill the growing
needs of Islamic schools in this country. Both male and female Muslim doctors are needed in every
city to care for male and female Muslim patients, respectively. From the above discussion, we can
fully understand the responsibility that lies upon the shoulders of Muslims in this continent. Any
community which does not take the necessary steps to satisfy its own needs in all fields of optional
knowledge becomes subject to the punishment of Allah. Consequently, all its members will share the
blame and the sins for their shortcomings.

MINIMUM REQUIREMENTS FOR ISLAMIC SCIENCES

First, the understanding fundamentals of Iman: This is also called 'Ilm Usul ud-Deen (Fundamentals
of Deen), or 'Ilm al-Tawheed (the Oneness of Allah), or simply 'Aqeedah (Islamic faith). Every
Muslim must have a general knowledge of all matters pertaining to his faith. He should have a clear
understanding of the Lord he worships, the Prophet he follows and the Deen to which he committed
himself. Needless to say, one should exert the best of one's effort to acquire these fundamentals.

Second, understanding Islamic rules and conduct (fiqh al-ahkam): This is also called fiqh al-'Ibadat
(understanding of acts of worship). This field covers all aspects of the Islamic acts of worship that are
necessary for the correct practice of one's Salat, Zakat, Sawm, and Hajj. It also covers all aspects of
family issues, such as marriage, divorce, children's education, as well as rules and regulations for
one's business transactions such as, buying, selling, borrowing and lending, etc.A Muslim is obligated
to learn from fiqh al-ahkam only matters that are related to Ibadah (worship) he needs to perform; and
rules of a particular transaction he wants to undertake. For example, if a Muslim has not reached the
age for prayer or fasting, he does not have to learn about them though he may be encouraged to do so.
Also, if one does not have the necessary means to perform Hajj, one does not need to learn its rituals
until one becomes able to undertake the Hajj journey. By learning those two branches, a Muslim will
know His Lord by all His beautiful names and Most High attributes. He will renounce all
imperfections that ignorant and deviant people attributed to Allah. He will know the status, function
and rights of the Prophets and, thus, will not elevate them to a divine status, nor will he degrade them
to a status that does not befit their prophethood as many heretics had done. He will follow a similar
course when dealing with other required beliefs, such as the belief in the Angels, the Books, the
Predetermined Decree, the Last Day, the punishment in the grave, etc. On the other hand, before
performing any act of worship, a Muslim should know the requirements, the conditions and the
desirable actions pertaining to that act. Hence, He will never practice any act of worship or undertake
any transaction not sanctioned by the Qur'an or Sunnah. Just by contemplating the Islamic knowledge
of Muslims today, the reader will realize how much those two disciplines, which are required of every

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Muslim, have been neglected, if not totally ignored. Unfortunately, there are many Muslim
professors, doctors, and engineers, who hold the most advanced academic or professional positions in
their respective institutions, yet do not possess the minimum knowledge of the Islamic sciences.
Ironically, while it takes only a few weeks or even a few days to acquire the obligatory Islamic
knowledge, it may take at least two years to obtain a basic degree in any worldly field. Though these
brothers and sisters are to be thanked and encouraged for their worldly endeavour, they are
undoubtedly sinful due to their shortcomings in learning the required Islamic knowledge.Every
Muslim should know that once he has corrected his beliefs, and Ibadah, through knowledge, and
cleansed his devotions from any type of Shirk (i.e. Showing off, pleasing others besides/other than
Allah, etc.), he can aspire and hope for his reward from Allah (Most Exalted is He). Indeed, it is
through knowledge and sincerity that one can enter paradise. This is how we can understand the
Hadith of our beloved Prophet : "Whoever adopts the path of seeking knowledge, Allah eases for him
the way to Paradise." (Related by Ahamad, Tirmithi, Abu Dawud, Ibn Majah, and al-Darami)

MUSLIMS SHOULD TEACH WHAT THEY LEARN--A Muslim who has learned the
requirements of his individual duties is responsible for disseminating the knowledge he has acquired
to his family members first; then to his friends, co-workers, neighbours, etc. Allah (Most Exalted is
He) says:-"O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel
is men and stones…" (At-Tahrim 66:6) The only way to save one's family members from Hell is to
teach them the Islamic obligations and instruct them to observe them consistently. The Messenger of
Allah also emphasized this responsibility. He said: "Every one of you is a steward and is accountable
for that which is committed to his charge. The ruler is a steward and is accountable for his charge, a
man is a steward and is accountable for his charge, a man is a steward in respect of his household, and
a woman is a steward in respect of her husband's house and his children. Thus, everyone of your is
accountable for that which is committed to his charge." (Related by Bukhari and Muslim) The
following Hadith is a strong reminder for anyone of us whom Allah has blessed with some Islamic
knowledge: "Whoever is asked about a knowledge that he knows about and then hides it and keeps it
away, he will be bridled on the day of judgement with a bridle of fire." (Related by Ahmad, Abu
Dawud and Al-Tirmidhi)

CHOICES TO STUDY FURTHER---Whether one who has acquired the requisite knowledge and
committed himself to spreading it, will further his study or be content with that level is left to his
decision. One should realise, however, that not all people possess the aptitude and diligence to enter
the depths of Islamic knowledge, for this is a favour that Allah gives to whomever He pleases.
Nevertheless, one should keep in mind the virtues and merits of disseminating the knowledge of
Islam. The Prophet said: "Allah and His angels and the creatures of Heavens and earth, even the ant in
its dwelling and the fish in the sea, do send Salat to the one who teaches people (good) beneficial
knowledge." (Related by Al-Tirmidhi) The Salat of Allah is His mercy that he bestows on His slaves;
the Salat of the angels and other creatures is to ask Allah to forgive these servants.

3. UNDERSTANDING GOD AND THE SPIRIT---Question:--I have had this question puzzling
me for some time, I am Muslim Alhamdulillah and I had a question concerning this verse in the

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Quran "Behold, thy Lord said to the angels: I am about to create man from clay (71) When I have
fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto
him." (Sad 38:71-72) According to this verse, what appears is that Allah SWT is breathing part of His
spirit into him. So is this technically saying that Allah SWT has a spirit like other human beings? But
how can this be when it clearly says in the Quran in Surat Al- Ikhlas, verse 4: "And there is none like
unto Him".How can Allah SWT have a spirit, for He is God the Absolute and One. Or is this verse
saying that He created the spirit He put into Adam, but it belongs to Him as a possession, meaning it
is His spirit in a genitive sense. Please help me for I am very confused.

Answer : Name of Counselor -- Ahmad Saad--First of all, I am very happy that a question like this is
being asked as it opens the door for a lot of people to learn and for us to dispel misconceptions and
clarify very vital and important points.

Let's stress the fact that Muslims believe that Almighty Allah is One. He is not like anything or
anyone and nothing is like unto Him. His Oneness and uniqueness is that of entity, actions and
attributes as mentioned by great scholars of theology like Imam Abu Jaafar At-Tahawi (b. 239/853) in
his well known text Al-Aqeedah At-Tahawiyyah' (The Creed of Imam Al-Tahawi; known as the
statement of Ahl-As-Sunnah wal Jamaah.)

The oneness of entity means that nothing is like Almighty Allah as we are all created from materials.
Therefore, there are peers for us and even if we cannot see the individuals created from that material,
we can see the material itself. For instance, the Jinns are created from fire, although we, as created
from clay, cannot see jinn because their substance is lighter than ours, we can still see the substance
they are created from, i.e. fire. Yet, Almighty Allah is beyond substances and matters because He is
the One who created them. The oneness of actions means that it is only Him who has created things
out of scratch and fashioned them in this unique unprecedented way. The oneness of attributes means
that Allah's attributes are the same in all situations and cases. When something big happens, He (glory
be to Him) has already known it by His same knowledge without having to adapt His knowledge to
suit this big thing. His knowledge is one, His Power and Might is one as well. This oneness is the
core message of the Quran and its assertion is the aim of all divine messages sent with various
messengers and Prophets in various ages and centuries. Now coming to the point upon which you
built your question, let's address it in its all aspects. There is always a problem with communicating
words when they are translated into another language and there is a famous saying that goes: 'a
translator is a traitor' and there is some truth in it as transferring the meaning between various
languages normally leads to the twisting of it. Taking this into consideration, we have to look at the
Arabic original to discern what is the real wording. In addition, we understand that the Quran explains
the Quran and the substance of the Quran is the Arabic language. So we need to use two important
tools to clarify this ambiguity; i.e. the Arabic language and the Quranic verses that can help in
explaining this one in hand.

When we look at the occurrences of similar messages in the Quran, we will find that the main text
speaking about spirit and its nature is in Surat Al-Israa', verse 85 which gives the meaning of:-*{They
are asking you concerning the Spirit. Say the Spirit is by the command of my Lord, and of knowledge
you have been vouchsafed but little.}* (Al-Israa' 17:85) If we notice here, the verse says: 'it is by the
command' i.e. it is created by the command of my Lord. This verse which was revealed as a response
to a group of people who were asking the Prophet all the time about the spirit, its nature, its substance

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and if it is created or preexisted and the Prophet (peace be upon him) did not have a clear-cut answer
to them. Therefore, the Quran came telling the Prophet the answer, which is that the spirit is a
creature just like all other creatures. It is created by Allah to dwell in the bodies of human beings and
is functioning there by the command of Allah and once Almighty Allah commands it to stop
functioning, life comes to an end. As for its substance and the material it is created from, this is
something beyond our understanding and it is one of the secrets known to Allah only. Definitely,
there are many secrets in this universe that have not been yet unfolded to us. What we can grasp is
that the 'spirit' is something different in nature from liquids, gases, physical matters and is known to
Allah only as it is created by Him.Imam Al-Fakhr Al-Razi in his great exegesis of the Quran known
as 'Al-Tafsir Al-Kabir; Mafatih Al-Ghayb' (The Great Commentary: The Keys to the Unseen)
commented on this verse of Surat Al-Israa' and communicated to us the message that the unbelievers
were asking about this unsolved matter of the spirit, is it eternal, is it created, or what about it? And
the answer of the Quran was very clear: As for its being created or non-created, of course it is created
and it is something of the actions of Allah that He gives life, instills spirits in people or takes it from
them. As for its substance, you are yet far limited to understand this. But why does Allah say: 'min
ruhi' (from My Spirit) in the verse you referred to?

Imam Al-Fakhr Al-Razi explains this as well in his commentary on the verse and says: 'Almighty
Allah has said 'My' and added the spirit of Adam to Himself just as a way of honoring Adam and
ennobling him.' (Al-Tafsir Al-Kabir, the commentary on Surat Al-Hijr) Being added to Allah does not
necessarily mean it is part of Him (glory be to Him). It is as when you say about a painting you have
painted: 'This is my brush', it does not mean that the brush is part of you or that the brush has done
that, rather, you are using metaphor.-Another example is when someone loves someone and says 'he
is my heart' it just denotes his care and love for him, not that he has physically become a part of him.
Believers are supposed to think of Allah's creation and ponder upon the universe, but never to think of
His entity. This is beyond our intellects, simply because we are subject to the laws of Allah and Allah
is the Creator of such laws, so He is not subject to them. No one can claim that he is unified with
Allah because he is the 'spirit' of Allah, because such confusion has led unbelievers to fall into the
abyss of claiming that Allah has physical, or, "biological" children. The Quran is very clear that
everything we think of Allah, He is far beyond. And let me conclude with what Imam At-Tahawi
mentioned as well:--"Imaginations cannot attain Him, comprehensions cannot perceive Him, and
creatures do not bear any similarity to Him." (The Creed of Imam At-Tahawi; translated by Hamza
Yusuf, published by Zaytuna Institute 2007, p. 49)

4. WHAT IS SOUL?

Question:-What is Soul and its travel from body to death and back on the Day of Judgment?

Answer: THE JOURNEY OF THE SOUL- (By Sheikh Suhaib Hasan, Safar 1416 AH)

During the lifetime of the Prophet (saws) the Jews of Medina sent their allies, the Makkan infidels, to
the Prophet (saws) to ask about the soul. In reply to their questions, the following Qur'anic verse was
revealed: "They ask you [O Muhammad (saws)] concerning the Ruh (Soul). Say: 'It is one of the
things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been
given very little." (Al-Israa 17:85)

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What is the Soul?

The Qur'an and Sunnah give us only a limited knowledge concerning the soul. From it we can say
that the Arabic words 'Ruh' and 'Nafs' are both used, sometimes interchangeably, for the soul. Imam
Ibn Al-Qayyim wrote in his scholarly work "Kitab al Ruh", " Ruh is an entity which differs totally
from the physical body. It is a subtle, ecclesiastical, enlightened living and moving body which
penetrates into the depths of the organs and flows into them like the water in the rose or the oil in the
olive or the fire in the coal. As long as these organs remain able to accept the impressions of this
subtle body, the 'Ruh' remains attached to these organs and provides them with feeling and
movement. But when these organs are spoiled because of the dominance of diseased elements upon it,
and they are no longer able to accept the impressions of the soul, it leaves the body and heads towards
the world of the souls. “There is some difference in the way the words 'Ruh' and 'Nafs' are used. The
'Ruh' is the subtle spirit, which resides in the heavens and needs a physical body to carry it on the
earth. When this spirit is given a body, life begins and it is described as 'Nafs'. The word 'Nafs' is used
in a number of ways by the Qur'an, all of which imply the meaning of a soul with a body.

1. 'Nafs' meaning "Self." "…. You know what is in my self but I do not know what is in Your self…."
(Al-Ma’ida 5:116) 2. 'Nafs' meaning "Blood". "The (insect) which has flowing Nafs (blood)." 3. Nafs
means as a strong force in man, which can push him either towards good or evil. The concept of 'Nafs
al Ammara bis Su' ('Nafs' which encourages evil) and 'Nafs al Lawwama' ('Nafs' which blames) and
'Nafs al Mutmainna' ('Nafs' which is contented) are discussed in the next chapter.

Four Worlds---The soul is a creature of Allah. It is blown into every human being when it is just a
fetus of 120 days old, it remains in contact if not inside the human being throughout its life on earth,
and at the point of death it departs from the body to reside in the heavens. Like everything else in the
universe it is a creation of Allah, but as the above Qur'anic verse informs us, mankind has been given
only limited knowledge concerning it. When a body is given a soul, life begins. And when the soul
leaves the body, life ends and death begins. During their journeys through this universe, the soul and
its body travel through four different worlds:--1. The womb - where the soul joins its body. 2. This
world - where we all live for a limited period only. 3. The grave - a ‘Barzakh’ period. 4. The
Hereafter - The final destination of all human beings. Each world is greater than the last, and the final
world of the Hereafter is eternal and the most important. It is difficult for us as human beings living
amidst the hubbub of worldly life to comprehend the sheer futility of this world and the permanence
of the Hereafter. Thousands of dead are buried around us every day, but we find it impossible to
envisage the new stage of the journey upon which they have embarked. To the living, the grave is
simply an empty and dark hole in the ground; to the dead, it is their window into either Paradise or
the Fire. And it is precisely because they cannot comprehend the next life that the majority of human
beings refuse to believe in and obey Allah.In this situation, we are like the fetus in the womb of its
mother. Consider the unborn child whose only home for nine months is a dark and cramped place
where it receives nourishment, warmth and space to grow. Suppose we could speak to the unborn
child; what would we say when describing the world waiting for it outside? We would talk to it about
the clouds, the mountains, the trees and the oceans. We would talk of a spectrum of colours, smells,
tastes and textures. We would mention the thunder of trains, the roaring of planes, the speed of cars.
We would describe flowers, birds and animals; a world of lush gardens, cascading rivers, valleys and
plains. An enormous world of huge deserts, massive oceans and vast landscapes. a bustling world

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filled with noise, movement and numerous nationalities of people speaking a variety of languages.
Would the little infant curled up in it's mother's womb understand the message? Indeed not. The
womb is the only place he knows and to imagine the outside world would be beyond his
comprehension. In the same way, our life in this world is temporary and like it or not, we will have to
leave it to enter the world beyond the grave. Just because we cannot envisage or see the world of the
Barzakh does not mean that it does not exist.

Two deaths and two lives--The Qur'an mentions two deaths and two lives given to us by
Allah----"How can you reject faith in Allah, seeing that you were dead and He gave you life. Then He
will cause you to die, then He will bring you to life, then to Him will be your return." (Al-Baqarah 2:
28) "They will say: Our Lord, twice have You given us death and twice have You given us life…"
(Al-Ghafir 40:11)

Soul’s First death---When the soul is first created it has no physical body and is considered to be a
dead creature. In this state it is referred to as 'Ruh', and this is the first death as even death is created
by Allah. "He is the one who created Death and life in order that He may try which of you is best in
deeds, and He is the Exalted, the Forgiving." (Al Mulk 67: 2) The Qur'an also tells us that all the
souls of mankind were created before the creation of Adam and were asked to testify to the Lordship
of Allah. "When your Lord drew forth from the loins of the children of Adam their descendants, and
made them testify concerning themselves: ‘Am I not your Lord?’. They said, ‘Yes, we do testify.’
This lest you should say on the Day of Judgement: ‘We were not aware of this.’ " (Al A’raaf 7:172)
The first life begins when the soul is breathed into an embryo in the womb of its mother, and now the
soul is referred to as 'Nafs'. The word Nafs is also used for ‘blood’, and so women who are in a state
of post-natal bleeding are known as 'Nufasaa’. As long as blood surges healthily through the body,
there will be life in that body. Abdullah ibn Mas’ud reported that the Messenger of Allah (saws)
said:--"Indeed the creation of each one of you is brought together in his mother’s belly for forty days
in the form of a seed, then he is a clot of blood for a similar period, then a morsel of flesh for a similar
period. An angel is then sent to him who blows the breath of life into him..." (Sahih al-Bukhari and
Muslim) Scholars of Islam have concluded from this hadeeth that because the angel of life blows the
soul into the fetus when it is 120 days old, abortion on very strict medical grounds is permissible only
before the fetus is 4 months old. Once life has been blown into the fetus it becomes a living creature
and to terminate its life is murder. The second death occurs when the soul leaves the body at the end
of its appointed time on earth. "Every Nafs (soul) shall taste death ...." (Aal Imran 3: 185) The Nafs
dies and is buried, while its soul soars up to the heavens. That is why the Prophet (saws) taught
us:--"At death, the eyes follow the departing soul, so close the eyes."The second life will be the
eternal life beginning on the Day of Judgement when the bodies will be resurrected and their souls
will be blown into them once again. After the second life on the Day of Judgment, the death will be
slaughtered and then there will be no more death and human will be everlasting (till the time Allah
may please).

The Different States of Each Nafs

1. NAFS AL-MUTAMAINNA – It is the fully Satisfied Soul. -"0 you satisfied soul (27) Return to
your Lord pleased with yourself and pleasing to Him (28) Enter among My servants (29) And enter
My paradise". (Al-Fajr 89:27 - 30) The Qur'an explains how one can achieve the noble state of the
satisfied soul."….Indeed, in the remembrance of Allah do hearts find satisfaction." (Al-Ra'd 13: 28)

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The Quran is the voice of Al-Rahman just as music is the voice of Satan. If the evil-inspiring soul
finds solace in music, dance and its paraphernalia, the satisfied soul finds its peace and consolation in
the Quran, prayer and the company of the righteous. The satisfied soul has such a deep conviction in
Allah and the Last Day that never is it upset by the sorrows or demands of this world. During his
return from a Jihad expedition, the Prophet (saws) once sat down to rest under the shade of a tree far
from his devout companions. A Makkan called Chawrath bin Al Harith saw his golden chance and
came forward with his sword drawn: "O Muhammad. Who is going to save you from me now?" Calm
and un-fearing, the Prophet (sallallahu alaihe wa-sallam) stood tall and replied simply, "Allah!". The
man was surprised into confusion by this simple answer and unconsciously dropped his sword. The
Prophet (sallallahu alaihe wa-sallam) immediately picked up the sword and asked, "Tell me who will
save you now?". The man quietly answered, "There is no god worthy of worship but Allah." lllness,
financial worries, loss of property or death of dear ones does not cause the satisfied soul to wail, curse
or lament. Whenever it faces any problems it simply say, "To Allah we belong and to Him we shall
return" and faces the misfortune with patience and trust in its Lord.Such are the souls described in the
Qur'an;--"Be sure, We shall test you with something of fear, hunger, some loss of goods or lives or
fruits of your toils. But give glad tidings to those who are patient. (155) Those who say, when
afflicted by calamity: "To Allah we belong and to Him we shall return”. (Al Baqarah 2:155-156)
The satisfied soul believes that all happiness and sorrow is by the decree of Allah. It therefore feels
no need to lament at misfortunes or to boast at success. "No misfortune can happen on earth or to
your soul but it is written in a decree before We bring it into existence. That is truly easy for Allah
(22) In order that you may not despair over matters that pass you by, nor exult in favors bestowed
upon you, for Allah loves not the vain boasters." (Al Hadid 57: 22-23) No worldly anxieties upset the
satisfied soul. If it fails to acquire something for which it has struggled for many years, it will accept
its destiny and remember the following words of the Prophet of Allah (saws):--"What has reached
you was never meant to escape you and what has escaped you was never meant to reach you."
(Muwadih by Al-Khateeb Al-Baghdadi) The satisfied soul seeks its nourishment in Dhikr (the
remembrance of Allah), prayer, fasting, Zakat and Hajj. It relies heavily for support on the branches
of faith, the highest of which is to say and believe in ‘There is no god worthy of worship except Allah
and Muhammad is the Messenger of Allah’, and the lowliest of which is to remove an obstacle from
the path. Angels are present to strengthen this soul and to bless and greet it when it departs this
material life, when it is resurrected and when it is admitted into the gardens of paradise. Their
greeting to it is the greeting of a Muslim to his fellow Muslim: ‘Peace be unto you’; "And those who
feared their Lord will be led to the Paradise in crowds; until they arrive there, its gates are opened and
its keepers will say: ‘Peace be upon you! Well have you done. Enter here and dwell forever." (Az
Zumar 39: 73)

2. NAFS AL AMMARA BIS SU' – It is the soul that dictates evil. "And I do not free myself from
blame. Indeed the human self is inclined to evil, except when my Lord bestows His Mercy (upon
whom He wills). Indeed my Lord is Forgiving, Merciful." (Yusuf 12:53) In contrast this soul which
earns the company of Satan because it ignores the remembrance of Allah. "The one who withdraws
himself from the remembrance of the Merciful, We appoint for him a Satan to be a companion to
him." (Az-Zukhruf 43:36) Satan’s cohorts and tunes surround the evil soul day and night. It drives
from one satanic act to other. You will see it lying and cheating, wasting time on leisure and sports,
frequenting cinemas and concerts, listening to music and dancing. As one contemporary writer said,

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"The godless society’s motto is ‘work and play', while the motto of the god-conscious society is,
‘work and pray’ "!

3. NAFS AL LAWWAMA – It is the Self-reproaching soul. "I do call to witness the Resurrection
Day (1) And I do call to witness the self-reproaching Soul." (Al Qiyamah 75:1-2) The noblest of the
souls is the satisfied soul, which at its last moments on earth will receive the glad news from its lord
of "Enter among My servants and enter into my Paradise." In contrast is the soul, which inspires evil
and disobedience. And between these two extreme states is the self-reproaching soul, which checks
its actions and blames itself when it commits evil. Most souls hover between these different states
depending on the person’s faith and actions. The self-reproaching soul succumbs to evil inspirations
but then regrets its actions and reproaches itself for being weak and vulnerable. These feelings of
remorse cause it to turn back to Allah, to repent sincerely, and to receive spiritual solace. It is better
for each Nafs to blame itself whenever it commits a wrong. If not, it will find itself being blamed
from all those around it. Consider how the self-reproaching soul is mentioned with the Day of
Resurrection in the Qur'an. "I do call to witness the Resurrection Day (1) And I do call to witness the
self-reproaching soul." (Al Qiyarnah 75:1-2) There is a common factor between these two entities,
which is that both are courts of justice. The Nafs al Lawwama is an inner court of justice within each
person; when he acts wrongfully. His conscience or soul reprimands him, and it is then up to him to
pay heed to it or to ignore it. Besides placing an inner court of justice within each person, the Creator
has also prepared a larger Court, which will operate on the Final Day and will mete out justice to all
of mankind.

What You Sow you will Reap. The man who believes that there is no afterlife and that he will not be
accountable in a divine court becomes a slave of this world. He hankers after its comforts and
luxuries, and will break any laws that stand between him and success. In his desperate quest for more
wealth, he will refuse to differentiate between halal and haram. The tyrants and criminals of this
world operate in the same manner. If to achieve their goals requires murder and violence, then so be
it. The Bosnian Serbs were among the twentieth century’s worst examples of barbarity and tyranny;
led by a pathological lust for more land, their evil knew no bounds.In contrast is the man who
believes in Allah and in the questioning of the Last Day. He fears his Creator’s wrath and desires his
Lord’s favors. Certainty of belief in paradise and hell guides his entire life, not just the moments
spent in prayer. To him this world is merely a short journey, the destination of which is the Hereafter.
Thus he directs most of his efforts towards earning Paradise and devotes only part of his time to
earning his bread in this world. He is constantly aware of his divine mission to call the misguided
people around him to Islam and so he buries himself in da’wah work. Belief in the Hereafter is the
catalyst which stimulates the souls seeking a better future and its importance has been emphasized in
the Qur'an repeatedly. The true believers have been described as those who have firm faith in the
Hereafter, because that will be the true life. "What is the life of this world but amusement and p lay?
But indeed the home of the Hereafter is the true Life, if only they knew." (Al Ankabut 29:64) The
Ultimate Success is not in amassing fortunes, being famous or having a fantastic career, but success is
in escaping the fires of hell. "Every soul shall taste death, and only on the Day of Judgement will you
receive your full recompense. The one who is saved from the Fire and admitted into Paradise will
have attained success, for the life of the world is nothing but the goods of deception. (Aal Imran
3:185) The Messenger of Allah (saws) declared that wise is the man who reminds himself constantly
of the accountability on the Day of Resurrection and so works hard for the life succeeding death. And

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stupid is the man whose only concerns are the transient desires and comforts of this life. The Prophet
(saws) also described this world as a farm for the 'Akhira.' (Hereafter). Whatever you sow in this
world, you shall reap in the Hereafter. In order that people may not become complacent that the Day
of Judgement is far away in the distant future, he advised each person to remember that his
Judgement will begin on the day he dies.

Experiences of the Soul after Death---The New World of Barzakh begins when the person’s soul
leaves his body and his short life on this earth comes to an end. The dying man experiences things
which cannot be comprehended by the people around him. As his soul leaves his body through his
nostrils, his eyes follow his soul. For this reason, the Prophet (saws) advised the people to close the
eyes of the deceased to make his appearance less ghastly. Allah Almighty says about this moment of
dying. “Then why do ye not (intervene) when (the soul of the dying man) reaches the throat (83) And
ye the while (sit) looking on (84) But We are nearer to him than ye, and yet see not (85) Then why do
ye not,- If you are exempt from (future) account (86) Call back the soul, if ye are true (in the claim of
independence)?” (Al-Waqia 56: 83 - 87) As the person dies and enters a New World, a window into
the 'Akhira' is opened for him to allow his soul to view Heaven and Hell. Death is a time of truth and
the lies with which disbelievers surround themselves in this world are exposed. These lies include the
denial of the existence of Allah, rejection of the punishment of the grave, and denial of the Day of
Judgement. So when death comes to the disbelievers and they feel the heat of the raging fires of hell,
they begin to plead for a second chance on earth to do good. But all their pleading is in vain. "Until,
when death comes to one of them, he says, ‘O my Lord. Send me back to life (99) In order that I may
do good deeds in the things that I neglected.’ By no means! It is but a word he says. And before them
is a barzakh until the day they are raised up." (Al Mu’minun 23:99-100)The journey of the soul from
the earth to heaven where it meets its Lord is described vividly in the following hadith:--Al-Bara b.
‘Azib said: We went out with the Prophet (saws) to the funeral of a man of the Ansar and came to the
grave. It had not yet been dug, so Allah’s Messenger (saws) sat down and we sat down around him
quietly. He had in his hand a stick with which he was making marks on the round. Then he raised his
head and said, "Seek refuge in Allah from the punishment of the grave; saying it twice or thrice. He
then said, "When a believer is about to leave the world and go forward to the next world, angels with
faces white as the sun come down to him from heaven with one of the shrouds of paradise and some
of the perfume of paradise and sit away from him as far as the eye can see. Then the angel of death
comes and sits at his head and says, ‘Good soul, come out to forgiveness and acceptance from Allah.’
It then comes out as a drop flows from a water-skin and he seizes it; and when he does so they do not
leave it in his hand for an instant, but take it and place it in that shroud and that perfume, and from it
there comes forth a fragrance like that of the sweetest musk found on the face of the earth. They then
take it up and do not bring it past a company of angels without their asking, "Who is this good soul?’
to which they reply, ‘So and so, the son of so and so’, using the best names by which people called
him on the earth. They then bring him to the lowest heaven and ask that the gate should be opened for
him. This is done, and from every heaven its archangels escort him to the next heaven until it is
brought to the seventh heaven, and Allah who is great and glorious says, ‘Record the book of my
servant in Illiyyun and take him back to earth, for I created mankind from it, I shall return them into
it, and from it I shall bring them forth another time.’ His soul is then restored to his body, two angels
come to him, and making him sit up say to him, ‘ Who is our Lord’ He replies, ‘My Lord is Allah.’
They ask, ‘What is your religion?’ and he replies, ‘My religion is Islam.’ They ask, ‘Who is this man
who was sent among you?’ and he replies, ‘He is Allah’s Messenger.’ They ask, ‘What is your

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[source of] knowledge?’ and he replies, ‘I have read Allah’s Book, believed in it and declared it to be
true.’ Then one cries from heaven, ‘My servant has spoken the truth, so spread out carpets for him
from paradise, and open a gate for him into paradise.’ Then some of its joy and its fragrance comes to
him, his grave is made spacious for him as far as the eye can see, and a man with a beautiful face,
beautiful garments and a sweet odor comes to him and says, ‘Rejoice in what pleases you for this is
your day which you have been promised.’ He asks, ‘Who are you, for your face is perfectly beautiful
and brings good?" He replies, ‘I am your good deeds.’ He then says, ‘My Lord, bring the last hour;
my Lord, bring the last hour, so that I may return to my people and my property.’ But when an infidel
is about to leave the world and proceed to the next world, angels with black faces come down to him
from heaven with hair-cloth and sit away from him as far as the eye can see. Then the angel of death
comes and sits at his head and says, ‘Wicked soul, come out to displeasure from Allah.’ Then it
becomes dissipated in his body, and he draws it out as a spit is drawn out from moistened wool. He
then seizes it, and when he does so they do not leave it in his hand for an instant, but put it in that
hair-cloth and from it comes forth a stench like the most offensive corpse found on the face of the
earth. They then take it up and do not bring it past a company of angels without their saying, ‘Who is
this wicked soul?’ to which they reply, ‘So and so, the son of so and so’, using the worst names that
he was called in the world. When he is brought to the lowest heaven, request is made that the gate be
opened for him, but it is not opened for him. (Allah’s Messenger (saws) then recited, ‘The gates of
heaven will not be opened for them and they will not enter paradise until a camel can pass through the
eye of a needle.’ Allah who is most Great and Glorious then says, ‘Record his book in Sijjin in the
lowest earth,’ and his soul is thrown down. (He (saws) then recited, ‘He who assigns partners to Allah
is as if he had fallen down from heaven and been snatched up by the birds, or made to fall by the
wind in a place far distant.’ His soul is then restored to his body, two angels come to him, and making
him sit up say to him, ‘Who is your Lord?’ He replies, ‘Alas, alas, I do not know.’ They ask, ‘What is
your religion?’ He replies, ‘Alas, alas, I do not know.’ They ask ‘Who is this man who was sent
among you?’ He replies, Alas, alas, I do not know.’ Then one cries out from heaven, ‘He has lied, so
spread out carpets from hell for him, and open a gate for him into hell.’ Then some of its heat and hot
air comes to him, his grave is made narrow for him so that his ribs are pressed together in it and a
man with an ugly face, ugly garments and an offensive odor come to him and says, Be grieved with
what displeases you, for this is your day which you have been promised.’ He asks ‘Who are you, for
your face is most ugly and brings evil?’ He replies, ‘l am your wicked deeds.’ He then says, My Lord,
do not bring the last hour.’

In another version there is something similar containing this addition:--"When his soul comes out
every angel between heaven and earth and every angel in heaven invoke blessings on him, and the
gates of heaven are opened for him, no guardians of a gate failing to supplicate God that his soul may
be taken up beyond them. But his soul, i.e., the infidel’s, is pulled out along with the veins and every
angel between heaven and earth and every angel in heaven curse him, and the gates of heaven are
locked, no guardians of a gate failing to supplicate God that his soul may not be taken up beyond
them." (Ahmad transmitted it)The person who answers the questions correctly and is destined for
paradise will feel that his grave is expanding and becoming a garden of paradise. The angels will tell
him gently, "Sleep like the sleep of a bride." But the person who fails to answer the questions
correctly will feel the grave closing in on him and a door into hell will be opened for him. His mortal
body will decompose and eventually disappear into the ground, but his soul will continue to feel the
punishment it earned in its life on earth. The punishment of the grave is the first hurdle the person has

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to overcome after death, and if he overcomes it easily, the rest of his trial on the Day of Judgement
will be similarly easy. For this reason, the Messenger of Allah (saws) used to recite the following
du’aa frequently :--"My Lord, I seek refuge in You from the punishment of the grave, and seek refuge
in You from the torture of the hell fire, and I seek refuge in You from the trials of the false messiah,
and I seek refuge in You from the trials of living and dying." Zaid b. Thabit narrated that the
Messenger of Allah (sallallahu alaihe wa-sallam) and his Companions were passing through a
belonging to the Banu An Najjar when the Prophet (sallallahu alaihe wa-sallam) mount shied and
almost unseated him. They were close to a few graves in which polytheist were buried, so the Prophet
(sallallahu alaihe wa-sallam) said, "These , , people are being tortured in their graves, and were it not
that you would stop burying your dead, I would ask Allah to let you hear the punishment in the grave
which I can hear." (Saheeh Muslim)

The Soul's Journey in Brief

1. To sum up the evidence, it is clear that the souls of all people, believers and unbelievers, are taken
up to the heavens at the time of death by angels and presented to Allah Almighty.

2. The record of the believer’s deeds is placed in a high place in heaven called Illiyyin and the
sinner’s record is thrown into the lowest earth known as Sijjin. "Nay! Truly the record of the evil-
doers is preserved in Sijjin (7) And what will explain to you what Sijjin is? (8) A register inscribed”.
(Al-Mutaffifin :7-9) “Nay! Truly the record of the pious is preserved in Illiyyin. (18) And what will
make you know what Illiyyin is? (19) A Register inscribed (20) To which bear witness those nearest
to Allah (i.e. the angels)." (Al-Mutaffifin 83:18-21)

3. The souls are returned to their bodies temporarily for questioning by the angels.

4. When the soul returns, the dead person is able to hear the retreating footsteps of the men who came
to bury him. This is an exception to the general rule in the Qur'an that the dead cannot hear the living.
"Verily, you cannot make the dead to hear, nor can you make the deaf hear the call when they flee,
turning their backs." (An Naml 27:80) "Nor are alike the living and the dead. Verily, Allah makes
whom He will hear, but you cannot make those in the graves hear." (Fatir 35:22)

5. The blessed soul is taken to the heavens where it is changed into a bird and eats freely from the
fruits in paradise. It rests in a state of peaceful sleep while the cool breezes of paradise flow gently
over it. In contrast is the sinner’s soul, which is thrown with contempt into the lowest earth to feel the
savage heat and stench of hell. Both kinds of soul reside in the same places as their Records of deeds.

6. The torture of the grave is for the soul, but if Allah Wills, it can also be felt by the body. The
human body has to decay and decompose into the ground, but as the punishment of the grave is for
the soul, it can continue until the Last Day.

Common Questions Answered

1. Groups of Muslims claim that the questioning in the grave is proved only by hadeeth literature and
not by the Qur'an. To reply to them, consider the following verse of Surah Ibrahim : "Allah will keep

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firm those who believe, with the Word that stands firm in this world and in the Hereafter. And Allah
will cause the wrongdoers to go astray. and Allah does what He wills." (Ibrahim 14:27) The first
stage of the Hereafter is the time of Barzakh, the period between death and resurrection. The Prophet
(saws), as narrated by Al-Baraa bin Aazib, explained that the believers will be aided in standing firm
with their answers in the grave when the angels Munkar and Nakir come to question them, while the
wrong-doers will falter at this critical time.

2. The same group of Muslims claim that the punishment or bliss of the grave are also proven only
from hadeeth and not from the Quran. Our reply is that the punishment of the grave is mentioned in a
number of Quranic verses: (a) Pharaoh and his followers have been exposed to the Fires of Hell
every morning and evening since their deaths, and they will continue to suffer in this manner until the
Day of Resurrection. On that day they will actually enter the fire. "The Fire; they are exposed to it
morning and evening. And on the Day when the Hour will be established, it will be said: Cause
Pharaoh’s people to enter the most severe torment." (Al Ghafir 40: 46). (b) "Because of their sins
they were drowned, then (immediately) were made to enter the Fire, and they found none to help
them without Allah." (Nuh 71:25) The disbelievers from the people of Nuh were drowned and then
immediately thrown into the Fire. According to Arabic grammar, the letter ‘fa’ in this verse indicates
immediacy. As the Day of Judgement is still in the future, the punishment, which began, immediately
after Nuh’s people drowned must be the punishment in Barzakh. (c) "And among the Bedouins
around you (0 Muhammad), some are hypocrites and so are some among the people of Madina. They
exaggerate and persist in hypocrisy. You know them not, but We know them. We shall then punish
them twice, and thereafter they shall be brought back to a severe torment". (Al Tawba 9:101)
Abdullah bin Abbas explained in his tafseer of this verse that the disbelievers and hypocrites would
be tortured twice before their chastisement on the Day of Judgement. The first will be a wretched life
on this earth, and the second will be in Barzakh. "…. And if you could see when the wrong-doers are
in the agonies of death while the angels are stretching forth their hands saying, ‘Deliver your souls!
This day you shall be recompensed with the torment of degradation because of what you used to utter
against Allah other than the truth…." (Al An’am 6:93)A disgraceful punishment is promised the day
their souls leave their bodies. The use of the word ‘today’ indicates that the torture will be immediate,
and as such cannot be referring to the Day of Judgement but to the time in the grave. "And if you
could see when the angels take away the souls of the disbelievers, they beat their faces and their
backs, (saying) ‘Taste the punishment of the blazing Fire (50) This is because of that which your
hands had sent forward. And indeed, Allah is not unjust to His slaves." (Al Anfal 8:50-51) "Then how
will it be when the angels will take their souls at death, beating their faces and their backs?"
(Muhammad 47:27)Both the above verses speak of a beating by the angels immediately after death.

3. The rewards and bliss of the grave are also mentioned by the Qur'an. For example, the story is told
of a man who warned a prophet that his enemies were plotting to kill him. When the disbelievers
realized that the man had betrayed them, they punished him and viciously put him to death.
Immediately after his death the man was told to enter paradise and when he saw the luxuries and
wonders of paradise, the man wished he could tell his people about his happy fate. "It was said to him
(when the disbelievers killed him): ‘Enter Paradise’. He said: ‘Would that my people knew (26) that
my Lord has forgiven me and made me one of the honored ones." (Ya Sin 36:26-27)The real
Paradise will reveal all its favors and wonders on the Day of Judgement, but this man received only a
taste of paradise in his grave which gave him such rapturous joy. "Those whose lives the angels take

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while they are in a pious state, saying to them, ‘Peace be upon you, enter Paradise because of the
good which you used to do in the world". (Al Nahl 16:32) "Think not of those who are killed in the
Way of Allah as dead! Nay! They are alive, with their Lord, where they have provisions (169) They
rejoice what Allah has bestowed upon them from His bounties. Rejoicing for the sake of those who
have not yet joined them but are left behind (not yet martyred) that on them no fear shall come nor
shall they grieve." (Al Imran 3:169-170)The life of the martyrs is not like the life on earth. The
Messenger of Allah (saws) explained this further in the following narration. "Their souls are in the
crops of green birds which are in lamps suspended from the Throne of Allah, which fly where they
wish in Paradise and then return to these lamp. Their Lord looks on them and asks whether they
desire anything, and they ask in reply what they wish when they can go where they like in Paradise.
He asks them three times, and when they see they will not be left until they ask something, they tell
their Lord that they wish Him to return their souls to their bodies so that they may be killed in His
path again. Then when He that they lack nothing they are left without further questioning."
(Transmitted by Muslim)

5. NAFS AND ITS KINDS

Question:--What is human “Nafs” by Quran? What are its kinds?

Answer: --There is some difference in the way the words 'Ruh' and 'Nafs' are used. The 'Ruh' is the
subtle spirit, which resides in the heavens and needs a physical body to carry it on the earth. When
this spirit is given a body, life begins and it is described as 'Nafs'. The word 'Nafs' is used in a number
of ways by the Qur'an, all of which imply the meaning of a soul with a body. 1. 'Nafs' meaning "Self."
"…. You know what is in my self but I do not know what is in Your self…." (Al-Ma’ida 5:116) 2.
Nafs means a strong force in human, which can push him either towards good or evil. There is
concept of 'Nafs al Ammara bis Su' ('Nafs' which encourages evil) and 'Nafs al Lawwama' ('Nafs'
which blames) and 'Nafs al Mutmainna' ('Nafs' which is contented).

The Different States of Each Nafs

3. NAFS AL-MUTAMAINNA – It is the fully Satisfied Soul. "0 you satisfied soul (27) Return to
your Lord pleased with yourself and pleasing to Him (28) Enter among My servants (29) And enter
My paradise". (Al-Fajr 89:27 - 30) The Qur'an explains how one can achieve the noble state of the
satisfied soul."….Indeed, in the remembrance of Allah do hearts find satisfaction." (Al-Ra'd 13:28)
The Qur'an is the voice of Al-Rahman just as music is the voice of Satan. If the evil-inspiring soul
finds solace in music, dance and its paraphernalia, the satisfied soul finds its peace and consolation in
the Qur'an, prayer and the company of the righteous. The satisfied soul has such a deep conviction in
Allah and the Last Day that never is it upset by the sorrows or demands of this world. During his
return from a Jihad expedition, the Prophet (saws) once sat down to rest under the shade of a tree far
from his devout companions. A Makkan called Chawrath bin Al Harith saw his golden chance and
came forward with his sword drawn: "O Muhammad. Who is going to save you from me now?" Calm
and un-fearing, the Prophet (sallallahu alaihe wa-sallam) stood tall and replied simply, "Allah!". The
man was surprised into confusion by this simple answer and unconsciously dropped his sword. The
Prophet (sallallahu alaihe wa-sallam) immediately picked up the sword and asked, "Tell me who will
save you now?". The man quietly answered, "There is no god worthy of worship but Allah."lllness,
financial worries, loss of property or death of dear ones does not cause the satisfied soul to wail, curse

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or lament. Whenever it faces any problems it simply say, "To Allah we belong and to Him we shall
return" and faces the misfortune with patience and trust in its Lord. Such are the souls described in
the Quran:--"Be sure, We shall test you with something of fear, hunger, some loss of goods or lives or
fruits of your toils. But give glad tidings to those who are patient. (155) Those who say, when
afflicted by calamity: "To Allah we belong and to Him we shall return”. (Al Baqarah 2:155-156)

The satisfied soul believes that all happiness and sorrow is by the decree of Allah. It therefore feels
no need to lament at misfortunes or to boast at success. "No misfortune can happen on earth or to
your soul but it is written in a decree before We bring it into existence. That is truly easy for Allah
(22) In order that you may not despair over matters that pass you by, nor exult in favors bestowed
upon you, for Allah loves not the vain boasters." (Al Hadid 57:22-23) No worldly anxieties upset the
satisfied soul. If it fails to acquire something for which it has struggled for many years, it will accept
its destiny and remember the following words of the Prophet of Allah (saws):--"What has reached
you was never meant to escape you and what has escaped you was never meant to reach you."
(Muwadih by Al-Khateeb Al-Baghdadi)

The satisfied soul seeks its nourishment in Dhikr (the remembrance of Allah), prayer, fasting, Zakat
and Hajj. It relies heavily for support on the branches of faith, the highest of which is to say and
believe in ‘There is no god worthy of worship except Allah and Muhammad is the Messenger of
Allah’, and the lowliest of which is to remove an obstacle from the path. Angels are present to
strengthen this soul and to bless and greet it when it departs this material life, when it is resurrected
and when it is admitted into the gardens of paradise. Their greeting to it is the greeting of a Muslim to
his fellow Muslim: ‘Peace be unto you’; "And those who feared their Lord will be led to the Paradise
in crowds; until they arrive there, its gates are opened and its keepers will say: ‘Peace be upon you!
Well have you done. Enter here and dwell forever." (Az Zumar 39:73)

4. NAFS AL AMMARA BIS SU' – It is the soul that dictates evil. "And I do not free myself from
blame. Indeed the human self is inclined to evil, except when my Lord bestows His Mercy (upon
whom He wills). Indeed my Lord is Forgiving, Merciful." (Yusuf 12:53) In contrast this soul which
earns the company of Satan because it ignores the remembrance of Allah. "The one who withdraws
himself from the remembrance of the Merciful, We appoint for him a Satan to be a companion to
him." (Az-Zukhruf 43:36) Satan’s cohorts and tunes surround the evil soul day and night. It drives
from one satanic act to other. You will see it lying and cheating, wasting time on leisure and sports,
frequenting cinemas and concerts, listening to music and dancing. As one contemporary writer said,
"The godless society’s motto is ‘work and play', while the motto of the god-conscious society is,
‘work and pray’ "!

3. NAFS AL LAWWAMA – It is the Self-reproaching soul. "I do call to witness the Resurrection
Day (1) And I do call to witness the self-reproaching Soul." (Al Qiyamah 75:1-2) The noblest of the
souls is the satisfied soul, which at its last moments on earth will receive the glad news from its lord
of "Enter among My servants and enter into my Paradise." In contrast is the soul, which inspires evil
and disobedience. And between these two extreme states is the self-reproaching soul, which checks
its actions and blames itself when it commits evil. Most souls hover between these different states
depending on the person’s faith and actions. The self-reproaching soul succumbs to evil inspirations
but then regrets its actions and reproaches itself for being weak and vulnerable. These feelings of
remorse cause it to turn back to Allah, to repent sincerely, and to receive spiritual solace. It is better

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for each Nafs to blame itself whenever it commits a wrong. If not, it will find itself being blamed
from all those around it. Consider how the self-reproaching soul is mentioned with the Day of
Resurrection in the Quran. "I do call to witness the Resurrection Day (1) And I do call to witness the
self-reproaching soul." (Al Qiyarnah 75:1-2)

There is a common factor between these two entities, which is that both are courts of justice. The
Nafs al Lawwama is an inner court of justice within each person; when he acts wrongfully. His
conscience or soul reprimands him, and it is then up to him to pay heed to it or to ignore it. Besides
placing an inner court of justice within each person, the Creator has also prepared a larger Court,
which will operate on the Final Day and will mete out justice to all of mankind.

6. WHO IS A SAHABI? (A Companion of Prophet Muhammad)

Question: Who is a Sahabi?

Answer: The Jumhur (vast majority) - define the Sahabi as one who 1. Saw the Prophet even for a
split second. 2. Believed in him when seeing him. 3. Died a Muslim. One who saw the Prophet while
being a disbeliever, then believed in him only after the time of the Prophet , is a Tabi`i. The latter
case is the rare instance mentioned by the scholars of "a Tabi`i who saw the Prophet." And Allah
knows best.

7. WHAT IS THE SUNNAH?

Question:-What is the Sunnah? For the new and prospective Muslim, how should one interpret the
Sunnah? Should it be considered the emulation, or imitation rather of His (saw) actions or the striving
of the state of His (saw) character?

Answer: Praise be to Allah . Sunna, pl. sunan: "Road" or "practice (s)." Standard practice, primarily
of the Prophet sallAllahu `alayhi wa-Alihi wa-Sallam, including his sayings, deeds, tacit approvals or
disapprovals. Hadith Scholars add his personal traits - including physical features - to this definition.

The "sciences of the Sunna" (`ulum al-Sunna) refer to the biography of the Prophet (sira), the
chronicle of his battles (maghazi), his everyday sayings and acts or "ways" (sunan) including his
personal and moral qualities (shama'il), and the host of the ancillary hadith sciences such as the
circumstances of occurrence (asbab al-wurud), knowledge of the abrogating and abrogated hadith,
difficult words (gharib al-hadith), narrator criticism (al-jarh wal-ta`dil), narrator-biographies (al-rijal),
etc. This meaning is used in contradistinction to the Qur'an in expressions such as "Qur'an and Sunna"
and applies in the usage of hadith Scholars. "The Sunna in our definition consists in the reports
transmitted from the Messenger of Allah , and the Sunna is the commentary (tafsir) of the Qur'an and
contains its directives (dala'il)" (Imam Ahmad). The early Sunni hadith Masters such as Abu Dawud
and Abu Nasr al-Marwazi also used the term "the Sunna" in the narrow sense to refer to Sunni
Doctrine as opposed to the creeds of non-Sunni sects. In the terminology of usul al-fiqh or principles
of jurisprudence, sunna denotes a saying (qawl), action (fi'l) or approval (taqrir) related from (nuqila
`an) the Prophet or issuing (sadara) from him other than the Qur'an. In the terminology of fiqh or
jurisprudence, sunna denotes whatever is firmly established (thabata) as called for (matlub) in the

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Religion on the basis of a legal proof (dalil shar`i) but without being obligatory, the continued
abandonment of which constitutes disregard (istikhfaf) of the Religion and sin, and incurs blame
(lawm, `itab, tadlil) - also punishment (`uquba) according to some jurists. Some made a distinction
between what they called "Emphasized Sunna" (sunna mu'akkada) or "Sunna of Guidance" (sunnat
al-huda), such as what the Prophet ordered or emphasized in word or in deed, and other types of
Sunna considered less binding in their legal status, such as what they called "Non-Emphasized
Sunna" (sunna ghayr mu'akkada) and "Sunna of Habit" (sunnat al-`ada).The above jurisprudential
meanings of Sunna are used in contradistinction to the other four of the five legal categories for
human actions - fard ("obligatory"), mubah ("indifferent"), makruh ("offensive"), haram
("prohibited") - and apply in the usage of jurists from the second Hijri century. More on the Sunna as
binding evidence (Hujjiyyat al-Sunna) at:-And Allah knows best. Was-Salam--Hajj Gibril Haddad

8. GOING TO CHINA FOR KNOWLEDGE

Question:-Does this hadith "Even if you have to go to China to earn knowledge, go" is sound and
applied to woman too?

Answer: Praise be to Allah. With regard to the hadeeth mentioned, “Seek knowledge even if you have
to go as far as China, for seeking knowledge is a duty on every Muslim,” Shaykh al-Albaani said in
Da’eef al-Jaami’: “(It is) fabricated.” (no. 906). The proven hadeeth is that which was narrated by
Ibn Maajah from the hadeeth of Anas ibn Maalik, who said: “The Messenger of Allah (peace and
blessings of Allah be upon him) said: ‘Seeking knowledge is obligatory upon every Muslim.’” (220.
Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. What is meant by knowledge here is
knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no
person has any excuse for not knowing.” And Allah knows best.

9. Importance of elm (EDUCATION)

Question: They are many ahadeeths describing the importance of elm , (education, science) and that
scientists will have a great reward, so what's meant by elm? Is it just the forensic elm that's mentioned
in ahadeeths or could it be any kind of elm like biology, physics, electronics etc?

Answer: Praise be to Allah. The knowledge mentioned here is the knowledge of sharee’ah which is
derived from the Qur’aan and Sunnah. This is the legacy of the Prophets, for the Prophets did not
leave behind dirhams and dinars (money), rather they only left behind knowledge. Whoever learns it
gains a great deal. When the texts commend knowledge, what is meant is knowledge of the Qur’aan,
Sunnah and sharee’ah. This also includes knowledge of nahw (grammar), i.e., the Arabic language,
because it is the language of the Qur’aan: knowledge of how inheritances are to be shared out
(faraa’id); acts of worship (‘ibaadaat); interactions with others (mu’aamalaat); punishments
prescribed in sharee’ah (hudood); the shar’i literature and Arabic literature, for it is the biography of
the close friends (awliya’) of Allah and His righteous slaves. Similarly it is important to know the
means to this knowledge, such as Usool al-Fiqh, tawheed, ‘Aqeedah, the basic principles of Islam,
etc. With regard to other, worldly sciences which the Muslims need to know, there is no doubt that
they come under the heading of fard kifaayah (communal obligation, i.e., if some of the community

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does it, the rest are absolved of the obligation); those who are able to learn them are obliged to do so,
thus fulfilling the obligation of fard kifaayah, because the people are in need of that, so long as that
does not prevent them from learning the things that they are obliged to know. Undoubtedly there is
benefit in sciences such as biology, chemistry, etc. Many of the scholars were of the view that it is
obligatory to learn necessary crafts and industries, and there should be enough people who have these
skills, such as blacksmiths, tailors, barbers, etc. Shaykh ‘Abd-Allah ibn Jibreen And the sciences
which Muslims are in need of, such as military skills, are even more essential and more obligatory.
And Allah knows best.

10. DID ARABS KNOW ABOUT ALLAH BEFORE THE PROPHET

Question:-We know that Holy Prophet’s father name was Abdullah & he had passed away before
Prophet's birth.With this background please tell that what was the concept in arabs about
"ALLAH"before prophet.Were they familiar to this word before prophet's birth?How did they
differentiate Allah from idols,if at all they did?

Answer:--You should note that Arabian societies before Islam were not atheistic societies that denied
the existence of Allah, or societies that were unaware that there is a Lord, Creator and Provider. They
knew that, and they still retained some traces of the religion of Ibraheem, and they had contact with
Jews and Christians. But their problem was that they did not worship Allah Alone in exclusion to
others; they had other gods whom they associated in worship with Him, and which they worshipped
not on the basis that they were the Lord, the Creator the Provider, but because they claimed that these
were intermediaries who would intercede between them and Allah and bring them closer to Allah.
Hence Allah said concerning them (interpretation of the meaning): “And if you (O Muhammad) ask
them: ‘Who has created the heavens and the earth,’ they will certainly say: ‘Allah....” [Luqmaan
31:25] This indicates that they acknowledged that Allah is the Creator. Another aayah says
(interpretation of the meaning): “And verily, if you ask them: ‘Who created the heavens and the
earth?’ Surely, they will say: ‘Allah (has created them)....” [Az-Zumar 39:38] Many aayaat indicated
that they believed in the Unity of Lordship (Tawheed al-Ruboobiyyah); their shirk was with regard to
divinity (uloohiyyah), as Allah says concerning them (interpretation of the meaning): “And those who
take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they
may bring us near to Allah....’” [Az-Zumar 39:3] i.e., they said, we only worship them so that they
may bring us closer to Allah.

11. BONDS OF ISLAM WILL BE UNDONE

Question:--The Messenger of Allah (peace and blessings of Allah be upon him) said, “The bonds of
Islam will be undone one by one. Each time one bond is undone, the people will move to the next one
(and adhere to that). The first bond to be undone will be ruling (al-hukm) and the last one will be
prayer (al-salaah).” What does this hadeeth mean? And what is meant by the undoing of ruling (al-
hukm)?

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Answer: Praise be to Allah. The hadeeth mentioned was narrated by Imaam Ahmad in his Musnad,
al-Tabaraani in al-Mu’jam al-Kabeer, and Ibn Hibbaan in his Saheeh, with a jayyid isnaad from Abu
Umaamah al-Baahili (may Allah be pleased with him) from the Prophet (peace and blessings of Allah
be upon him), who said: “The bonds of Islam will be undone one by one. Each time one bond is
undone, the people will move to the next one (and adhere to that). The first bond to be undone will be
ruling (al-hukm) and the last one will be prayer (al-salaah).” The meaning of this hadeeth is
apparent, which is that the more Islam becomes “strange”, the more people will go against its
teachings and will undo its bonds, which is a reference to its obligations and commandments. As the
Prophet (peace and blessings of Allah be upon him) said: “Islam began as a stranger and will go back
to being a stranger as it started, so give glad tidings to the strangers.” (Narrated by Muslim in his
Saheeh). The meaning of the phrase “the first bond to be undone will be ruling (al-hukm)” is
apparent; it refers to the failure to rule according to the sharee’ah of Allah. This is what is happening
today in most of the so-called Muslim countries. It is known that what is obligatory upon all is to rule
according to the sharee’ah of Allah in all things, and to beware of ruling according to laws and
customs which go against the sharee’ah, because Allah says (interpretation of the meaning): “But
no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes
between them, and find in themselves no resistance against your decisions, and accept (them) with
full submission [An-Nisaa’ 4:65] “And so judge (you O Muhammad) among them by what Allah has
revealed and follow not their vain desires, but beware of them lest they turn you (O Muhammad) far
away from some of that which Allah has sent down to you. And if they turn away, then know that
Allah’s Will is to punish them for some sins of theirs. And truly, most of men are Faasiqoon
(rebellious and disobedient to Allah). [Al-Maa’idah 5:49] Do they then seek the judgement of (the
days of) Ignorance? And who is better in judgement than Allah for a people who have firm Faith”
[Al-Maa’idah 5:50] “....And whosoever does not judge by what Allah has revealed, such are the
Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act on Allah’s Laws)" [Al-Maa’idah
5:44] It was We who revealed the law (to Moses): therein was guidance and light. By its standard
have been judged the Jews, by the prophets who bowed (as in Islam) to Allah's will, by the rabbis and
the doctors of law: for to them was entrusted the protection of Allah's book, and they were witnesses
thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail
to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers. “....And
whosoever does not judge by that which Allah has revealed, such are the Zaalimoon (polytheists and
wrongdoers — of a lesser degree”). [Al-Maa’idah 5:45] “....And whosoever does not judge by what
Allah has revealed (then) such (people) are the Faasiqoon [the rebellious i.e. disobedient (of a lesser
degree)] to Allah [Al-Maa’idah 5:47] The scholars (may Allah have mercy on them) explained that
the rulers of the Muslims are obliged to rule according to the sharee’ah of Allah in all the Muslims’
affairs and in all the conflicts that arise among them, in obedience to these verses. They explained
that the one who rules by anything other than that which Allah revealed, if he believes that it is
permissible for him to do so, is guilty of major kufr which puts him beyond the pale of Islam… But if
he believes that this is not permissible, but he rules by something other than that which Allah revealed
for a bribe or for some other purpose, although he believed that that is not permissible, and that it is
obligatory to rule according to that which Allah revealed, then he is guilty of lesser kufr, lesser zulm
and lesser fisq.

We ask Allah, may He be glorified, to make all the Muslim rulers rule and judge according to the
sharee’ah and to make their people adhere to it, and to cause them to beware of whatever goes against

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it, for He is the Most Generous, Most Kind. Undoubtedly ruling according to sharee’ah and acting in
accordance with it is in our best interests in this world and in the Hereafter, and will be a source of
pride in this world and in the Hereafter. It will keep us safe from the plots of our enemies and help us
to be victorious over them, as Allah says (interpretation of the meanings): “O you who believe! If
you help (in the cause of) Allah, He will help you, and make your foothold firm” [Muhammad 47:7]
“....and (as for) the believers, it was incumbent upon Us to help (them)” [Ar-Room 30:47] “....Verily,
Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty. (40) Those
(Muslim rulers) who, if We give them power in the land, (they) enjoin Iqaamat-as-Salaah [i.e. to
perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the
Zakaah and they enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and
forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the
Qur’aan as the law of their country in all the spheres of life]. And with Allah rests the end of (all)
matters (of creatures) [Al-Hajj 22:40-41] “Verily, We will indeed make victorious Our Messengers
and those who believe (in the Oneness of Allah Islamic Monotheism) in this world’s life and on the
Day when the witnesses will stand forth, (i.e. Day of Resurrection) [Al-Ghaafir 40:51]The Day when
their excuses will be of no profit to Zaalimoon (polytheists, wrongdoers and disbelievers in the
Oneness of Allah). Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in
Hell-fire)” [Al-Ghaafir 40:52]

And there are many similar aayaat. With regard to the words of the Prophet (peace and blessings of
Allah be upon him), “and the last one will be prayer (al-salaah)”, this refers to large numbers of
people who do not pray and who are negligent with regard to salaah. This is what is happening today
in many Muslim countries. We ask Allah to put the Muslims’ affairs right and to help them to adhere
strongly to His religion and to be steadfast.

12. QAREEN (COMPANION)

Question: Is there anything in Islam that is called the Qareen? I would like to know whether I have a
Qareen. What does Islam say about this, or does it not exist at all?

Answer: Praise be to Allah.Yes, there is something which is called the qareen, which Allah has
caused to accompany every human being. This qareen pushes a person to do evil things and to
disobey Allah, with the exception of the Prophet (peace and blessings of Allah be upon him), as will
be explained below. Allah says (interpretation of the meaning): “His companion (qareen) will say:
‘Our Lord! I did not push him to transgression, (in disbelief, oppression, and evil deeds), but he was
himself in error far astray.’ (27) Allah will say: ‘Dispute not in front of Me, I had already in advance
sent you the threat. (28) The Sentence that comes from Me cannot be changed, and I am not unjust to
the slaves’” [Qaaf 50:27-29] Ibn Katheer said: “ ‘His companion (qareen) will say’ – Ibn ‘Abbaas
(may Allah be pleased with him), Mujaahid, Qutaadah and others said: this refers to the devil who is
appointed to accompany him. ‘Our Lord! I did not push him to transgression’ means, he will disown
that person on the Day of Judgement, and will say, ‘Our Lord! I did not push him to transgression’
meaning, I did not lead him astray. ‘but he was himself in error far astray’ means, he was misguided
in himself, receptive to falsehood and resistant to the truth – as Allah says elsewhere (interpretation of
the meaning): ‘And Shaytaan (Satan) will say when the matter has been decided: “Verily, Allah
promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over
you except that I called you, and you responded to me. So blame me not, but blame yourselves. I

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cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner
with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the
Zaalimoon (polytheists and wrongdoers).”’ [Ibraaheem 14:22] The phrase ‘Dispute not in front of
Me’ refers to what Allah will say to the human and his companion from among the jinn, when they
dispute before Him, and the human says, ‘O Lord, this one led me astray from the Reminder after it
had come to me’ and the devil will say, ‘Our Lord! I did not push him to transgression, (in disbelief,
oppression, and evil deeds), but he was himself in error far astray’ – i.e., from the path of truth.Allah
will say, ‘Dispute not in front of Me’ meaning, in My presence. ‘I had already in advance sent you the
threat’ means, I sent the warning on the lips of the Messengers, and I sent down the Books, so proof
and evidence was established against you. ‘The Sentence that comes from Me cannot be changed’ –
Mujaahid said, this means I have passed My judgement. ‘and I am not unjust to the slaves’ means, I
do not punish anyone for the sin of another, and I only punish a person for his sin after proof has been
established against him.”

Tafseer Ibn Katheer, 4/227--It was narrated that ‘Abd-Allah ibn Mas’ood said: The Messenger of
Allah (peace and blessings of Allah be upon him) said: “There is no one among you but a companion
from among the jinn has been assigned to him.” They said, “Even you, O Messenger of Allah?’ He
said, “Even me, but Allah helped me with him and he became Muslim (or: and I am safe from him),
so he only enjoins me to do that which is good.” According to another report, “… There is assigned to
him a companion from among the jinn and a companion from among the angels.” Narrated by
Muslim, 2814 Al-Nawawi included this in a chapter which he called: Baab Tahreesh al-Shaytaan wa
Ba’thihi Saraayaahu li Fitnat il-Naas wa anna ma’a kulli insaanin Qareen (Chapter on the evil of the
Shaytaan and his sending his troops to tempt the people, and the fact that there is a jinn-companion
with every human being). Al-Nawawi said:-- “Fa aslamu (and I am safe from him) or fa aslama (and
he became Muslim). These are two well known versions. One means ‘and I am safe from his evil and
his temptation.’ The other means that ‘the qareen became Muslim and became a believer, so he does
not tell me to do anything but good’. There was some scholarly dispute as to the form of the word.
Al-Khattaabi said that the word was Fa aslamu (and I am safe from him); al-Qaadi ‘Iyaad said that it
was fa aslama (and he became Muslim), which is more correct, because the hadeeth says, ‘so he only
enjoins me to do that which is good’. They also disputed as to the meaning of the word fa aslama.
Some said that it meant that he (the qareen) submitted and surrendered, as it was narrated elsewhere
than in Saheeh Muslim, fa astaslama [he gave up and surrendered]. It was also suggested that it
means that he became a Muslim and a believer. The latter is the apparent meaning. Al-Qaadi said:
Note that the ummah is unanimously agreed that the Prophet (peace and blessings of Allah be upon
him) was protected from the Shaytaan in physically, mentally and with regard what he said. This
hadeeth contains a warning against the temptation of the qareen and his whispers and temptations. We
know that he is with us so we should beware of him as much as possible. Sharh Muslim, 17/157, 158
It was narrated from ‘Abd-Allah ibn ‘Umar that the Messenger of Allah (peace and blessings of Allah
be upon him) said: “If anyone of you is praying, he should not let anyone pass in front of him; if that
person insists then he should fight him for there is a qareen with him.” Narrated by Muslim, 506.

Al-Shawkaani said: “The phrase ‘for there is a qareen with him’—according to al-Qaamoos [an
Arabic-language dictionary] the word qareen refers to a companion; the Shaytaan always
accompanies man and never leaves him. This is what is referred to here.” Nayl al-Awtaar, 3/7

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13. TIME DIFFERENCE BETWEEN ADAM & MUHAMMAD (PBUH)

Question: How long was the period of time between the creation of Adam (peace be upon him) and
the creation of Muhammad (peace and blessings of Allah be upon him)?

Answer: Praise be to Allah.There is nothing in Islam that defines the period between Adam and
Muhammad (peace be upon them both); indeed the length of time that Adam (peace be upon him)
lived is not known. But there are some ahaadeeth and reports which, if we put them together, we can
arriver at an approximate length of time, but that not cover the complete period. Some of these
ahaadeeth and reports are saheeh (sound) and others are subject to differences of scholarly opinion,
and some periods of time are not defined precisely in any reports. Among the saheeh reports
concerning that are the following: 1 – Allah says concerning the length of time that Nooh (peace be
upon him) remained calling his people: “....and he stayed among them a thousand years less fifty
years....” [Al-‘Ankaboot 29:14] 2 – The period between ‘Eesa and our Prophet (peace be upon them
both): al-Bukhaari narrated that Salmaan al-Faarisi said: “The period between ‘Eesa and our Prophet
(peace be upon them both) was six hundred years.” There are also other reports whose soundness is
debatable, which mention the following: 3 – The period between Adam and Nooh (peace be upon
them both): it was narrated from Abu Umaamah that a man said: “O Messenger of Allah, was Adam a
Prophet?” He said, “Yes, and Allah spoke to him.” The man asked, “How much (time) was there
between him and Nooh?” He said, “Ten centuries.” Narrated by Ibn Hibbaan in his Saheeh, 14/69;
and by al-Haakim, 2/262. He said it is saheeh according to the conditions of Muslim, and al-Dhahabi
agreed with him. Ibn Katheer said in al-Bidaayah wa’l-Nihaayah (1/94): this is (saheeh) according to
the conditions of Muslim, even though he did not narrate it.

4 – The period between Nooh and Ibraaheem (peace be upon them both): our evidence is in the
continuation of the hadeeth of Abu Umaamah (may Allah be pleased with him) quoted above: … He
said, “And how long was there between Nooh and Ibraaheem?” He said, “Ten centuries.” (Narrated
by al-Haakim in al-Mustadrak, 2/288. He said: this hadeeth is saheeh according to the conditions of
Muslim, although he did not narrate it. And it was narrated by al-Tabaraani in al-Mu’jam al-Kabeer,
8/118. It was reported that some of the narrators of this hadeeth were da’eef (weak), but al-Albaani
classed it as saheeh on the basis of corroborating reports.

Some of the reports that were narrated include the following: 5. The period between Moosa and
‘Eesa (peace be upon them both). Al-Qurtubi said: there was some difference of opinion as to the
length of this period. Muhammad ibn Sa’d mentioned in his book al-Tabaqaat that Ibn ‘Abbaas said:
“between Moosa ibn ‘Imraan and ‘Eesa ibn Maryam (peace be upon them both) there were one
thousand and seven hundred years, and there was no fatrah (interval when no Prophet was sent)
between them, for one thousand Prophets of the Children of Israel were sent between them, apart
from other Prophets who were also sent (to other nations). And between the birth of ‘Eesa and the
Prophet (peace and blessings of Allah be upon him) there were five hundred and ninety-nine years.”
(Tafseer al-Qurtubi, 6/121). Ibn Hajar said: “The narrators are agreed that the period of the Jews until
the coming of the Prophet (peace and blessings of Allah be upon him) was more than two thousand
years, and the period of the Christians until the coming of the Prophet (peace and blessings of Allah
be upon him) was six hundred years.” (Fath al-Baari, 4/449) By looking at the verse, ahaadeeth,
reports and opinions quoted above, if they are correct then we may use them to work out the period in
question. But as for being certain of the length of time between Adam and Muhammad (peace be

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upon them both), then in addition to the above there are many other considerations to be addressed
before we can work it out, including the following: Differences of scholarly opinion concerning the
definition of the word qarn (translated above as “century”) – does it mean one hundred years, or does
it mean one generation? What we know is that the lifespan of the people at that time was a fraction of
the time that Nooh spent in calling his people, and we do not know how long the people of those
generations lived. There is no report which defines the number of years between prophet Ibraheem
and Moosa (peace be upon them both).It remains to be said that being certain about such matters or
researching them are not things on which we base our acts of worship or our actions, and the words of
Allah are sufficient for us:--“And (also) ‘Aad and Thamood, and the Dwellers of Ar -Rass, and many
generations in between” [Al-Furqaan 25:38] We must strive to follow the example of these
Prophets and walk in their footsteps, because this is the purpose behind mentioning them and their
lives:

14. ALLAH HAS SEALED THE HEART OF KUFFAR

Question:--If Allah has sealed the hearts of the Kuffar i.e. non-Muslims, then why are they to be
blamed for not accepting Islam?

Answer:--1. Allah has sealed the hearts of those who are continuously bent on rejecting the truth
Allah (swt) mentions in Surah Al Baqarah chapter 2 verses 6 and 7 "As to those who reject Faith, it is
the same to them Whether thou warn them or do not warn them; they will not believe. [Al-Baqarah
2:6]Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the
penalty they (incur)." [Al-Baqarah 2:7]These verses do not refer to common Kuffar who reject faith.
The Arabic words used are al-lazina kafaroo, those who are bent on rejecting the truth. It will not
make any difference to such people whether you warn them or not, they will not believe. Allah has set
a seal on their hearts and on their hearing and on their eyes is a veil. It is not because Allah has set a
seal on their hearts that these kuffar do not understand and believe, but it is the vice-versa. It is
because these kuffar are bent on rejecting the truth and whether you warn them or not they will not
believe, that Allah has set a seal on their hearts. Therefore Allah is not to blame, but these kuffaar
who are bent on rejecting the faith are responsible.

2 Example of teacher predicting a student will fail ---Suppose an experienced teacher, before the final
examinations, predicts that a particular student will fail in the exams, since the student is very
mischievous, not attentive in class and does not do his homework. If after the student appears for the
examination, he fails, who is to be blamed for the student failing: the teacher or the student? Just
because the teacher predicted, it does not mean that the teacher is to be blamed but the student
himself is responsible for his failure. Similarly Allah (swt) knows in advance that there are some
people who are bent on rejecting the faith and Allah has put a seal on their hearts. Thus these non-
Muslims themselves are responsible for rejecting the faith and not Allah (swt).

15. ALL RELIGIONS TEACH RIGHTEOUS, THEN WHY FOLLOW ISLAM?

Question:--All religions basically teach followers to do good deeds. Why should a person only follow
Islam? Can he not follow any of the religions?

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Answer:-1. Major difference between Islam and most other religions --All religions basically exhort
mankind to be righteous and eschew evil. But Islam goes beyond that. It guides us towards practical
ways of achieving righteousness and eliminating evil from our individual and collective lives. Islam
takes into account human nature and the complexities of human society. Islam is guidance from the
Creator Himself. Therefore, Islam is also called the Deenul-Fitrah (the natural religion of Man).

2. Example - Islam commands us to shun robbery and also prescribes method of eli-minating robbery
-a. Islam prescribes method of eliminating robbery---All major religions teach that theft is an evil act.
Islam teaches the same. So what is the difference between Islam and the other religions? The
difference lies in the fact that Islam, besides teaching that robbing is evil, shows a practical way of
creating a social structure in which people will not rob.b. Islam prescribes Zakat---Islam prescribes a
system of Zakat (obligatory annual charity). Islamic law prescribes that every person who has a
saving that exceeds the nisab level i.e. more than 85 grams of gold, should give 2.5% of that saving
every lunar year in charity. If every rich person in the world gave Zakat sincerely, poverty will be
eradicated from this world. Not a single human being would die of hunger.c. Chopping off the hands
as punishment for robbery----Islam prescribes chopping off the hands of the convicted robber. The
Glorious Qur’an says in Surah Maidah: - “As to the thief, male or female, cut off his or her hands:a
punishment by way of example, from Allah, for their crime: and Allah is Exalted in power, full of
wisdom.” [Al-Maidah 5:38] The non-Muslim may say, “Chopping off the hands in this 20th century.
Islam is a barbaric and ruthless religion!”d. Results achieved when Islamic Shariah Implemented----
America is supposed to be one of the most advanced countries in the world. Unfortunately it also has
one of the highest rates of crime, theft, and robbery. Suppose the Islamic shariah is implemented in
America i.e. every rich person gives Zakat ( 2.5% of his savings in charity above 85 grams of gold
every lunar year), and every convicted robber has his or her hands chopped off as a punishment. Will
the rate of theft and robbery in America increase, remain same or decrease? Naturally it will decrease.
Moreover the existence of such a stringent law would discourage many a potential robber. I agree that
the amount of theft that takes place in the world today is so tremendous that if you chop off the hands
of all the thieves, there will be tens of thousands of people whose hands will be chopped off. The
point here is that the moment you implement this law the rate of theft will decline immediately. The
potential robber would give it a serious thought before jeopardizing his limbs. The mere thought of
the punishment itself will discourage majority of the robbers. There will barely be a few who would
rob. Hence only a few person’s hands would be chopped off but millions would live peacefully
without fear of being robbed. Islamic Shariah is therefore practical, and achieves results.

3. Example: Islam prohibits the molestation and rape of women. It enjoins hijab and prescribes capital
punishment for a convicted rapist.a. Islam prescribes method of eliminating molestation and rape----
All the major religions declare the molestation and rape of women as grave sins. Islam teaches the
same. What then is the difference between Islam and the other religions? The difference lies in the
fact that Islam does not merely preach respect for women, or abhor molestation and rape as serious
crimes, but also gives clear guidance as to how society can eliminate such crimes.a. Hijab for men--
Islam has a system of hijab. The Glorious Qur’an first mentions hijab for the men and then for the
women. Hijab for the men is mentioned in the following verse:-“Say to the believing men that they
should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah
is well acquainted with all that they do.” [An-Noor 24:30]The moment a man looks at a woman and
if any brazen or unashamed thought comes to his mind, he should lower his gaze.a. Hijab for

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women---Hijab for women is mentioned in the following verse:-“And say to the believing women
that they should lower their gaze and guard their modesty; that they should not display their beauty
and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over
their bosoms and not display their beauty except to their husbands, their fathers, their husbands’
fathers, their sons....” [An-Noor 24:31] The extent of hijab for a woman is that her complete body
should be covered. The only part that can be seen, are the face and the hands up to the wrists. If they
wish to cover, they can even cover these parts of the body. However some Islamic scholars insist that
even the face should be covered.c. Hijab prevents molestation---The reason why Allah has prescribed
Hijab for the women is given in the Qur’an in the folowing verse of Surah Al-Ahzab: “O Prophet!
Tell thy wives and daughters, and the believing women, that they should cast their outer garments
over their persons (when abroad): that is most convenient, that they should be known (as such) and
not molested. And Allah is Oft-Forgiving, most Merciful.” [Al-Ahzab 33:59]The Qur’an says that
Hijab has been prescribed for the women so that they are recognized as modest women this would
prevent them from being molested.d. Example of twin sisters--Suppose two sisters who are twins and
who are equally beautiful, walk down a street. One of them is wearing the Islamic Hijab i.e. the
complete body is covered except for the face and the hands up to the wrists, and the other twin is
wearing a mini skirt or shorts. Around the corner there is a hooligan who is waiting for an opportunity
to tease a girl. Who will he tease?

The girl wearing the Islamic Hijab or the girl wearing the mini skirt or shorts? Dresses that expose
more than they conceal, are an indirect temptation to the opposite sex for teasing, molestation and
rape. The Qur’an rightly says that the hijab prevents women from being molested.e. Capital
punishment for rapist--The Islamic shariah prescribes capital punishment for a convicted rapist. The
non-Muslim may be horrified at such a stringent punishment in this age. Many accuse Islam of being
ruthless and barbaric. I have asked a common question to hundreds of non-Muslim men. Suppose
God-forbid, some one rapes your wife, your mother or your sister and you are made the judge. The
rapist is brought in front of you. What punishment would you give him? All of them said, “we would
put him to death.” Some went to the extent of saying, “we would torture him to death”, If your wife
or your mother is raped you want the rapist to be put to death. But if someone else’s wife or mother is
raped, capital punishment is a barbaric law. Why the double standards?

f. U.S.A. has one of the highest rate of Rape

The United States of America is supposed to be one of the most advanced countries of the world. An
F.B.I report in the year 1990 says that 1,02,555 cases of rape were reported. It further says that only
16% of the cases of rapes are reported. Thus, in order to know the actual number of rapes that took
place in 1990, the reported figure should be multiplied by 6.25. We get a total of 6,40,968 rape cases
that took place in the year 1990. If the total is divided by 365 the number of days in a year, we get an
average of 1,756 rape incidents everyday. Later another report said that an average of 1900 cases of
rape are committed in U.S.A every day. According to National Crime Victimization Survey Bureau
of Justice Statistics (U. S. Dept. of Justice) in 1996 alone 3,07,000 cases of rape were reported. Only
31% of the actual cases of rape were reported. Thus, 3,07,000 X 3.226 = 9,90,322 rapes took place in
1996. That is, an average of 2,713 cases of rape took place everyday in America in 1996. Every 32
seconds one rape is taking place in America. Maybe American rapists got bolder. The FBI report of
1990 continues and says that out of the rape cases that were reported only 10% of the rapist were

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arrested, that is only 1.6% of the actual rapes committed. Out of those arrested, 50% were let free
before the trial. This would mean that only 0.8% of the rapists faced a trial. In other words if a person
commits 125 rapes the chances that he will get a punishment for rape is only once. Many would
consider this a good gamble. And the report says that of those people who faced trial 50% received
sentences of less than a year’s imprisonment though the American law says rape carries a seven year
sentence of imprisonment. For a rapist, the judge is lenient to first time offenders. Imagine a person
commits 125 rapes and the chances of being convicted are only once, and 50% of the time the judge
will grant leniency and give a sentence of less than a year!

g. Results achieved when Islamic Shariah Implemented--Suppose the Islamic shariah is implemented
in America. Whenever a man looks at a woman and if any brazen or unashamed thought comes to his
mind, he lowers his gaze. Every woman wears the Islamic Hijab, that is the complete body is covered
except the face and the hands upto the wrists. After this if any man commits rape, he gets capital
punishment. The question is, will the rate of rape in America increase, will it remain the same or will
it decrease? Naturally it will decrease. Islamic Shariah gets results.

4. Islam has Practical Solutions for the Problems of Mankind-Islam is the best way of life because its
teachings are not doctrinaire rhetoric but practical solutions for the problems of mankind. Islam
achieves results both at the individual and collective levels. Islam is the best way of life because it is a
practical, universal religion not confined to any ethnic group or nationality.

16. Prayers not answered or fulfilled by Allah (SWT)?

Question: Why prayers are not generally answered by Allah (SWT)?

Answer:--1. You may dislike a thing which is good for you (2:216) The reply to this question is given
in the Glorious Qur’an in Surah Baqarah chapter 2 verse 216: “....But it is possible that ye dislike a
thing which is good for you, and that ye love a thing which is bad for you. But Allah knows, and you
know not.” (Al-Baqarah 2 : 216) 2. Praying for a motor cycle.--There may be a very pious person
who prays to Allah (SWT) for a motor cycle but the prayer is not answered. Allah knows very well
that if the person acquires a motor cycle he will have an accident and get crippled. The Qur’an rightly
says you may love a thing which is bad for you but Allah knows and you know not.3. Businessman
misses flight due to traffic jam.--Suppose a rich businessman is supposed to catch a flight in order to
click a deal which would fetch him billions of rupees. While going to the airport to catch the flight,
there was an unusual traffic jam on the road, which prevented him from reaching the airport on time.
The businessman misses the very flight and sorrowfully says “This is the worst thing that has ever
happened to me in my life.” While returning back home he hears on the radio that the very flight that
he was supposed to catch has crashed and all the passengers have died. The businessman happily
says: this is the best thing that has ever happened to me in my life. Allah knew best that the life of the
businessman was much more precious than the billions of rupees that he had lost. You may dislike a
thing which is good for you, but Allah knows and you know not.4. Surah Shura-chapter 42 verse 27.
--The Qur’an mentions in Surah Shura chapter 42 verse 27--“If Allah were to enlarge the provision
for His Servants, they would indeed transgress beyond all bounds through the earth; but He sends (it)
down in due measure as He pleases. For He is with His servants well-acquainted, watchful.” (Ash-
Shura 42 : 27)

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5. Surah Baqarah chapter 2 verse 186. It is mentioned in the Qur’an in Surah Baqarah chapter 2 verse
186-- “When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer
of every suppliant when he calls on Me:....” (Al-Baqarah 2 :186)

6. Surah Ghafir chapter 40 verse 60. It is mentioned in Surah Ghafir chapter 40 verse 60-- “And your
Lord says: “Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will
surely find themselves in Hell – in humiliation” (Al-Ghafir 40 : 60)

7. Allah answers your prayer by not answering. Allah (SWT) says in the Qur’an that “you call on Me
and I will answer the prayer”. These verses of the Qur’an are not falsified when your prayers are not
answered. In fact Allah (SWT) in His Divine Wisdom answers your prayers by not granting you what
you with your limited and finite knowledge had asked for.

8. Unbelievers and impious people have luxury. Some people wonder how is it that several
unbelievers and impious people lead a luxurious life. They worship false gods and pray to them for
wealth. Since these people worship false gods yet, Allah (SWT) answers their prayers and gives them
wealth which further leads them away from Allah (SWT) and thus in the long run it is harmful for
them.

9. Believers remember Allah whether rich or poor. A true believer is a person who, irrespective of
whether he is rich or poor, remembers Allah (SWT). Allah (SWT) has described such people in Surah
An Noor chapter 24 verse 37-- “Men, whom neither traffic nor merchandise can divert from the
remembrance of Allah nor from regular prayer, nor from the practice of regular Charity: their (only)
fear is for the Day when hearts and eyes will be transformed (in a world wholly new)-" (An-Noor 24 :
37)

10. A True believer always says Alhamdullillah.--A true believer is a person who irrespective of what
ever happens says, ‘Alhamdulillah’. Praise be to Allah. Even when he goes in loss he says
Alhamdullillah, because he has faith in Allah that if Allah permitted the loss to be incurred it has to
be beneficial in the long run. In short he has faith in Allah, that whatever happens, happens for the
good. And Allah Knows Best.

17. DO MUSLIMS WORSHIP THE KAABA?

Question:--When Islam is against idol worship then why Muslims :

1. Bow down to the Kaaba in their prayer? 2. Also tawaaf of Kabba is like idol worshipping?

Answer:--1. Muslims bowing down to the Kaaba in prayer? Kaaba is the Qibla i.e. the direction
Muslims face during their prayers. It is important to note that though Muslims face the Kaaba during
prayers, they do not worship the Kaaba. Muslims worship and bow to none but Allah. It is mentioned
in Surah Baqarah: We see the turning of thy face (for guidance) to the heavens: now shall We turn
thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque:
wherever ye are, turn your faces in that direction.” (Al-Baqarah 2:144) Islam believes in fostering
unity--For instance, if Muslims want to offer Salaah (Prayer), it is possible that some may wish to
face north, while some may wish to face south. In order to unite Muslims in their worship of the One
True God, Muslims, wherever they may be, are asked to face in only one direction i.e. towards the

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Kaaba. If some Muslims live towards the west of the Kaaba they face the east. Similarly if they live
towards the east of the Kaaba they face the west. Kaaba is at the Centre of the World Map--The
Muslims were the first people to draw the map of the world. They drew the map with the south facing
upwards and north downwards. The Kaaba was at the centre. Later, western cartographers drew the
map upside down with the north facing upwards and south downwards. Yet, Alhamdullilah the Kaaba
is at the centre of the world map. Hadith of Umar (may Allah be pleased with him) Regarding the
black stone, Hajr-e-Aswad (Black Stone), there is a hadith (tradition), attributed to the illustrious
companion of the Prophet Muhammed (pbuh), Umar (may Allah be pleased with him) According to
Sahih Bukhari, Volume 2, book of Hajj, chapter 56, H.No. 675. Umar (may Allah be pleased with
him) said, “I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet
(pbuh) touching (and kissing) you, I would never have touched (and kissed) you”. People stood on
Kaaba and gave the adhaan----At the time of the Prophet, people even stood on the Kaaba and gave
the ‘adhaan’ or the call to prayer. One may ask those who allege that Muslims worship the Kaaba;
which idol worshipper stands on the idol he worships?

2. Tawaf around Kaaba like worshipping----When the Muslims go to Masjid-e-Haram in Makkah,

they perform tawaf or circumambulation round the Kaaba. This act symbolizes the belief and worship
of One God, since, just as every circle has one centre, so also there is only one Allah (swt) worthy of
worship. It is essential to define the essence of the message to which Islamic sharee’ah calls, and how
it differs from the idolatry of Jaahiliyyah. Then we will be able to understand whether tawaaf around
the Ka’bah is a manifestation of idolatry or of Tawheed and Islam. If we refer to the Book of Allah,
may He be exalted, we will see that the essence of the Islamic religion is submission to the commands
of Allah and taking Him as our only Lord and God, and rejecting all others who are worshipped
unlawfully. As for ignorant idol-worship, it means submitting to something other than Allah, and
turning to something other than Allah, be it a rock, an idol or a “wali” (“saint”), as a weak and
humble slave filled with hope and fear. These things – in Islam – can only be for Allah, may He be
glorified and exalted. The Muslim who affirms the Oneness of Allah obeys the commands of Allah
in submission to His greatness, may He be glorified and exalted. If He were to command him to
prostrate to a human being, or to venerate a human being or a rock, then he would obey that as an act
of worship to Allah and in submission to His command and wisdom, as the angels did when Allah
commanded them to prostrate to Adam (peace be upon him), and they prostrated. As for the
idolatrous mushrik (one who does not worship God), he prostrates to a human being or a rock out of
respect for the person or rock itself, and in submission to what he imagines they possess of the power
to benefit or harm, turning to them with hope and fear and humility. In doing that he is not paying any
attention to the command of Allah, or to His rulings, rather he is directing his submission and worship
to something other than Allah on the basis of his own whims and desires. Hence Shaykh al-Islam Ibn
Taymiyah (may Allah have mercy on him) said: As for submission, devotion of the heart and
acknowledgement of divinity and Lordship, these can only be directed towards Allah alone, and if
directed towards anyone or anything else they are utterly false. As for prostration it is connected to
the commands of Allah, because Allah has commanded us to prostrate to Him, and if He had
commanded us to prostrate to any of His creation other than Him, we would have prostrated to that
one in obedience to Allah if He wanted us to venerate the one to whom we were prostrating. As He
has not commanded us to prostrate, then we should not do it at all. The prostration of the angels to
Adam was an act of worship to Allah, obedience to Him and a means of drawing closer to Him, and it
was a way of honouring and respecting Adam. And the prostration of Yoosuf’s brothers to him was a

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greeting. End quote. Majmoo’ al-Fataawa (4/360, 361). Thus we may differentiate between many
cases in which actions may appear outwardly to be similar, but in fact one is Islam, Tawheed and
faith, whereas the other is shirk, kufr and idolatry.

That includes tawaaf around the Ka’bah: The Muslim who affirms the Oneness of Allah obeys the
command of Allah in all matters, great and small. When he hears the words of Allah (interpretation of
the meaning), “Then let them complete the prescribed duties (Manâsik of Hajj & Umra) for them, and
perform their vows, and circumambulate the Ancient House (the Ka'bah at Makkah)” (Al-Hajj 22:29),
he cannot help but obey them, so he circumambulates the sacred House out of love for Allah and in
obedience to Him, hoping for mercy from Allah and fearing His punishment. And he does not go
beyond what he has been commanded to do of tawaaf, so he does not touch the stones of this House
or think that it can bring benefit or cause harm. As for the idolatrous mushrik, he is the one who
circumambulates rocks or shrines, venerating them, hoping that they will relieve his distress and
answer his prayers, weeping out of fear of them, beseeching them, and seeking to draw closer to them
by means of different acts of worship such as prostration, sacrifices, circumambulation and
supplication. In doing so he is not obeying the command of Allah or the laws of the Prophet (peace
and blessings of Allah be upon him), rather he is obeying his own whims and desires and the
shaytaan. So there is a great and clear difference between the actions of those who believe in
Tawheed (Oneness of God) in Islam, and the manifestations of idolatry and shirk. The one who does
not pay attention to this difference will become confused, and will no longer be able to differentiate
between kufr and faith. We hope that the difference between the two is now clear. And Allah knows
best.

18. BACKBITING

Question: I have been doing lots of ghibah (backbiting) about many people (friends and family) but
now I feel very bad about it and want to repent for it, but I’m scared to ask people for forgiveness( it
might effect the relationship). What should I do to make my heart clean? Inshallah I will become a
better Muslim some day. How should I start asking forgiveness without telling them how much I
backbitten about them?

Answer: Allah swt says: ". O you who believe! Avoid much suspicions, indeed some suspicions are
sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead
brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who
accepts repentance, Most Merciful. (12) O mankind! We have created you from a male and a female,
and made you into nations and tribes, that you may know one another. Verily, the most honourable of
you with Allâh is that (believer) who has At-Taqwa [i.e. one of the Muttaqûn (pious)]. Verily, Allâh
is All-Knowing, All-Aware." (Al-Hujjarat 49:12,13) Allah(swt) says: "God accepts the repentance of
those who do evil in ignorance and repent soon afterwards; to them will God turn in mercy: For God
is full of knowledge and wisdom. (17) Of no effect is the repentance of those who continue to do evil,
until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die
rejecting Faith: for them have We prepared a punishment most grievous." (An-Nisa 4:17 -
18)Also,"And establish regular prayers at the two ends of the day and at the approaches of the night:
For those things, that are good remove those that are evil: Be that the word of remembrance to those
who remember (their Lord)" (Hüd 11:114)You can ask forgiveness from your friends and relatives
without mentioning that you have done backbiting. Instead you can say that we are friends (and

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relatives) and it is possible that something might go wrong unintentionally or somehow. Please
forgive whatever bad I have told or listened. May Allah (SWT) reward you based on your intention.

19. CALLING BY NAMES----It is absolutely against the guidance of Islam and a sin in the Sight of
Allah Almighty to appoint or call others by offensive or derogatory nicknames; or nicknames which
are derived out of hatred, mockery, sarcasm, envy, jealousy, etc.But there is absolutely no harm in
assigning or calling another by a good nickname, a name which has been derived out of love and
compassion, not out of hatred, or sarcasm, or mockery, etc.For example, Allah Almighty has Himself
assigned ‘Nicknames’ for His Noble and Beloved Messenger SallAllah u Ãlayhi Wasallam like
Muzammil and Mudatthir meaning one who is wrapped up in a cloth or blanket; or the nickname
Prophet Mohamed SallAllah u Ãlayhi Wasallam assigned to His beloved cousin and son-in-law,
Hadrat Ali (Radhi Allah u anhu) by calling him Abu-Turab (literally meaning ‘father of dust’ or ‘one
who lies upon dust’).

The Prophet SallAllah u Ãlayhi Wasallam said: ‘O’ community of people, who believed by their
tongue, and belief did not enter their hearts, do not back-bite Muslims, and do not search for their
faults, for if anyone searches for their faults, Allah Subhanahoo Wa Ta’ala will search for his fault,
and if Allah Subhanahoo Wa Ta’ala searches for the fault of anyone, He disgraces him in his house!’
Sunan of Abu-Dawood Hadith 4862 Narrated by AbuBarzah al-Aslami. The Prophet SallAllah u
Ãlayhi Wasallam said: ‘When I was taken up to heaven I passed by people who had nails of copper
and were scratching their faces and their breasts.’ I asked: ‘Who are these people, O Jibrael?’ He
replied: ‘They are those who were given to back biting and who aspersed people`s honour.’ Sunan of
Abu-Dawood Hadith 4860 Narrated by Anas ibn Malik.

Almighty Allah `s Messenger SallAllah u Ãlayhi Wasallam said: ‘Do you know what is backbiting?’
They (the Companions) said: “Allah and His Messenger SallAllah u Ãlayhi Wasallam know best”.
Thereupon Prophet SallAllah u Ãlayhi Wasallam) said: ‘Backbiting implies your talking about your
brother (behind his back) in a manner which he does not like.’ It was said to him: “What is your
opinion about this that if I actually find (that failing) in my brother which I made a mention of?”
Prophet SallAllah u Ãlayhi Wasallam said: ‘If (that failing) is actually found (in him) what you
assert, you in fact backbited him, and if that is not in him it is a slander.’ Sahih Muslim HadithHadith
6265 Narrated byAbuHurayrah To talk about an individual’s mistakes or fault behind his back to
another, in a manner that if that individual was present amongst them, he would dislike it is back-
biting, which is a sin and absolutely forbidden in Islam. The Prophet SallAllah u Ãlayhi Wasallam
said, "The atonement for backbiting is to pray for forgiveness of the person who was slandered and to
say, `O Allah , forgive us and him`." Fiqh-us-Sunnah Fiqh 4.107b. Whatever written of Truth and
benefit is only due to Almighty Allah ’s Assistance and Guidance, and whatever of error is of me
alone. Allah Almighty Alone Knows Best and He is the Only Source of Strength.

20. DOES DREAMS HAVE ANY MEANING

Question: I have a question about dreams. Does Allah try to communicate to his creations through
dreams? Do the dreams humans have mean anything? Thanks

Answer: First of all, dreams or visions are not sources of legislation, so it shouldn't be threatening or
frightening to anybody and it doesn't have a binding force of legal rules.

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Second, the interpretation of dreams is not an experimental knowledge but a divine gift bestowed on
whom Allah wills. It is not a science that has certain laws; it is merely based on opinions, and hence
what is written or said about the interpretation of dreams is not reliable and cannot be taken for
granted. Bukhari,Vol 9, Book 87. Interpretation Of Dreams.Hadith 156: Narrated By Ibn 'Umar: I
was a young unmarried man during the lifetime of the Prophet. I used to sleep in the mosque. Anyone
who had a dream, would narrate it to the Prophet. I said, "O Allah! If there is any good for me with
You, then show me a dream so that Allah's Apostle may interpret it for me." So I slept and saw (in a
dream) two angels came to me and took me along with them, and they met another angel who said to
me, "Don't be afraid, you are a good man." They took me towards the Fire, and behold, it was built
inside like a well, and therein I saw people some of whom I recognized, and then the angels took me
to the right side. In the morning, I mentioned that dream to Hafsa. Hafsa told me that she had
mentioned it to the Prophet and he said, "'ABDULLAH is a righteous man if he only prays more at
night." (Az-Zuhri said, "After that, 'Abdullah used to pray more at night."Elaborating on the
interpretation of dreams, we'd like to cite for you the following fatwa issued by Sheikh `Atiyyah Saqr,
former head of Al-Azhar Fatwa Committee, on this issue:"As for interpretation of dreams, this issue
is certainly one of hidden secrets known only to Almighty Allah, the Knower of the Unseen. So all
that is written or said of the interpretation of dreams is just a matter of personal reasoning and is not
reliable. This is because this issue is one of the Unseen matters that have something to do with spirits
and their interaction with outer worlds. It is not true that it has certain laws; it is merely based on
opinions through which some people issued many books claiming to be authoritative reference on
interpreting dreams. On this, Sheikh Abdul Ghani Al-Nablusi has written a book entitled Ta`tir al-
Anam fi Ta`bir al-Manam. As the author of the book himself, he admits that the interpretation of
dreams varies from one person to another and from one atmosphere to another.However there are
certain facts you should know about, and all of them are based on authentic Hadiths quoted from the
Prophet (peace and blessings be upon him); they are:First Hadith: "A vision is from Almighty Allah
(it's a form of divine inspiration) whereas a dream is from Satan. When any one of you have a bad
dream, let him/her spit out (without saliva) to the left side and recite the two 'Protective Surahs' (An-
Nas and Al-Falaq) and the dream will not harm him/her, Allah willing."

Second Hadith: "At the approach of the Hour, the Muslim will have a true vision, and honesty will
help him to have the clearest and truest vision. Moreover, seeing a true vision is the 46th degree of
prophethood. Vision is of three kinds: the good one with glad tidings from Allah; the bad dream,
which is from Satan to invade hearts with sadness; the third one is the effect of an afore thought
matter. So if any one of you sees something sad in a vision, he should offer two rak`ats in prayer and
never reveal it to anyone."

Third Hadith: The Prophet said that if anyone sees him in his vision, he has truly seen him, for Satan
can never disguise himself in the honorable form of the Prophet (peace and blessings be upon him).
(Bukhari) To conclude, the interpretation of dreams is not an experimental knowledge to pass on to
people, generation to generation. It is a divine gift bestowed on whom Allah wills. Prophet Joseph's
talent of interpreting dreams is a case in point. But, we should say that dreams or visions are not
sources of legislation, so it shouldn't be threatening or frightening to anybody and it doesn't have a
binding force of legal rules."Al-Bukhari, Vol 9, Book 87. Interpretation Of Dreams. Hadith 139.
Narrated By 'Aisha: Allah's Apostle said (to me), "You were shown to me twice in (my) dream.
Behold, a man was carrying you in a silken piece of cloth and said to me, "She is your wife, so

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uncover her,' and behold, it was you. I would then say (to myself), 'If this is from Allah, then it must
happen.'"And Allah Almighty knows best.

21. HOW TO REACT WITH DREAMS

Question: Should we believe in the dream or not and how to react with them?

Answer: Praise be to Allah. Note that the things people see in their sleep may come under one of
two categories : 1 – Dreams/visions 2 – Confused dreams Confused dreams in turn are divided into
two categories: 1 – The Shaytaan’s attempts to frighten 2 – The workings of the subconscious. So it
may be said that what people see in their dreams may be divided into three categories: 1- Visions or
dreams that come from Allah.2- Attempts by the Shaytaan to frighten us3- The workings of the
subconscious. These categories are indicated by the hadeeth narrated in Saheeh Muslim (no. 2263)
from Abu Hurayrah, which says that the Prophet (peace and blessings of Allah be upon him) said:
“When the time (of the Day of Resurrection) draws near, a believer's dream will hardly be false. And
the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim
is the forty-fifth part of Prophecy, and dreams are of three types: The good dream which is glad
tidings from Allah; The bad dream which causes distress, which is from the Shaytaan; And the dream
which represents what a person is thinking about.So if any one of you sees a dream which he does not
like he should get up and pray, and not tell people about his dream…” It was narrated from ‘Awf ibn
Maalik that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Dreams are of
three types: some are terrifying things from the Shaytaan, aimed at causing grief to the son of Adam;
some are things that a person is concerned with when he is awake, so he sees them in his dreams; and
some are a part of the forty-six parts of Prophecy.” (Saheeh Sunan Ibn Maajah, 3155) It was narrated
from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Dreams are of
three types: glad tidings from Allah, what is on a person’s mind, and frightening dreams from the
Shaytaan. If any of you sees a dream that he likes, let him tell others of it if he wishes, but if he sees
something that he dislikes, he should not tell anyone about it, and he should get up and pray.”
(Saheeh Sunan Ibn Maajah, 3154) There follow a number of saheeh ahaadeeth which describe how to
deal with what one sees in one’s dream. 1 – It was narrated that Abu Qutaadah said: The Messenger
of Allah (peace and blessings of Allah be upon him) said: “Good dreams come from Allah and bad
dreams come from the Shaytaan. If anyone sees a bad dream that scares him, let him spit drily to his
left and seek refuge with Allah from its evil, then it will not harm him.” (Narrated by al-Bukhaari,
3292) 2 – It was narrated that Abu Salamah said: I used to see such terrible dreams that that I began
to shake and have a fever, but did not cover myself with a cloak until I met Abu Qutaadah, and I
mentioned that to him. He said, “I heard the Messenger of Allah (peace and blessings of Allah be
upon him) say, ‘Good dreams come from Allah and bad dreams come from the Shaytaan. If anyone
sees a bad dream that he dislikes, let him spit dryly to his left three times and seek refuge with Allah
from its evil, then it will not harm him.’” (Narrated by Muslim, 2261)

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3 – It was narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be
upon him) said: “If any one of you sees a dream that he dislikes, let him turn over, and spit dryly to
his left three times and ask Allah of His goodness, and seek refuge with Him from its evil.” (Saheeh
Sunan Ibn Maajah).

4 – It was narrated from Jaabir that the Messenger of Allah (peace and blessings of Allah be upon
him) said: “If any one of you sees a dream that he dislikes, let him spit dryly to his left three times
and seek refuge with Allah from the Shaytaan three times, and turn over onto his other side.”
(Narrated by Muslim, 2262).

5 – The Prophet (peace and blessings of Allah be upon him) told us the difference between good
dreams and bad dreams. It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of
Allah (peace and blessings of Allah be upon him) say: “If any one of you sees a dream that he likes, it
is from Allah, so let him praise Allah for it and tell people about it. But if he sees something other
than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allah from its evil and
not mention it to anyone, for it will not harm him.” (Narrated by al-Bukhaari, 7045). So it is clear
that good dreams come from Allah and bad dreams which a person dislikes come from the Shaytaan,
so he has to seek refuge with Allah from their evil.

6 – It was narrated that Abu Hurayrah said: the Prophet (peace and blessings of Allah be upon him)
said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people
about it.” (Narrated by Muslim, 2263).

7 – It was narrated from Jaabir that a Bedouin came to the Messenger of Allah (peace and blessings
of Allah be upon him) and said, “I dreamt that my head was cut off and I was chasing it.” The
Messenger of Allah (peace and blessings of Allah be upon him) rebuked him and said: “Do not tell
anyone how the Shaytaan is messing about with you in your dreams.” (Narrated by Muslim, 2268)
So we may sum up from these ahaadeeth the most important points about what a person should do if
he sees a dream that he dislikes, as follows:

1- He should know that this dream is from the Shaytaan who wants to cause him grief, so he should
annoy the Shaytaan by not paying any attention to him.

2- He should seek refuge with Allah from the accursed Shaytaan.3- He should seek refuge with Allah
from the evil of this dream.4- He should spit dryly to his left three times, i.e., blowing with a little bit
of saliva. 5- He should not tell anyone about it.6- He should turn over from the side on which he was
sleeping, so if he was lying on his left side he should turn over to his right side, and vice versa.7- He
should get up and pray. If a person adheres to this etiquette, then we hope that this bad dream will not
harm him, as it says in the texts. And Allah knows best.

1. WOMEN LIVING ALONE

Question:--Can women live alone? If they can live alone, why can't they travel alone?

Answer: Praise be to Allah. A woman may live alone subject to the condition that she is trustworthy
and is not a woman of dubious character. With regard to a woman travelling without a mahram, it is
clearly not allowed, as in the hadeeth narrated by al-Bukhaari (1729) and Muslim (2391) from Ibn

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‘Abbaas (may Allah be pleased with him) who said: The Prophet (peace and blessings of Allah be
upon him) said: “No woman should travel except with a mahram, and no man should enter upon her
unless a mahram of hers is present.” A man said: “O Messenger of Allah, I want to go out with such
and such an army and my wife wants to go for Hajj.” He said: “Go out (for Hajj) with her.”

This is completely wise, because travel involves hardship and exhaustion, and because of her
weakness a woman needs someone to help her and stay by her side. Things may happen to her that
may cause her to lose control when her mahram is not with her. This is well known nowadays when
there are so many accidents involving cars and other means of transportation. Moreover, if a woman
travels alone, that exposes her to temptation and men may make approach her, especially when there
is a great deal of corruption. Someone may sit near her, as he does not fear Allah, and he may tempt
her to do something haraam. If we assume that a woman is travelling alone in her car, she is exposed
to other dangers, such as her car breaking down, or evil people ganging up on her, etc. This makes its
clear that Islam is the first of all systems to take care of women, protect their honour, respect them
and regard them as precious pearls that must be protected from evil. We submit to the command of
Allah and His Messenger (peace and blessings of Allah be upon him), and we know that it contains
complete wisdom and mercy, because Allah only forbids to His slaves that which is harmful for them.
It is not correct to compare travel to a woman staying alone in a house in her own land, because there
are more dangers in the place that a woman travels to. If a woman is in her own town, if anything
happens to her or she needs someone to help her, she will find someone to help her. The fear of evil
people attacking her is less when she is in her own town and her own house than when she is
travelling.

2. Women: Choosing a husband

Question: Can a Muslim girl select or choose her husband? What are her rights, duties and
responsibilities? What are the duties and responsibilities of parents in respect of selecting a husband
for their daughter? What should parents do if the daughter insists on her own choice?

Answer: Islam has established that every marriage must be preceded by the consent of the woman
who is to be married. Whether she is a virgin or a woman who had a previous marriage, her consent
must be obtained before her father or guardian can act for her in any marriage contract. Indeed, when
a marriage is conducted, the government registrar or other official must satisfy himself that it has the
woman's full agreement. If someone is acting for her as her guardian, the government official will ask
him to produce two witnesses who testify that she has authorized him to act for her in this marriage.
Several are the Hadiths which tell us that "a previously married woman has more authority over
herself than her guardian. A virgin must be asked concerning her marriage. Her consent may be given
by keeping quiet" (Related by An-Nassaie and Ibn Majah). The distinction here between a previously
married woman and a virgin is merely in the form of how consent is granted. A virgin may be too shy
to state in words and she accepts to be married, while a previously married woman has learned
practically that there is nothing to be shy about in marriage. The idea of a woman being forced into a
marriage against her own wishes is not acceptable from the Islamic point of view. A woman came to
the Prophet and complained that her father had married her to his nephew without asking her consent
first. She stated that the purpose of that marriage was that her father wanted his reputation enhanced
through that marriage. The Prophet annulled that marriage. When he had done, and the woman was
free again, she said to the Prophet: "Now I am free. I willingly consent to this marriage. I only wanted

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it to be known that men have no say over women in their marriages." It is often thought that because a
father acts for his daughter in marriage, he can marry her to whoever he likes, without seeking her
consent. People who suggest that make a very superficial judgment. By requiring a father or a
guardian to act for the woman in her marriage, Islam emphasizes the woman's honor. Marriage in
Islam is the way to establish a family, and this is conducted through families. Therefore, the woman
appears to have the consent of her family to her own marriage. She does not appear as the weaker
party in a civil contract. In the light of the foregoing, we can state without equivocation that if a
woman is forced into a marriage, then that is totally unacceptable from the Islamic point of view.
Since her consent is a prerequisite for the validity of her marriage, therefore it is acceptable that she
chooses her future husband. What we have to understand is that there is no rigid process of choosing
a husband. If a man proposes to a family seeking to marry one of their daughters, then he must have
based his choice on either first hand knowledge or proper investigation. Similarly, if the approach is
made by the woman's family, then it must be based on a good knowledge of the man and his
character. As we all know, Islam does not allow the sort of free mixing between the sexes which is
known in Western societies. If some aspects of that social mixing is practiced among certain sections
of society in Muslim countries, then that is something Islam disallows. I wish it to be understood that
I am not speaking of this type of free mixing when I am giving this answer. I am simply explaining
that if a woman chooses a man as her future husband and the marriage is based on her choice, this is
acceptable.

What we are considering here is that in a certain situation, a woman is able to know the character and
nature of a man and she feels, on the basis of her knowledge, that he can make her a very good
husband. It is perfectly conceivable that a woman can acquire such a knowledge of a man, either
because he is her colleague at work, or because she has had a chance to see him acting in different
situations. Such a knowledge would enable her to understand his character and to find out that he can
be a good family man. When a woman has known such a man and wishes to marry him, she should
speak to her family about it. Her father or guardian will take over and speak to the man either directly
or through intermediaries. All this is appropriate. What is not appropriate from the Islamic point of
view is that the woman should try to get the man into a love relationship with her as it happens in
films or in Western societies. As I have emphasized on several occasions, marriage is a means to
establish a family, and the family figures very prominently in any marriage right from the beginning.
In cases where the admiration is mutual, as may happen if the two are colleagues at work, the man
goes to the woman's father and puts his proposal. She indicates her consent to her father and the
process is carried through. If a woman selects a man as her future husband and he is considered to be
good for her from the social point of view, then the father is required to facilitate her marriage. He
may have to go to the extent of offering his daughter to the man as a wife. If some people find this
strange, let me remind them of the Hadith which is reported by Umar Ibn Al-Khattab: "Hafsah bint
Umar (Khalifa Umar's daughter) became a widow when her husband, Khunais ibn Huthafah, who was
a companion of the Prophet, died in Madinah. I went to Usman ibn Affan and offered him Hafsah
saying: 'If you wish, I will give you Hafsah as a wife.' He said: 'I will consider the matter.' I waited
for a few days, then Usman met me and said: 'I have considered the matter and I do not wish to be
married now'." Umar goes on in his report: "I then met Abu Bakr and said: 'If you wish I will give
you Hafsah in marriage.' Abu Bakr kept quiet and made no answer whatsoever. I felt more aggrieved
with him than I was with Usman. After a few days, Allah's messenger proposed to marry Hafsah and I
gave her away in marriage to him. I then met Abu Bakr, and he said: 'You might have felt something

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against me when you offered me Hafsah and I made no reply.' I answered in the affirmative. He said:
'What prevented me from answering your proposal is that I had learned that Allah's messenger had
expressed his wish to marry her. I was not one to reveal the Prophet's secret." All this makes
absolutely clear that it is appropriate from the Islamic point of view that the marriage is initiated by
the woman's family, either through her choice or that of her guardian.

3. Women: Working AS NURSE

Question:-Is a woman allowed to become a nurse in the U.S? If so they have to do all the Haram stuff
as the teacher order.

Answer: In Islam, women are the counterparts of men. Every Islamic injunction addressed to man is
also addressed to woman. The Islamic law is gender neutral. Both men and women are permitted to
work and seek Allah’s Provision. Allah Almighty says: “And their Lord hath heard them (and He
saith): Lo! I suffer not the work of any worker, male or female, to be lost…..” (Aale-`Imran 3 : 195)
In her response to the question, Dr. Su`aad Ibrahim Salih, head of the department of Islamic
Jurisprudence at the Girl’s College, Al-Azhar University, states the following: Basically, men and
women are permitted to work. However, the prime obligation here is on men, as they are the
breadwinners of the family. Women, on the other hand, are permitted to work in public, if there is a
necessity that warrants it. But in the context of her work, the Muslim woman has to keep away from
what may jeopardize her religion and honor. For example, working in Journalism, there is a
possibility that a woman will find herself entangled in mixed social gatherings with different media-
related sources and personnel, especially when she works as a correspondent, that’s why I think that it
is better for a Muslim woman to avoid working in that field. This view is based on what is known in
Islamic Jurisprudence as ‘blocking the means’ or Sad Adh-Dhara` (i.e. blocking the means leading to
evil). But in working as TV announcer, I say that there is nothing wrong in that as long as the
announcer sticks to the Islamic dress code, avoids any form of illicit privacy or Khalwah, softening
her voice beyond the normal, and avoiding wearing perfumes. This is based on the following
Qur’anic verse: “O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty
(to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter
customary speech.” (Al-Ahzab 33 : 32) It is not allowable for a Muslim woman if this involves the
uncovering of the `Awrah Mughalazah (the private parts) which is totally rejected in Islam unless
there is a necessity for doing so. And Allah Almighty knows best.

4. WOMEN WORKING IN OFFICE

Question:-I am working in an export based company , I have a question, Is it permissible in Islam that
A Female can work in the office along with non Mehram persons or she works as a Assistant
( Sectary) of non Mehram Manager while she is practicing HIJAB during working

Answer:--Dear questioner, we commend you for your earnest desire to learn and practice your
religion. Clearly, there is nothing wrong with a Muslim woman working as a secretary for a non-
mahram male manager. However, there are certain rules that govern this professional relationship. As
a working Muslim woman should wear her hijab and abide by the ethical rules set by Islam especially
when it comes to the relationship between members of the opposite sexes. As a Muslimah, a woman’s
first priority is to please her Creator, Allah the Almighty. She should never compromise her basic

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principles. And, she should do her best not to be with her manager alone in the office without a third
party or without leaving the door wide open.

5. WORKING AS AIRHOSTESS

Question: ‘Can a woman work as an Airhostess, since it is a decent and highly paid job?

Answer: Why does Islam allow a woman to work as an Airhostess, since it is a highly paid job, and a
decent job. I do agree with the first part, I do agree it is very highly paid - But the second part, let us
analyze. The Airhostesses are normally chosen, mainly on the criteria of beauty. You will never find
an ugly Airhostess. They are selected because they are young, they are selected because they are
attractive. They are made to wear clothes, which are against the Islamic ethics - they are made to wear
cosmetics to attract the customers. They have to tend to certain needs of the passengers, which are
mainly men, in which there is close proximity between the man and woman. And many a times the
gents passengers unnecessarily, they involve in conversation with the Airhostess, and even if the
Airhostess wants to give fitting reply, she can not, because her job is at stake. Many a times, the
passenger may say, ‘Madam please tie my seat belt and the Airhostess has no option, but she has to
tie the seat belt. What is going to happen? There is going to be close proximity between the opposite
sex. Many Airlines also serve alcohol and Islam prohibits any man or woman to serve alcohol. That is
the reason, all the Airhostesses are women. Having girls beautiful and sometimes sexy, you can
imagine how some people may be seeing those airhostesses. I have myself listened words in a flight
by men (using descriptive words) which can not be written over here, Imagine, can a modest Islamic
women, his brother or husband can bear that. He may get the passenger killed without consequences.
Also airhostesses has to be living alone in hotels, and also they have to keep happy flight crew
specially pilot, imagine how a young women can keep happy to them. There are gents pursers in the
flight, but they rarely attend to the customers and they are mostly in the kitchen. It is the opposite in
the plane. And believe me, an Airlines cannot do without employing ladies and even the Saudi
Airlines, have ladies Airhostesses. But since they can not have Saudi girls, they import the girls, they
have foreign Airhostess. Airline is a professional entity, in which you have to hire ladies to attract the
customers - and you will be shocked to know that certain rules of Airlines. For example, Indian
Airlines as well as Air India. It states that, ‘After you are selected, you cannot marry for 4 years’.
Some Airlines tell you that… ‘If you get pregnant, your job is terminated.’ Imagine, some Airlines
say that… ‘You retire at the age of 35’ – Why? Because you are no longer attractive. Do you call it a
decent job?

6. WOMEN CREATION

Question: What is the meaning of the following hadith?Narrated Abu Huraira: Allah's Apostle said,
"Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its
upper portion, so, if you should try to straighten it, it will break, but if you leave it as it is, it will
remain crooked. So treat women nicely" Sahih Bukhari Volume 4 Book 55 # 548 The Bible says
that Eve was created from Adam's rib, but the Quran does not say this. Was the Prophet (pbuh)

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saying that the Torah is correct, so that it is just that the Qur'an did not mention this part of the story?
Or is this a saying that has been incorrectly attributed to the Prophet (pbuh)?And what does it mean
that women will 'remain crooked' if left alone? Surely women are not crooked by nature!

Answer:--The referred saying has been ascribed to the Prophet (pbuh) in slightly varying words. It
seems that the implication of the phrase "woman is created from rib" is similar to what the Qur'an has
implied by the phrase: "Man is created from haste", which is quite accurately translated by Yusuf Ali
as "Man is a creature of haste", implying that 'man is hasty, in nature'. Similarly, it seems that the
referred phrase ascribed to the Prophet (pbuh) is not meant to imply the origin of a woman's creation,
but to point out one of her attributes. Thus, the particular phrase, in my opinion, implies that a woman
is like a rib, in her nature. A related narrative has also been reported in Bukhari and Muslim in the
words "A woman is like a rib", rather than 'a woman is created from rib'. It is also possible that the
particular narrative may have been (unintentionally) altered in its transmission - due (may be) to a
mistake on the part of any one or more of its narrators - in such a way that the words "A woman is
like a rib" may have transformed into "A woman is created from the rib".Keeping the foregoing
explanation in perspective, in the referred narrative, the Prophet (pbuh), in my opinion, is reported to
have advised that a person should not enforce his will upon his woman (wife). On the contrary, if the
person wants to enjoy a pleasant life with his wife, he should ignore her faults and benefit from her
positive qualities and should try to alter her (undesired) qualities with love and affection, rather than
through force. Using force at such instances may break a woman rather than straighten her (as it
would a rib).The referred narrative should not be construed to imply that all women are, generally,
unbending and uncompromising, in response to force. The statement ascribed to the Prophet (pbuh)
should be construed as a general statement, based upon general exposure and experience. It should
not be construed as a universal law for all women.

7. WOMEN TRAVELLING ALONE NOWADAYS

Question: Do you think that a woman these days can travel without a mahram to attend conferences
in foreign countries? And can she travel to these countries for study without being accompanied by a
mahram?

Answer:--It should be clear that Islam cares for the dignity and honor of the woman. Because of her
weakness and vulnerability to being targeted by vile men, Islam is keen to close the doors to such
situations by insisting that a woman should not travel long distances or stay away from home by
herself unless she has taken adequate measures to ensure her protection.In her response to your
question, the prominent Muslim scholar and da`i Zienab Mostafa states: “Nowadays the world has
become a small village as the advanced means of transportation have gathered its parts, but we still
follow our Islamic teachings. A woman can travel without a mahram if she finds a company of
trustworthy people. This applies to performing Hajj or any other travel that is meaningful or is meant
to achieve any important aim in her life, such as education or attending an Islamic function like
Islamic conferences and international meetings. We can understand this from the Prophet (peace and
blessings be upon him) when he promised `Adi ibn Hatim At-Ta’iy (may Allah be pleased with him)
three signs when he accepted Islam: that Islam would reach the east and the west; that the
companions would obtain the treasures of Kisra, the king of Persia; and that peace would be spread
all over the world when Islam reached the east and west so that a woman would be able to travel
alone from Yemen to Hadramout not fearing anything but Allah and the wolf, meaning she would

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fear nothing. Scholars understand from this hadith that a time will come when women can travel
alone when they feel secure.So, I can say that women can travel alone if the aforementioned
conditions are fulfilled. If she really can’t find any mahram to accompany her during the period of
study, she can stay alone with good, trustworthy sisters, such as a Muslim hostel for women or any
other.”

8. A WOMAN GOING OUT FOR A SHORT JOURNEY?

Question:-Must I have a mahram with me while traveling between Cairo and al-qalyoubiyyah (about
100km)? My father has passed away and my only brother lives close to his university, and he does
not come except in the weekends. This will delay many important matters of mine.Is it essential for a
woman to have a mahram with her for a short journey?

Answer: Praise be to Allah. The saheeh Sunnah indicates that it is not permissible for a woman to
travel without a mahram. This includes both long and short journeys, according to the majority of
scholars. Everything that is called traveling is forbidden to a woman unless she has a mahram with
her. Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allah be pleased with
him) said: The Prophet (peace and blessings of Allah be upon him) said: “No woman should travel
except with a mahram, and no man should enter upon her unless there is a mahram present.” A man
said: O Messenger of Allah, I want to go out with such and such an army, and my wife wants to go
for Hajj. He said: “Do Hajj with her.” Al-Nawawi (may Allah have mercy on him) said, explaining
that travel here does not refer to a particular distance: What is meant is that everything that is called
travel is forbidden to a woman without a husband or mahram, whether it is three days or two days or
one day or twelve miles or anything else, because of the report of Ibn ‘Abbaas (may Allah be pleased
with him), “No woman should travel except with a mahram.” This includes everything that is called
traveling. And Allah knows best. End quote. Al-Nawawi, Sharh Muslim (9/103). In Fataawa al-
Lajnah al-Daa’imah (17/339) it says: It is haraam for a woman to travel without a mahram in all
cases, whether the distance is short or long. End quote. What counts here is what is customary among
people. If people regard it as traveling, then it is traveling, and it is not permissible for a woman to set
out on such a journey except with a mahram. Going from al-Qalyoobiyah to Cairo is not customarily
regarded as traveling, rather there are many areas in al-Qalyoobiyyah to which it is easier and closer
to travel than between one part of Cairo and another. Based on this, there is nothing wrong with going
from al-Qalyoobiyyah to Cairo to attend to your needs without a mahram. And Allah knows best.

9. WOMEN REWARD WITH RESPECT TO MEN IN HEAVEN

Question: What is for women in regards to men having many females in Heaven?

Answer: As regards your question, we’d like to inform you that in Paradise believing men and
women will be showered with blessings; there is no room for discrimination based on sex in Paradise.
The life of women in jannah will be as pleasant and happy as the life of men. Allah is not partial to
any sex. He created both of them and He will take care of both of them according to their needs and
desires. Let us all work to achieve the jannah and then, in sha’ Allah, we will find there what will
satisfy all of us fully.In his response to your question, Dr. Sano Koutoub Moustapha, professor of

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Fiqh and its Principles, International Islamic University, Malaysia, states the following: Thank you so
much for your very interesting comments and understanding of the issue of polygamy and the
blessings given to men in Heaven.I congratulate you for your logical ability and critical way of
looking at things. However, I shall also confirm to you the issue of polygamy, be it in this life or the
hereafter, it should not be classified as a privilege but rather a solution as you correctly mentioned in
your arguments.In other words, Islam does not open the door of polygamy for all men as it does not
open it to women at all. As you may know well that each ruling or law has an exception and the
exception is not the principle, therefore, we can not judge a law through its exceptions.

In this regard, I shall remind you that rewarding a mujahid with many wives doesn’t mean betraying
the female mujahid. It simply means there is a such reward for those mujahids who are looking for it.
In other words, there is no compulsion upon all mujahids to accept or reject this reward. It is exactly
the same thing as the polygamy in this life. It is meant for those who want it, not for every single
mujahid. Yet every Muslim man and woman who is allowed to enter Heaven is given the opportunity
to get whatever he or she wants as clearly stated in the Qur’an and many Hadiths of the Prophet
(peace and blessings be upon him). This means that those women who don’t want their husbands to
have more could be granted this wish and desire. At the same time if the husbands of those women
want to have more than them Allah is great and can satisfy each of them in the way He, the Almighty,
wants. Therefore, a woman should not be frustrated for a privilege of polygamy offered to men. This
is not, for sure, at the expense of woman. Heaven is meant for both men and women, both of them are
equally entitled to get what they wish for. Certainly, there would be no clashes in their wishes, if any,
the Almighty knows how to please each of them. Having said that, I shall inform you that the existing
setup of humans in terms of desire, would be changed on the Day of Judgment. In other words, both
men and women would not be allowed to enter Heaven in their existing physical makeup. They will
be in a better and greater form as stated by the Prophet (peace and blessings be upon him). Both of
them would enjoy living together and having whatever they wish and like.

Finally, the Prophet (peace and blessings be upon him) describes Heaven as a place where there are
many things which no eyes have ever seen, no ears have ever heard before and no heart has ever felt.
Let us pray the Almighty to grant us this great and wonderful place. Let us work harder and harder to
be in this place. It is only through our full submission to the will and the orders of Allah that we will
one day be granted this place.

10. WIFE BEATING IN ISLAMIC PERSPECTIVE

Question: Does Islam allow wife beating? Some husbands are violent and they say that the Qur'an
allows them to beat their wives. Is there any logical explanation given regarding men being allowed
to beat their wives, as stated in surat An-Nisa', verse 34?

Answer: By Jamal Badawi, Muzammil Siddiqi-----The verse you mention has been greatly
misconceived by many people who focus merely on its surface meaning, taking it to allow wife
beating. When the setting is not taken into account, it isolates the words in a way that distorts or
falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of
Islam, we should keep in mind that the original Arabic wording of the Qur'an is the only authentic
source of meaning. If one relies on the translation alone, one is likely to misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of

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North America, states:"According to the Qur'an the relationship between the husband and wife should
be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for
you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love
and mercy between your (hearts): verily in that are Signs for those who reflect." (Ar-Rum 30:21)The
Qur'an urges husbands to treat their wives with kindness. [In the event of a family dispute, the Qur'an
exhorts the husband to treat his wife kindly and not to overlook her positive aspects]. Allah Almighty
says: “And live with them honourably. If you dislike them, it may be that you dislike a thing and
Allâh brings through it a great deal of good.” (An-Nisa’ 4:19)It is important that, in Islam, a wife
recognizes the authority of her husband in the house. He is the head of the household, and she is
supposed to listen to him. But the husband should also use his authority with respect and kindness
towards his wife. If there arises any disagreement or dispute among them, then it should be resolved
in a peaceful manner. Spouses should seek the counsel of their elders and other respectable family
members and friends to batch up the rift and solve the differences.

However, in some cases a husband may use some light disciplinary action in order to correct the
moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if
one is sure it would improve the situation. However, if there is a fear that it might worsen the
relationship or may wreak havoc on him or the family, then he should avoid it completely.The Qur'an
is very clear on this issue. Almighty Allah says: “Men are the protectors and maintainers of women,
because Allah has given the one more (strength) than the other, and because they support them from
their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's)
absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and
ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly);
but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High,
great (above you all)” (An-Nisa’ 4:34)"If ye fear a breach between them twain, appoint (two)
arbiters, one from his family, and the other from hers; if they wish for peace, God will cause their
reconciliation: For God hath full knowledge, and is acquainted with all things" (An-Nisa 4:35) It is
important to read the section fully. One should not take part of the verse and use it to justify one's
own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle
delicate family situation with care and wisdom. The word "beating" is used in the verse, but it does
not mean "physical abuse". The Prophet (peace and blessings be upon him) explained it "dharban
ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be
avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or
toothbrush.Generally, the Prophet (peace and blessings be upon him) used to discourage his followers
from taking even this measure. He never hit any female, and he used to say that the best of men are
those who do not hit their wives. In one hadith he expressed his extreme repulsion from this behavior
and said, "How does anyone of you beat his wife as he beats the stallion camel and then embrace
(sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43) It is also important
to note that even this "light strike" mentioned in the verse is not to be used to correct some minor
problem, but it is permissible to resort to only in a situation of some serious moral misconduct when
admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary
action can correct a situation and save the marriage, then one should use it."

Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-
appointed faculty member in the Departments of Religious Studies and Management, adds:-"If the

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problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most
cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may
express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are
cases, however, in which a wife persists in bad habits and showing contempt of her husband and
disregard for her marital obligations. Instead of divorce, the husband may resort to another measure
that may save the marriage, at least in some cases. Such a measure is more accurately described as a
gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive
one. Even here, that maximum measure is limited by the following: a. It must be seen as a rare
exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on the
Qur'an and Hadith, this measure may be used in the cases of lewdness on the part of the wife or
extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz).
Even then, other measures, such as exhortation, should be tried first. b. As defined by Hadith, it is not
permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies
as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of
siwak! They further qualified permissible "striking" as that which leaves no mark on the body. It is
interesting that this latter fourteen-centuries-old qualifier is the criterion used in contemporary
American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This
makes it clear that even this extreme, last resort, and "lesser of the two evils" measure that may save a
marriage does not meet the definitions of "physical abuse," "family violence, " or "wife battering" in
the 20th century law in liberal democracies, where such extremes are so common place that they are
seen as national concerns. c. The permissibility of such symbolic expression of the seriousness of
continued refraction does not imply its desirability. In several hadiths, the Prophet (peace and
blessings be upon him) discouraged this measure. Here are some of his sayings in this regard: "Do not
beat the female servants of Allah"; "Some (women) visited my family complaining about their
husbands (beating them). These (husbands) are not the best of you."

In another hadith the Prophet (peace and blessings be upon him) is reported to have said: “How does
anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with)
her?”d. True following of the Sunnah is to follow the example of the Prophet (peace and blessings be
upon him) who never resorted to that measure, regardless of the circumstances.e. Islamic teachings
are universal in nature. They respond to the needs and circumstances of diverse times, cultures and
circumstances. Some measures may work in some cases and cultures or with certain persons but may
not be effective in others. By definition, a "permissible" act is neither required, encouraged or
forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather
than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict
qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real
abuse.f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be
traced, honestly, to any revelatory text (Qur'an or Hadith). Such excesses and violations are to be
blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and
injunctions and failing to follow the true Sunnah of the Prophet (peace and blessings be upon him)."

11. FEMALE CIRCUMCISION

Question: What is the Islamic legal ruling concerning female circumcision?

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Answer: In response to the question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:
Actually, this is a controversial issue among jurists and even among doctors. It has sparked off fierce
debate in Egypt whereby scholars and doctors are split into proponents and opponents. However, the
most moderate opinion and the most likely one to be correct is in favor of practicing circumcision in
the moderate Islamic way indicated in some of the Prophet's hadiths – even though such hadiths are
not confirmed to be authentic. It is reported that the Prophet (peace and blessings be upon him) said
to a midwife: "Reduce the size of the clitoris but do not exceed the limit, for that is better for her
health and is preferred by husbands". The hadith indicates that circumcision is better for a woman's
health and it enhances her conjugal relation with her husband. It’s noteworthy that the Prophet's
saying "do not exceed the limit" means do not totally remove the clitoris. Actually, Muslim countries
differ over the issue of female circumcision; some countries sanction it whereas others do not.
Anyhow, it is not obligatory, whoever finds it serving the interest of his daughters should do it, and I
personally support this under the current circumstances in the modern world. But whoever chooses
not to do it is not considered to have committed a sin for it is mainly meant to dignify women as held
by scholars. As for male circumcision, it is one of the obligatory practices in Islam. Scholars even
hold that whoever finds that some Muslims have stopped practicing male circumcision should force
them to revert to this Sunnah that characterizes the Muslim nation.

12. WOMEN IN COEDUCATION

Question: I study in USA. When I go to my University I cover myself with loose clothes and wear
hijab. But, still that University is coeducation. I try to avoid talking to Non Mahram but sometimes I
have to talk to them. I want to complete my education here and then want to live in some Islamic
country. Is it right for me to study in USA? Does this hadith "Even if u have to go to China to learn
knowledge, go" applies to woman too?

Answer: Praise be to Allah. With regard to the hadeeth mentioned, “Seek knowledge even if you have
to go as far as China, for seeking knowledge is a duty on every Muslim,” Shaykh al-Albaani said in
Da’eef al-Jaami’: “(It is) fabricated.” (no. 906). The proven hadeeth is that which was narrated by
Ibn Maajah from the hadeeth of Anas ibn Maalik, who said: “The Messenger of Allah (peace and
blessings of Allah be upon him) said: ‘Seeking knowledge is obligatory upon every Muslim.’” (220.
Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah). What is meant by knowledge here is
knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no
person has any excuse for not knowing.” And Allah knows best.

13. IS COEDUCATION ALLOWED IN ISLAM

Question:Is co-education allowed in Islam?

Answer: Allah says, "O ye who believe! Enter into Islam whole-heartedly; and follow not the
footsteps of the evil one; for he is to you an avowed enemy." (Al-Baqarah 2:208)Islam prohibits
intermingling of sexes at all levels. Wherever combined sex education is conducted, the chances of
getting raped are full and you may be reading all this in newspapers. These news comes out only
where a girl is raped by multiple students, whereas individual rapes are not reported because this is
common in school, colleges and universities. Allah says :Say to the believing men to lower their
gazes and guard their chastity… (30) And say to the believing women to lower their gazes and guard

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their chastity and not to display their charms in public...” (An-Nur 24:30-31) The Prophet, peace and
blessings be upom him, is reported to have stated that “whenever two strangers of the opposite gender
are alone with each other, Satan becomes the third one between them.” (Tirmidhi)” He also said,
“Staring is one of the arrows of Satan.”It is required both men and women to guard their modesty and
don’t give or make a chance that you come close to start forbidden relations between both sexes.
Shaitan incites you to think it just like nothing serious if you intermix each other, but this is his trick
to trap human. Having close proximity of male and female, it creates an environment, which finally
leads to illegal sexual relations. First you talk frankly, then shake hands, then going alone in
restaurants or homes, then kissing and then finally willingly or unwillingly sexual relations. Allah
says : “And come not near to unlawful sex: for it is a shameful (deed) and an evil, opening the road
(to other evils)” (Al-Isra’ 17:32)It is proven that girls feel much safe in unisex and the result of unisex
schools and colleges are much better than co-education. When interviews are being taken of the
teachers, they say that, ‘Students in Unisex schools, concentrated more than the Co-Ed. schools.’
However when interviews of students are taken, they preferred studying in Co-Ed. schools, than
Unisex schools, and you know the reason very well, why? ‘Girls and boys in school, spent more time
in picking up illicit sex techniques from the classmates, than acquiring knowledge from the teachers.’

May be one get saved by its strong character, but would you like to send your children to a school to
get educated, or you want to send them to pick up illicit techniques or be sexually harassed?’ If it is
the first, better put them in Unisex schools and colleges, if available. And Allah knows best.

14. HIJAB FOR WOMEN

Question: Why does Islam degrade women by keeping them behind the veil?

Answer: Praise be to Allah. Islam stresses modesty on both men and women. This all is to maintain
dignity of humanity for both, and avoid maltreatment of women. Women have by nature a strong
attraction for men, so one who created us wanted that this attraction should be limited within some
rules. When we abide by these rules, we will not only be rewarded, but also there will be less cases of
women rape, misuse of her body and her modesty.

Hijab for men----People usually only discuss ‘hijab’ in the context of women. However, in the
Glorious Qur’an, Allah (swt) first mentions ‘hijab’ for men before ‘hijab’ for the women. The Qur’an
mentions in Surah Noor: “Say to the believing men that they should lower their gaze and guard their
modesty: that will make for greater purity for them: and Allah is well acquainted with all that they
do.” (An-Noor 24:30)The correct view is that a woman is obliged to cover her entire body, even the
face and hands. Imam Ahmad said that even the nails of a woman are ‘awrah, and this is also the view
of Maalik (may Allah have mercy on them both).

Six criteria for Hijab. According to Qur’an and Sunnah there are basically six criteria for observing
hijab:

1. Extent: The first criterion is the extent of the body that should be covered. This is different for
men and women. The extent of covering obligatory on the male is to cover the body at least from the
navel to the knees. For women, the extent of covering obligatory is to cover the complete body except

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the face and the hands upto the wrist. If they wish to, they can cover even these parts of the body.
Some scholars of Islam insist that the face and the hands are part of the obligatory extent of ‘hijab’.

All the remaining five criteria are the same for men and women.-----2. The clothes worn should be
loose and should not reveal the figure. 3. The clothes worn should not be transparent such that one
can see through them. 4. The clothes worn should not be so glamorous as to attract the opposite sex.
5. The clothes worn should not resemble that of the opposite sex. 6. The clothes worn should not
resemble that of the unbelievers i.e. they should not wear clothes that are specifically identities or
symbols of the unbelievers’ religions. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said: “… It seems that the view of Ahmad is that every part of her is ‘awrah, even her nails, and this
is also the view of Maalik.” (Majmoo’ al-Fataawa, 22/110). In contrast to those who say that this is
not obligatory, if we examine the views of those who say that it is not obligatory for women to cover
the face, we will see that it is as Shaykh Bakr Abu Zayd (may Allah preserve him) said: “One of the
following three scenarios must apply: 1 – There is clear, sound evidence, but it has been abrogated by
the verses that enjoin hijaab… 2 – There is sound evidence but it is not clear, and it does not
constitute strong evidence when taken in conjunction with the definitive evidence from the Qur’aan
and Sunnah that the face and hands must be covered… 3 – There is clear evidence, but it is not
sound…” (Hiraasat al-Fadeelah, p. 68-69) With regard to the evidence that it is obligatory to cover
the face and hands: 1 – Allah says (interpretation of the meaning): “O Prophet! Tell your wives and
your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e.
screen themselves completely except the eyes or one eye to see the way). That will be better, that they
should be known (as free respectable women) so as not to be annoyed. And Allah is Ever
Oft-Forgiving, Most Merciful” (Al-Ahzaab 33:59) Ibn Taymiyah (may Allah have mercy on him)
said: “Allah commands women to let the jilbaab come down (over their faces) so that they will be
known (as respectable women) and not be annoyed or disturbed. This evidence supports the first
opinion. ‘Ubaydah al-Salmaani and others stated that the women used to wear the jilbaab coming
down from the top of their heads in such a manner that nothing could be seen except their eyes, so
that they could see where they were going. It was proven in al-Saheeh that the woman in ihraam is
forbidden to wear the niqaab and gloves. This is what proves that the niqaab and gloves were known
among women who were not in ihraam. This implies that they covered their faces and hands.”
(Majmoo’ al-Fataawa, 15/371-372)

2 – Allah says (interpretation of the meaning): “And tell the believing women to lower their gaze
(from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to
show off their adornment except only that which is apparent (like both eyes for necessity to see the
way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw
their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” (An-Noor 24:31)
Shaykh al-Islam Ibn Taymiyah said: “With regard to the phrase ‘and not to show off their adornment
except only that which is apparent’, ‘Abd-Allah ibn Mas’ood said: the adornment which is apparent
is the garment, because the word zeenah (adornment) was originally a name for the clothes and
jewellery, as we see in the verses in which Allah says (interpretation of the meaning): ‘O Children of
Adam! Take your adornment (by wearing your clean clothes) while praying and going round...’
(31)‘Say (O Muhammad): Who has forbidden the adornment with clothes given by Allah, which He
has produced for His slaves’ (Al-A’raaf 7:32) ‘...And let them not stamp their feet so as to reveal
what they hide of their adornment....’ (An-Noor 24:31)Stamping the feet makes known the khulkhaal

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(anklets) and other kinds of jewellery and clothing. Allah forbade women to show any kind of
adornment except that which is apparent, but He allowed showing the hidden adornment to mahrams.
It is known that the kind of adornment that usually appears, without any choice on the part of the
women, is the clothing, as for the body, it is possible to either show it or to cover it. All of this
indicates that what appears of the adornment is the clothing. Ahmad said: the adornment which is
apparent is the clothing. And he said: every part of a woman is ‘awrah, even her nails. It was narrated
in the hadeeth, ‘The woman is ‘awrah,’ This includes all of the woman. It is not makrooh to cover the
hands during prayer, so they are part of the ‘awrah, just like the feet. Analogy implies that the face
would be ‘awrah were it not for the fact that necessity dictates that it should be uncovered during
prayer, unlike the hands.” Sharh al-‘Umdah, 4/267-268.

3 – It was narrated that ‘Aa’ishah said: “The riders used to pass by us when we were with the
Messenger of Allah (peace and blessings of Allah be upon him) in ihraam. When they came near,
each of us would lower her jilbaab from her head over her face, and when they passed by we would
uncover (our faces).” Narrated by Abu Dawood, 1833; Ahmad, 24067 Shaykh al-Albaani said in
Jilbaab al-Mar’ah al-Muslimah (107): its isnaad is hasan because of the existence of corroborating
reports. I have often quoted the Hadith which states that Asmaa', the Prophet's sister-in-law, once
entered his home wearing a dress made of transparent material. The Prophet said to her: "Asmaa'
when a women attains puberty, nothing should be seen of her body except this and this ( pointing to
his face and forearms)."The way this Hadith is phrased means that the face and forearms of a woman
may be seen by others. This clearly means that it is not at all obligatory for Muslim women to cover
their faces. No one may force a Muslim, woman or man, to do something Allah has not imposed. It is
well known that a woman should not put anything over her face when she is in ihraam, but ‘Aa’ishah
and the Sahaabiyaat (women of the Sahaabah) who were with her used to lower part of their garments
over their faces because the obligation to cover the face when non-mahrams pass by is stronger than
the obligation to uncover the face when in ihraam.

4 – It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “May Allah have mercy on
the women of the Muhaajireen. When Allah revealed the words (interpretation of the meaning)
‘...and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…” (An-
Noor 24:31) they tore their aprons and covered their faces with them.” (Narrated by al-Bukhaari,
4480)

5 – It was narrated from ‘Aa’ishah… that Safwaan ibn al-Mu’attal al-Sulami al-Dhakwaani was
lagging behind the army. He came to where I had stopped and saw the black shape of a person
sleeping. He recognized me when he saw me, because he had seen me before hijaab was enjoined. I
woke up when I heard him saying “ …. Inna Lillaahi wa inna ilayhi raaji’oon…. “ (verily to Allah we
belong and unto Him is our return),’ when he saw me, and I covered my face with my jilbaab.”
(Narrated by al-Bukhaari, 3910; Muslim, 2770)

6– It was narrated from ‘Abd-Allah that the Prophet (peace and blessings of Allah be upon him) said:
“The woman is ‘awrah and when she goes out the Shaytaan gets his hopes up.” (Narrated by al-
Tirmidhi, 1173)

USA has one of the highest rates of rape

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United States of America is supposed to be one of the most advanced countries of the world. It also
has one of the highest rates of rape in any country in the world. According to a FBI report, in the year
1990, every day on an average 1756 cases of rape were committed in U.S.A alone. Later another
report said that on an average everyday 1900 cases of rapes are committed in USA. The year was not
mentioned. May be it was 1992 or 1993. May be the Americans got ‘bolder’ in the following years. In
the year 1996, every day on an average 2713 cases of rape were committed. Consider a scenario
where the Islamic hijab is followed in America. Whenever a man looks at a woman and any brazen or
unashamed thought comes to his mind, he lowers his gaze. Every woman wears the Islamic hijab, that
is the complete body is covered except the face and the hands upto the wrist. After this if any man
commits rape he is given capital punishment. I ask you, in such a scenario, will the rate of rape in
America increase, will it remain the same, or will it decrease?

15. DO WOMEN HAVE TO WEAR NIQAAB?

Question: Is wearing niqaab one of the conditions of Islamic dress for women?

Answer: Praise be to Allah.The woman’s dress as prescribed in sharee’ah (“Islamic dress”) is that
which covers her head, face and all of her body. But the niqaab or burqa’ – which shows the eyes of
the woman – has become widespread among women, and some of them do not wear it properly.
Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it
is used improperly and people treat it as something insignificant, demonstrating negligent attitudes
towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for
the eyes so that the cheeks, nose and part of the forehead are also visible. Therefore, if the woman’s
niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye,
as was narrated from some of the salaf, then that is permissible, otherwise she should wear something
which covers her face entirely. Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allah have mercy
on him) said: The hijaab prescribed in sharee’ah means that a woman should cover everything that it
is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and
foremost of which is the face, because it is the focus of temptation and desire. A woman is obliged to
cover her face in front of anyone who is not her mahram (blood relative to whom marriage is
forbidden). From this we learn that the face is the most essential thing to be covered. There is
evidence from the Book of Allah and the Sunnah of His Prophet (peace and blessings of Allah be
upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that
women are obliged to cover all of their bodies in front of those who are not their mahrams. Fataawa
al-Mar’ah al-Muslimah, 1/ 391, 392) Shaykh Saalih al-Fawzaan (may Allah preserve him) said: The
correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered.
It is the most tempting part of her body, because what people look at most is the face, so the face is
the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is
obligatory to cover the face. For example, Allah says (interpretation of the meaning): “And tell the
believing women to lower their gaze (from looking at forbidden things), and protect their private parts
(from illegal sexual acts) and not to show off their adornment except only that which is apparent (like
both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves,
headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and
bosoms)…” (An-Noor 24:31)

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Drawing the veil all over the juyoob implies covering the face. When Ibn ‘Abbaas (may Allah be
pleased with him) was asked about the aayah (interpretation of the meaning): “O Prophet! Tell your
wives and your daughters and the women of the believers to draw their cloaks (veils) all over their
bodies….” (Al-Ahzaab 33:59) He covered his face, leaving only one eye showing. This indicates
that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas
(may Allah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when
he asked him about it. In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and
blessings of Allah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear
niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to
cover their faces. This does not mean that if a woman takes off her niqaab or burqa’ in the state of
ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is
obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of
‘Aa’ishah (may Allah be pleased with her) who said: “We were with the Prophet (peace and blessings
of Allah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our
heads over our faces, and when they moved on we would lift it again.” Women in ihraam and
otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center
of beauty and it is the place that men look at… and Allah knows best. Fataawa al-Mar’ah al-
Muslimah, 1/396, 397 He also said: It is OK to cover the face with the niqaab or burqa’ which has
two openings for the eyes only, because this was known at the time of the Prophet (peace and
blessings of Allah be upon him), and because of necessity. If nothing but the eyes show, this is fine,
especially if this is customarily worn by women in her society. Fataawa al-Mar’ah al-Muslimah,
1/399 And Allah knows best. Sheikh Muhammed Salih Al-Munajjid

16. Is women using perfume - adulterous?

Question: Is women using perfume is adulterous?

Answer:--The above referred hadith has been narrated in Sunan An-Nasa’i, chapter on Zeena or
beautification. But I disagree with the translation of the last part of the hadith “she is an adulteress”
because that sounds very literal and it is not the meaning meant in the hadith. The word zina has been
used for one that has indulged in unlawful lustful relationship with the opposite gender, including
talking, touching, looking, etc. So, when the woman wears perfume with the intention to cast evil
glances to her, then the meaning of the hadith is that she would be inciting them to lustfully look at
her, which would be “zina by looking”. But this can never be considered as actual “adultery”. The
second point in the hadith, as explained in many versions like the one in Sunan Abu Dawud, is that
the woman has the intention to attract men’s attention to her and she wears outrageous perfume to
fulfill this desire. That means if the woman’s perfume is not outrageous or causing others to get
attracted and she has no intention to attract attention, she would not fall under the category of this
hadith. Therefore, the whole issue goes back to 1) the woman’s intention; 2) the passing by men; 3)
and the type of perfume.

17. IS IT HARAM TO LENGTHEN YOUR NAILS LONG?

Question:--Is it haram to lengthen your nails long?

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Answer: As the Prophet (peace and blessings be upon him) has taught us in authentic traditions, we
are supposed to clip our nails regularly. It is therefore not allowed for anyone to grow nails for
beautification.

18. PLUCKING EYEBROW & DYING

Question:--Why is it unlawful for a Muslim woman to pluck her eyebrows? This is a common
practice among women in the Middle East. Also, is it forbidden for a woman to change her hair
color?

Answer:--Plucking eyebrows is considered unlawful. The Prophet (peace and blessings be upon him)
has cursed women who practice it. However, a woman is allowed to fix her eyebrows so that they
don't look ugly and out of shape. The wisdom behind this prohibition is that it amounts to interfering
and mutilating the Creation of Allah. Having stated this, I would like to add that Islam allows women
to beautify themselves as best as they can as long as they do not practice mutilation. As far as dyeing
is concerned, it is important to remember that we are not allowed to change hair color for purpose of
deceiving people about our age and our natural hair colors. So long as this distinction is kept in mind,
dyeing may be permissible, especially in case of a young girl who has turned prematurely grey.

19. WOMEN AURAH

Question: I would like to know...What is the aurah between a Muslim woman and a non-Muslim
woman?

Answer: The aurah between a Muslim woman and a non-Muslim woman is the same as the aurah
between a Muslim woman and another Muslim woman. It extends from the navel (belly button) to the
knees. However, it is always better for the Muslim woman to cover more of herself when she is in the
presence of a non-Muslim woman so that the non-Muslim woman doesn’t describe the Muslim
woman’s body to her husband or to other non-Muslim men. Hence, a Muslim woman doesn’t have to
cover her hair (hijab) in front of a non-Muslim if this brings her any embarrassment.

20. WOMEN WORKING WITH MEN - WOMEN WEARING PANTS

Question: Can Islamic woman work with a pant even if she needed that work, can Islamic woman
work with a lot of men, if she goes with her husband,

Answer: The issue of the proper Islamic dress code (for men and women) is not a question of wearing
one or two pieces, or wearing pants versus skirts/dresses, but it is the issue of respecting the proper
guidelines. Hence, the most important guidelines for both the men and the women that should be
respected are the following ones: 1- The clothes should not be tight on the body revealing the
shapes of the body.2- The clothes should not be see-through (like seeing a bra or underwear
underneath a shirt or pants. 3- The clothes should reflect modesty and 4- The clothes should cover
the Aoura (Aoura is the part of the body which is illegal to keep naked in front of others. For men, the
“aoura” extends from the navel to the knees, but for women, it is the entire body except the face and
the hands). Hence, any cloth that you wear which meets this requirement and is not a clear imitation
of the opposite sex is acceptable, regardless if it is one piece or two or three pieces, and if it is made
of Jeans/denim material or cotton or polyester. Regarding the issue of pants, not all pants are allowed

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for women. The ones which are loose and don't show the parts/shape of the body are allowed.
Actually, if a woman wears pants and puts over them a long shirt or sweater or skirt or dress, like it is
done in many parts in the world, then the pants are actually recommended. Also, pants existed a long
time ago for both sexes in the Indian subcontinent, in the Middle East, and in Africa. As to the issue
of a woman working in a place where there are many men, it is allowed as long as she respects the
Islamic guidelines of conducts and the men around her also respect the proper conduct, regardless if
her husband works with her or not. She should not be in seclusion with any of them nor should she be
engaged in conversation that are prohibited or that can lead her or lead them to commit anything un-
Islamic. Thank you for asking and God knows best.

21. Women DRESS

Question: Is there any type of clothes or dress that we can describe as Islamic for women? Is there
any harm if a Muslim wears a shirt, tie and a pair of trousers? Is it true in the quran that a women has
to cover her entire body. Or is she allowed to wear shorts and non-sleeve shirts?

Answer: Women “awrah” is whole body except face, therefore her dress should be accordingly.
However some scholars say that her face is also part of “aurah” and therefore must be
covered.Therefore Muslim women must cover their whole body and head when they are in public as
an act of obedience to God. There are several places in the Qur'an and several Hadiths regarding this
issue. Among them are Surah al-Ahazab (33), verse 59 and Surah an-Nour (24), verse 31. “O
Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks
(veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the
way). That will be better, that they should be known (as free respectable women) so as not to be
annoyed. And Allah is Ever Oft-Forgiving, Most Merciful” (Al-Ahzaab 33:59) “And tell the
believing women to lower their gaze (from looking at forbidden things), and protect their private parts
(from illegal sexual acts) and not to show off their adornment except only that which is apparent (like
both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves,
headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and
bosoms) .…” (An-Noor 24:31) The Islamic dress should be:1) Wide and loose and not tight to the
point of shaping the body.2) Not transparent or seen through. 3) Not carrying a symbol of un-Islamic
faiths. 4) Not having sheer flagrance that tempts. 5) Does not display an excessive ostentation or
showing off.6) Not to be a dress that is exclusive for men.However Muslim women may wear no-
sleeves t-shirts and shorts (shorts must cover the area that extends from the navel to the knees) in the
presence of other women and in the presence of the male Mahrams. The Mahrams are the people a
Muslim woman can never marry such as her father, brother, uncle, son, etc. Thank you for asking and
God knows best.

1. ISLAMIC VIEW OF Marriage & Divorce

Question: How is marriage and divorce viewed and practiced in Islamic countries? Is it necessary for
the husband to take the permission of the first wife, before marrying?

Answer: Marriage and Divorce in Islamic Law are very simple. Marriage is encouraged while
everything should be done to prevent divorce, although it is allowed. However, Islamic Law has been
blended with culture, folklore, and tradition, whereby marriages and weddings have varied from a

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one-hour ceremony to a week ceremony, with simple and outrageous dowries, while divorces have
involved families, friends, judges, and even whole communities. Couples consent is taken before
marriage, especially women. Prophet, (pbuh), said:"A non-virgin woman may not be married without
her command, and a virgin may not be married without her permission; and enough permission for
her is to remain silent (because of her natural shyness)." [Al-Bukhaaree, Muslim, and others]Thus the
Prophet, (pbuh), prohibits forcing a virgin in marriage without her permission, whether it be her
father or someone else. Furthermore, `Aa'ishah,(radhiallahu `anhaa), said that she asked the Prophet,
(pbuh), "In the case of a young girl whose parents marry her, should her permission be sought or
not?" He replied, "Yes, she must give her permission." She then said, "But a virgin will be shy, O
Allaah’s Messenger." He answered: "Her silence is [considered as] her permission." [Al-Bukhaaree,
Muslim, and others]Divorce is greatly discouraged unless all possibilities are done by couple and
family members to keep them joined. This is the only allowed act which Allah accepts, but hate it.It is
not compulsory for the husband to take the permission of the first wife, before marrying, because
Qur’an says, ‘The only condition, for a person in which he can take more than one wife, is he should
be just, between his wives’ . However it is preferable, that he takes the permission. And it is his duty,
to inform his first wife that he is marrying, because Islam says... ‘If you have more than one wife,
you have to do justice’.And if the permission is given by the first wife, but natural there will be more
cordial relationship between the husband, and both the wives. But it is not compulsory, except in one
condition, if the wife mentions in her marriage contract, that…‘I do not want you to take any other
wife, as long as I am there’. Then it becomes compulsory for the husband, to take the permission of
the wife, before marrying – Otherwise, in all other cases it is not compulsory, it is preferable.

2. GOOD MARRIAGE PROPOSAL

Question:--What Islam lays down basics for a good marriage proposal?

Answer: The criteria to choose a partner in life is very clear in Islam. The Prophet Mohammed
(SAAW) said, "If someone comes to you (for marriage) and you like his Deen and ethics, then accept
him as a bridegroom to your daughter. If you do not, there will be a fitnah on earth, and a big
corruption."As for choosing a wife, the Prophet (SAAW) said, "The woman is married for four
things: for her Deen, for her beauty, for her family status, and for her wealth. Choose the one with the
Deen you will be safe."

3. CRITERIA FOR LIFE PARTNER

Question: What are the criteria for choosing life partner in the light of golden teachings of Islam?

Answer: The Prophet, peace and blessings be upon him, taught us in many Hadiths about the various
characteristics which one looks for in a spouse, their relative importance, and which ones determine
success, and bring Allah's blessing on a marriage, in sha Allah. Among those Hadiths are the
following: Abu Hurayrah, may Allah be pleased with him quotes the Prophet, peace and blessings be
upon him, as saying, "A woman is married for four things, i.e., her wealth, her family status, her
beauty, and her religion. So you should marry the religious woman; (otherwise) you will be a loser."
(Reported by Al-Bukhari)Accordingly, the most important characteristics that one should look for in
a spouse are:

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1- Religion----In the above Hadith, the Prophet, peace and blessings be upon him, mentioned various
characteristics that people, by their nature and custom, look for in a spouse. He did not advocate any
of them, but merely stated them as facts of human nature except for the issue of "religion", i.e., a
prospective spouse's piety and religiousness. About this characteristic, the Prophet, peace and
blessings be upon him, said, "So you should marry the religious woman; (otherwise) you will be a
loser." This order is quite different from the general statement at the beginning of the above-
mentioned Hadith.We must be careful not to be superficial in this issue. The mere wearing of Hijab or
keeping a beard and praying in the Masjid, as routine compliance with requirements of piety, do not
by themselves guarantee it. There are many people who at first glance appear to be abiding by Islam,
but upon closer inspection, have a twisted understanding of Islam and their practice in reality may
leave much to be desired. `Umar, may Allah be pleased with him, once told someone who had
testified to the goodness of a person by the fact that he had seen him in the Masjid that he did not
know him as long as he had no dealings with him that involved money, did not live with him, and did
not travel with him.The characteristic of piety applies to the groom just as much as to the bride. This
should be the main focus of both the woman’s guardian and suitor. In this context, the Prophet, peace
and blessings be upon him, said, "If someone with whose piety and character you are satisfied comes
to you, then marry him. If you do not do so, there will be disorder in the earth and a great deal of
evil." (Reported by At-Tirmidhi and others and classed as Hasan)

2- Character and Behavior ------In the above Hadith addressed to guardians and parents, the Prophet,
peace and blessings be upon him, commanded them to facilitate their marriage when they are satisfied
with two issues: the faith of the suitor and his character.Character is of extreme importance in Islam
and goes hand in hand with faith and piety. The Prophet, peace and blessings be upon him, has even
described it as the purpose of his mission to mankind as we can see in the following Hadiths: "I have
only been sent to complete good character." (Reported by Al-Hakim and others and classed as
Sahih)"I am a guarantor of a house in the highest degree of Paradise for one who makes his character
good." (Reported by Abu Dawud and it is Hasan)Allah establishes the relation of this issue to
marriage, saying: "Bad women are for bad men and bad men are for bad women. And good women
are for good men and good men are for good women." (An-Nur 24:26)One of the important issues of
character in the spouses is the quality of Wudd. This means kindness, lovingness and compassion.
The Prophet, peace and blessings be upon him, said, "Marry the loving/friendly, the child-bearing
woman, for I shall outstrip the other nations with your numbers on the Day of Judgment." (Reported
by Ahmad, Abu Dawud, and others and classed as Sahih)

3- Child-Bearing: As we see in the above-mentioned Hadith, the Prophet, peace and blessings be
upon him, recommended men to marry women who are child-bearing. This characteristic is related to
some of the goals and purposes of marriage that were mentioned earlier such as procreating the
Muslim Ummah, raising a pious family as a cornerstone of society and so forth.

4-Virginity -----There are many Hadiths which recommend that a man must marry a virgin woman;
such as the following: "Marry virgins for they have sweeter mouths, more productive wombs, and are
contented with little they get." (Reported by At-Tabarani and it is Hasan)Other narrations indicate
that a virgin is more likely to be pleased by a man and less likely to be devious and deceiving. Once,
when Jabir married an older and previously married woman, the Prophet, peace and blessings be upon
him, said to him, "Why not a virgin? You could have played with her and she with you."Muslim

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scholars stress that this good attribute applies to man just as it applies to woman. `Umar ibn Al-
Khattab, may Allah be pleased with him, once heard about a woman who was married to an elderly
man and he said: "O people, fear Allah and let people marry their types.”

5- Beauty:-----This characteristic has a certain role to play since one of the purposes of marriage is to
keep both spouses from sins. The best way to do this is to have a strong attraction between spouses.
Although this is something which surely grows over time, initial impressions can in some cases
become an obstacle to a successful marriage. The Prophet, peace and blessings be upon him,
separated Qays ibn Shamas from his wife in the famous case of Khul` and her stated reason was that
he was exceedingly displeasing to her. There are many Hadiths which urge the prospective spouse to
get a look at the other before undertaking the marriage. Once a Companion told the Prophet, peace
and blessings be upon him, that he was going to get married. The Prophet, peace and blessings be
upon him, asked if he had seen her. When the man answered in negative, he, peace and blessings be
upon him, said, "Go and look at her for it is more likely to engender love between the two of you."
(Reported by Ahmad and others and it is Sahih) Ibn `Abidin, a famous Muslim jurist, said, "The
woman should choose a man who is religious, of good character, generous and of ample wealth. She
should not marry an evildoer. A person should not marry his young daughter to an old or an ugly
man, but he should marry her to one similar."Beauty has its role, but remembers that it is way down
on the priority list under piety, character and religion. When a person puts beauty above all else, the
consequences can be disastrous. This is one of the main reasons that young people seeking to get
married must be helped by more mature family members in making their choice. Based on the course
"Family Law I" offered by the American Open University Elaborating on what one should look for in
a partner, the late Sheikh Sayyed Ad-Darsh, former Chairman of the UK Shari`ah Council, adds:
“The age difference between potential partners should not be too great. It is not fair to give a young
girl to a man who is twenty or thirty years her senior. If she, for one reason or another, accepts - or if
he accepts, then it is their choice. But they should be aware of the future of their relationship and the
implications of such a marriage. A gray-haired man once passed by a young black-haired girl and he
proposed to her. She looked at him and said, 'I accept, but there is a snag.' He enquired what it was, to
which she answered, ‘I have some gray hair.’ The man passed on without a word. She called out. ‘My
uncle, look at my hair!’ She had hair as black as coal. He said to her, 'Why did you say that?' She
answered, ‘To let you know that we do not like in men what they do not like in women.’ Marriage is
not for fun or experience. It is a life-long relationship. For that reason, any factor detrimental to the
relationship should be avoided as much as is possible. Highly educated males and females should
seek partners with a similar educational background. Cultural and family background is very
important. Common language is an essential way of communicating. Such things help the two
partners to understand, communicate and relate to one another and are factors of stability and success
- as are financial independence and the ability to provide a decent acceptable level of maintenance.
Again, this is a way of ensuring that outside influences do not spoil an otherwise happy life. All ways
and means should be considered, giving a solid basis for a new human experience which is expected
to provide a framework for a happy, successful and amicable life.The questions of common language,
background, education and age, etc., are meant, in an ordinary stable context, to maximize the
chances of success and stability in a very important Islamic institution, that of marriage. However,
considering the particular position of Muslim communities living in minority situations, young
Muslims, male and female, are exposed to all sorts of challenges - be they cultural, linguistic, racial
or social.The most fundamental question when choosing a partner is a religious one- As far as

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language, background, or social position are concerned, these are not significant factors that
absolutely must be fulfilled before a marriage can take place. If the prospective partner is of good
character, with a strong religious inclination, and the two young people are happy and feel compatible
with one another, other considerations are not of such importance.”

4. MARRIAGE AGE

Question: Is it possible to have intercourse with girls before puberty, would not this physically and
mentally harmful to the girl? Is such a thing permissible in Islam, and if it is permissible then what is
the minimum age for marriage execution in Islam, since puberty is not a requirement.

Answer:--Jurists discussed the issue of marrying a girl before puberty, i.e. a girl who might not be
able to have sexual intercourse due to her young age.They agreed that the Wali can marry a girl
before puberty. But when she reaches puberty, she has the right to choose either to nullify the
marriage contract or to continue her marital life.Also, the Prophet, peace and blessings be upon him,
married Aishah, may Allah be pleased with her, before she reached the age of puberty. Hence, we
conclude that puberty is not a condition for executing marriage. The only condition is the wife’s
ability to bear responsibilities of marital life. However, we do not recommend marriage before
puberty because at that early age, the girl can’t fulfill her obligations towards her husband properly,
nor can she know her rights towards him. Thus, to avoid any negligence or liability on her part we do
not recommend marriage at such an early age.

5. DOWERY (MAHR) IN ISLAM

Question: I would like to know what is the concept of mahr in Islam? What should be the mahr for
someone living in California, USA? I am getting married soon and my in-laws would like the mahr to
be set according to the Shari`ah.

Answer: In Islam, the mahr (dower) is a woman's right and that signifies a husband's love and
appreciation for his wife. There is no fixed amount of mahr in the Shari`ah. It should be given
according to the financial status of the husband and according to the time and place. However, it
should be reasonable and not too expensive. The bride's guardian and family should focus on the
religious commitment and character of the suitor rather than asking for huge amounts of dower which
burdens the youths who want to get married and protect themselves against temptations. The Prophet
(peace and blessings be upon him) never demanded huge amounts of dower when giving his
daughters in marriage. He is also reported to have said, "The best woman is the one whose mahr is the
easiest to pay." (Reported by al-Haythami) Answering the questions you raised, Dr. Muzammil H.
Siddiqi, former President of the Islamic Society of North America, states: “Mahr is a wife's right,
which becomes binding upon the husband once the marriage is contracted. It is fully payable after the
consummation of marriage but if divorce occurs before the consummation of marriage then half of
the Mahr is required to be paid unless the wife or her guardians waive it. Allah says: “And give unto

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the women, (whom ye marry) free gift of their marriage portions….” (An-Nisa’ 4: 4) He Almighty
also says: “And those of whom ye seek content (by marrying them), give unto them their portions as a
duty…” (An-Nisa' 4:24) Mahr is very important in Islamic marriage. Allah has used the word
"faridah" for it. It means something fixed, decided and obligatory. It is obligatory on the husband to
pay mahr to his wife unless she expressly by her own will without any pressure forgives him or
returns the amount of mahr to him. Mahr belongs to the wife and it is to be given to her only. It is not
the property of her parents or her guardian. No one can forgive the husband to pay the Mahr except
the wife herself or, in case she did not go to her husband and the marriage ended without
consummation, then in that situation her guardian can also forgive the mahr on her behalf. If a
husband dies without paying mahr to his wife, it will be an outstanding debt on him and it must be
paid before the distribution of his inheritance among his heirs. Mahr is not a bride price. It is a
woman's right and it signifies a husband's love and appreciation for his wife. In the Qur'an it is called
"sadaqah" which means a token of friendship. It is also called "nihlah" which means "a nice gift or
present." Mahr also signifies a husband's commitment to take care of his wife's financial needs
(nafaqah). People often make part of mahr advanced (mu`ajjal) and part of it deferred (mu'akkhar or
mu'ajjal). The advanced mahr should be paid at the time of Nikah while the postponed should be paid
later. The wife has a right to demand it from her husband; it’s her right. A wife should also not feel
threatened that her husband may leave her if he pays her all her mahr. "All these notions belong to
various cultures but they have nothing to do with the Shari`ah. According to the Shari`ah, the mahr
should also be reasonable. There is no fixed amount of mahr in the Shari`ah. It should be given
according to the financial status of the husband and according to the time and place.

However, it is a principle of the Shari`ah that the mahr should not be too expensive. It is wrong to
declare large amount of mahr at the time of marriage to show off or to boast. Some time bride's
family put pressure on the groom and his family for a large amount of mahr so that they may show
their pride to their relatives and friends boasting that their daughter was married for a big mahr.
Sometimes the groom declares a big amount and secretly thinks that this is just a commitment on
paper. People are often heard saying, "Write whatever you want, no one asks and no one pays." This
is playing a game with the rules of Allah. Muslims should only commit to what they are really
capable of paying and what they intend to pay. It is haram to enjoy relations with a wife and then
deny her the mahr when she demands.”

6. CONDITIONS OF WALEE (GUARDIAN)

Question: What exactly constitutes a guardian, as is needed in the Nikkah ceremony? I am a female
Muslim, and I want to know if my older brother is acceptable for this role?

Answer: Praise be to Allah.There are three pillars or conditions for the marriage contract in Islam:1.
Both parties should be free of any obstacles that might prevent the marriage from being valid, such as
their being mahrams of one another (i.e., close relatives who are permanently forbidden to marry),
whether this relationship is through blood ties or through breastfeeding (radaa’) etc., or where the
man is a kaafir (non-Muslim) and the woman is a Muslim, and so on.

2. There should be an offer or proposal (eejaab) from the walee or the person who is acting in his
place, who should say to the groom “I marry so-and-so to you” or similar words.

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3. There should be an expression of acceptance (qabool) on the part of the groom or whoever is acting
in his place, who should say, “I accept,” or similar words. The conditions of a proper nikaah
(marriage contract) are as follows: Both the bride and groom should be clearly identified, whether by
stating their names or describing them, etc. Both the bride and groom should be pleased with one
another, because the Prophet (peace and blessings of Allah be upon him) said: “No previously-
married woman (widow or divorcee) may be married until she has been asked about her wishes (i.e.,
she should state clearly her wishes), and no virgin should be married until her permission has been
asked (i.e., until she has agreed either in words or by remaining silent).” They asked, “O Messenger
of Allah, how is her permission given (because she will feel very shy)?” He said: “By her silence.”
(Reported by al-Bukhaari, 4741) The one who does the contract on the woman’s behalf should be her
walee, as Allah addressed the walees with regard to marriage (interpretation of the meaning): “And
marry those among you who are single…” (An-Noor 24:32) and because the Prophet (peace and
blessings of Allah be upon him) said: “Any woman who marries without the permission of her walee,
her marriage is invalid, her marriage is invalid, her marriage is invalid.” (Reported by al-Tirmidhi,
1021 and others; it is a saheeh hadeeth) The marriage contract must be witnessed, as the Prophet
(peace and blessings of Allah be upon him) said: “There is no marriage contract except with a walee
and two witnesses.” (Reported by al-Tabaraani; see also Saheeh al-Jaami’, 7558) It is also important
that the marriage be announced, as the Prophet (peace and blessings of Allah be upon him) said:
“Announce marriages.” (Reported by Imaam Ahmad; classed as hasan in Saheeh al-Jaami’, 1027)
The conditions of the walee are as follows:----1) He should be of sound mind.2) He should be an
adult.3) He should be free (not a slave).4) He should be of the same religion as the bride. A kaafir
cannot be the walee of a Muslim, male or female, and a Muslim cannot be the walee of a kaafir, male
or female, but a kaafir can be the walee of a kaafir woman for marriage purposes, even if they are of
different religions. An apostate (one who has left Islam) cannot be a walee for anybody.5) He should
be of good character (‘adaalah – includes piety, attitude, conduct, etc.), as opposed to being corrupt.
This is a condition laid down by some scholars, although some of them regard the outward
appearance of good character as being sufficient, and some say that it is enough if he is judged as
being able to pay proper attention to the interests of the woman for whom he is acting as walee in the
matter of her marriage.

6) He should be male, as the Prophet (peace and blessings of Allah be upon him) said: “No woman
may conduct the marriage contract of another woman, and no woman can conduct the marriage
contract on behalf of her own self, because the zaaniyah (fornicatress, adulteress) is the one who
arranges things on her own behalf.” (Reported by Ibn Maajah, 1782; see also Saheeh al-Jaami’, 7298)

7) He should be wise and mature (rushd), which means being able to understand matters of
compatibility and the interests of marriage.The fuqahaa’ put possible walees in a certain order, and a
walee who is more closely-related should not be ignored unless there is no such person or the
relatives do not meet the specified conditions. A woman’s walee is her father, then whoever her father
may have appointed before his death, then her paternal grandfather or great-grandfather, then her son,
then her grandfathers sons or grandsons, then her brother through both parents (full brother), then her
brother through her father, then the sons of her brother through both parents, then the sons of her
brother through her father, then her uncle (her father’s brother through both parents), then her father’s
brother through the father, then the sons of her father’s brother though both parents, then the sons of
her father’s brother through the father, then whoever is more closely related, and so on – as is the case

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with inheritance. The Muslim leader (or his deputy, such as a qaadi or judge) is the walee for any
woman who does not have a walee of her own. And Allah knows best. Sheikh Muhammed Salih Al-
Munajjid

7. MARRIAGE WITHOUT WALI CONSENT

Question:--If a brother and a sister are interested in each other in marriage, but the Walee doesn't
want the sister to get married until a certain age. I know that the Prophet encouraged marriage at a
young age to protect the chastity of the youngsters. He also said that the one seeking marriage has the
right from Allah swt to be helped. How does Islam view that position of the Wali? And is the sister
allowed to get married without the Walee's acceptance due to the situation? Does a divorced woman
need a wali to marry again?

Answer:A wali's permission is very important for marriage. According to many jurists, the marriage
is not even valid without the permission of the wali. If a girl has reached the age of marriage but has a
wali that doesn't permit her to get married then she should contact the local authorities, the Qadi or
the Hakim (ruler) and make a decision in this situation. In case she is living in a non-Muslim country
where there are no Muslim Qadis, then she should consult the local Imam in her area of residence. A
Wali has nothing to do with a virgin or a non-virgin woman. A Wali is needed in order to help the
woman from not being deceived or misguided in accepting the proposed husband. A Wali doesn’t
mean that he has power over her will, rather, he is helpful in his sincerity and devotion, and because
he can know more about this man more than the woman could.

8. MARRIAGE VIA WEB CAMERA

Question:--Does marrying via web camera valid in the view of Islamic law?

Answer: If you mean making the marriage contract via web camera should the two parties exist in
two different cities or countries, then it is allowed as long as there are at least two witnesses to verify
the identity of the two contracting parties and the marriage contracts meets the necessary
requirements and conditions.

9. MARRIAGE FOR GREEN CARD

Question:--Is it permissible in Islam to marry a woman in order to get the green card in the USA or
obtain a nationality of a Western country, taking into consideration that this marriage will be
nominal?

Answer: Brother, you have to keep in mind the fact that marriage contract, in Islam, is so solemn that
Islamic Shari`ah lays down rules and regulations that guarantees its stability and continuity. By the

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same token, Islam renounces all forms of temporary marriage. Therefore, nominal or paper marriage
that is meant to obtain nationality from another country is null and void. In this context, two points
need to be highlighted as follows: First, this is nothing but cheating and deception and it is not
allowed in Islam. Muslims are not allowed to lie to any one.

Secondly, marriage is a very sacred relationship, it should not be played with neither by having a
paper marriage without the intention of marriage, nor by a paper divorce without the intention of
divorce. If one is so desperate to live in the West and there is no other way possible except through
marriage then one should have a real marriage, not paper marriage. Focusing more on your question,
the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states: “Such marriage is not lawful.
Nominal marriage that lacks the real sense of marriage is not permissible at all. In a symposium held
at the European College in France, the attendants unanimously agreed that any marriage undertaken
without any real intention of marriage is absolutely forbidden. This kind of marriage does not entail
any right or duties. In Islam, the main foundation of marriage is set forth in Allah's saying: "He
created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has
put love and mercy between your (heats)." (Ar-Rum 30:21)

10. Marriage: Nullified automatically

Question:I have been married for five years, but recently my wife's conduct toward me has changed
dramatically. She always quarrels with me for the most trivial things. Recently, I saw a photograph of
her taken in a restaurant with a man sitting with her over a cup of coffee. Since then, I have been
thinking certainly about divorce. May I seek your advice and also ask what should be a man's attitude
in such a situation.

Answer:The first part of this question is better referred to a marriage counselor rather than to a person
like myself who looks at problems purely from the Islamic angle. It is not for me to pinpoint the
causes for a change of behavior between married partners. What I can say, however, is that both man
and wife must always be kind to each other and respect the rights of the other spouse, trying always to
consolidate their relationship on the basis of mutual care and compassion. I can advise my reader,
however, that he should try to determine the causes which have brought about the change in his wife's
behavior and try to remedy those causes. I can also tell him that Allah has permitted divorce as a
means to solve intractable marital problems. If he feels that his marriage has run into such a problem,
then divorce is an option which he may consider. In divorce, the rights of the other party must always
be respected and the duties of each of them should be honored. The second part of the question asks
about different possibilities when a man finds his wife in an uncompromising situation. The answer is
that he should try not to lose control of himself. Islam has provided a method to deal with such
situations which gives everyone his or her dues. If a man accuses his wife of adultery and he can
produce no witnesses to corroborate his claim, he is required to testify under oath five times that his
accusation is true, adding in the fifth that he invokes Allah's curse on himself if he is lying. The wife
will receive no punishment if she repels that charge with a testimony of her own. She has to swear
five times by Allah that his charge is false, calling down Allah's wrath upon herself if it is true. If both
man and wife go through this process of testifying under oath, and the man accuses his wife and she
denies the charge, each of them swearing five time to assert his or her position, their marriage is
automatically nullified and they cannot be remarried under any circumstances, whatsoever.

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11. MARRIAGE BEFORE EXPIRY OF IDDAT (WAITING) PERIOD

Question: After a relative of mine was divorced, she had a new proposal. Because of certain
circumstances, the man who has put in the proposal is in a hurry to get the marriage officially
recorded. The problem is that she has not yet finished her waiting period. Since the waiting period is
intended for establishing whether the divorcee is pregnant or not, is it permissible for her to establish
that fact through pregnancy tests"? If she determines that she is not pregnant, can she go ahead with
the marriage, before the waiting period is over?

Answer: While it is true that an important purpose of waiting period is to establish whether a woman
is pregnant or not, it is by no means the only purpose. In this particular point, there is a difference
between the waiting period of a widow and that of a divorcee. In the case of a widow, the waiting
period is longer in order to be absolutely certain whether there is a pregnancy or not. Moreover, the
waiting period shows that the widow values here past relationship with her deceased husband. She
does not immediately join with another man.In the case of a divorcee, there are certain rules of
paramount important. To start with, the waiting period is not calculated by months or days, but by
periods of menstruation or cleanliness from it. If the woman is not pregnant, her waiting period
extends for three menstrual periods. If she is too old or too young to have the periods, then she waits
for three months. If she is pregnant, her waiting extends until she has given birth. Whichever is the
length of a woman's waiting period, she stays during that time in her husband's home. He is not
allowed to turn her out and she need not leave. She is entitled to full maintenance by her husband
throughout this period. He has the right to have the marriage resumed if both agree on that. In this
case, they need not have a new marriage contract or have a fresh dower. This is a very important
factor. [Added: This provides scope for reconciliation, which must not be taken away.] When a
woman is in her waiting period, she may not receive a new proposal by anyone. Nor is a man allowed
to promise marriage to a woman who is in her waiting period. All that he can do is to give an implicit
hint. On this basis, the answer to your particular question is that a doctor's opinion may establish that
a divorcee is not pregnant, but that is not sufficient for her to have a new marriage. The rights which
her first husband continues to have during her waiting period cannot be easily dispensed with. Even if
he agrees to her new marriage, the rules cannot be changed.

12. Marriage: WITHOUT DOWRY & WITNESS

Question: I am a muslima who live in japan. And I got married Saudi man who has wife and children
in Saudi Arabia. He came here for project and he’ll be leave soon. We married without any witness
and he didn’t give me mahr. Sometimes he gave me gift. I was beginner in islam. And his first wife
doesn’t know about that we married here. Now on I ask him to take me to Saudi Arabia or other
country around Saudi Arabia. But he told me it’s impossible. And doesn’t want my family knows
what I did with you. I am really got suffering from this. He always talks to me ‘we don’t know what
will be happen and I can’t make sure for future with you” What is the mean of that? What can I ask
for my right to him?

Answer: Praise be to Allah.Firstly: There are essential pillars and conditions for marriage which must
be met. That includes the guardian of the woman and two witnesses. If there is no guardian, two
witnesses and publicising of the marriage among the people, then it is not valid. If only the guardian
is missing, then it is not valid according to the majority of scholars, but it is valid according to some

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fuqaha’. If there are no witnesses, but it is publicised among people, this announcement is sufficient
according to some scholars. The guardian of a Muslim woman must be a Muslim. Her guardian may
be her son if she has one, then her father, then her grandfather, then her brother, and so on among her
relatives on the father's side, the closest then the next closest. If she has no Muslim guardian, the
Muslim judge may conduct her marriage if there is one, otherwise the head of the Islamic centre and
the like may conduct her marriage, or a man of good character among the Muslims may conduct her
marriage with her consent. The woman must have a dowry even if it is little. If the dowry is not
mentioned in the marriage contract, the marriage is valid and she is entitled to a dowry like that of her
peers, meaning that she is to be awarded a dowry that is equal to the dowry of her peers among
women in her country. Whether your marriage is valid or invalid, the dowry is your right and if you
have a child he is to be attributed to his father. In the event that the marriage is invalid because there
was no guardian or witnesses or announcement, you have to keep away from this husband until a new
and valid marriage contract is done. In that case the marriage must be documented and registered in
the Saudi embassy in your country, so as to guarantee your rights and the rights of your children in
the future.

Secondly:The husband is obliged to provide suitable accommodation for his wife and to spend on
what she needs. He does not have the right to leave her in a country where she is not safe, and he does
not have the right to be away from her for more than six months except with her consent. If he has
finished with the purpose for which he came to the country in which he got married, whether it was
business or study or anything else, and he wants to go back to his original country, then he must take
his wife with him and at least provide her with accommodation in another city, other than the city in
which his first wife lives, until he has the chance to tell his first his first wife about his new wife. If he
refuses to give her her rights or take her with him, and he wants to leave her in her country where he
married her – for longer than the period that we have mentioned -- and she does not agree to that, then
she has the right to ask for divorce. What we advise Muslim women who live in countries like yours
and what we advise their guardians also, is not to rush to do and take their time before agreeing to any
marriage, and to find out precise details about the situation of any stranger who wants to marry their
daughters and is living in their countries for any purpose, whether it is for study or business or
tourism and so on. Many of these people, very many, are not serious about marriage and they do not
want to take a solemn covenant on which to build a family; rather all they care about is fulfilling their
desire right now, then when they have finished with their business they leave the country and they
leave behind a wife and maybe children too, if they have children. “… and Allah will inform them of
what they used to do” (Al-Maa’idah 5:14). And Allah knows best.

13. Marriage: not conducted

Question: Is the marriage taken place between girl and man is valid with evidence presence of a man
and women?

Answer: Marriage did not take place in above condition even both have accepted this marriage.
Minimum required is two men or a man and two women. If anybody has done that without this, then
that marriage is invalid, and they are involved in adultery (if they are keeping sexual relations).

14. MARRIAGE WITH TWO NON-MUSLIM WITNESSES

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Question:I got married in a non-Muslim country in the embassy of the country that my wife is from,
so that she would have a wali (guardian), but the witnesses were not Muslim. Is my marriage
permissible despite that?

Answer : Praise be to Allah. In order for a marriage to be valid, it is essential to have two Muslim
witnesses of good character, because the Prophet (peace and blessings of Allah be upon him) said:
“There is no marriage except with a wali and two witnesses of good character.” Narrated by al-
Bayhaqi from the hadeeth of ‘Imraan and ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh al-
Jaami’, no. 7557 Ibn Qudaamah (may Allah have mercy on him) said: Marriage cannot be done
except with two Muslim witnesses, whether the couple are both Muslims, or only the husband is
Muslim. This was stated by Ahmad, and it is the view of al-Shaafa’i, because the Prophet (peace and
blessings of Allah be upon him) said: “There is no marriage except with a wali and two witnesses of
good character.” End quote from al-Mughni (7/7). The majority of scholars are of the view that
having witnesses is essential to the validity of the marriage, except the Maalikis who say that it is
permissible to delay the witnessing of the marriage until before consummation, and it is not necessary
for it to be at the time the marriage contact is done. Based on this, if two Muslim witnesses testify to
your marriage now, before consummation, it is valid. See Haashiyat al-Dasooqi (2/216). Some of the
scholars are of the view that having the marriage witnessed is not an essential condition, rather it is
sufficient to announce the marriage; if the marriage is proclaimed and announced, it is valid. This is
the view of al-Zuhri and Imam Maalik. This view was favoured by Shaykh al-Islam Ibn Taymiyah
and was regarded as more correct by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him). See:
al-Sharh al-Mumti’, 12/94. Shaykh al-Islam (may Allah have mercy on him) said: Undoubtedly a
marriage that is announced is valid even if it is not witnessed by two witnesses. But if it is concealed
and witnessed that is subject to further discussion. If it is both witnessed and announced, there is no
dispute as to its validity. If it is neither witnessed nor announced, then it is invalid according to most
scholars; even if some held a different view, they are very few. End quote from al-Ikhtiyaaraat al-
Fiqhiyyah, p. 177. Based on this, if the marriage was announced and became known, then it is valid,
but it is better to repeat the marriage contract in the presence of the wali and two witnesses of good
character who are Muslims, based on the view of the majority. And Allah knows best.

15. Marriage in secret

Question:When I was on my home leave last year, I ran away with a woman and arranged for our
marriage to be performed in a friend's house, who acted as her guardian. What prompted us to do so
was that she was being forced by her parents to marry someone she did not want to marry. Our
marriage could not be consummated because of her illness at the time. However, we went back to her
family, but her parents refused to recognize the marriage. They claimed that we cannot be considered
as man and wife because they had not consented to this marriage in the first place, and because she is
staying with her parents and supported by them. Perhaps I should add here that she only returned to
her family's home after her parents agreed initially to celebrate our marriage. Could you please let me
know whether our marriage is valid or not?

Answer:To start with, you should not have taken that woman away from her parents in order to marry
her. Marriage is a relationship which starts a family. It must, therefore, remain a family affair from
the start to the finish. When a woman is living with her parents, she may not just go out and get
married without their consent. She must have a guardian who acts for her in conducting her marriage.

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When her father is present, no one may have guardianship other than him.Moreover, the Prophet says,
"No marriage may be contracted without the presence of a guardian and two witnesses." It is true that
according to the Hanafi school of thought, the marriage may be valid. However, in the face of this
clear and authentic Hadith, the opinion of any scholar which clashes with it is not to be
taken.Sometimes scholars may take a weaker opinion in preference to a better supported one because
the circumstances of the case make the application of such an opinion likely to serve a more
important purpose. A case like yours where the marriage was carried out without the consent of the
woman's parents may be given a ruling of valid marriage, adopting the opinion of Imam Abu Hanifah,
if the circumstances required that. Suppose that the marriage has been in effect for several years and
several children were born into that marriage. The wife's parents may have already relented and
accepted the marriage as an accomplished fact. When such a case is put to a scholar, he has a very
strong reason to let things stand as they are, taking into consideration the interests of the young
children as something of paramount importance. Any scholar who opts for this opinion will be
looking at the fact that the Hanafi school of thought was implemented in the Muslim state for several
hundred years.Having said that, I must add that in your particular case the same cannot be applied.
Your marriage has not been consummated and your lady is still living with her parents. Why should
we overlook the express Hadith in favor of a ruling by a scholar, eminent as he certainly was. No
man's opinion may be taken in preference to a clear and authentic Hadith. You say that your friend
acted as your lady's guardian. What right has he got to do so? A woman may ask someone whom she
trusts to act for her in her marriage contract only if she has no Muslim relative who may undertake
the task.But to ask someone to be a guardian only because he is willing to oblige in a situation which
is kept secret from the woman's family is unacceptable. The case would have been different if the
woman was living in a place very far from the rest of her family and she went to the judge of her
locality and explained matters to him, and he consented to her request to be her guardian. Such an
arrangement would have been acceptable. But in your case, the situation is simply a marriage
undertaken without the consent of the woman's father. Therefore, its validity is strongly suspect.
Having said that, I must add that since the woman's parents promised you and their daughter to make
the necessary arrangements to sanction your marriage, they should honor their promise. To start with,
they should not have tried to force their daughter to marry someone she did not want. If she wanted
someone else and he is acceptable on account of his faith and honesty, they should not withhold their
consent. The Prophet tells all parents: "If you have a proposal by someone whose faith and honesty
you find acceptable, then sanction his marriage. If you do not do so, chaos and much corruption will
be the result."What I would advise you is, to adopt a wise and understanding approach to the matter.
You should go to the woman's parents and try to arrive at a clear understanding with them. Try to
show them that if they consent your marriage with their daughter, things will be better all round. They
may find it difficult to consent to the marriage as something imposed on them. Try to give them the
feeling that they consent to it as a matter of choice. Perhaps you can seek the help of someone who
has influence in their family, such as an uncle of the father or a brother. Perhaps they need time to
demonstrate that they are not acting under pressure from you or from their daughter. If so, you should
be understanding. From your letter, they appear to be rather amenable. Try not to deal with them as if
you were in confrontation, but rather you understand their attitude and you want a solution which
satisfies everyone. In this way, you may achieve your purpose without allowing friction to creep into
the family.

16. Marriage: Status of an imam for Marriage

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Question:When I married my wife, she was a Christian. The witness to the marriage was my sister,
her husband and the imam who took care of the formal contract of marriage. I did not ask the consent
of her parents, since they wanted us to get married in the presence of a priest or a judge, which I
declined. Later, my wife became a Muslim. Now we have three children. In view of the requirement
of a woman's guardian to be present when the marriage contract is made, I would like to know
whether my marriage is valid.

Answer:From what I gather from your letter, your wife's parents were willing to attend to your
marriage contract, if it was done by a priest or a judge. Perhaps you would have been well advised to
grant their wish and have the marriage officiated by a judge, even if he would not have been a
Muslim. If you have enough Muslim witnesses, i.e. a minimum of two, then the marriage would have
been perfectly valid. However, you did not wish to do that and wanted an imam to officiate. Let me
tell you that in Islam, an imam does not have any particular status, except that given to him by his
knowledge of Islam. Therefore, anyone who knows the rules of marriage and how a marriage contract
should be done can make the marriage. Indeed, the marriage can be done without the presence of any
such person, if the two parties concerned i.e. the husband and the wife's guardian know how to make
the commitment and acceptance which are necessary for the marriage contract to be concluded. I see
no point for you to be worried about the validity of your marriage. It is certainly valid, since it has
had enough witnesses. The imam himself should be considered your wife's guardian because at that
particular time, she could have no guardian. You may be sure that there is no question about the
validity of your marriage.

17. Marriage: Parental consent for marriage

Question:I know a non-Muslim girl who is ready to accept Islam and whom I wish to marry. My
parents disagree with me and say that I should not marry her. Would I be 'not dutiful' to my parents if
I go ahead and marry her?

Answer:Being dutiful to parents requires you to be kind to them and respectful of their wishes. This
does not mean that you have to obey them in every single case. It is often the case that you can
determine what serves your interests better than your parents who may not be as experienced in your
affairs as you yourself are. Part of being kind to parents is not to show them that you do not think
highly of their opinion. It is always possible to persuade parents to change their opinion on many
matters, if one is able to show them that a different course of action serves the best interests of their
son. However, it is often the case that parents can see certain things which their son or daughter are
unable to see, because of their immediate involvement in a certain situation. When a son or daughter
defers to his parents' opinion, praying Allah to guide him to what is in his own benefit, he is likely to
be more successful, because Allah rewards him for being so dutiful to his parents and guides his
footsteps to what is beneficial and proper. I cannot give you any concrete advice on whether you
should marry this girl or not. I realize that there is mutual agreement between the two of you to get
married. Both of you think that your marriage will be very successful. It may be so, but it is often
possible to be rash in such situations. Therefore, it is always wise to be extra-cautious. You should
ask yourself whether the readiness which your friend shows to embrace Islam is a genuine desire
motivated by an appropriate understanding of Islam or is it simply a step she is ready to take in order
to secure that she is married to you? This makes a great deal of difference. If it is the latter, then you
should listen to your parents and abandon the idea of marrying her altogether. On the other hand, if

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this woman has made a good study of Islam and is ready to become a Muslim, then she may be a very
good wife to you. [If the lady has made a conscious decision to embrace Islam, she would not then
relate it to her marriage to you. She would embrace Islam, regardless of whether or not this marriage
were to take place.] What you should do [in such a case] is to try to make your parents see her virtues
so that they consent to your marriage and all is well within the family. If they, nevertheless, continue
to object, you will not be doing something forbidden if you go ahead and marry her, realizing that she
is a good Muslim. Our Dialogue ( Source : Arab News - Jeddah )

18. Marriage: Rights and Obligations

Question: I have had my nikkah for about 7 months and my husband and we do not get along we
constantly fight and argue. He does not like any of my actions. He is the serious type all the time
while I am serious at times but joke around at times. I usually joke around with his sisters or my
brother. I am always respectful to my elders and act maturely in the presence of family and friends. I
feel he is trying to alter my entire personality the way to his liking. I understand I did change myself
according to his liking however I would like to keep some traits of my personality. I asked several
family members if I am constantly acting immaturely and they all replied that I am serious when I
need to be and joke around when it is appropriate. I do not know what to do. My husband hates all my
actions he wants to completely change me. I feel that he is always suffocating me, and is always
making me feel bad at myself. What should I do in order to satisfy my husband yet keep some of my
personality traits and feel good about myself?

Answer: It goes without saying that in Islam it is the duty of the husband and wife to see that they are
a source of comfort and tranquility for each other. They should do everything physically, emotionally
and spiritually to make each other feel happy and comfortable. They must care for each other. Islam
enjoins husbands to deal with their wives with kindness, decency and fairness. Intimacy is a mutual
right for both husband and wife. This has been best summed up in the Qur'anic imperative: "....And
they (women) have rights similar to those (of men) over them in kindness..." (Al-Baqarah 2:228)
Therefore, the husband should not deny himself to his wife and the wife also should not deny herself
to her husband. They should do their best to satisfy their marriage partner. A husband who without
any genuine reason neglects his wife's needs is as sinful as a wife who neglects her husband's needs
without any excuse. Because the Qur'an and the Sunnah of the Prophet, peace and blessings be upon
him, have commanded kindness to women, it is the husband's duty to: 1- Consort with his wife in an
equitable and kind manner. Allah Almighty says, ".... and consort with them in kindness...." (An-Nisa'
4:19) 2- Have responsibility for the full maintenance of the wife, a duty which he must discharge
cheerfully, without reproach, injury, or condescendence. Allah Almighty says: "Let him who hath
abundance spend of his abundance, and he whose provision is measured, let him spend of that which
Allah hath given him. Allah asketh naught of any soul save that which He hath given it. Allah will
vouchsafe, after hardship, ease." (At-Talaq 65:7) Components of Maintenance: Maintenance entails
the wife's incontestable right to lodging, clothing, nourishing, and general care and well-being.1-
The wife's residence must be adequate so as to provide her with the reasonable level of privacy,
comfort, and independence. The welfare of the wife and the stability of the marriage should be the
ultimate goal. 2- What is true of the residence is true of clothing, food, and general care. The wife
has the right to be clothed, fed, and cared for by the husband, in accordance with his means and her
style of life. These rights are to be exercised without extravagance or miserliness.

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Non-Material Rights: A husband is commanded by the law of God to:1- Treat his wife with equity.

2- Respect her feelings, and to show her kindness and consideration. 3- Not to show his wife any
aversion or to subject her to suspense or uncertainty. 4- Not to keep his wife with the intention of
inflicting harm on her or hindering her freedom.5- Let her demand freedom from the marital bond,
if he has no love or sympathy for her. B. The Wife's Obligations; The Husband's Rights:The main
obligation of the wife as a partner in a marital relationship is to contribute to the success and
blissfulness of the marriage as much as possible. She must be attentive to the comfort and well-being
of her mate. She may neither offend him nor hurt his feelings. Perhaps nothing can illustrate the point
better than the Qur'anic statement which describes the righteous people as those who pray saying:
"Our Lord! Grant unto us wives and offspring who will be the joy and the comfort of our eyes, and
guide us to be models of righteousness." (Al-Furqan 25:74) This is the basis on which all the wife's
obligations rest and from which they flow. To fulfill this basic obligation:1- The wife must be
faithful, trustworthy, and honest. 2- She must not deceive her mate by deliberately avoiding
conception lest it deprive him of legitimate progeny. 3- She must not allow any other person to have
access to that which is exclusively the husband's right, i.e. sexual intimacy. 4- She must not receive
anyone in his home whom the husband does not like. 5- She may not accept their gifts without his
approval. This is probably meant to avoid jealousy, suspicion, gossip, etc., and also to maintain the
integrity of all parties concerned.6- The husband's possessions are her trust. If she has access to any
portion thereof, or if she is entrusted with any fund, she must discharge her duty wisely and thriftily.
She may not lend or dispose of any of his belongings without his permission. 7- With respect to
intimacy, the wife is to make herself desirable; to be attractive, responsive, and cooperative. 8- A
wife may not deny herself to her husband, for the Qur'an speaks of them as a comfort to each other.
Due consideration is, of course, given to health and decency.9- Moreover, the wife is not permitted
to do anything that may render her companionship less desirable or less gratifying. If she neglects
herself, the husband has the right to interfere with her freedom to rectify the situation and insure
maximum self-fulfillment for both partners. She is not permitted to do anything on his part that may
impede her gratification."Rasulullah (PBUH) said, 'The most detestable among the permissible things
in the sight of Allah is divorce.' If there is a dispute between husband and wife, they should first try to
resolve it between themselves, failing which, Allah says: "If ye fear a breach between them twain,
appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, God will
cause their reconciliation: For God hath full knowledge, and is acquainted with all things. " (An-Nisa
4:35) Also He says:"...And whosoever fears God and keeps his duty to HIM; God will appoint a way
out for him, (from every difficulty);(2) And He provides for him from (sources) he never could
imagine. And if any one puts his trust in God, sufficient is (God) for him. For God will surely
accomplish his purpose: verily, for all things has God appointed a due proportion." (At-Talaq 65:2
and 3)

19. MARRYING A GIRL WITH WHOM HE HAD A RELATIONSHIP

Question:I hope you can help me as I am in a deep trouble. I knew some girl who works far from
where her family lives. For two years we had a loving relationship, we were meeting and committing
Zina (adultery), we agreed to marry because I can not forget her, and she can not forget me either.
Since she knew me she became religious and changed a lot. Allah knows how much I love her. Do
you advise me to marry her? I am suffering.

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Answer: Praise be to Allah. Firstly: Before answering your question, we must remind you that it is
obligatory to repent and regret what you have done with this woman, because you have fallen into
several major sins, the most serious of which is zina (fornication) which is clearly forbidden in the
Qur'aan and Sunnah, and the scholars are unanimously agreed that it is haraam, and wise people are
unanimously agreed that it is abhorrent and evil. Allah says (interpretation of the meaning): “And
come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a
great sin), and an evil way that leads one to hell unless Allah forgives him)” [Al-Isra’ 17:32] And the
Prophet (peace and blessings of Allah be upon him) said: “No adulterer is a believer at the time when
he is committing adultery.” Narrated by al-Bukhaari (2475) and Muslim (57). There is a severe
punishment for zina in al-Barzakh, before the punishment in the Hereafter. In the famous hadeeth of
Samurah ibn Jundub (may Allah be pleased with him) about the dream, it says: “… then we [i.e., the
Prophet (peace and blessings of Allah be upon him) and Jibreel and Mikaa’eel] proceeded and came
to something like a tannoor (a kind of oven), in which there were clamouring voices.” He [the
Prophet (peace and blessings of Allah be upon him)] said: “We looked into it and there we saw naked
men and women. Flames were coming to them from the bottom of it, and when the flames reached
them, they made uproar. I said to them [i.e., the two angels who were accompanying him], ‘Who are
these?’ … They said, ‘We will tell you. As for the naked men and women in the structure that
resembled a tannoor oven, they are the adulterers and adulteresses.’” Narrated by al-Bukhaari (6640).
Allah has ordained the hadd punishment for zina. He says concerning the hadd punishment for an
unmarried person (interpretation of the meaning): “The fornicatress and the fornicator, flog each of
them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by
Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their
punishment” [An-Noor 24:2] As for the person who has previously been married, the hadd
punishment is execution, In the hadeeth narrated by Imam Muslim in his Saheeh (3199) it is narrated
that the Prophet (peace and blessings of Allah be upon him) said: “For a previously-married person
with a previously-married person, [the punishment is] one hundred lashes and stoning.” What we
have said to you applies to the woman too, and she should realize that her sin is even worse, but
because, as you say, she has become righteous, we hope that her repentance is sincere and that Allah
will forgive her by His grace and kindness.

Secondly:You should note that if you have not both repented from the sin of zina, then it is not
permissible for you to marry her, because Allah has forbidden the zaani and zaaniyah to marry unless
they both repent. Allah 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 [and that means that the man who agrees to marry
(have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then
surely, he is either an adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the
woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or
an adulterer — fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or
idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)” [An-Noor 24:3]
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allah have mercy on him) said: This clearly points to the
abhorrent nature of zina, and that is tarnishes the honour of the one who does it in a way that other
sins do not. Allah tells us that no woman would marry a zaani but a woman who is also a zaaniyah,
who is like him, or a mushrik woman who associates others with Allah and does not believe in the
Resurrection or in reward and punishment (in the Hereafter), and who does not adhere to the

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commands of Allah. And similarly, no one would marry a zaaniyah except a zaani or a mushrik.
“Such a thing is forbidden to the believers” means, it is haraam for them to marry zaanis or zaaniyahs.
What the verse means is that if a person wants to marry the man or woman who commits zina and has
not repented from that, despite the fact that Allah has prohibited that, then he is either not adhering to
the ruling of Allah and His Messenger, in which case he cannot be anything but a mushrik, or he is
adhering to the ruling of Allah and His Messenger but he agrees to this marriage despite knowing that
this person has committed zina, in which case this marriage is also zina, and he is an immoral zaani.
If he truly believed in Allah, he would not do that. This clearly indicates that it is haraam to marry a
zaaniyah unless she repents, or to marry a zaani unless he repents, because marriage is the strongest
type of companionship, and Allah says (interpretation of the meaning): “Assemble those who did
wrong, together with their companions...” [As-Saaffaat 37:22]. Allah has forbidden that because of
what it involves of great evil, and lack of protective jealousy, and attribution of children who are not
his to the husband, and the zaani failing to keep her chaste because he is distracted elsewhere, any one
of which is sufficient reason for the prohibition. End quote. Tafseer al-Sa’di (p. 561). The scholars of
the Standing Committee were asked: A man committed zina with a virgin and wants to marry her. Is
it permissible for him to do that? They replied: If the matter is as described, each of them must repent
to Allah and give up this sin, and regret what has happened of immoral actions, and resolve not to do
it again, and do a lot of good deeds, in the hope that Allah will accept their repentance and turn their
bad deeds into good. Allah says (interpretation of the meaning): “And those who invoke not any other
ilaah (god) along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor
commit illegal sexual intercourse __ and whoever does this shall receive the punishment. (68)The
torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; (69)
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those,
Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful (70) And
whosoever repents and does righteous good deeds; then verily, he repents towards Allah with true
repentance” [Al-Furqaan 25:68-71] If he wants to marry her, then he must wait for one menstrual
cycle to establish whether her womb is empty before doing the marriage contract with her. If it turns
out that she is pregnant, then it is not permissible for him to do the marriage contract with her until
after she gives birth, in accordance with the hadeeth in which the Prophet (peace and blessings of
Allah be upon him) forbade a man to water the crop of another with his own water. End quote.
Fataawa Islamiyyah (3/247). So repent to Allah and set your affairs straight, and do a lot of good
deeds, and after that it will be permissible for you to get married. We ask Allah to accept your
repentance and to forgive you, by His grace and mercy.

20. ISLAM'S STANCE ON LOVE AND MARRIAGE

Question: What if two Muslims, a boy and a girl, are deeply in love with each other? Is such thing
allowed in Islam? And what if there is another man who has already asked for the girl’s hand in
marriage but she's rejected the proposal, and she does not want to marry anyone else; does such kind
of love exist in Islam?

Answer:-There is a difference between love and romance. Romance, if not checked, may mean
wasting time, effort and dignity. Islam teaches us to be truthful and realistic. Besides, the concept of
love in Islam is very unique, when a Muslim loves something or somebody, it must be for the sake of
Allah; the same applies to hatred. Islam teaches us that marriage is the finest, purest and permissible

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relationship that should exist between a male and female; it should be the goal that they both have in
mind. There is no room in Islam for illicit affairs or the Western vogue-word of boyfriend and
girlfriend. All those stories of media and movies are not helpful to make a person comply with the
teachings of Islam. The Prophet, peace and blessings be upon him, says: "Three qualities, if found in
a person, will help him have perfect faith: Having Allah and His Messenger, peace and blessings be
upon him, as the most beloved ones, loving a person only for the sake of Allah and hating getting
back to Kufr (disbelief) the way one hates to be thrown into fire." That means love is a fruit of piety.
Love without piety is mischief. There is no concept of courtship in Islam as it is practiced in the
West. There is no dating or living in de facto relationship or meeting each other for understanding.
There is to be no physical relationship whatsoever before marriage. The romantic notions that occupy
the mind of young people often have proven in most cases to be unrealistic and harmful to those
involved. We only have to look at the alarming divorce rate in the West to understand this point. To
give an example, the couple know each other for years, are intimate, live together and so on. Yet
somehow this does not guarantee the success of the future marriage. Romance and love simply do not
result in an everlasting bond between two people. In most cases, romance and love die out very
quickly when couple find themselves with the real world. The unrealistic expectation that young
people have is what often contributes to the failure of their relationship. The West makes fun of the
Islamic way of marriage, in particular arranged marriage. Yet, the irony is that statistically arranged
marriages prove to be more successful and lasting than romantic types of courtship. This is because
people are blinded by the physical attraction and thus do not choose the compatible partner. Love
blinds people to the extent of overlooking potential problems in the relationship. There is an Arabic
proverb that says: "Love is blind, it makes zucchini turn into okra". Arranged marriages, on the other
hand, are based not on physical attraction or romantic notions, but rather on critical evaluation of the
compatibility of the couple. That is why such marriage often proves successful. From an Islamic
perspective, in choosing a partner, the most important factor that should be taken into consideration is
Taqwa (piety and consciousness of Allah). The Prophet, peace and blessings be upon him,
recommended the suitors to see each other before going through with marriage procedures. That is
very important because it is unreasonable for two people to be thrown into marriage and be expected
to have a successful marital life, full of love and affection, when they know nothing of each other.
The couple are permitted to look at each other.This ruling does not contradict the Qur'anic verse that
says, “… believing men and women should lower their gaze… ” (An-Nur 24:30). The couple,
however, are not permitted to be alone in a closed room or go out together alone. As the Hadith says:
"When a man and a woman are together alone, the Shaytan (Satan) makes their third." One of the
conditions of a valid marriage is the consent of the couple. Marriage by definition is a voluntary
union of two people. The choice of a partner by a Muslim virgin girl is subject to the approval of the
father or guardian. This is to safeguard her welfare and interests. The Prophet, peace and blessings be
upon him, said: "The widow and the divorced woman shall not be married until she has consented to
that and the virgin shall not be married until her consent is sought." The Prophet did nullify the
marriage of a girl who complained to him that her father had married her against her wishes.Though
love is something nice, and it is recommended for a man to marry a woman whom he loves, because
the Prophet, peace and blessings of Allah be upon him, said: “There is nothing better for two who
love each other than marriage.” (Sahih Al-Jami`, 5200) However, this love should not be
overwhelming and cause a person to forget other characteristics which he should look for in the
person he wants to marry. The most important characteristic is religious commitment. The Prophet,

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peace and blessings of Allah be upon him, says: “A woman may be married for four things: her
wealth, her lineage, her beauty and her commitment to religion. Choose the one who is religious, may
your hands be rubbed with dust [i.e., may you prosper]!” (Agreed-upon Hadith).Dear brother in
Islam, we hope that the main points of the issue have become clear. Now, let’s assume that you are
the subject of the hypothesis you draw in your question: On what basis would you like to choose your
partner? Wouldn’t you look to her commitment to Islam – does she pray regularly, for example? Does
she adhere to the Islamic Hijab prescribed by Shari'ah?If the lady you want to marry is religious, of
good manners, and obeys Allah and His Messenger, and both of you want to please Allah in this
world in order to earn reward in the Hereafter, then you have made a perfect choice, and we ask Allah
to fulfill your hopes and bring you together in a good way. If she is not, then you should reconsider
your choice. May Allah help you to do what He loves and what pleases Him!As for the second part of
your question, i.e. the girl’s refusal to marry a person who has asked her hand in marriage, we suggest
that, if such thing happens, the person in question can make efforts and seek all permissible ways to
persuade the father or the guardian of the girl to give her in marriage to him. One can just bring
mediators from within the family, i.e. he can resort to those people whose word carries weight to help
in the issue. One can also seek the help of the Imam of the Islamic Center where the girl’s father goes,
to talk with him about this, and always pray earnestly to Allah to help realize the dream if it’s good.
But we have to emphasize that it is not lawful to compel a girl to marry someone she does not want--
Allah Almighty knows best.

21. MUSLIM WOMEN MARRYING CHRISTIAN MAN

Question: How is a woman to be punished if she marries a Christian? How often is it carried out and
in what countries is it most common?

Answer: Praise be to Allah.It is not permissible for a Muslim woman to marry a kaafir (non-
Muslim), whether he is Jewish, Christian or an idol-worshipper, because the man has authority over
his wife, and it is not permissible for a kaafir to have authority over a Muslim woman. For Islam is
the true religion and all other religions are false. Allah says (interpretation of the meaning): “…. And
give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allah Alone)….” (Al-
Baqarah 2:221) “…. And never will Allah grant to the disbelievers a way (to triumph) over the
believers” (An-Nisaa’ 4:141) And the Prophet (peace and blessings of Allah be upon him) said:
“Islam should prevail and should not be prevailed over.” If a Muslim woman marries a kaafir when
she knows the ruling, then she is a zaaniyah (adulteress), and her punishment is the punishment for
adultery. If she was ignorant of the ruling then she is excused, but they must be separated, and there is
no need for a divorce because the marriage is null and void. On this basis, the Muslim woman whom
Allah has honoured with Islam and her guardian must beware of that and must adhere to the limits set
by Allah, and they must feel proud of Islam. Allah says (interpretation of the meaning): “Those who
take disbelievers for Awliyaa’ (protectors or helpers or friends) instead of believers, do they seek
honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory” (An-
Nisaa’ 4:139) Written by Shaykh ‘Abd al-Rahmaan al-Barraak

22. MUSLIM WOMAN MARRIAGE TO NON MUSLIM MAN AND INTERCOURSE

Question: What is Islam's attitude towards a Muslim woman who marries a non-Muslim man,
because she needed to do that, i.e. she was forced into this marriage?

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Answer: Praise be to Allah.It is not permissible for a Muslim woman to marry a kaafir, and the
marriage is not valid. Allah says (interpretation of the meaning): “…. And give not (your daughters)
in marriage to Al-Mushrikoon [polytheists] till they believe (in Allah Alone) ….” (Al-Baqarah 2:221)
“O you who believe! When believing women come to you as emigrants, examine them; Allah knows
best as to their Faith, then if you ascertain that they are true believers send them not back to the
disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful
(husbands) for them ….” (Al-Mutahanah 60:10) The fact that she was forced into that does not
justify her giving in and surrendering to this marriage. The Prophet (peace and blessings of Allah be
upon him) said: “There is no obedience to any created being if it involves disobedience to the
Creator.” This marriage is regarded as invalid, and intercourse with him is zina (fornication,
adultery). End quote.

23. WHY WOMEN NOT ALLOWED TO MARRY NON-MUSLIM

Question:I would like to know why a woman is not allowed to marry a non-Muslim man while a
Muslim man can marry a Jewish or Christian lady? What is the wisdom of that?

Answer:First of all, it is to be stressed that Islam does not encourage the interfaith marriages. The
general rule of Islam is that Muslims should marry Muslims. A Muslim male or female should not
marry a non-Muslim male or female. The only exception is given to Muslim men who are allowed to
marry the chaste girls from among the People of the Book. However, a Muslim woman is better
suited to a Muslim man than a woman of Christian or Jewish faith, regardless of her merits. This is
because marriage is not based on fulfilling one’s sexual desires; rather, it is an institution. It aims to
establish a home on the bases of tranquility, faith and Islamic morals. To fulfil this task, the whole
family must apply Allah’s course and try to convey His message. It is obvious that Islam made it
impermissible for a Muslim woman to marry a non-Muslim with aim of keeping her away from
things that may jeopardize her faith. In fact, Islam aims at protecting religion. To achieve this goal, it
prohibits a Muslim from being involved in something that represents a threat to his religion. A
Muslim woman will not feel that her religion is secure while being with a Jewish or a Christian
husband especially as the majority of the People of the Book do not show due respect to our Prophet,
Muhammad (peace and blessings be upon him). Allah Almighty says: “And the Jews will not be
pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! The guidance of Allah
(Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come
unto thee, then wouldst thou have from Allah no protecting friend nor helper.” (Al-Baqarah 2:120)
Given the fact that the husband is generally the head of the household, it's not far-fetched for a non-
Muslim husband to prevent his Muslim wife from performing some Islamic rituals which may seem a
nuisance to him, for example fasting, or even refraining from marital relations during the fast. As a
result, he might force her to change her religion, and if she refuses, the situation may culminate in
divorce. As for why Islam allows a Muslim man to marry a Christian or Jewish woman, it's clear that
every Muslim believes in Moses and Jesus (peace be upon them) and he holds all the Prophets of
Allah in high esteem. Thus a Muslim finds no harm in his wife’s being a Christian or a Jew, for the
spirit of tolerance Islam holds for other religions is ingrained in him.

In his response to the question you raised, the eminent Muslim scholar, Sheikh Muhammad Al-
Hanooti, member of the North American Fiqh Council, states: "If Allah is the one who prohibits a
Muslim woman from marrying a non-Muslim, then we as Muslims are supposed to believe it and to

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take it. As a matter of faith, you cannot become a Muslim unless you accept everything when it is
ordained by Allah or carried out by his Messenger. The Qur'an says, "O Ye who believe! Put not
yourselves forward before Allah and His Messenger .…" (Al-Hujurat 49:1) If you ask about the
benefits of not marrying a non-Muslim, we can count you many reasons. A man is the manager of his
household. He will persecute his Muslim wife in many dos and don'ts. She can hardly guarantee that
kind of operation. Moreover, marriage is an institution for elevating our levels of having a good
Islamic life. Pleasing Allah is our number one goal. If a woman is married to a non-Muslim, maybe
the only thing she will accomplish in her marital life is what is good for livestock."Shedding more
light on the question, we'd like to cite the words of the eminent Muslim scholar, Sheik Yusuf Al-
Qaradawi, in his well-known book, The Lawful and the Prohibited in Islam:"It is haram for a Muslim
woman to marry a non-Muslim man, regardless of whether he is of the People of the Book or not. We
have already mentioned the saying of Allah, "And do not marry (your girls) to idolaters until they
believe ...." (Al-Baqarah 2:221) And He said concerning the immigrant Muslim women: "…Then if
you know them to be Believers, do not send them back to the unbelievers. They are not lawful for
them (as wives), nor are they lawful for them (as husbands)…." (Al-Mumtahanah 60:10) No text
exists which makes exceptions for the People of the Book. Hence, on the basis of the above verses,
there is a consensus among Muslims concerning this prohibition. Thus, while a Muslim man is
permitted to marry a Christian or Jewish woman, a Muslim woman is not allowed to marry a
Christian or Jewish man. There are many sound reasons for this difference. First, the man is the head
of the household, the one who maintains the family, and he is responsible for his wife. And while
Islam guarantees freedom of belief and practice to the Christian or Jewish wife of a Muslim,
safeguarding her rights according to her own faith, other religions, such as Judaism and Christianity,
do not guarantee the wife of a different faith freedom of belief and practice, nor do they safeguard her
rights. Since this is the case, how can Islam take chances on the future of its daughters by giving them
into the hands of people who neither honor their religion nor are concerned to protect their rights?

A marriage between a man and woman of different faiths can be based only on the husband's respect
for his wife's beliefs; otherwise a good relationship can never develop. Now, the Muslim believes that
both Judaism and Christianity originated in divine revelation, although later distortions were
introduced into them. He also believes that God revealed the Tawrah to Moses and the Injeel to Jesus,
and that both Moses and Jesus (peace be on them) were among the Messengers of Allah who were
distinguished by their steadfast determination. Accordingly, the Christian or Jewish wife of a Muslim
lives under the protection of a man who respects the basic tenets of her faith, her Scripture, and her
Prophets, while in contrast to this the Jew or Christian recognizes neither the Divine origin of Islam,
its Book, or its Prophet (peace be on him). How then could a Muslim woman live with such a man,
while her religion requires of her the observance of certain worships, duties, and obligations, as well
as certain prohibitions. It would be impossible for the Muslim woman to retain her respect for her
beliefs as well as to practice her religion properly if she were opposed in this regard by the master of
the house at every step. It will be realized from this that Islam is consistent with itself in prohibiting
the Muslim man to marry a mushrik (polytheist) woman, for since Islam is absolutely opposed to
shirk (polytheism), it would obviously be impossible for two such people to live together in harmony
and love."

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24. WHY WOMEN NOT ALLOWED MOE THAN ONE HUSBAND

Question : If a man is allowed to have more than one wife, then why does Islam prohibit a woman
from having more than one husband?

Answer : Praise be to Allah. A lot of people, including some Muslims, question the logic of allowing
Muslim men to have more than one spouse while denying the same ‘right’ to women. Let me first
state emphatically, that the foundation of an Islamic society is justice and equity. Allah has created
men and women as equal, but with different capabilities and different responsibilities. Men and
women are different, physiologically and psychologically. Their roles and responsibilities are
different. Men and women are equal in Islam, but not identical.

The following points enumerate the reasons why polyandry is prohibited in Islam: If a man has more
than one wife, the parents of the children born of such marriages can easily be identified. The father
as well as the mother can easily be identified. In case of a woman marrying more than one husband,
only the mother of the children born of such marriages will be identified and not the father. Islam
gives tremendous importance to the identification of both parents, mother and father. Psychologists
tell us that children who do not know their parents, especially their father undergo severe mental
trauma and disturbances. Often they have an unhappy childhood. It is for this reason that the children
of prostitutes do not have a healthy childhood. If a child born of such wedlock is admitted in school,
and when the mother is asked the name of the father, she would have to give two or more names! I
am aware that recent advances in science have made it possible for both the mother and father to be
identified with the help of genetic testing. Thus this point which was applicable for the past may not
be applicable for the present. Man is more polygamous by nature as compared to a woman.
-----Biologically, it is easier for a man to perform his duties as a husband despite having several
wives. A woman, in a similar position, having several husbands, will not find it possible to perform
her duties as a wife. A woman undergoes several psychological and behavioral changes due to
different phases of the menstrual cycle. A woman who has more than one husband will have several
sexual partners at the same time and has a high chance of acquiring venereal or sexually transmitted
diseases which can also be transmitted back to her husband even if all of them have no extra-marital
sex. This is not the case in a man having more than one wife, and none of them having extra-marital
sex. The above reasons are those that one can easily identify. There are probably many more reasons
why Allah, in His Infinite Wisdom, has prohibited polyandry.

25. WOMEN CONVERTS TO ISLAM WHILE MARRIED TO A CHRISTIAN

Question : I have a question that confuses my mind. Please, clarify the Islamic stance on a woman
who converts to Islam while she is married to a Christian man.

Answer : As regards your question, we’d like to cite the following comprehensive Fatwa issued by
the European Council for Fatwa and Research, headed by the prominent Muslim scholar, Sheikh
Yusuf Al-Qaradawi: “Addressing the situation at hand, the Council has considered the numerous
papers and studies submitted for its attention over three consecutive sessions, and which carried a
variety of perspectives and opinions, all dealing with this problem in detail and length, observing the

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objectives of Shari`ah and relating those to principles of Fiqh. The Council also recognizes and
acknowledges the conditions in which new Muslim sisters in the West find themselves when their
husbands choose to remain on their religion. The Council affirms and repeats that it is forbidden for a
Muslim female to establish marriage to a non-Muslim male. This has been an issue of consensus
throughout the history of this nation. However, in the case of marriage being established prior to the
female entering the fold of Islam, the Council has decided the following: First: If both husband and
wife revert to Islam and there is no Shari`ah objection to their marriage in the first place, such as
blood or foster relations, which deem the very establishment of marriage unlawful, the marriage shall
be deemed valid and correct. Second: Assuming that the marriage is properly contracted in the
beginning, if the husband reverts to Islam alone, while his wife remains a Jew or a Christian, then the
marriage shall maintain its validity, i.e. it will not be affected by the husband’s conversion to Islam.
Third: If the wife reverts to Islam while her husband remains on his religion, the Council sees the
following: 1) If her reversion to Islam occurs before the consummation of marriage, then they must
immediately separate. 2) If her reversion to Islam occurs after the consummation of marriage, and the
husband also embraced Islam before the expiry of her period of waiting (`Iddah), then the marriage is
deemed valid and correct. 3) If her reversion to Islam occurs after the consummation of marriage, and
the period of waiting expires, she is allowed to wait for him to embrace Islam even if that period
happens to be a lengthy one. Once he does so and reverts to Islam, then their marriage is deemed
valid and correct.

4) If the wife chooses to marry another man after the expiration of the period of waiting, she must
first request a dissolution of marriage through legal channels. Fourth: According to the four main
schools of jurisprudence, it is forbidden for the wife to remain with her husband, or indeed to allow
him conjugal rights, once her period of waiting has expired. However, some scholars see that it is for
her to remain with him, allowing him to enjoy full conjugal rights, if he does not prevent her from
exercising her religion and she has hope in him to revert to Islam. The reason for this is to consider
the case of women who would find it difficult to embrace Islam with the condition of being separated
from their husbands and deserting their families. Those scholars based their view upon the ruling of
`Umar ibn Al-Khattab, may Allah be pleased with him, in the case of the woman from Al-Heera who
reverted to Islam while her husband remained on his religion. According to the authentic narration of
Yazeed ibn `Abdullah Al-Khatmi, `Umar ibn Al-Khattab made it optional for the woman to leave her
husband or to stay with him. They also cite, in supporting their view, the opinion of `Ali ibn Abi
Talib concerning the Christian woman who embraced Islam while still married to a Christian or a
Jew. Ali said that her husband’s conjugal right was still inalienable, as he had a contract. This is also
an authentic narration. It is also known that Ibrahim Al-Nakha`i, Ash-Shi`bi and Hammad ibn Abi
Sulayman had the same view.” Allah Almighty knows best.

26. WOMAN CONCLUDING HER OWN MARRIAGE

Question :-Is it allowed for a Muslim woman to conclude her own marriage contract without the
presence of her wali (guardian)?

Answer :As regards the issue you raised, the European Council for Fatwa and Research issued the
following Fatwa:"Marriage is one of the most important contracts for it signals the creation of a new
family within society; the birth of new individuals into the world and the duties and responsibilities
which fall unto each of the two partners.As a result of marriage being a contract between the two

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spouses as partners to the contract, the full consent of whom is deemed vital for the ratification to
proceed, the Lawgiver (Allah Almighty) did not allow for the guardianship of the father of the bride
or anyone else to become one by which the guardian forces or compels the woman to marry to a man
whom she does not want. Indeed, Islam granted the woman full rights to accept whomever proposes
to her in marriage or to reject him. Ibn Abbas (may Allah be pleased with him) stated that a small girl
came to the Prophet (peace and blessings be upon him) and told him that her father had forced her to
marry against her will. The Prophet gave her the right to choose either to stay married or to annul the
marriage contract. (Reported by Imam Ahmad)The Prophetic texts all came to affirm this right for
women. The Prophet (peace and blessings be upon him) stated that "The virgin shall not be married
until her consent is sought neither a previously married woman until she overtly states her
acceptance," he (peace and blessings be upon him) added: "and the virgin’s consent shall be sought
by her father.” By this, Islam decreed that marriage be built upon a basis of love, compassion and
mercy. Allah Almighty stated: "And among His signs is this, that He created for you mates from
among yourselves, that you may dwell in tranquillity with them, and He has put love and
mercybetween your hearts…." (Ar-Rum 30:21) It is usually impossible to attain these beautiful aims
and objectives within a marriage, which was established with force and compulsion. However, since
the woman, despite her Islamically granted independence, was always subject to the desires of the ill-
hearted and evil opportunists; Islam decreed certain legislations which would maintain her rights and
deter those whom carry ill-aims and desires. Therefore, Islam gave great importance to the approval
of the woman's guardian in a manner, which reflects the significance of the marriage contract. This
also adds another dimension to the beautiful state of tranquility and love in which the entire family
will find themselves, as the woman will remain on good terms with her parents or guardians, in
contrast to what would happen if she went against their wish. In this case the opposite of what Islam
aimed to achieve would undoubtedly prevail.Despite the general consensus among scholars that the
approval of the woman's guardian is preferable and much more favorable, they differed regarding
whether it is actually a condition for the validity of the marriage contract:

1) The majority of scholars agreed that the approval of the guardian is a condition, without which the
contract would be invalid, based upon the statement of the Prophet (peace and blessings be upon him)
who stated that: "The marriage of any woman married without the permission of her guardian is
false." He (peace and blessings be upon him) also stated: “No marriage is to take place without the
guardian.”

2) The followers of Imam Abu Hanifah stated that the permission of the guardian is not a condition,
and they based their conclusion upon many evidences, such as the hadith narrated by Muslim and the
Four Narrators of Hadith, that the Prophet (peace and blessings be upon him) stated: "The previously
married woman shall have the right to decide for herself, whilst the consent of the virgin shall be
sought to be married, and a sign of her consent being granted is her keeping silent." They added that
that the permission of the guardian only becomes a condition if the girl is under the age of puberty.
They also said that: If the adult sound-minded woman married herself (without the interference of her
guardian), her marriage would be valid given all other conditions are fulfilled. Her guardian maintains
the right to appeal to the Judge and request the annulment of the contract.The European Council for
Fatwa and Research advises women not to disregard their guardians, who wish only for their best
interest and that they marry good men rather than deceitful and ill-heart proposers. The Council also
advises fathers to facilitate the marriage of their daughters and to seek their opinions as regards the

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suitors, without transgressing in using the rights that Islam granted to them. The Council also reminds
them of the hadith of the Prophet (peace and blessings be upon him): "If someone comes to propose
in marriage and he is of acceptable religion and behavior, then accept his proposal, otherwise great
turbulence and corruption will spread on earth."Fathers must also realize that preventing their
daughters from getting married is a great injustice, which is outlawed and prohibited by Islam. The
Council also advises the Islamic Centers to take the aforementioned rules into consideration, as it is
safest and best.However, if the woman does not have a legal guardian, then an Islamic Center must
act as her guardian in countries lacking an Islamic Legal system. The Council finally affirms that it
believes that if the mature and sound-minded woman were to marry herself (without the interference
of her guardian), then her marriage would be valid.”

27. WOMEN CONVERTS TO ISLAM WHILE MARRIED TO A KAFIR

Question :Does a woman have to leave her kaafir husband if she becomes Muslim? What is the ruling
if she refuses to leave him?

Answer : Praise be to Allah. If a woman becomes Muslim and her husband is a kaafir, then the
marriage is annulled, but she may wait until the ‘iddah ends, then if the husband becomes Muslim
during that time, then she is still his wife, but if he does not become Muslim before the ‘iddah ends,
then the annulment of the marriage becomes clear, starting from the time she became Muslim. Can he
go back to her if he becomes Muslim after the ‘iddah ends? There are two scholarly opinions
concerning that. The more correct view is that he may go back to her if she agrees, because the
Prophet (peace and blessings of Allah be upon him) sent his daughter back to Abu’l-‘Aas ibn al-
Rabee’ several years after she became Muslim, when he also became Muslim. But if she refuses then
they must be separated by force by the judge. End quote. Shaykh Ibn ‘Uthaymeen (may Allah have
mercy on him)

28. ADULTERER MARRIES NOT BUT AN ADULTERESS

Question :I would like to know whether it is permissible in Islam for a virgin to marry a non-virgin
(the non-virgin, did not practice his religion before, and now has repented). It is stated in the Qur'an
that the adulterer marries not but an adulteress or a mushrikah and the adulteress none marries her
except an adulterer or a mushrik [and that means that the man who agrees to marry (have a sexual
relation with) a mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is
either an adulterer, or a mushrik (polytheist, pagan or idolater, etc.) And the woman who agrees to
marry (have a sexual relation with) a mushrik (polytheist, pagan or idolater) or an adulterer, then she
is either a prostitute or a mushrikah (female polytheist, pagan, or idolatress, etc.)]. Such a thing is
forbidden to the believers (of Islamic Monotheism).

Answer :The basic rule is that a Muslim marries a chaste woman/man. Allah SWT mentioned the
condition of chastity even before faith, saying in surat AL-Maida: “…. (Lawful unto you in marriage)
are (not only) chaste women who are believers, but chaste women among the People of the Book,
revealed before your time….” (Al-Maa’idah 5:5) That is why I advise all my brothers living in the
western countries who wish to get married to a woman from the People of the Book, to make sure she
is chaste and not committing zina. However, if a man or a woman committed adultery and then
repented to Allah, then according to the hadith, “repentance does away with everything that went

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before it.” That is why the scholars interpreted the verse you quoted to mean it is not allowed for the
Muslim to marry an adulterer, male or female, if they are still committing indecency and did not
repent. Allah also 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 [and that means that the man who agrees to marry (have a
sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely,
he is either an adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman
who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an
adulterer — fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or
idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)” (An-Noor 24:3)
What the verse means is that the one who marries a person, man or woman, who has committed zina
and has not repented from that must be either a person who is not adhering to the rulings of Allah and
His Messenger, so he cannot be anything but a mushrik, or he is adhering to the laws of Allah and His
Messenger but he goes ahead with this marriage even though he knows about this zina, in which case
the marriage is zina and immorality. If he were truly a believer in Allaah, he would not do that. This
clearly indicates that it is haraam to marry a zaaniyah until she repents, or to marry a zaani until he
repents, because the partnership between a man and his wife or a woman and her husband is the
closest of partnerships. Allah says (interpretation of the meaning): “Assemble those who did wrong,
together with their companions” (As-Saaffaat 37:22). Therefore Allah has forbidden that because of
the great evil that it involves. It also implies a lack of protective jealousy and implies that children
may attributed to the husband who are not his, the zaani will not be keeping her chaste because he is
distracted by someone else. Any one of these would be sufficient for it to be haraam. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said something similar, and said that the
meaning of the verse is that the one who believes that it is haraam to marry a zaaniyah but still
marries her has entered into a haraam marriage contract which he believes is haraam. A haraam
contract is like one that does not exist, so it is not permissible for him to be intimate with the woman;
in that case the man will be a zaani. But if he denies that it is haraam to marry a zaaniyah and says
that it is permissible, then in this case the man is a mushrik, because he has declared permissible
something that Allah has forbidden and has made himself a lawmaker along with Allah. This is what
we say to a man who gives his daughter in marriage to a zaani. Some scholars have said that if
someone fornicated with a woman, he cannot marry her; however, the opinion of the majority of
scholars, which I subscribe to, states that he can marry her if she repented to Allah. And if someone
married a woman/man that he/she committed zina and repented sincerely, he/she must forgive each
other before marriage and never broach this issue after marriage.

29. PRESENT PEOPLE OF BOOK FOR MARRIAGE

Question :A Muslim is allowed to marry a woman from the people of the Book. Please enlighten as to
in today's world who would qualify as a woman from the People of the Book. Thanks

Answer :A Muslim is allowed to marry from the Christian and Jewish communities provided that: 1.
The woman believes in her religion, and not just calling herself a Christian.2. She is a chaste,
meaning she is not committing fornication.3. He trusts her for the future of this marriage and the
upbringing of his children according to Islam.

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30. SECOND MARRIAGE WITHOUT FIRST WIFE CONSENT

Question : Does the husband need the first wife’s permission to have a second wife?

Answer : Answering question, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and
author, states: “If a man is able to take a second wife, physically and financially, and he can treat both
wives in a just manner, and he wants to, then he is allowed to do so according to Islam. Allah says,
“…. Marry women of your choice, two, or three, or four; but if ye fear that ye shall not be able to deal
justly (with them), then only one ....” (An-Nisa 4:3)It is well known that women are by nature jealous
and reluctant to share their husband with other women. Women are not to be condemned for this
jealousy, for it existed in the best of righteous women, the wives of the Companions, and even in the
Mothers of the Believers. But women should not let jealousy make them object to that which Allah
has permitted, and they should not try to prevent it; a wife should allow her husband to marry another
woman for this is a kind of cooperating in righteousness and piety.

The first wife’s consent is not a prerequisite for a man to take another wife. The Standing Committee
for Issuing Fatwas was asked about this and replied as follows: It is not obligatory for the husband, if
he wants to take a second wife, to have the consent of his first wife, but it is good manners and
kindness to deal with her in such a manner that will minimize the hurt feelings such thing might
produce. So it’s incumbent on the husband to be kind to his wife, discuss the matter with her in a
gentle and pleasant manner, and this should be coupled with spending whatever money may be
necessary in order to gain her acceptance of the situation.” So in the light of the above, it’s clear that
the matter is not just having a right to do so, it’s how you use that right. As we have said in many
fatwas how Islam caters for the rights of women, men should not tamper with rights that Islam made
inalienable to women, part of which is to respect their humanity. They are not property that can be
done with at any time without any consideration; women are life partners.

31. MUT'AH — THE LIMITED MARRIAGE

Question :In a recent discussion with friends, it was mentioned that a marriage known as "Mut’ah"
was permitted at the Prophet's time. It was later prohibited by the second or third caliph. Please
clarify.

Answer :What has been mentioned in your discussion is incorrect. Mut'ah in the context of marital
relationship means a marriage intended for a specified period of time. This is declared at the time the
contract is made. The prospective husband mentions to his prospective wife that they are marrying for
a year or a longer or shorter period, and she agrees to that. When the period is over, their marriage is
dissolved automatically. This is not acceptable in Islam. It was the Prophet who declared that it is
forbidden. He made this declaration on his return from the expedition to Tabuk, at the head of a large
army. The confusion arises from the fact that there are reports that one or two companions of the
Prophet had such a limited marriage when they were with the army on the way to Tabuk. This might
have been so, but the express prohibition was made on the return journey. Even if these reports were
true, they signify nothing more than a new restriction forbidding something that had been practiced in
the past. There are numerous examples of such things.

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32. Husband & wife: Rights and duties----

Question :Could you please explain the rights and duties of a married couple?How does Islam view a
situation where a woman is unwilling to do what her husband says, but she follows what her parents
say?Can a woman stay in her parents' home in the case of a quarrel between her and her husband?
What is the maximum period of such a stay?Can a man have a second wife without obtaining his first
wife's permission? May I also ask about the terms and conditions of divorce?

Answer :Rights and duties of a married couple The Prophet has laid down the basis on which the
marital relationship is established. He has enjoined his followers to treat their wives well. He says: "I
enjoin you to be good to your women." We cannot fulfill the prophet's instructions unless we
establish a relationship with our wives on the basis of mutual care and kindness. The Prophet has
highlighted the importance of taking good care of our women when he made that one of the three
areas to which he has drawn our attention just before he passed away. He repeated these
recommendations: "Attend regularly to your prayer. Do not charge your slaves with what they cannot
bear. Fear Allah in your treatment of woman."With all this emphasis on taking good care of women,
Islam has outlined certain rights and duties for both man and woman which must be honored. Both
can claim equal rights against each other, except for those minor differences which are necessitated
by the nature of their roles and the way they are created. Allah says in the Qur'an: "....In accordance
with justice the rights of the wives (with regard to their husbands) are equal to the (husband's) rights
with regard to them...." (Al-Baqarah 2:228).It is true that many people do not pay any heed to such an
instruction. However, a true Muslim always tries to do his duties, hoping to earn Allah's pleasure. His
efforts to do what is required of him is not motivated by his fear of the law; its primary motivation is
acting on Allah's instructions. This has not been said in generalities. The Prophet has specified the
rights of a woman against her husband when he was asked by one of his men companions:
"Messenger of Allah, what rights a man's wife holds against him?" He answered: "That you feed her
when you find food to eat, and dress her when you dress yourself, and that you do not strike her on
her face and do not abuse her verbally, and that you do not boycott her except within the home."
(Related by Abu Dawood and Ibn Hibban). We see, then, how it is not permissible for a Muslim to
ignore or overlook supporting his wife. It is not up to him to decide whether to provide her with
clothes. That is a right. The Prophet says: "It is sufficient of a sin for anyone to allow those entrusted
to his care to perish." It is forbidden, as we have seen, for a man to hit his wife on her face. This is the
worst humiliation. Besides, we have some very important organs in our heads. A strike on the face
could cause blindness, deafness, a broken tooth or jaw or a bleeding nose. This is not
permissible.While Islam has given a husband the right to discipline a disobedient wife, it has left only
a very small room for hitting her as a last resort when all efforts to make her see reason have failed.
Besides, such a strike must not be painful. In order to understand what sort of beating is allowed, we
can refer to a Hadith which quotes the Prophet as threatening a servant of his when he was angry with
her: "If it was not for my fear that Allah will inflict His punishment on me on the day of judgment, I
would have beaten you with this "miswak" (tooth brush) until it hurts."The Prophet portrays beating a
woman in a very bad light, as he says: "How is it that any one of you could beat his wife as he beats a
slave, when he may have intercourse with her at the end of the day?"

The Prophet has specified the rights of a woman against her husband when he was asked by one of
his men companions: "Messenger of Allah, what rights a man's wife holds against him?" He

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answered: "That you feed her when you find food to eat, and dress her when you dress yourself, and
that you do not strike her on her face and do not abuse her verbally, and that you do not boycott her
except within the home." (Related by Abu Dawood and Ibn Hibban).You need only imagine what sort
of pain could the beating with a "miswak" cause. It is also not permissible for a Muslim to hurt verbal
abuse on his wife. It is needless to say that verbal abuse creates ill-feeling. Islam is keen not to allow
such ill-feeling to develop. Moreover, the Prophet reminds us that our relationship with our wives is
so intimate that it must not be allowed to be strained. Otherwise, we land ourselves in contradictions
which are bound to have a bad effect on our marriage. The Prophet portrays beating a woman in a
very bad light, as he says: "How is it that any one of you could beat his wife as he beats a slave, when
he may have intercourse with her at the end of the day?"Referring to those who beat their wives, the
Prophet says: "You will not find these among the best of you." According to Lady Aisha, "Allah's
messenger has never beaten any of his wives or servants. Indeed, he never beat anyone except for the
cause of Allah or when what Allah has consecrated was violated: He would then punish those who
violated them."The Prophet has outlined the rights of a man against his wife. He says: "It is not
permissible for a woman who believes in Allah to admit into her husband's home anyone whom he
does not like to be admitted, or to go out when he disapproves, or to obey anyone against her
husband, or to banish herself from his bed, or to hit him (if she is stronger than him). If he has started
with unkindness, she should try to please him. If he accepts, then she has done well and Allah will
accept her effort and make her argument stronger. If he does not respond to her reconciliation
attempt, then she has done what is required of her." (Related by Al-Hakim).Both man and wife should
be considerate, realizing that their life together is a partnership in which they have equal rights.
Neither of them should be domineering so as to negate the personality of the other. A woman is
required to obey her husband but he also must consider her wishes and preferences. When we speak
of obedience, we are not talking about a highly disciplined life, where a woman is held to account for
every slight deviation from a set rule. We are simply speaking about an ultimate possibility to which
recourse can be made when differences cannot be amicably resolved. Within their home and in what
relates to their life together, a woman has to give priority to her husband. His requests take
precedence over those of her parents, but in neither case is she allowed to obey anyone in what
constitutes disobedience to Allah. Married woman going to parents home on anger----If a quarrel
takes place between a man and his wife and he wants to send her to her parents' home, she may go.
This should not be prolonged because the normal situation is for a man and wife to live together.
Married woman staying at parents home on anger---You ask how long is she allowed to stay with her
parents. There is no maximum limit as long as this is felt to be conducive to reconciliation. However,
the situation becomes improper if the break between man and wife becomes total, but he is unwilling
to divorce her in order to prevent her from marrying someone else. It is not permissible for a man to
hold his wife in such a manner, neither giving her the life of a married woman nor setting her free so
that she can marry another man. If he is making demands, particularly unreasonable ones, in order to
grant her divorce, he goes beyond the limits of what Allah has allowed. Wife's permission to marry
another woman---A man does not need his wife's permission to marry another woman. Allah has
granted him this privilege and he may exercise it if he thinks that he can cope well with its
requirements. The main requirement is to treat his two or more wives fairly. Justice must be
maintained between them. Otherwise, he is not allowed to marry more than one.

Terms and conditions of divorce----If a man wants to divorce his wife, he should make sure first that
their marriage cannot work. He should exhaust all possibilities of reconciliation. Islam provides for a

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method of arbitration when each of them appoints an arbiter and the two meet together to find some
way out of the difficulties the married couple have been experiencing. If that fails and divorce seems
the only way out, then the man must make sure of divorcing at the right time. It is forbidden, for
example, to divorce a woman when she is in her menstruation period. He then declares that he
divorces her, but he pronounces the word of divorce once only. It is forbidden to say it three times in
succession, as many people do. She then starts her waiting period, staying in the family home, i.e. her
husband's home, but using a separate bedroom. He has to support her during her waiting period and
she need not cook for him or do any household duties. During her waiting period, they have a chance
to reinstate their marriage without the need to have a fresh marriage contract. Two witnesses need to
be called to witness the divorce and the remarriage if that happens. When the waiting period is over,
the divorce is complete. He should pay her all her dues such as deferred dower, if any. She rejoins her
family and she may marry another man. If they want to remarry, after the waiting period is over, they
need to have a new marriage contract. He must pay her a new dower, provided that the divorce is a
first or second time one. If the divorce has taken place for a third time, they cannot remarry until she
has married another man which should be a full and complete marriage, intended to last until either of
them dies. If it so happens that she is divorced by this second man or if he dies, she may marry her
first husband, if they both agree.

33. HUSBAND & WIFE RELATIONS

Question: A wife is constantly arguing with her husband about matters of the deen for which there are
two legal opinions. This is upsetting the husband and could break up the marriage. She says I can
argue with you because the wives of the Prophet often used to challenge and argue with him.
However, she is often too "up-front" and disrespectful.What advice can you offer this couple, in
particular the wife? Please, answer this question as this is turning into a bad situation between the
spouses.

Answer: Praise be to Allah.The advice we give to these two spouses is that they are both creatures
who should submit themselves to the laws of Allah, because this is where happiness lies. Allah says
(interpretation of the meaning): “… And they (women) have rights (over their husbands as regards
living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect,
etc.) to what is reasonable…” [Al-Baqarah 2:228] So both spouses must treat the other kindly.
Marriage is based on love, not on defiance or provocation, because these usually occur between
enemies, and if they happen between people who love one another, they usually cause hatred and do
the couple no good. Allah says : “And among His Signs is this, that He created for you wives from
among yourselves, that you may find repose in them, and He has put between you affection and
mercy…” [Ar-Room 30:21]A woman needs to be looked after by her husband for the personal,
physical and social, points of view. She is also entitled to sexual fulfillment. When her husband is
away from home for a long period, her sense of lack of fulfillment may weigh down heavily on her. It
is the piety for her to control her sex desires by keeping herself busy in her affairs and worshipping
with hoping a reward for her chastity. Same way, husband has also to keep his sex desires suppressed
in the same way.So the husband should debate with his wife in a gentle manner, when away. He
should consult her with the intention of winning her over, not of imposing his views. He should give
her room for polite debate, and he should realize that it is not right for him to impose any view on her

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in a matter of fiqh that concerns her alone. He has nothing to do with it if she is convinced of a
different scholar’s opinion, and she is permitted to follow that scholar.

The wife must be aware that the husband’s rights are great, that obeying him is obligatory and that
pleasing him is part of pleasing Allah. ‘Abd al-Rahmaan ibn ‘Awf said: “The Messenger of Allah
SAWS (peace and blessings of Allah be upon him) said: ‘If a woman prays her five (daily prayers),
fasts her month (Ramadan), guards her modesty and obeys her husband, it will be said to her, “Enter
Paradise through whichever gate of Paradise you wish.”’ (Imaam Ahmad, 1573; Saheeh al-Jaami’,
660). The Prophet (peace and blessings of Allah be upon him) also said, “If I were to command
anyone to prostrate to anything other than Allah, I would have commanded women to prostrate to
their husbands. By the One in Whose hand is the soul of Muhammad, no woman will fulfil her duty
towards her Lord unless she fulfils her duty towards her husband, and if he asks her for herself when
she is sitting on a saddle, she should not refuse him.” The phrase “he asks her for herself” refers to the
husband asking for intercourse, and the phrase “on a saddle” refers to the saddle used for riding a
camel. The hadeeth is urging women to obey their husbands and if they cannot refuse them when they
are in this situation (i.e., about to ride off on a camel) then how can they refuse them in other cases?
(Hadeeth by Ibn Maajah,1843; also Saheeh al-Jaami’, 5239, 5295). The Prophet (peace and blessings
of Allah be upon him) said: “It is not right for any human being to prostrate to another; if it were right
for one human being to prostrate to another, I would have commanded women to prostrate to their
husbands because of the great rights that they have over them. By the One in Whose hand is my soul,
if a man were covered from head to foot with weeping sores oozing pus, and his wife were to come to
him and lick his sores (to clean them), this would not fulfil the rights he has over her.’” (Reported by
Imaam Ahmad, 12153; Saheeh al-Jaami’, 7725). If the wife obeys her husband and treats him well for
the sake of Allah, she will earn a great reward with Allah. By the same token, the man has to be
patient with her, treat her well, win her over and teach her what his shar’i rights over her are.Argue
with husband because the wives of the Prophet (PBUH) did With regard to her comment that the
wives of the Prophet (PBUH) used to argue with him a lot and challenge him, this is not right at all.
They are far above such things. They asked him to spend on them at a time when he had nothing, and
he did not have to spend more than Allah had bestowed upon him. Allah says (interpretation of the
meaning): “Let the rich man spend according to his means, and the man whose resources are
restricted, let him spend according to what Allah has given him…” [At-Talaaq 65:7]After this, they
never repeated their demands again, may Allah be pleased with them. One time, the Prophet (PBUH)
entered upon one of his wives and she gave him honey to drink. Two other wives got jealous because
he stayed there for a long time, just to drink the honey. So they agreed that each of them would say
that she could smell an unpleasant odor and would comment that the bees that had produced this
honey had eaten from a tree that was not good. The Prophet (PBUH) was always anxious about
having an unpleasant odor. Allah rebuked them when He said: “If you two (wives of the Prophet
(peace and blessings of Allah be upon him), namely ‘Aa’ishah and Hafsah) turn in repentance to
Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet
(peace and blessings of Allah be upon him) likes), but if you help one another against him
(Muhammad (peace and blessings of Allah be upon him)), then verily, Allah is his Mawla (Lord, or
Master, or Protector, etc.), and Jibreel, and the righteous among the believers, - and furthermore, the
angels – are his helpers.” [At-Tahreem 66:4]So they never did such a thing again, may Allah be
pleased with them. So how can this woman forget about the good deeds of the Mothers of the
Believers and their good treatment of the Prophet (PBUH), which are so well known, and fail to

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follow their example in this, then try to use as evidence the mistakes which some of them made,
which were corrected by Allah, and which they never did again?

34. WOMAN RESPONSIBILITIES TO EARN HEAVEN

Question: What are responsibilities of a married woman to be a good wife to go to heaven?

Answer :The wife must be aware that the husband’s rights are great, that obeying him is obligatory
and that pleasing him is part of pleasing Allah. ‘Abd al-Rahmaan ibn ‘Awf said: “The Messenger of
Allah SAWS (peace and blessings of Allah be upon him) said: ‘If a woman prays her five (daily
prayers), fasts her month (Ramadan), guards her modesty and obeys her husband, it will be said to
her, “Enter Paradise through whichever gate of Paradise you wish.”’ (Reported by Imaam Ahmad,
1573; Saheeh al-Jaami’, 660). If the wife obeys her husband and treats him well for the sake of Allah,
she will earn a great reward with Allah. By the same token, the man has to be patient with her, treat
her well, win her over and teach her what his shar’i rights over her are.Allah says in the Qur'an: "....In
accordance with justice the rights of the wives (with regard to their husbands) are equal to the
(husband's) rights with regard to them...." (Al-Baqarah 2:228).The Prophet has outlined the rights of a
man against his wife. He says: "It is not permissible for a woman who believes in Allah to admit into
her husband's home anyone whom he does not like to be admitted, or to go out when he disapproves,
or to obey anyone against her husband, or to banish herself from his bed, or to hit him (if she is
stronger than him). If he has started with unkindness, she should try to please him. If he accepts, then
she has done well and Allah will accept her effort and make her argument stronger. If he does not
respond to her reconciliation attempt, then she has done what is required of her." (Related by Al-
Hakim).According to Islam, when marriage establishes legally then certain rights and duties get
imposed on both man and wife. One of the rights of both is marital companionship.

35. MUSLIM MARRIAGE PROBLEM DUE TO CULTURE

Question: I would like to ask for your advice, I am a brother, who prays, believes in Allah, prays 5
times a day, fasts in Ramadan and converted to Islam over 5 years ago. I am looking to get married,
however on meeting the sister that I like, I am finding out that since her family is from another Race
and because of this they will not accept me as her husband. She is a practicing Muslimah from an
Indian/Pakistani/Bengali type of background, and it is typical of people of these backgrounds never
let their children (especially girls) to marry outside their own cultures even if the one proposing is a
practicing Muslim man. Hence the marriage cannot take place on this basis alone. Since the majority
of practicing Muslims in this country are from the Indian subcontinent background, I have two
questions :1- How does a relative newcomer such as my self get married? 2- Should reverts only
marry reverts, Is there any basis for such cultural separation in Islam?

Answer: Praise be to Allah. With regard to the first question, and the second, as soon as you entered
Islam you became one of the Muslims, with the same rights and duties as they have. Based on that,
then you may strive to guard your chastity by marrying any good and righteous woman, based on the
words of the Prophet (peace and blessings of Allah be upon him) [regarding looking for a wife],
“Look for the one who is religiously-committed, may your hands be rubbed with dust (i.e., may you
prosper)!” Narrated by al-Bukhaari, 5090; Muslim, 1466) – whether she is also new in Islam (i.e., a
convert) or not. What matters is that she should be righteous, as I mentioned. Then if you propose

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marriage to a righteous woman, and she or her family do not agree, then you must be patient and
continue looking, whilst also continuing to pray that Allah will make it easy for you to find a
righteous woman who can help you to obey your Lord. Secondly, with regard to the discrimination
that you mention, Allah says : “O mankind! We have created you from a male and a female, and
made you into nations and tribes, that you may know one another. Verily, the most honourable of you
with Allah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious]” [Al-
Hujuraat 49:13] The Prophet (peace and blessings of Allah be upon him) said: “O you who believe,
verily your Lord is One, and your father [Adam] is one. There is no superiority of an Arab over a
non-Arab or of a non-Arab over an Arab, or of a red man over a black man or of a black man over a
red man, except in terms of taqwa (piety). Have I conveyed (the message)?” They said: “The
Messenger of Allah (peace and blessings of Allah be upon him) has conveyed (the message).”
(Narrated by Ahmad, 5/411; classed as saheeh by al-Albaani in Ghaayat al-Maraam, 313; it was also
narrated from Shaykh al-Islam Ibn Taymiyah that its isnaad is saheeh, in al-Iqtidaa’, 69). According
to another hadeeth, the Prophet (peace and blessings of Allah be upon him) said: “Those who boast
about their forefathers should desist or they will be less significant before Allah than the beetle that
rolls up the dung with its nose. Allah has taken away from you the arrogance of Jaahiliyyah and its
pride in forefathers, so a person is either a pious believer or a doomed evildoer. All the people are the
children of Adam and Adam was created from dust.” (Narrated by al-Tirmidhi, 3890; classed as
hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 3100; and in Ghaayat al-Maraam, 312, it was
said that al-Tirmidhi and Shaykh al-Islam Ibn Taymiyah classed it as saheeh).

The dung beetle is a black bug that rolls up excrement. --Hence it should become clear to you that
Islam does not discriminate between one Muslim and another by any earthly standards, whether that
be colour, lineage, wealth or country. Rather the only criterion by which people are regarded as
superior to others before Allah is taqwa (piety, consciousness of Allah).Indeed, the sharee’ah
commands the guardian of a woman, if a person comes to propose marriage who is religiously-
committed and of good character and attitude, to hasten to arrange the marriage, and to beware of
rejecting him and not accepting him, as the Prophet (peace and blessings of Allah be upon him) said:
“If there comes to you one with whose religious commitment and character you are pleased, then
marry your daughter [or female relative under your care] to him, for if you do not do that then there
will be much tribulation and mischief in the land.” They said, “O Messenger of Allah, what if there is
some other objection?” He said, “If there comes to you one with whose religious commitment and
character you are pleased, then marry your daughter [or female relative under your care] to him,”
three times. Narrated by al-Tirmidhi; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi,
866

36. MARRIED SPOUSE SAYING YOU ARE HARAAM TO ME

Question :A woman swore an oath to her husband and said to him: You are haraam to me until the
Day of Judgment. What is the religious ruling on that? What is required to get out of her oath? Will
she be brought to account for that?

Answer : Praise be to Allah. If a wife says to her husband, You are haraam for me, or you are haraam
until the Day of Judgment, that does not result in zihaar or talaaq, because zihaar and talaaq can only
be done by the husband. Rather it comes under the heading of making what is halaal haraam, such as
stating that some kind of clothing or food is haraam. When breaking this oath she must offer

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expiation for breaking an oath, because Allah says (interpretation of the meaning): “O Prophet! Why
do you forbid (for yourself) that which Allah has allowed to you, seeking to please your wives? And
Allah is Oft-Forgiving, Most Merciful (2) Allah has already ordained for you (O men) the absolution
from your oaths ….” (Al-Tahreem 66:1-2) So Allah has described making haraam something that is
halaal as a kind of oath. The expiation for breaking an oath is freeing a slave, or feeding or clothing
ten poor persons. The one who cannot do any of these things must fast three days. She only breaks the
oath if her husband has intercourse with her when she is willing. Shaykh Ibn Baaz (may Allah have
mercy on him) was asked: If a woman says to her husband, If you do such and such you are haraam
for me like my father, what is the ruling on that? He replied: If a woman says she is haraam for her
husband or she likens him to one of her mahrams, that comes under the same ruling as an oath, and
does not come under the ruling on zihaar, because zihaar can only be done by husbands to wives
according to the text of the Qur’aan. In that case the woman must offer expiation for breaking an
oath, which is to feed ten poor persons, giving each poor person half a saa’ of the local staple food,
which is equivalent to approximately one and a half kilograms, giving them either lunch or dinner; or
clothing them in garments that are acceptable for praying in, because Allah says (interpretation of the
meaning): “Allah will not punish you for what is unintentional in your oaths, but He will punish you
for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a
scale of the average of that with which you feed your own families, or clothe them or manumit a
slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for
the oaths when you have sworn. And protect your oaths (i.e. do not swear much) ….” (Al-Maa'idah
5:89) If a woman makes haraam that which Allah has permitted, it comes under the same ruling as an
oath. The same applies to a man making haraam that which Allah has forbidden, except his wife,
because Allah says (interpretation of the meaning): “O Prophet! Why do you forbid (for yourself)
that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most
Merciful (2) Allâh has already ordained for you (O men), the dissolution of your oaths. And Allâh is
your Maula (Lord, or Master, or Protector, etc.) and He is the All-Knower, the All-Wise. (Al-
Tahreem 66:1-2) End quote from Fataawa Islamiyyah (3/301). The wife must repent to Allah for
saying this, because making haraam what is halaal is not permissible. And Allah knows best.

37. ENGAGEMENT PROBLEM

Question: What is the concept of engagement in Islam? Usually an engagement party is one in which
the fiance/fiancee exchange rings. Is this the prescribed method in the shariah?

Answer: Praise be to Allah. Engagement according to sharee’ah means that the man asks the woman
to marry him. The view of the scholars is that engagement is prescribed for one who wants to get
married. Allah says : “And there is no sin on you if you make a hint of betrothal…” [Al-Baqarah
2:235] and it was narrated that the Prophet (PBUH) got engaged to ‘Aa’ishah. (Al-Bukhaari, Al-
Nikaah, 4793). And in Al-Saheeh it also states that the Messenger (peace and blessings of Allah be
upon him) got engaged to Hafsah. (Al-Bukhaari, Al-Nikaah, 4830). The Messenger of Allah (peace
and blessings of Allah be upon him) encouraged the one who wants to get engaged to look at the
woman to whom he wishes to propose. According to the hadeeth, “When any one of you proposes
marriage to a woman, if he can look at that which will encourage him to go ahead and marry her, then
let him do so.” (Abu Dawood, al-Nikaah, 2082; classed as hasan by al-Albaani in Saheeh Abi
Dawood, 1832). But in Islamic sharee’ah there are no specific practices that must be followed with

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regard to engagement. What some Muslims do, announcing the engagement, having a party to
celebrate and exchanging gifts, all comes under the heading of customs which are permissible in
principle, and none of them are haraam except those which sharee’ah indicates are haraam – which
includes the exchange of rings between the engaged couple, a custom which is known in Arabic as
“dublah.” This custom goes against sharee’ah for the following reasons:

1 – Some people think that these rings increase the love between the spouses and have an effect on
their relationship. This is an ignorant (jaahili) belief and is an attachment to something for which
there is no basis in sharee’ah and which does not make sense. 2 – This custom involves imitating the
non-Muslims such as Christians and others. It is not a Muslim custom at all. The Messenger (PBUH)
warned us against that when he said, “You will inevitably follow the paths of those who came before
you, handspan by handspan, cubit by cubit, until even if they entered the hole of a lizard, you will
follow them.” We said, “O Messenger of Allah, (do you mean) the Jews and Christians?” He said,
“Who else?” (Narrated by al-Bukhaari, al-I’tisaam bi’l-Kitaab wa’l-Sunnah, 6889; Muslim, al-‘Ilm,
6723). And the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people
is one of them.” (Narrated by Abu Dawood, al-Libaas, 4031; classed as saheeh by al-Albaani in
Saheeh Abi Dawood, 3401). 3 – This engagement usually takes place before the ‘aqd (marriage
contract), in which case it is not permissible for the man to put the ring on his fiancée’s hand himself,
because she is still a stranger (non-mahram) to him, and has not yet become his wife.

Finally, we will quote the words of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) on this
matter: “Dublah’ is a word that refers to the engagement ring. In principle there is nothing wrong
with rings (i.e., they are permissible), unless they are accompanied by certain beliefs, as some people
do when the man writes his name on the ring that he gives to his fiancée, and the woman writes her
name on the ring that she gives to her fiancé, believing that this will guarantee the bonds between the
spouses.In this case this ‘dublah’ or engagement ring is haraam, because it represents an attachment
to something for which there is no basis in sharee’ah and which does not make sense. Similarly it is
not permissible for the man to put the ring on the woman’s hand himself, because she is not yet his
wife, so she is still a stranger (i.e., non-mahram) to him; she is not his wife until after the marriage
contract is done.”

38. Husband's long absence from home

Question :I have been working in Saudi Arabia for the last five years. According to the terms of my
contract, I am entitled to a one month vacation and a ticket every two years. My company stipulates
that I cannot bring in my family. Therefore my wife stays home. I have been told that according to
Islamic rules, one must not be absent from one's wife for more than six months, otherwise, divorce
takes place. I am further told that to stay away from one's wife for more than six months is forbidden.
Please comment.

Answer: According to Islam, marriage establishes certain rights to and imposes duties on both man
and wife. One of the rights of a wife is marital companionship. A woman needs to be looked after by
her husband for the personal, physical and social, points of view. She is also entitled to sexual
fulfillment. When her husband is away from home for a long period, her sense of lack of fulfillment
may weigh down heavily on her. Once Umar Ibn Al Khattab, the second caliph, was walking through
the streets of Madinah to find out how the people fared, as was his habit, when he overheard a woman

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chanting lines of poetry which described her sense of loss as a result of her husband's absence. He
went to his daughter, Hafsah, one of the Prophet's wives, and asked her how long a woman could
tolerate the absence of her husband. She told him that four months were the maximum period. Since
many Muslims needed to be absent from home, because they were fighting with Muslim armies
against Byzantine and Persian empires, Umer sent (directive) to all his commanders that every
soldier, is entitled to have a home leave every four months. On the basis of this event, scholars agree
that a man may be absent from home, in connection with his work or with some other purpose, for a
maximum period of four months, unless his wife freely agrees to a longer period. Many workers and
employees are in the same situation as you are. They choose to travel because they get better jobs and
they are able to support their families better. If any of them makes the decision to work abroad in
consultation with his wife and she willingly accepts that he may stay away for long periods, then
there is nothing wrong with that. If she does not agree to his prolonged absence, he may not exceed
four months. However, if he does, his marriage is not dissolved automatically, as was suggested by
your friends. His wife may apply to an Islamic court to grant her divorce, and the court may rule in
her favour. He does not commit a sin by being absent for a long period, but he is in breach of his
duties towards his wife.

39. IS CIVIL MARRIAGE PERMISSIBLE IN ISLAM?

Question:Is civil marriage permissible in Islam?

Answer: Praise be to Allah Marriage in Islam has essential “pillars” and conditions; if they are
fulfilled then it is a valid marriage. The “pillars” are the proposal and acceptance. The proposal is
where the woman’s wali (guardian) says: I give So and so (or my daughter or my sister) to you in
marriage. Acceptance is when the man says: I accept marriage to So and so. The conditions of
marriage include: Naming the bride and groom, their consent, the contract being done by the wali or
his deputy, and the presence of two Muslim witnesses of good character, because the Prophet (peace
and blessings of Allah be upon him) said: “There is no marriage except with a wali (guardian).”
Narrated by Abu Dawood (2085), al-Tirmidhi (1101), Ibn Majaah (1881), from the hadeeth of Abu
Moosa al-Ash’ari; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. It was also narrated by al-
Bayhaqi from the hadeeth of ‘Imraan and ‘Aa’ishah (may Allah be pleased with them) with the
wording: “There is no marriage except with a wali and two witnesses of good character.” Classed as
saheeh by al-Albaani in Saheeh al-Jaami’ no. 7557. Some scholars are of the view that if the marriage
is announced, then there is no need for two witnesses to the marriage contract. With regard to civil
marriage that is done in a court that implements man-made laws, if what is meant is documenting the
marriage and recording it, then this is something that is required, so as to protect people’s rights and
prevent tampering with marriage. But if the conditions of marriage are not met or it involves anything
that is contrary to sharee’ah with regard to divorce and so on, then it is not permissible to do it, unless
documentation of the marriage cannot be done otherwise, or if the person has no choice but to do it.
In that case he can do the correct marriage contract according to sharee’ah in an Islamic centre, then
do the civil marriage in the court, but he should resolve to refer to sharee’ah law in the event of any
dispute, and to disavow himself of the false rituals that accompany the marriage contract in some
countries. The Muslims who live in western countries should strive to have their marriages recorded
officially in Islamic centres, with no need to go to the civil marriage office. And Allah knows best.

40. COMMITTED ZINA & MARRIED, MARRIAGE VALID OR NOT

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Question :Two people got married in accordance with sharee’ah and as enjoined by Allah, but before
marriage they used to get together and be intimate with one another like man and wife. What is the
ruling on their marriage; is it valid or invalid? What is the expiation for what they used to do?

Answer : Praise be to Allah. Firstly: Zina (fornication, adultery) is a serious crime and a major sin
which takes away the quality of faith from a person, and exposes him to punishment and humiliation
unless he repents. Allah says (interpretation of the meaning): “And come not near to unlawful sex.
Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that
leads one to hell unless Allah Forgives him)” (Al-Isra 17:32) and the Prophet (peace and blessings of
Allah be upon him) said: “No adulterer is a believer at the time when he is committing adultery”
Narrated by al-Bukhaari (2475) and Muslim (57). And he (peace and blessings of Allah be upon him)
said: “If a man commits zina, faith comes out of him and hovers over him like a cloud, then when he
stops, faith returns to him.” Narrated by Abu Dawood (4960) and al-Tirmidhi (2625); classed as
saheeh by al-Albaani in Saheeh Abi Dawood. The Prophet (peace and blessings of Allah be upon
him) has told us of the punishment that those who commit zina will receive in their graves before the
Hour begins, and that they will be punished with fire. Narrated by al-Bukhaari (1320). Because of the
abhorrent nature of this crime, Allah has decreed that the punishment for it should be stoning to death
if the person is married and flogging if he was not married. The one who is faced with any such thing
should hasten to repent to Allah and do a lot of good deeds, in the hope that Allah will forgive him.
Allah says (interpretation of the meaning): ‘And those who invoke not any other ilaah (god) along
with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal
sexual intercourse and whoever does this shall receive the punishment. (68) The torment will be
doubled to him on the Day of Resurrection, and he will abide therein in disgrace; (69) Except those
who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change
their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful” (Al-Furqaan 25:68-70) “And
verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in
worship with Me) and does righteous good deeds, and then remains constant in doing them (till his
death)” (Ta-Ha 20:82) They must also conceal themselves with the concealment of Allah, and not
tell anyone about that, The Prophet (peace and blessings of Allah be upon him) said: “Avoid these
filthy things that Allah has forbidden. Whoever has done any of them, let him conceal himself with
the concealment of Allah, may He be glorified and exalted.” Narrated by al-Bayhaqi and classed as
saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 663. Secondly: It is not permissible for a man or
woman who has committed zina to get married until after he or she has repented, because Allah 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 [and that means that the man who agrees to marry (have a sexual relation
with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an
adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to
marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer —
fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)].
Such a thing is forbidden to the believers (of Islamic Monotheism)” (An-Noor 24:3) If they had both
repented to Allah before getting married, and they regretted the haraam things that they had done,
then their marriage is valid. But if they did the marriage contract before they repented, then the
marriage is not valid and they have to repent to Allah and regret what they have done, and resolve not
to do such a thing again, then they should make a new marriage contract. And Allah knows best.

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41. REMAINING UNMARRIED FOR THE SAKE OF WORSHIP

Question :Is marriage obligatory for a woman who is able to refrain from immoral actions all her life,
in order to devote herself to her religion and to avoid the distractions and obligations of marriage?.

Answer : Praise be to Allah. Allah has enjoined marriage, as He says (interpretation of the
meaning): “And marry those among you who are single (i.e. a man who has no wife and the woman
who has no husband) and (also marry) the Sâlihûn (pious, fit and capable ones) of your (male) slaves
and maid-servants (female slaves). If they be poor, Allâh will enrich them out of His Bounty…..”
(An-Noor 24:32)And it was enjoined by the Prophet (peace and blessings of Allah be upon him). It
was narrated that ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said: The Messenger of
Allah (peace and blessings of Allah be upon him) said, “O young men, whoever among you can
afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity.
And whoever cannot afford it, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari,
5065; Muslim, 1400. And there is the story of the three men who came to ask about the worship of
the Prophet (peace and blessings of Allah be upon him). When they were told about it, it was as if
they thought it was not much. One of them said, “I keep away from women and I will never get
married.” The Prophet (peace and blessings of Allah be upon him) said to this man and to his
companions that he (peace and blessings of Allah be upon him) fasted and broke his fast, he stayed up
praying and slept, and he married women. Then he said: “Whoever turns away from my Sunnah is not
of me.” Narrated by al-Bukhaari, 5063; Muslim, 1401. This story indicates that the Prophet (peace
and blessings of Allah be upon him) warned against the monasticism practiced by the Jews and
Christians, both men and woman. So this woman should not stay unmarried. And Allah is the Source
of strength.

1. Banking: An overview of the system

Question: Are 'riba' and interest synonymous? There exists a general impression that transactions
involving all forms of interest are forbidden in Islam. Perhaps an international debate amongst
Muslim scholars and religious leaders on this important issue is necessary. What is submitted here are
thoughts of a layman who, like most others, is beset with many doubts concerning this rather complex
matter. Almost every one agrees that Islam desires the development of a fair economic and
commercial system that will prevent wealth from being inactive or concentrated in the hands of a few.
Instead it encourages its continuous circulation and utilization so that the whole society becomes
prosperous. Circulation and utilization of wealth presupposes an arrangement that will permit the
pooling of our individual resources in some shape or form, especially in an industrialized society.

Answer : Not everyone that possesses capital can become an entrepreneur, nor does everyone with
commercial acumen possess enough wealth to finance all the projects he may be able to manage
efficiently. Thus a way has to be found which will enable the entrepreneur to borrow funds from
those who cannot put them to good use, and, most importantly, make him share the profit of this
venture with the lender on an equitable basis. Now, it is obvious that not everyone with money to
spare can find an entrepreneur whom he can trust and who needs exactly the amount that is available
for investment. This is particularly [true] of small savers (e.g. widows, peasants, small income
earners, etc.) not well versed in business matters. Also if the entrepreneur needs to locate and enter
into partnership with a large number of small investors, he may find the task wearisome and would

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not have much time left to attend to the business. Therefore, it seems that a pooling center or a
clearing house would need to be set up to bring together the investor and the entrepreneur, ensuring
that the legitimate interests of both parties are adequately safeguarded. Without such an arrangement,
it would not be possible to collect funds from small savers and make them available to those who
need them, especially if this is to be done after due scrutiny and securing reasonable guarantees. This
process requires financial and business expertise, which can only be provided by a group of properly
qualified professionals and not by individual investors themselves.

In the system that prevails in almost all countries today, this function is provided by the banks, that
secure deposits from individuals and then give loans to businessmen after due scrutiny. The bank
charges interest on the money loaned and after deducting its own expenses and profit, passes it on to
those whose money it had so utilized. Current practices also allow for the rate of interest charged and
paid out to vary according to the market conditions, and the rate does not necessarily remain fixed at
a predetermined figure. Thus, both the saver and the entrepreneur gain or lose as a result of the
market conditions and this, perhaps, satisfies the requirement of a partnership between the borrower
and the lender where the profit or loss is shared equitably. Needless to say, the interaction of a bank
makes all lending and borrowing deals impersonal and virtually eliminates the chances of
disagreements and disputes between individuals. Also the banking institution is able to cater to the
changing demands of the lender and borrower, both with regard to the amount and period involved,
which simply will not be possible if the borrower has to deal directly with the lender. All this makes
for more efficient utilization of available resources. But not even banks can really become full
partners in all business ventures they finance for two reasons. First it is not their line of business and
secondly the overheads would become too much of a burden. Now the objection against the current
banking system is that it is based on interest, which is forbidden in Islam. Perhaps here we need to
consider the matter carefully and dispassionately and determine what is the real substance of what is
forbidden. The word used in the Qur'an is 'riba' which has not been defined but, perhaps, an insight
into its meaning can be gained by examining its context. Many scholars are of the view that an
essential component of 'riba' is an exploitation of the needy borrower by a lender. If, for instance, a
widow or an orphan or an unemployed person is loaned money by an individual on the condition that
the amount returned would be greater than the amount borrowed, then it would be an attempt to
benefit from someone's misfortune and this would certainly fall within the ambit of 'riba', but if a
businessman obtains a loan to expand his business and increase his profits, surely there is no element
of exploitation in requiring him to pay a charge for use of money given to him. After due deductions,
this amount is passed on to the individual depositor.

Thus, there is no suggestion of any exploitation of a borrower or a lender in such a deal. Indeed, this
is a simple business or commercial deal where both the borrower and the lender are subject to the
vagaries of the market-place. This becomes even more so when one considers the modern
phenomenon of inflation which causes the purchasing power of currency to vary as a result of market
forces and even fixed rates of interest do not really remain fixed. The saving schemes floated by
various governments also fall under business loans as the money collected is spent on development
schemes and infrastructure which, in turn, spur greater commercial activity and create more
employment. Again, there is no question of the saver taking undue advantage of the borrower.
Another element that needs to be considered is that hardly anyone objects to letting out a house or
shop on rent although the rent is a fixed amount. Now, it may be argued that basically a building or

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money are various forms of the same commodity capital. Thus, if rental of a building is permissible
and does not contain an element of exploitation of the poor and the needy, why should borrowing
money be otherwise. We Muslims have generally started equating all forms of interest with 'riba'.
What may have been understood by learned and pious men hundreds of years ago, however valid in
the conditions prevailing at that time, may not necessarily be rigidly applicable to situations and
forms of transactions that have evolved only recently.

Many discerning people are of the view that perhaps the nearest equivalent of 'riba' in current
parlance is usury where money is loaned at exorbitant rates to those in a tight corner in an effort to
profit from their misfortune. They do not think that the term 'riba' can really be applied to the current
form of commercial interest charged or paid out by a financial institution. Surely what we need to do
is to understand the spirit and the essence of the original Qur'anic message, and not put ourselves into
a straight jacket of semantics. Occasionally a term used in one language does not have an exact
equivalent in another. Therefore, we should not, I think, attempt at translating an essentially
untranslatable term, 'riba', into a multifaceted term in another language, 'interest'.

2. Banking; Just a clearing house

Question: Is that banking is just a clearing house?

Answer: It is very interesting to receive a letter like this one in which a reader argues a case in an
orderly relaxed manner, defending his point of view and airing thoughts that are inevitably shared by
numerous other readers. My reader argues that the role of the bank these days is that of a medium,
facilitating the all beneficial need of introducing savers to businessmen. Thus the money of the first is
made available to the second who are thus able to utilize their expertise and business acumen in order
to ensure the growth of the investment. He argues that there is a strong need for this service which is
provided by banks which actually act in this respect as clearing houses. That there is such a need
cannot be doubted. But whether the system operated by the bank satisfies Islamic requirements is a
totally different matter. My reader tries to show that it does meet its requirements, particularly the
changes required in the rate of returns on investment. When the objection is raised to the interest
system on the basis that the returns are fixed in advance, some people think that if the rate of interest
changes then that objection is met. We find this argument clearly exposed by our reader, who goes to
the extent of saying that if the rate of interest drops, then both the depositor and the borrower lose. If
the rate of interest goes up, both of them are bound to benefit. To start with, this is not correct.
Fluctuations in the rate of interest affect depositors and borrowers in opposite ways. If the rate of
interest drops, the borrower is pleased because the charge he has to pay to the bank on his loan
becomes less, and he benefits as a result, while the saver or depositor receives less on his money,
which is something definitely unwelcome to him. The same is true when the rate of interest goes up.
The depositor is pleased because he receives more, but the borrower is displeased because he has to
pay more. In business, partners either profit together or lose together. If you are a sleeping partner in
a business, your share increases at the same time as that of the active partner, because the income
comes from a better performance in the business. When the business does not do all that well, both
your shares drop. Moreover, changes in the rate of interest do not reflect the performance of the
particular business project in which your money has been placed, they only reflect the situation in the
money market which is affected by considerations totally different from how individual businesses
are performing. Changes in interest rates are determined by central banks which have a totally

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different role from that of ordinary banks and in isolation of individual business performance.
Moreover, the depositor will never share in the loss of the business in which his money is invested.
Suppose you have deposited a certain amount in a bank and the bank gives this total amount to a
borrower who runs a particular business. It so happens that the project in which money has been
invested fails and makes considerable loss. What is your position at the end of the year? You will still
receive the interest agreed upon between you and the bank, allowing for any changes in between, and
you will not even bother to know to whom your money was lent and what sort of performance it
made.

We cannot in any way associate this banking transaction with the partnership approved by Islam in
which both investor and borrower are actual partners and they share in any profits or losses. The fact
is that there is no partnership whatsoever in the arrangements made between the bank and its
depositors on the one hand, or between the bank and its borrowers on the other. There are two
separate transactions which the bank is happy to run, because at the end of the day, it stands to make
much profit. You need to look at the announced performance of leading banks in most countries to
discover that they actually make huge profits which come mostly from their running this facility.
Besides, one of the basic functions of a bank is to make money available to those who need it. This
raises questions on the whole operation because it facilitates for its depositors taking the position of
lender. Muslims generally would rather not have the dubious privilege of becoming lenders either to
business projects or indeed for any other purpose. It is far easier for us to consider an "investment"
role for banks. But this relates to a different aspect of banking operation. Leading banks nowadays
operate systems for investing the money of their depositors, putting it in shares and stocks. Such
systems are much easier to sort out so that they become acceptable from the Islamic point of view.
But when the bank is lending out our money at a profit, then it places us in a position of a lender who
gets back more than the principal he lent. The fact is that when you lend someone else an amount of
money and you agree with him either explicitly or implicitly that the amount he will return to you at
the end of the period of the loan will be more than what you paid him, then this transaction is 'riba',
or, to use the proper English term for it, "usurious".

The Prophet says: "Every loan that brings in a gain is usurious." It is perfectly permissible that a
person who has borrowed money from another pays it back and gives the lender something extra, a
gift perhaps or an increase in the amount, but this must not be the result of any prior agreement
between them, either explicit or implicit. Indeed, there should be no hint that the lender will be
getting anything other than the amount he had advanced.

My reader makes much of the differences between what a bank does and the money lender does, to
the extent that he prefers to use the Arabic term, 'riba' and makes it clear that he is against usury. At
the end of his letter he claims that 'riba' is "an essentially untranslatable term." In this he is totally
mistaken because riba is a simple Arabic term which means, from the linguistic point of view,
"excess." In a financial transaction, 'riba' refers to the payment of something over and above what has
been given in the first place. Early Muslim scholars have told us what is exactly meant by 'riba', when
they said that the person would borrow some money for a specified period. At the end of that period
he would go to the lender and tell him that he is unable to repay the loan and requires an extension of
it. The extension is granted on condition that the amount he repays will be higher. Is this not practiced
by banks today? Does the bank charge you the same amount if you repay your loan over three months

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or six months or a year? Do you not pay much more interest when you make your repayment over an
extended period? Besides, who says that banking arrangements do not exploit the weakness of those
who need the money?

My reader gives the case only of people who have business acumen, but what about borrowing from a
bank for a specific purpose which is not expected to generate income, such as buying a car, or indeed
a diamond ring for your wife? What does a bank do after the collapse of a business project to which it
had made some advances? Is it not true that there is no consideration of the weakness or the status of
the borrower? Instead, receivers and liquidators are called in without any regard to the terrible
position in which the borrower finds himself.Nevertheless, I have said in the past that the interest
system is not exactly synonymous with the usury as it was practiced in the pre-Islamic days.
Nevertheless, there are aspects of similarity between the two which are, in the view of most Muslim
scholars, sufficient to make the interest system forbidden from the Islamic point of view. If banking
facilities are to be made lawful, the first thing that is required is a thorough discussion of the various
aspects of the banking system, to be conducted between bankers, economists and Islamic scholars.
Who will bring about such a discussion, and when, is far from clear. We can only hope that someone
will start the ball rolling.

3. Islamic banking

Question:Is there any product available where a Muslim can keep his money and it is free from Riba
(Interest)? Is there any organization, which provide safe method of halal investment in international
market? (For small and medium size investment. Such as property in USA or England etc.)

Answer: Yes, there are many such institutions in the US and Canada. Try Islamicity's economic
section, it has a listing of some of them. Also, if you purchase some Muslim magazines, you will find
advertisements of such institutions. There are for example LaRiba in Pasadena California; AMANA
Fund operated by the Islamic Society of North America,MSI operated by the Islamic Circle of North
America, Dallah al-Baraka in England, SNA's NAIT, Al-Safwa operated by Dallah in KSA (Kingdom
of Saudi Arabia), The Al-Ahli National Bank Fund, KSA ( Al-Bank Al-Ahli Al-Tujari - Operated by
Vanguard Funds), and others.

PLEASE NOTE THAT THIS IS NOT AN ENDORSEMENT OR RECOMMENDATION OF ANY

MUTUAL FUND OR INVESTMENT. THIS IS FOR INFORMATIONAL USE ONLY. IT
SHOULD NOT BE MISCONSTRUED AS A RECOMMENDATION TO INVEST. WE
STRONGLY RECOMMEND THAT YOU READ THE PROSPECTUS CAREFULLY BEFORE
YOU INVEST AND THAT YOU DIVERSIFY YOUR INVESTMENTS. Also, you may contact La
Riba at the following addresses. You may talk to Dr. Yahia Abdur-Rahman. Please mention that you
located LaRiba through this section. The address is:

WWW.AMERICANFINANCE.COM, or call them at 1-888-LARIBA1. Thank you for asking and

Allah knows best.

4. LIVING ON BANK INTEREST

Question: I am a woman and I have a lot of money that I inherited. I am spending on my house, food,
college fees and arranging marriages for my children. My husband is a police officer, but his salary is

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not enough for us to live comfortably without any financial difficulties. I put all my inheritance in the
bank and we are living on the interest. Is the way I am spending it counted as zakaah or do I have to
pay zakaah too? How much is the zakaah on the interest or the capital?.

Answer: Praise be to Allah. 1 – Putting money in riba-based banks and taking the riba (which is
called “interest”) is haraam and is a major sin. The scholars of the Standing Committee said:
Firstly:The profits which the bank pays to depositors on the sums of money that they deposit in the
bank is regarded as riba (usury, interest) and it is not permissible for him to benefit from these profits.
He has to repent to Allah from depositing money in riba-based banks, and withdraw the money he
deposited and the interest. He should then keep the capital and spend the interest on charitable causes
to help the poor and needy, to provide facilities and so on.

Secondly:He should look for a way that avoids dealing in riba, even if it is investing in a store, and
put his money there as a mudaarabah transaction, on the basis that he will have a set share of the
profits, such as one-third, or he should put the money there for safekeeping, without getting any
interest. Fataawa Islamiyyah, 2/404 What is meant by mudaarabah (silent partnership or limited
partnership) is when two people cooperate, one by contributing money and the other by doing the
work, and the profits are shared between them according to whatever agreement they reached. Shaykh
‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said: Undoubtedly dealing with banks that
deal with riba is not permissible, because that is helping them in sin and transgression. Allah says
(interpretation of the meaning): “....Help you one another in Al-Birr and At-Taqwa (virtue,
righteousness and piety); but do not help one another in sin and transgression....” [Al-Maa'idah 5:2]
And it was proven that the Prophet (peace and blessings of Allah be upon him) cursed the one who
consumes riba, the one who pays it, the one who records it and the two who witness it, and he said,
“They are all the same.” This was narrated by Muslim in his Saheeh. With regard to putting money in
riba-based banks with a monthly or annual interest payment, this also comes under the heading of riba
which is haraam, according to scholarly consensus. As for putting it in the bank without interest, in
order to be on the safe side it is better not to do that except in case of necessity if the bank deals with
riba, because putting money in the bank, even if you do not take interest, is still helping them to do
riba-based transactions, so there is the fear that the one who does this will come under the same
heading as those who cooperate in sin and transgression, even if that is not what he intended. So we
must beware of that which Allah has forbidden and look for the right way to keep our money and
dispose of it. May Allah help the Muslims to do that which will lead to their happiness and glory and
success. May He make it easy for them to quickly establish Islamic banks that are free from riba-
based transactions, for He is able to do that. May Allah send blessings upon our Prophet Muhammad
and his family and companions. Fataawa Ibn Baaz, 4/30, 31 2 – What a mother spends on her
children does not count as zakaah, because if a father is unable to spend on his children, the duty to
do so passes to the mother, if she has the means. Al-Mughni, 11/373 If the mother is obliged to spend
on her children and they become independent of means because of this spending, then it is not
permissible to give them zakaah.

3 – The money should be withdrawn from the riba-based bank quickly, and it is not permissible for
you to benefit from any of the interest, rather you have to get rid of it by spending it in any charitable
way. The interest that you took before is forgiven, if you took it because you were unaware of the
Islamic ruling. Shaykh ‘Abd-Allah ibn Jibreen said: You have to repent for the riba that you

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consumed that was given to you by the bank in the name of interest, but you do not have to dispose of
it. Rather it is something that Allah forgives, because He says (interpretation of the meaning): “....So
whosoever receives an admonition from his Lord and stops eating Ribaa, shall not be punished for the
past; his case is for Allah (to judge)....” [Al-Baqarah 2:275] If you take riba after that, then give it to
those who deserve charity, whether they are relatives or strangers, so that you may be free of the sin
of consuming riba.

5. Bank Interest

Question: There is no doubt about the fact that usury is forbidden. However, Qur'anic reference to
usury speaks of doubling and multiplying the capital as a result of usurious transactions. The Hadith
suggests that such transactions lead to feelings of greed, selfishness, laziness, etc. on the part of the
lender and misery on the part of the borrower. Nowadays, banks lend at a fixed rate of, say, 10-12
percent and give a slightly lower rate to depositors. If it is ascertained that the bank does not use
certain deposits for lending to others with interest, is it permissible to use such deposit accounts and
receive the fixed interest given on such deposits.

Answer: Praise be to Allah. It is true that the Qur'an refers to usury as doubling up the money lent to
someone in need, or even multiplying it. However, this does not mean that usury must reach a rate of
100 percent or more before it is forbidden. If you refer to the verses dealing with usury in the second
surah of the Qur'an, "The Cow", you will see that the injunction is very clear: "Believers, fear Allah
and waive what remains outstanding of usury, if you are truly believers. (278) If you do not, then take
notice that you are at war with Allah and His messenger. If you repent, you may have only your
principal loans, neither inflicting nor suffering injustice." (Al-Baqarah 2:278,279)

The Qur'anic verse is clear in requiring a lender to get back only what he has advanced. [It takes into
account all usury, regardless of the extent; whether nominal or exorbitant.] The Prophet has
disapproved of selling two measures of low quality dates for one measure of high quality dates,
because he considered that as usury. He told his companions to do each transaction separately for
cash, so that there is no element of usury in the deal. In the light of the foregoing, all scholars agree
that even the smallest amount of usury or increase on the principal amount advanced to anybody, is
forbidden. When you deposit money with a bank, you are certainly not in a position of a lender and
the bank is not a borrower. You have defined the relationship in a way which means that any returns
given to you by the bank are legitimate earnings. As you realize, banks use the money they receive
from their clients to lend it to borrowers, charging them interest, which means that they actually
receive more than they give, in return for the loans they advance. Such transactions are forbidden in
Islam. However, if you arrange with the bank that it invests your money for you in some way which
does not involve lending to others with interests, then the return from such an investment may be
legitimate to take. Some banks invest in shares and unit trusts. If the share they invest in are those of
companies which do not trade in something forbidden, then such an investment is lawful. Quite
recently, the Mufti of Egypt published a ruling stating that such an investment is lawful, even if the
rate of returns is fixed at the outset. He makes it clear, however, that straightforward bank
transactions of borrowing and lending, which involve interest are unlawful. If you wish to make use
of the services provided by banks, you should bear in mind that any interest given on deposits used
for lending is unlawful to have. If you give instructions in the bank to invest your money in a lawful

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way, as in a profit-loss sharing account, then the money you receive on your investments is perfectly
legitimate.

Consuming Riba -In the hadeeth of Samurah (may Allah be pleased with him) it says: “… So we
went on and came to a river – I think he said, red like blood. – In the river there was a man
swimming, and on the bank there was a man who had gathered many stones. Whilst the swimmer was
swimming, the man who had gathered the stones approached him. The swimmer opened his mouth
and the man on the bank threw a stone into it, then the swimmer carried on swimming. Each time he
came back, he opened his mouth again, and the man on the bank threw another stone into his mouth.
… The man you saw swimming in the river with rocks being thrown into his mouth is the one who
consumed riba (usury).” Since interest money is considered haram (unlawful) in Islam, you are not
supposed to use it either on yourself or on those who are considered your dependents. On the other
hand, you are also not supposed to leave the interest thus accumulated to the bank either, for to do so
is akin to fattening an institution that thrives on interest.Therefore, the only permissible option left to
consider for you is to take out the amount thus accumulated and give it all away to public charities
such as hospitals, orphanages, refugees, and welfare. By doing so you have discharged your
obligation and you are absolved of any sin or guilt, in sha’ Allah.

6. THE WISDOM OF PROHIBITING INTEREST

The strict prohibition of interest in Islam is a result of its deep concern for the moral, social, and
economic welfare of mankind. Islamic scholars have sound arguments explaining the wisdom of this
prohibition, and recent studies have confirmed their opinions, with some additions and extensions of
their arguments.We confine ourselves to what Imam al-Razi says in his Tafsir of the Qur'an:First: The
taking of interest implies appropriating another person's property without giving him anything in
exchange, because one who lends one dirham for two dirhams gets the extra dirham for nothing.
Now, a man's property is for (the purpose of) fulfilling his needs and it has great sanctity, according
to the hadith, 'A man's property is as sacred as his blood' (Transmitted by Abu Na'eem in Al-hilbah.)
This means that taking it from him without giving him something in exchange is haram. Second:
Dependence on interest prevents people from working to earn money, since the person with dirhams
can earn an extra dirham through interest, either in advance or at a later date, without working for it.
The value of work will consequently be reduced in his estimation, and he will not bother to take the
trouble of running a business or risking his money in trade or industry. This will lead to depriving
people of benefits, and the business of the world cannot go on without industries, trade and
commerce, building and construction, all of which need capital at risk. (This, from an economic point
of view, is unquestionably a weighty argument.)

Third: Permitting the taking of interest discourages people from doing good to one another, as is
required by Islam. If interest is prohibited in a society, people will lend to each other with good will,
expecting back no more than what they have loaned, while if interest is made permissible the needy
person will be required to pay back more on loans (than he has borrowed), weakening his feelings of
good will and friendliness toward the lender. (This is the moral aspect of the prohibition of interest.)

Fourth: The lender is very likely to be wealthy and the borrower poor. If interest is allowed, the rich
will exploit the poor, and this is against the spirit of mercy and charity. (This is the social aspect of
the prohibition of interest.) Thus, in a society in which interest is lawful, the strong benefit from the

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suffering of the weak. As a result, the rich become richer and the poor poorer, creating socio-
economic classes in the society separated by wide gulfs. Naturally this generates envy and hatred
among the poor toward the rich, and contempt and callousness among the rich toward the poor.
Conflicts arise, the socio-economic fabric is rent, revolutions are born, and social order is threatened.
Recent history amply illustrates the dangers to the peace and stability of nations inherent in interest-
based economies.

7. INTEREST MONEY GIVING FOR CHARITY

Question: I would like to know, if I have money in a saving account that pays interest. Then if I keep
track of interest and then end of the year give to a Muslim charity....is this ok or Muslim community
is not allowed to have anything to do with INTEREST.....so if I cannot give it to Muslim charity then
what should I do with it?

Answer: Yes, you should give the interest for poor people or for relief organizations that do relief
work. But since interest is Haram, you should give it away and not expect any reward for it, which is
different from the regular charity you give for which Allah rewards you. Still, the best option is to
minimize interest and invest your money in a Halal manner or with an Islamic investment firm.
Thank you for asking and God knows best.

8. Loans and inflation

Question:If we give loan to somebody for suppose number of years, then when he returns, its value is
decreased due to inflation, what you say?

Answer:When a person gives another a loan, he is doing him a great favor, for which he stands to
earn rich reward from God. There is a Hadith which states: "It is written on the door to heaven: A
sadaqah (or charitable donation) is rewarded by ten times its value, while a loan is rewarded eighteen
times." The Prophet says that he asked Gabriel the Angel about this and Gabriel told him that it is
because a loan answers a very pressing need on the part of the borrower.Islam lays down a very strict
condition on loans which requires the lender to ask for repayment of his principal only. No increase
or profit should be asked by the lender. However, a borrower is recommended to follow the Prophet's
practice and give the lender more than he received, if that is at all possible. The Prophet paid loans he
had borrowed with an increased amount. That increase is a gift by the borrower to the lender to
indicate his gratitude for the help he had received.It must be stated very clearly and without any
equivocation, such an increase should be only at the initiative of the borrower. There should never be
any discussion of that between the lender and borrower. Nor can there be any implicit or tacit
agreement between the two, at the beginning of the transaction, that the lender should receive more
than he has given. We have to differentiate here between two situations. They are similar in practice
because they involve an advance of money given by one person to another and an increased
repayment by the other after some time.

In the first situation, the increase is stipulated in advance, and the lender pays out the money knowing
that he will receive more. In fact, he may take that as a business and get an income from lending
money to people. This is totally forbidden, because it exploits people's needs. The other situation is
that the money is lent without any expectation on the part of the lender that he would receive anything

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over and above the amount he lent. However, the borrower repays it with an increase in order to
express his gratitude. He is under no obligation to do so, but he puts it out of his own accord, without
any pressure. That is perfectly permissible.In our modern times, where inflation systematically erodes
the value of money, borrowers should always try to compensate lenders for any loss of the value of
money they had borrowed from them, by giving such an extra amount which at least offsets the drop
that results from inflation. Suppose one borrows one thousand dollars from another for a period of
one year. After a year, figures are published which show that inflation has eroded the dollar value by
ten percent. If the borrower pays the lender back 1100 dollars, then he is actually paying him the
value of his loan. When inflation is very small and the value of a particular currency drops only
marginally, it may not be a problem with either lender or borrower to repay only the same amount
advanced. However, in cases where there is a severe drop of value in a particular currency, as
happened, for example, in Lebanon during the civil war, when the Lebanese lira settled at about 1700
for one dollar, if you had borrowed, say, 10,000 liras for a period of 10 years and repaid it in the same
currency, you would actually have borrowed the equivalent of $ 4,000, and repaid only six dollars.
That is totally unfair. It is not right to say that this is only the lender's "tough luck". In the case of
Lebanon, people with keen sense of religious duty were happy to discuss the situation with their
lenders and compensate them for the value of the money they had borrowed from them. In many
cases, a compromise was sorted out when both parties were happy. We should remember that in such
a situation, both parties are in a different position. Therefore, a compromise that ensures for both a
reasonable deal is perfectly acceptable. Fairness is the mark of Islamic transactions.

9. CREDIT CARDS (VISA CARD) FROM ISLAMIC BANKS

Question :What is the ruling on credit cards (visa card) from Islamic banks, knowing that they are
free of interest? Even if one does not pay at the end of the permitted time. They only take yearly fixed
fees for this service.

Answer : Praise be to Allah. It is permissible to use credit cards that are free of things that are
forbidden in sharee’ah, such as charging interest for late payments, or charging a percentage of the
money withdrawn, because that comes under the heading of riba which is haraam. But if the bank
charges a set fee when issuing or renewing the card as a fee for the services offered, and covering
only the cost of those services, there is nothing wrong with that. The Islamic Fiqh Council has issued
a statement – no. 108 (2/12) – concerning non-covered credit cards (i.e., a card covered by money
pre-deposited in the card account), and the ruling on the fees charged by the banks. There follows the
texts of this statement: The International Islamic Fiqh Council, belonging to the Organization of the
Islamic Conference, in its eighteenth session in Riyadh, Kingdom of Saudi Arabia from 25 Jumaada
al-Aakhirah 1421 AH to the beginning of Rajab 1421 AH (23-28 September 2000 CE). Based on the
statement of the council no. 5/6/1/7 on the subject of financial markets and credit cards, it was
decided to give a definitive answer on the shar’i way of dealing with credit cards and the ruling on
these cards in a subsequent session. And in reference to the statement of the council in its tenth
session no. 102/4/10 on the subject of non-covered credit cards. And after listening to the discussion
on this subject by fuqaha’ and economists, and referring to the definition of non-covered credit cards
as given in statement no. 63/1/7, according to this definition the non-covered credit card is a financial
document given by the issuer (the issuing bank) to an individual or company (the card carrier) on the
basis of a contract that enables him to buy goods or services from companies who accept it without

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having to pay on the spot because the issuer of the credit card has to pay according to the contract,
and the payment comes from the account of the issuer, then this payment is demanded from the card-
carrier at regular intervals. Some of them (card issuers) charge interest on the unpaid balance after a
certain amount of time from the date of the bill, and some do not charge interest.

(The council) has decided the following: Firstly: It is not permissible to issue non-covered credit
cards if interest is stipulated, even if the card applicant is determined to pay within the free period.
Secondly: It is permissible to issue non-covered cards if there is no condition of paying interest on the
original loan.

Based on that: (a) It is permissible for the one who issues the card to charge set fees when issuing or
renewing a card, because these are fees to cover actual services (b) It is permissible for the issuing
bank to take commission from the company that accepts this card and sells on that basis, provided
that the company sells the product by credit card for the same amount as it sells if for cash.

Thirdly: Cash withdrawals by the card carrier are a loan from the issuer, and there is nothing wrong
with that from a shar’i point of view so long as it will not result in interest. Set fees that are not
connected to the amount or length of this loan are not regarded as interest. Any charges in addition to
the set charges, such as if the charges exceed the amount required to cover the services offered, are
haraam because that is riba which is forbidden in sharee’ah, as was stated by the council in its report
no. 13 (10/2) and 13 (1/3). Fourthly: It is not permissible to buy gold and silver or currency with the
non-covered card. End quote. And Allah knows best.

10. USING CREDIT CARDS, EVEN IF YOU PAY WITHIN TIME

Question :I heard that using credit cards is haraam, but if I am sure that I am going to pay the bank
within the time limit, so the bank will not charge any interest, is this also regarded as haraam?

Answer : Praise be to Allah . Using them is haraam even if the user is certain that he will pay the
bank within the time limit. They are haraam because the bank lends money to the user in return for
interest, and this interest is the price of the annual subscription to the credit card, as well as other
interest charges which are to be paid to the bank if the user is late in paying. The cost of the card is a
kind of riba which the user pays to the bank, and this riba is paid by the user whether he pays on time
or not. Also, the user enters into a contract with the bank which means that he is obliged to pay
interest if he delays payment. This is also haraam, because it is not permissible for a Muslim to
commit himself to doing something that Allah has forbidden. The user may think that he can pay up
on time, but then something happens to him that prevents him from doing so, so he pays riba to the
bank. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said concerning this kind of contract:
A contract of this type is not permissible, because it involves riba which is the price of the card, and it
also means committing to pay interest if payment is delayed. In another fatwa he said: This
transaction is haraam, because the one who enters into it, commits himself to paying riba if he does
not pay on time. This is an invalid commitment, even if he believes or thinks it most likely that he
will pay it before the time is up, because circumstances may change and he may not be able to pay it
off. This is a matter that is in the future, and no one knows what will happen to him in the future. So
dealings of this type are haraam. And Allah knows best.

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11. STUDENT Loans

Question: Are we allowed to take out a student loan at university where we will have to pay back
more than we borrow, but I don’t think its interest even if you can not get money from elsewhere?

Answer: It’s well known that a Muslim should steer clear of dealing in Riba unless there is a real dire
need that requires him to obtain an interest-based loan. If one is seriously seeking that which is Halal,
Allah Almighty will guide his steps and grant him what he/she wants. Allah Almighty says,“…And
whosoever putteth his trust in Allah, He will suffice him…” (At-Talaq 65:3)In his response to the
question, Dr. Monzer Kahf, a prominent Muslim economist and counselor, states the following:"Riba
is forbidden in the Qur’an and in the Sunnah. It refers to any conditional or customary increment in a
loan contract. Although the Qur’an in verse 2:275 talks about taking Riba you should note that verses
2:278-279 talks about usurious deals. Obviously dealing in Riba covers both parties as well as other
persons involved such as the writer, the witnesses. This verse alerts to a war waged by Allah and His
Messenger, peace and blessings be upon him, on those who do not quit dealing in Riba. It also defines
the meaning of quitting Riba, i.e. taking back only your principal without addition or reduction.

That is why the Prophet, peace and blessings be upon him, mentions that “the Wrath of Allah is on
the taker, the giver, the writer and the two witnesses of Riba.” Obviously, any ruling is subject to an
exception, in case of necessity; that is when life, religion, mind, posterity and property are threatened
by destruction or heavy damage. In this case a ruling is relaxed to protect any of these things.
Applying the rule of necessity here, we can notice that there is no necessity in taking Riba or writing
or being a witness to its contract. In other words, a necessity, if it happens, applies only to giving or
paying Riba. To claim that it is necessary to take interest-based loans from banks cannot be justified
by real life. What supports this argument is also the fact that many people survive without taking
interest-based loans or getting involved in usurious deals. In fact, banks do not give loans to those
who desperately need money for their survival or for the protection of any of the five things
mentioned above. As it is usually said, banks give you the umbrella only on clear days but when it is
rainy, banks tend to withdraw their umbrellas. We are in an age in which Islamic banks and Islamic
financial cooperatives exist in many countries in the world. This does not mean that the case of
necessity ceases to apply in our time. For those who live in areas that do not have Islamic banks,
resorting to loans from conventional banks, only for necessity and similar cases becomes
permissible."

1. HELL & ITS TORMENT

Question :Can you list in details the Hell and its torment?

Answer :We exactly can’t imagine the type, severity and number of punishment in Hell but list some
of them which are either mentioned in Quran or Hadiths.Muslim, Abu Dawud and Imaam Ahmad
report from Abu Hurayrah (ra) that the Messenger (saw) said,"When Allah (swt) created Paradise and
Hell, He sent Jibreel to Paradise, saying "Go and look at it and at what I have prepared therein for its
inhabitants". So he went and looked at it and at what Allah had prepared therein for its inhabitants....

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then He sent him to Hellfire saying, "Go and look at it and what I have prepared therein for its
inhabitants" So he looked at it and saw that it was in layers, one above the other...."Al-Bukhaari and
Muslim report from Ibn 'Abbas the same incident, "I saw Paradise and I tried to take a bunch of its
fruit. If I had managed to do so, you would have eaten from it until the end of time. And I saw the
Fire of Hell, and I have never seen anything so horrific or terrifying. I saw that the majority of its
inhabitants are women."Muslim also reports from Anas that the Prophet (Saw) said, "By the One in
Whose Hand is my soul, if you had seen what I saw, you would laugh little and cry much." They said,
"What did you see, O Messenger of Allah?", He said, "I saw Paradise and Hell". Al-Bukhaari and
Muslim also report from 'Abdullaah ibn 'Umar (ra) that the Messenger of Allah (saw) said, "When
anyone of you dies, he will be shown his position morning and evening. If he is one of the people of
Paradise then he will be one of the people of Paradise, and if he is one of the people of Hell, then he
will be one of the people of Hell, and he will be told, "This is your position, until Allah (swt)
resurrects you on the Day of Resurrection". Hell will be brought as The Prophet (saw) said, "Hell
will be brought forth that Day by means of seventy thousand ropes, each of which will be held by
seventy thousand angels." (Muslim from 'Abdullaah ibn Mas'ud)

HELL DESCRIPTION--(1) Those who will enter Hell are innumerable, yet one of them will be so
huge that his molars will be as big as Mount Uhud, and the distance between his shoulders will be
equivalent to three days walking.(2) Another indication of its vast depth is the fact that a stone thrown
from the top of Hell takes a very long time to reach the bottom. Muslim reports that Abu Hurayrah
(ra) said: "We were with the Messenger of Allah (saw) and we heard the sound of something falling.
The Prophet (saw) said, "Do you know what that was?" We said, "Allah and His Messenger know
best". He said, "That was a stone that was thrown into Hell seventy years ago and it was falling
through Hell until now". (Muslim)

The Levels of Hell----It is said that both Paradise and Hell have different levels; the lower the level
in Hell, the greater the intensity of the heat. The hypocrites will suffer the worst punishment, and so
they will be in the lowest level of Hell. Many aayaat confirm the different levels of punishment that
will be given to the people of Hell: As Allah says: "Verily the hypocrites will be in the lowest depths
[grade] of the Fire...." (An-Nisa 4:145)"Those who reject Allah and hinder [men] from the Path of
Allah, for them will We add penalty to penalty, for that they used to spread mischief [or corruption]".
(An Nahl 16:88)Al-Qurtubi said, "This topic indicates that the kufr of the person who simply
disbelieves is not like the kufr of a person who oppresses, disbelieves, rebels and disobeys. There is
no doubt that the kuffaar will suffer different levels of punishment in hell, as is known from Qur'an
and Sunnah. We know for certain that the punishment of those who oppressed and killed the Prophets
and Muslims, and spread corruption and disbelief on earth, will not be the same as the punishment of
those who simply disbelieved, but treated the Prophets and Muslims well. Do you not see Abu Taalib,
how the Prophet (Saw) will bring him up to a shallow level of Hell, because he helped him, protected
him and treated him well? The hadith narrated by Muslim from Samurah may be interpreted as
referring to the kuffaar, as there is a hadith about Abu Taalib, or it may be interpreted as referring to
those monotheists who will be punished". (at-Tadhkirah, p. 409)Ibn Rajab said, "Know that the
different levels of punishment suffered by the people of Hell will be according to the levels of their
deeds for which they entered Hell". Then he quotes the evidence for that, such as the words of Ibn
'Abbaas, "The punishment of those who were extreme in their disbelief and spread corruption on
earth, calling others to kufr, will not be like the punishment of those who did not do such things".

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Then Ibn Rajab says, "Similarly, the punishments of the monotheists in Hell will be at different
levels, according to their deeds. The punishment of those who were guilty of major sins (kabaa'ir) will
not be like that of those who were guilty of minor sins (saghaa'ir). The punishment may be reduced
for some of them because of other good deeds, or for whatever reason Allah (swt) wills. Hence some
of them may die in the Fire". (at-Takhweef min an-Naar, p. 142-143)

The Gates of Hell-----Allah has told us that Hell has seven gates, as He (swt) said: "And surely, Hell
is the promised place for them all" (43) It [Hell] has seven gates, for each of these gates is a [special]
class [of sinners] assigned". (Al-Hijr 15:43-44)Abu Hurayrah said the Prophet (saw) said: "When the
first night of Ramadhan comes, the Shayaateen and evil jinns are chained up. The gates of Hell are
closed and not one of them is opened. The gates of Paradise are opened and not one of them is
closed."Their number of Hell Keepers is nineteen as Allah (swt) says: "And We have set none but
angels as guardians of the Fire, and We have fixed their numbers [19] only as a trial for the
disbelievers.." (Al-Muddathir 74:31)This number was a challenge to the kuffaar who thought that
they would easily overcome such a small number, but they did not realise that one of these angels has
the strength to confront the whole of mankind on his own. For this reason, Allah (swt) said in the next
aayah:

Fuel of Hell----"O you who believe! Save yourselves and your families from a Fire whose fuel is
men and stones!...." (At Tahreem 66:6)Another fuel for the Fire will be the gods, which were
worshipped instead of Allah (swt): "Certainly! You [disbelievers] and that which you are worshipping
now besides Allah, are [but] fuel for Hell! [Surely] you will enter it (98) Had these [idols etc] been
aaliha [gods] they would not have entered there [Hell] and all of them will abide therein." (Al-Anbiya
21:98-99)The air of Hell is al-Sumoom, which is an intensely hot wind; its water is al-Hameem,
boiling water; its shade is al-Yahmoom, which is a part of the smoke of HellThe Qur'an tells us that
this shade is the smoke of Hell which rises above the Fire: "Depart you to a shadow [of smoke
ascending] in three columns (30), [which yields] no shade of coolness and is of no use against the
Fierce Blaze" (31). Indeed! It [Hell] throws about sparks [huge] as forts (32), as if there were [a string
of] yellow camels [marching swiftly]." (Al-Mursalat 77:30-33)The Fire consumes all, destroying
everything and leaving nothing untouched. It burns skin, reaching to the bone, melting the contents of
the stomach and exposing what is innermost.The Prophet (saw) told us: "Fire as we know it is one-
seventieth part of the Fire of Hell." Someone said, "O Messenger of Allah (saw), it is enough as it is!"
He said, "It [the fire of Hell] is as if sixty nine equal portions were added to the fire as we know it."
(Al-Bukhaari) This Fire never dies down, no matter how much time passes: "So taste you [the results
of your evil actions]; no increase shall We give you, except in torment". (An-Naba
78:30)"...whenever it abates, We shall increase for them the fierceness of the Fire". (Al-Isra 17:97)

Hell can Speak and See----The Qur'an tells us that Hell will be able to see its people from afar when
they are coming towards it, and it will start to utter terrifying cries that will indicate how much anger
and hatred it feels towards these evildoers: "When it [Hell] sees them from a far place, they will hear
its raging and roaring". (Al-Furqan 25:12)Ibn Jareer reports that Ibn 'Abbaas said: "A man will be
dragged towards Hell, which will shrink into itself. Allah (swt) will say: "What is the matter with
you?" It will say, "He is seeking refuge with you from me". He will say, "Release My slave". Another
man will be dragged towards Hell and it will send out a gust of air like a mule snorting at a camel,
then it will take in a gust of air and there will be no-one left except it will terrify him". (Ibn Katheer

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quoted this report in an-Nihaayah, 2/21, and said that its isnaad is saheeh).Imaam Ahmad and at-
Tirmidhi report from Abu Salih from Abu Hurayrah (ra) that the Prophet (saw) said: "On the Day of
Resurrection a neck will stretch forth from Hell; it will have two eyes to see, two ears to hear, and a
tongue to speak. It will say, "I have been appointed to take care of three types of people: every
arrogant tyrant, every person who called on some deity other than Allah (swt) and those who made
pictures"

The people of Hell and their evil deeds-----1. The People Who Will Abide Therein Forever --The
people of Hell who will abide therein forever, never leaving it and never dying, are the disbelievers
and polytheists. Allah (swt) says: "But those who reject Allah, for them will be the Fire of Hell. No
term shall be determined for them, so they should die, nor shall its penalty be lightened for them".
(Fatir 35:36)The people of Hell who will abide therein forever, never leaving it and never dying, are
the disbelievers and polytheists. Allah (swt) says: "Verily those who reject faith and die rejecting - on
them is Allah's Curse and the Curse of the Angels and of all mankind (161) They will abide therein:
their penalty will not be lightened, nor will respite be their lot." (Al-Baqarah 2:161-162)Because they
will abide therein forever, Allah (swt) described the torment of Hell as a lasting torment, one that will
never end, one that is eternal: "Their wish will be to get out of the Fire, but never will they get out
therefrom: their Penalty will be one that endures". (Al-Maidah 5:37)Death will be slaughtered, as is
stated in the hadith narration from Ibn 'Umar by al-Bukhaari and in Muslim from Abu Sa'eed who
said: "The Messenger of Allah of Allah (saw) said: "Death will be brought like a horned ram, and will
be made to stand between Paradise and Hell". It will be said, "O people of Paradise, do you know
what this is?" They will raise their heads and look, and will say, "Yes, this is death". It will be said,
"O people of Hell, do you know what this is?" They will raise their heads and look, and will say,
"Yes, this is death". Then the command will be given for death to be slaughtered. Then it will be said,
"O people of Paradise, it is eternal, there is no death. O people of Hell, it is eternal, there is no death".
Then the Messenger of Allah (saw) recited: "And warn them of the Day of Grief and regrets when the
case has been decided, while [now] they are in a state of carelessness, and they believe not". (Maryam
19:39)

2. Hell will be the Dwelling Place of the Kuffar and Mushrikeen----Because the disbelievers and
polytheists will remain in Hell forever, it is considered to be their abode or dwelling place, just as
Paradise is the abode of the believers: "....Their abode will be the Fire; and evil is the home of the
wrongdoers" (Aale-Imran 3:151)"Their abode is the Fire, because of the [evil] they earned". (Younus
10:8)

3. Those Who Call Others to Hell--Those who follow misguided beliefs and ideologies that contradict
the laws of Allah (Swt) and those who believe in their false causes, these are the ones who call others
to Hell: "And We made them [but] leaders inviting to the Fire; and on the Day of Judgement no help
shall they find". (Al-Qasas 28:41)One of them is Shaytaan: "He [Shaytaan} only invites his adherents
that they may become Companions of the blazing Fire" (Fatir 35:6)Those who call others to the Fire
in this world will lead their people and their followers to the Fire in the Hereafter. An example is
Pharaoh: "He will go before his people on the Day of Judgement, and lead them into the Fire." (Hud
11:98)Allah (swt) forbade believing men to marry mushrik women, just as He forbade believing
women to marry mushrik men: "And do not marry unbelieving (literally, polytheist) women until they
believe. A slave woman who believes is better than a [free] unbelieving woman, even though she

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allures you. Nor marry [your girls] to unbelievers until they believer; a male slave who believes is
better than a [free] unbeliever, even though he allures you. Those [unbelievers] do [but] beckon you
to the Fire, but Allah invites by His Grace to the Garden [of Bliss] and forgiveness, and makes His
Signs clear to mankind that they may receive admonition" (Al-Baqarah 2:221)

4. The Worst Evil Deeds of Those Who Will Remain Forever in Hell----(1) Kufr and Shirk: Allah
(swt) tells us that it will be said to those who disbelieved, when they are in the Fire, that Allah's
hatred of them will be greater than their own hatred towards themselves because of their disbelief.
Then He explains that their eternal fate in Hell is because of their kufr and shirk: "The unbelievers
will be addressed: "Greater was the aversion of Allah to you than [is] your aversion to yourselves,
seeing that you were called to the Faith but you used to refuse (10) They will say, "Our Rabb! Twice
have You made us without life, and twice have You given us life! Now have we recognised our sins:
is there any way out [of this]?" (11) [The answer will be]: "This is because, when Allah was invoked
as the Only [object of worship] you did reject Faith, but when partners were joined to Him, you
believed! The Command is only with Allah, All-High, All-Great!" (Al-Ghafir40:10-12)Allah (swt)
tells us that the keeper of Hell will ask the kuffaar as they are approaching Hell: "Did there not come
to you your messengers with clear signs?...." (Al-Ghafira 40:50)The response will be that they
deserved Hell because they disbelieved in the Messengers and their Message: "They will say, "Yes
indeed; a Warner did come to us, but we rejected him" and said: "Allah never sent down any
[Message] you are in nothing but a great error!" (Al-Mulk 67:9)Concerning those who disbelieve the
Qur'an and associate partners with Allah (swt), Allah (swt) says: "Those who reject the Book and the
[Revelations] with which We sent Our Messengers: but soon shall they know (70) When the yokes
[shall be] round their necks, and the chains, they shall be dragged along (71). In the boiling fetid
fluid, then in the Fire shall they be burned (72). Then shall it be said to them, "Where are the deities
to which you gave part-worship (73) In derogation to Allah? They will reply: "They have left us in
the lurch. Nay, we invoked not, of old, anything [that had real existence]." Thus does Allah leave the
unbelievers to stray. (74) That was because you were want to rejoice on the earth in things other than
the Truth, and that you were want to be ignorant (75). Enter the gates of Hell, to dwell therein and
evil is [this] abode of the arrogant". (Al-Ghafir 40:70-76) (2) Failing to fulfill the legislated duties, as
well as denying the Day of Judgement. Allah (swt) tells us that the people of Paradise will ask the
people of Hell: "What led you into Hellfire?" (Al-Muddathir 74:42)They will reply: "What led you
into Helfire? (42) They will say: 'We were not those who used to offer the Salaah (prayers), (43) Nor
we used to feed Al-Miskeen (the poor); (44) And we used to talk falsehood (all that which Allah
hated) with vain talkers. (45) And we used to belie the Day of Recompense (46) Until there came to
us (the death) that is certain' (47) So no intercession of intercessors will be of any use to them" (Al-
Muddathir 74:42-47)

(3) Obeying the misguided leaders of kufr ----When the kuffaar are thrown into Hell they will be
filled with regret for having disobeyed Allah and His Messenger and having followed their masters
and leaders: "Verily Allah has cursed the unbelievers and has prepared for them a blazing Fire (64)
To dwell therein; no protector will they find, nor helper (65) The Day that their faces will be turned
upside down in the Fire, they will say, "Woe to us! Would that we had obeyed Allah and obeyed the
Messenger" (66). And they would say, "Our Rabb! We obeyed our chiefs and our great ones and they
misled us as from the [Right] Path" (67) Our Rabb, give them double penalty and curse them with a
very great curse!" (Al-Ahzab 33:64-68)

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 (4) Hypocrisy----Allah promised Hell to the hypocrites, a promise that He has taken upon Himself to
never break: "The hypocrites will be in the lowest depths of the Fire; no helper will you find for
them". (An-Nisa 4:145)

(5) Arrogance:This is a quality shared by most of the people of Hell. Allah (swt) says: "But those
who reject Our Signs and treat them with arrogance - they are the Companions (dwellers) of the Fire,
to dwell therein [forever]" (Al-Araf 7:36)

Evil deeds that lead one to Hell------* associating partners in worship with Allah (swt)* disbelieving
in His Messenger* kufr (ingratitude, disbelief)* hasad (malicious envy)* lying * treachery *
oppression and wrongdoing (dhulm)* promiscuity* backstabbing* cutting off the ties of kinship*
cowardice at the time of jihaad* miserliness* inconsistency between what is in one's heart and the
face one shows to people* despairing of the mercy of Allah (swt)* feeling secure from the plan of
Allah (swt)* panicking blindly at the time of crisis * pride and extravagance at the time of plenty*
abandoning one's duties towards Allah (swt)* transgressing His limits* violating His sanctity* fearing
a created being instead of the Creator* showing off* going against the Qur'an and Sunnah in word or
deed* obeying a created being in some act of disobedience to the Creator* blindly supporting
falsehood* mocking the signs of Allah (swt)* rejecting the truth* withholding knowledge and
testimony that should be revealed* witchcraft and magic* disobeying one's parents* killing any soul
forbidden by Allah (swt) except for reasons of justice* consuming the wealth of the orphan* riba
(usury)* desertion from the battlefield* slandering the reputation of innocent, chaste, believing
women"

The Disbelievers Among the Jinn Will Be In Hell-----The disbelievers among the jinn will enter
Hell just like the disbelievers among mankind, for the jinn are held responsible for their actions just
as human beings are: "And I have only created jinns and men that they may worship Me [alone]"
(Ad-Daryat 51:56)Allah's promise that Hell will be filled with the disbelievers among the jinn and
mankind will be fulfilled: "..And the word of your Rabb shall be fulfilled: "Surely I will fill Hell with
jinns and men all together" (Hud 11:119)"And the Sentence among the previous generations of jinns
and men that had passed away is proved against then…..." (Fussilat 41:25)

Those Who Will Not Remain in Hell Forever-------Definition: Those who will enter Hell and be
brought forth at a later time are the monotheists who did not associate anything with Allah (swt) but
they committed many sins that far outweigh their good deeds. They will enter Hell for a period
known only to Allah (swt), then they will be brought forth through the intercession of those who
intercede, and Allah (swt) will bring forth, through His Mercy, people who never did any good at all.
The sins for which Allah (swt) has promised Hell-Here we will mention some of the sins which the
Qur'an and Hadeeth state will earn the punishment of Hell: (i) Following groups and sects that go
against the Sunnah"The Messenger of Allah (swt) stood up among us and said: "There were some
among the People of the Book before you who divided into seventy-two sects. This nation will divide
into seventy-three sects, seventy-two of whom will be in Hellfire, and only one in Paradise. (This
group) is al-Jamaa'ah"

(ii) Refusing to Migrate for the Sake of Allah---Muslims are not permitted to remain in Daar al-
Kufr if there are Muslim countries to which they could migrate (NB: or if it becomes waajib on them
to make hijrah) especially when staying in Daar al-Kufr exposes them to trials and temptations. Allah

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(swt) will not accept any excuse from those who refused to migrate (except those who are weak and
oppressed and had no means of migrating and could find no way of moving to Islamic lands)."When
the angels take the souls of those who die in sin against their souls, they say: "In what [plight] were
you?" They reply, "Weak and oppressed were we in the earth". They [the angels] say: "Was not the
earth of Allah spacious enough for you to move yourselves away from evil?" Such men will find their
abode in Hell - what an evil refuge [or destination]!(97) Except those who are really weak and
oppressed - men, women and children, who have no means in their power, nor [a guide post] to direct
their way". (An-Nisa 4:97-98)

(iii) Judging Unjustly--"Verily Allah commands the justice [and] the doing of good...." (An-Nahl
16:90)He has made it obligatory for rulers and judges to be just and never to be unfair. Allah (swt)
threatens Hell to those who do not judge with justice. Buraydah ibn al-Husayb narrated that the
Messenger of Allah (saw) said, "There are three types of judges: one will be in Paradise and the other
two in Hell. The one who will be in Paradise is the one who knows the truth and judges according to
it. As for the one who knows the truth but is unjust in his judgement, he will be in Hell, as will the
one who judges between people without understanding or knowledge". (Abu Dawood)

(iv) Lying about [falsely attributing words to] the Messenger of Allah (saw)al-Bukhaari reported that
Salaman ibn al-Akwa' said: "I heard the Messenger of Allah (saw) say: "Whoever attributes to me
words that I did not say, let him take his place in Hell".

(v) Pride------One of the major sins, al-Kabaa'ir, is pride. Abu Hurayrah (ra) narrated: "The
Messenger of Allah (saw) said that Allah (swt) said, "Pride is My cloak and greatness is My robe.
Whoever competes with Me in respect of either of them, I shall admit him to Hellfire". (according to
another report, "I will make him taste Hellfire") - Muslim.Ibn Mas'ud said: "The Messenger of Allah
(saw) said, "No one who has an atom's weight of pride in his heart will enter Paradise". A man said,
"But what if a man likes his clothes and shoes to look good?" He said, "Allah is beautiful and loves
beauty. Pride is rejecting the truth and looking down on people". (Muslim).

(vi) Killing a person for no legitimate reason-----Allah says: "If a man kills a believer intentionally,
his recompense is Hell to abide therein [forever] and the Wrath and the Curse of Allah are upon him,
and a dreadful Penalty is prepared for him". (An-Nisa 4:93) It is not permitted for a Muslim to kill
another except in three cases, as explained in the hadith narrated by al-Bukhaari and Muslim from Ibn
Mas'ud (ra) who said that the Messenger of Allah (saw) said: "It is not permitted to shed the blood of
any Muslim person who testifies that there is no god but Allah (swt) and that I am His Prophet, except
in three cases: a soul for a soul (i.e. in the case of murder), the married man who commits adultery,
and the one who forsakes his religion and abandons the jamaa'ah". (Tafseer Ibn Katheer,Abu Bakrah
said: "The Messenger of Allah (saw) said, "If two Muslims face one another with swords, both the
slayer and the slain will be in Hell". I asked, or it was asked, "O Messenger of Allah (it is clear about)
the slayer, but what about the slain?" He said, "He was trying hard to kill his counterpart". (Muslim)

(vii) Consuming Ribaa----One of the sins that will condemn a person to Hell is consuming ribaa.
Allah (swt) says of those who indulge in this sin after they have come to know that He has forbidden
it: "..but those who repeat the offence (ribaa) are Companions (dwellers) of the Fire - they will abide
therein [forever]" (Al-Baqarah 2:275)

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 (viii) Consuming people's wealth or property unjustly------he one who consumes the wealth of people
unjustly also consumes the property of orphans unjustly. Allah (swt) made specific mention of the
property of orphans because of their weak position and the ease which their property may be
consumed, and the particular ugliness of this sin: As Allah says: "O you who believe! Eat not up your
property among yourselves in vanities; but let there be amongst you traffic and trade by mutual good
will. Nor kill [or destroy] yourselves, for verily Allah has been to you All-Merciful (29) If any do that
in rancour and injustice, soon shall We cast him into the Fire, and easy is it for Allah" (An-Nisa 4:29-
30)"Those who unjustly eat up the property of orphans, eat up a Fire into their own bellies, and they
will soon be enduring a blazing Fire! (An-Nisa 4:10)

(ix) Those Who Make Images of Animate Beings---The people who will be most severely punished
on the Day of Resurrection are those who make images and seek to imitate the creation of Allah
(swt). Ibn 'Abbaas said, "I heard the Messenger of Allah (saw) say, "Every maker of images will be in
the Fire, and for every image he made Allah (swt) will create for him a soul [i.e. so that the
punishment will be multiplied accordingly] and Allah (swt) will punish him in Hell." (Al-Bukhaari
and Muslim).'Aaishah reported that the Prophet (saw) said, concerning a pillow that had pictures on
it, "The makers of these images will be punished on the Day of Resurrection. It will be said to them:
"Give life to that which you have created". (Al-Bukhaari and Muslim).

(x) Inclining to Those Who Do Wrong------One of the reasons why people will enter Hell is inclining
towards and supporting those who do wrong, the enemies of Allah (swt); "And incline not to those
who do wrong, or the Fire will seize you, and you have no protectors other than Allah, nor shall you
be helped". (Hud 11:113)Another type of person who will enter Hell is the corrupt woman who
makes a display of herself and tempts men - perhaps this phenomenon has never been quite so
widespread as it is now - and never obeys Allah (swt). Abu Hurayrah (ra) reported that the Prophet
(saw) said: "There are two types of people of Hell that I have never seen; people with whips like the
tails of cattle, with which they strike the people, and women who are dressed but appear naked,
walking with an enticing gait, with their heads looking like the humps of camels, leaning to one side.
They will never enter Paradise, nor even smell its fragrance, although its fragrance can be discerned
from such and such a distance". (Muslim)

(xii) Those Who Torture Living Beings-----Islam commands to be loving and caring for unharming
animals.Muslim reports in his Saheeh from Jaabir that the Messenger of Allah (saw) said, "I was
shown Hell and I saw a woman of Banu Israa'eel who was being punished because of a cat that she
had owned. She tied it up and did not feed it, or let it eat of the vermin of the earth, until it died of
hunger." (Mishkaat al-Masaabeeh, 3/688)

(xiii) Insincerity in Seeking Knowledge----Al-Haafidh Al-Mundhiri mentions many hadiths that

warn the person who seeks knowledge for a cause other than the sake of Allah (swt). Abu Hurayrah
(ra) said, the Messenger of Allah (saw) said, "Whoever seeks knowledge that should be sought only
for the sake of Allah (swt) but seeks it purely for some worldly gain, he will not smell the fragrance
of Paradise on the Day of Resurrection".

(xiv) Those Who Drink From Vessels of Gold and Silver---Al-Bukhaari and Muslim report from
Umm Salamah that the Messenger of Allah (saw) said "The one who drinks from a vessel/utensil of
god and silver is pouring the fire of Hell into his stomach". According to a report narrated by Muslim,

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the wording is "The one who eats and drinks from vessels of gold and silver.." (Mishkaat al-
Masaabeeh, 2/462)Hudhayfah (ra) said, I heard the Messenger of Allah (saw) say, "Do not wear silk
or brocade, do not drink from vessels of gold and silver, and do not eat from such platters, for these
belong to them [the kuffaar] in this world, and to you in the Hereafter" (Al-Bukhaari and Muslim).

(xv) The One Who Cuts Down Trees that Offer Shade To People---Al-Bayhaqi reported, with a
saheeh isnad from 'Aaishah that the Messenger of Allah (saw) said, "Those who cut down shade trees
will be thrown on their heads in Hell." (Al-Bayhaqi in Saheeh al-Jaami' 2/88, al-Albaani said it is
saheeh)

(xvi) Those Who Commit Suicide----Al-Bukhaari and Muslim report from Abu Hurayrah that the
Prophet (saw) said, "Whoever kills himself with iron (a sharp instrument) then his iron will be in his
hand, and he will be stabbing himself in the stomach with it forever in the Fire of Hell. Whoever kills
himself with poison, then he will be drinking that poison forever in the Fire of Hell. Whoever throws
himself from a mountain and kills himself, he will be throwing himself down forever in the Fire of
Hell". (At-Tawkheef min an-Naar, p. 148)Al-Bukhaari reports from Abu Hurayrah that the Prophet
(saw) said, "The one who strangles himself will be strangling himself in Hell, and the one who stabs
himself will be stabbing himself in Hell". (Saheeh al-Jaami' 5/114)

The Vast Number of People in Hell----- Many texts indicate the large numbers of the children of
Aadam will enter Hell, and the few who will enter Paradise. Allah (swt) says: An indication of the
large numbers of kuffaar and mushrikeen who rejected the call of the Messengers is the fact that the
Prophets will come on the Day of Resurrection, some with a small group (of less than ten), others
with one or two and some with no followers at all. Muslim reports from Ibn 'Abbaas that the Prophet
(saw) aid:"I was shown the nations and I saw a Prophet accompanied by a small group, another
accompanied by one or tow men, and another with no companions at all.." (Saheeh Muslim, 1/198,
no.220)Many texts indicate that nine hundred and ninety-nine out of every thousand of the children of
Aadam will enter Hell, and only one (in a thousand) will enter Paradise. Bukhaari narrates from Abu
Sa'eed that the Prophet (saw) said: Allah will say, "O Aadam!" Aadam will reply, "I respond to Your
call, I am obedient to Your commands, and all good is in Your hands." Then Allah (swt) will say to
Aadam, "Send forth the people of the Fire". Aadam will say, "How many are the people of the Fire?!"
Allah (swt) will say, "Out of every thousand, take nine hundred and ninety-nine". At that time,
children's hair will turn grey and every pregnant female will spontaneously abort and you will see the
people looking as if they are drunk, although they are not, but Allah's punishment will be most
severe". This speech distressed his Companions and the said, "O Messenger of Allah (saw), who
amongst us will be that man (one in a thousand)?" He said, "Be of good cheer: the thousand will be
from Ya'juj and Ma'juj (Gog and Magog) and the one will be from among you". Then he said, "By
Him in Whose hand is my soul, I hope that you will be one third of the people of Paradise." We
praised and glorified Allah (swt) and then he said, "By Him in Whose Hand is my soul, I hope that
you will be half of the people of paradise, as you are among the nations like a white hair on the hide
of a black bull or a round hairless spot on the foreleg of a donkey". (Al-Bukhari).It might be asked:
how can we reconcile between these hadith and the report from Abu Hurayrah in Saheeh al-Bukhaari,
in which the Prophet (saw) said that Allah (swt) said to Aadam ('alayhis-salaam) - "Send forth [into
Hell] ninety-nine out of every hundred [of your descendants]". It is obvious that these reports do not
contradict the other Saheeh reports that we have quoted above, because these figures are referring to

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different groups. The hadith that mention a ratio of nine hundred and ninety-nine may be interpreted
as referring to all the progeny of Aadam, whilst the hadith of al-Bukhaari that mentions a ratio of
ninety-nine may be interpreted as referring to the progeny of Aadam excluding Ya'juj and Ma'juj.
This reconciliation is more likely to be correct - as Ibn Hajar suggests - because Ya'juj and Ma'juj are
mentioned in the hadith of Abu Sa'eed whereas they are not mentioned in the hadith of Abu Hurayrah.
It may be said that the first hadith refers to all of creation, so the ratio of people admitted to Hell
when all nations are taken into account is 999 in every thousand. The latter hadith of al-Bukhaari
explains the ratio of people who will enter Hell from this ummah alone. Ibn Hajar (said) "This
interpretation is supported by the words of the Sahabah in the hadith of Abu Hurayrah (ra): "If ninety-
nine out of every hundred are taken from us, what will be left of us?" This division of people could
happen twice: once involving all the nations, when one in a thousand will enter Paradise, and a
second time involving this ummah alone, when ten out of every thousand will enter Paradise". (Fath
al-Baari, 11/390).

The Wisdom Behind There Being So Many People In Hell-------The reason why there will be so
many people in Hell is not that the truth failed to reach them all, wherever or whenever they lived.
Allah does not blame anyone whom His call did not reach: "…..And there never was a people,
without a Warner having lived among them [in the past]". (Fatir 35:24)The reason behind it is the fact
that those who responded to the Messengers were few in number, while those who disbelieved were
great. Furthermore, many of those who responded were not pure and sincere in faith.The main reason
why so many follow their desires is that the love of such things is deeply rooted in the human
psyche:"Fair in the eyes of men is the love of things they covet: women and children; heaved-up
hoards of gold and silver [wealth]; horses branded [for blood and excellence]; and [wealth of] cattle
and well-tilled land. Such are the possessions of this world's life.." (Aal-Imran 3:14)At-Tirmidhi, Abu
Dawud, and An-Nasaa'ee report from Abu Hurayrah (ra) that the messenger of Allah (saw) said,
"When Allah (swt) created Hell, He told Jibreel, "Go and look at it." Jibreel went and looked at it, and
when he came back he said, "By Your Glory, I fear that no-one who hears of it will enter it". So He
surrounded it with desires, and said, "Go and look at it." Jibreel went and looked at it, and when he
came back, he said, "By Your Glory, I fear that there will be no-one left who does not enter it".Al-
Bukhaari and Muslim narrated from Abu Hurayrah that the Prophet (saw) said, "Hell is veiled in
desires and Paradise is veiled in hardships".

Most of Those Who Enter Hell Will be Women-------Most of the sinners amongst the monotheists
who enter Hell will be women, as is reported in as-Saheehayn, via Ibn 'Abbaas: in the khutbah given
during a solar eclipse, the Prophet (saw) said, "I saw Hell and I saw that most of its inhabitants were
women". Bukhaari and Muslim report from Abu Sa'eed al-Khudri that the Prophet (saw) said, "O
women give in charity, for I have seen that you form the majority of the people of Hell." They asked,
"Why is that so, O Messenger of Allah (saw)?" He said, "Because you curse too much and are
ungrateful for good treatment".

The Huge Size of the People of Hell----When the People of Hell enter the Fire they will be huge in
size, in a form that none can comprehend, except the One Who Created them. According to a hadith
narrated by Abu Hurayrah, the Messenger of Allah (saw) said: "The distance between the shoulders
of the Kaafir in Hell will be like three day's travelling for a fast rider" (Muslim, 4/290)Abu Hurayrah
reported that the Messenger of Allah (saw) said: "The molar of the kaafir or the eye-tooth of the

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kaafir, will be like Uhud, and the thickness of his skin will be like a journey of three (days)".
(Muslim, 4/2189, at-Tirmidhi, al-Haakim, Ibn Maajah and Ahmad)Abu Hurayrah reported that the
Prophet (saw) said: "The kaafir's skin will be forty-two cubits thick and his molar will be like Uhud
and the space he occupies will be as wide as the distance between Makkah and Madinah." (At-
Tirmidhi) (Mishkaat al-Masaabeeh 3/103, sahih hasan)Abu Hurayrah (ra) reported that the Prophet
(saw) said: "The molar of the kaafir on the Day of Resurrection will be like Uhud, and the thickness
of his skin will be seventy cubits. His upper arm will be like al-Bayda', his thigh will be like Warqaan
and the space he occupies will be like the distance between me and ar-Rabdhah" (al-Haakim and
Ahmad - Silsilah al-Ahadith as-Sahihah, 4/94. al-Baydaa` could be the name of a mountain or it may
refer to the well-known city in Morocco)

The Food, Drink and Clothing of the People of Hell------The food of the people of Hell is ad-Daree
and az-Zaqqum, and their drink is al-Hameem, al-Ghasleen and al-Ghassaaq. Allah (swt) says:"No
food will there be for them but a bitter Daree obnoxious thorny plant (6) which will neither nourish
nor satisfy hunger". (Al-Ghashia 88:6-7)Ad-Daree is a thorny plant know as ash-Shubruq that grows
in the Hijaaz. Ibn 'Abbaas said, "It is a low-growing thorny plant; when it grows tall it is called
daree". This food of the people of Hell will be of no benefit whatsoever to them, and they will not
enjoy it in the least; this is one of the forms of punishment that they will suffer. Allah (swt) says:
"Verily the tree of Zaqqum (43) will be the food of the sinful (44), like molten brass, it will boil in
their insides,(45) like the boiling of scalding water." (44:43-46). The Tree of Zaqqum is described in
another aayah: "Is that [Paradise] the better entertainment or the tree of Zaqqum [a horrible tree in
Hell]? (62) For We have truly made it [as] a trial for the wrongdoers (63) For it is a tree that springs
out of the bottom of Hellfire (64) The shoots of its fruit-stalks are like the heads of devils; (65)Truly
they will eat thereof and fill their bellies therewith (66) Then on top of that they will be given to drink
a mixture made of boiling water (67) Then, shall their return by to the blazing Fire of Hell". (As-
Saffat 37:62-68)What we may understand from these aayaat is that although this tree is so vile and
obnoxious, the people of Hell will become so hungry that they will have no choice but to eat from it
until they are full. When they have filled their bellies, this food will start to churn like boiling oil,
which will cause a great deal of suffering to them. At that point they will rush to drink al-Hameem,
which is an extremely hot water, and they will drink it like camels that drink and drink but their thirst
is never quenched because of some disease. Then it will tear their innards: "..[they] will be given to
drink, boiling water, so that it cuts up their bowels [to pieces]" (Mohammad 47:15)This is the
hospitality that will be offered to them on that awesome Day. When the people of Hell eat this vile
food of ad-Daree and az-Zaqqum, they will choke because of its foulness:"Verily with Us are fetters
[to bind them] and a raging Fire [to burn them], (12) And a food that chokes and a Penalty grievous".
(Al-Muzzammil 73:12-13)The Prophet (saw) portrayed for us the ugly and terrifying nature of az-
Zaqqum: "If one drop from az-Zaqqum were to land on this world, the people of earth and all their
means of sustenance would be destroyed. So how must it be for the one who must eat it?" (At-
Tirmidhi)Another kind of food that will be eaten by the people of Hell is al-Ghasleen. Allah (swt)
says: "So no friend has he here this Day, (35) Nor has he any food except corruption [or filth] from
the washing of wounds [al-Ghasleen], (36) which none do eat butthose in sin". (Al-Haaqa 69:35-
37)"Yea, such! - Then shall they taste it - a boiling fluid and a fluid dark, murky, intensely cold
[ghassaaq] (57) And other penalties of a similar kind - to match them!" (Sad 38:57-58)Al-Ghasleen
and al-Ghassaaq mean the same thing, which is the festering pus that oozes out of the skin of the
people of Hell. It was suggested that it refers to the offensive discharge that flows from the private

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parts of adulterous women, and the decaying skin and flesh of the kuffaar. al-Qurtubee said, "It is the
juice of the people of Hell" [Yaqhadhat uli al-I'tibaar, p. 86]These aayaat mention four kinds of drink
that the people of Hell have to endure:(1) Al-Hameem: An extremely hot water. This was explained
as being ultra-hot water. And Allah (swt) says: They will be given to drink from a boiling hot spring."
(Al-Ghashia 88:5)

(2) Al-Ghassaaq: as discussed above.---Allah tells us that al-Ghasleen is just one of many similarly
obnoxious punishments. The drink of the people of Hell will also be al-Hameem. Allah (swt) says:
"...and if they implore relief, they will be granted water like melted brass that will scald their faces.
How dreadful the drink! How uncomfortable a couch to recline on!" (Al-Kahf 18:29) (3) As-Sadeed
(pus): what flows from the flesh and skin of the Kaafir. Muslim reports from Jaabir that the Prophet
(saw) said, "Anyone who drinks intoxicants will be made to drink the mud of khabaal". They asked,
"O Messenger of Allah, what is the mud of khabaal?" He said, "The sweat of the people of Hell", or
"the juice of the people of Hell". (4) Al-Muhl: according to the hadith of Abu Sa'eed al-Khudri
narrated by Ahmad and at-Tirmidhi the Prophet (saw) said: "It is like boiling oil, and when it is
brought near a person's face, the skin of the face falls off into it". Ibn 'Abbaas said, "It is like very
thick oil". Some of the sinners will be fed the burning coals of Hell as an appropriate punishment:
"Those who unjustly eat up the property of orphans, eat us a Fire into their own bellies, and they will
soon be enduring a blazing Fire!" (An-Nisa 4:10)"Those who conceal Allah's revelations in the Book,
and purchase for them a miserable profit - swallow into themselves naught but Fire.." (Al-Baarah
2:174)

Dress of peole of Hell-------As for the dress of the people of Hell, Allah (swt) has told us that
garments of fire will be tailor-made for them, as it says in the Qur'an:"..But for those who deny [their
Rabb] for them will be cut out a garment of Fire; over their heads will be poured out boiling water"
(Al-Hajj 22:19)Allah (swt) says, "And you will see the sinners that Day bound together in fetters. (49)
Their garments of liquid pitch and their faces covered with Fire". (Ibraheem 14:49-50)This pitch or
tar is melted copper. According to a hadith narrated by Muslim from Abu Maalik al-Ash'ari, the
Prophet (saw) said, "The woman who wails for the dead, if she does not repent before she dies, she
will be resurrected on the Day of Resurrection, wearing a shirt of tar and a shield of scabs."

The Intensity of the Suffering of the People of Hell----The Fire is an intense punishment, in which
there are different types of torment, to escape which people would give the dearest possessions that
they own: "As for those who reject Faith, and die rejecting - never would be accepted from any such
as much gold as the earth contains, though they should offer it for ransom. For such is [in store] a
penalty grievous and they will find no helpers". (Aale-Imran 3:91)"As to those who reject faith - if
they had everything on earth and twice repeated, to give as ransom for the Penalty of the Day of
Judgement, it would never be accepted of them. Theirs would be a grievous Penalty." (Al-Maida
5:36)Muslim reports from Anas ibn Maalik that the Messenger of Allah (saw) said: "One of the
people of Hell who found the most pleasure in the life of this world will be brought forth on the Day
of Resurrection, and will be dipped into the Fire of Hell. Then he will be asked: O son of Aadam,
have you ever seen anything good? Have you ever enjoyed any pleasure?" He will say, "No, by Allah
(swt), O Rabb" (Muslim).Just a few short moments will make the kuffaar forget all the good times
and pleasure that they had enjoyed. al-Bukhaari and Muslim report from Anas ibn Maalik that the
Messenger of Allah (saw) said, "On the Day of Resurrection, Allah will say to one whose punishment

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in the Fire is the lightest, "If you had whatever you wanted on earth, would you give it up to save
yourself?" He will say, "Yes". Allah (swt) will say, "I wanted less than that from you: when you were
still in the loins of Aadam, I asked you not to associate anything in worship with Me, but you insisted
on associating others in worship with Me"". (Al-Bukhaari)The horror and intensity of the Fire will
make a man lose his mind, and he would give up everything he holds dear to escape it, but he will
never be able to: "..the sinner's desire will be: would that he could redeem himself from the Penalty of
that Day by [sacrificing] his children (11) his wife and his brother (12) his kindred who sheltered him
(13) and all, all that is on earth, so that it could deliver him (14) By no means! For it would be the
Fire of Hell! (15) Plucking out [his being] right to the skull". (Al-Ma’araj 70:11-16)This horrendous
ongoing punishment will make the life of these evildoers one of continual sorrow and pain.

Pictures of Their Punishments--------(1) The Punishment of the People of Hell Will Vary in
Degree---As Hell has various levels, in some of which the torment and horror is greater than in
others, so the people of Hell will be given different levels of punishment. According to a hadith
narrated by Muslim and Ahmad from Samurah, the Prophet (saw) said, concerning the people of
Hell:"There are some whom the Fire will take up to their ankles, others up to their knees, others up to
their waists, and others up to their collarbones". According to another report, "up to their necks"
(Muslim)The Messenger of Allah (saw) has told us about those who will receive the lightest
punishment in Hell. Al-Bukhaari reports from al-Nu'maan ibn Basheer who said:Narrated by al-
Bukhaari from an-Nu'maan ibn Basheer, the Prophet (saw) said, "The person who will have the least
punishment among the people of Hell on the Day of Resurrection will be a man under the arch of
whose feet will be placed two smouldering embers, because of which his brains will boil like water
boils in a mirjal [copper vessel] or qumqum [narrow-necked vessel]." (Al-Bukhaari and
Muslim)According to a report narrated from an-Nu'man ibn Basheer by Muslim, the Prophet (Saw)
said: The person who will have the least punishment among the people of Hell on the Day of
Resurrection is a man who will be given shoes and laces of fire, because of which his brains will boil
like water in a mirjal (copper vessel). He will not think that anyone could be more severely punished
than himself, yet he will be the one with the lightest punishment". (Sahih Muslim)Al-Bukhaari and
Muslim both narrate from Abu Sa'eed al-Khudri that he heard the Messenger of Allah (saw) say,
when his uncle Abu Taalib was mentioned: "Maybe my intercession will help him on the Day of
Resurrection, so that he may be put in a shallow part of Hell, with fire reaching to his ankles and
causing his brain to boil". (Al-Bukhaari and Muslim)

(2) Roasting of the Skin---The Fire of the Almighty will burn the skin of the kuffaar. The skin is the
site of sensation, where the pain of burning is felt, and for this reason, Allah (swt) will replace the
burnt skin with a new one, to be burnt anew, and this will be repeated endlessly:"Those who reject
Our Signs, We shall soon cast them into the Fire. As often as their skins are roasted through, We shall
change them for fresh skins, that they may taste the penalty. For Allah is Exalted in Power, All-Wise"
(An-Nisa 4:56)

a(3) Melting-One of the kinds of torment will be the pouring of al-Hameem over their heads. Al-
Hameem is ultra-heated water; because of its extreme heat, it will melt their innards and everything
inside: "… then as for those who disbelieve, garments of fire will be cut out for them, boiling water
will be poured down over their heads. (19) With it will melt or vanish away what is within their
bellies, as well as [their] skins". (Al-Hajj 22:19-20) t-Tirmidhi reported from Abu Hurayrah (ra) that

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the Prophet (saw) said: "Al-Hameem will be poured on their heads and will dissolve through until it
reaches their sides and all their innards will drop out, until it comes out of his feet, and everything is
melted, then he will be restored as he was." He (at-Tirmidhi) said, "It is a sahih ghareeb hasan
hadith".

(4) Scorching (the face).The noblest and most dignified part of a person is the face, hence the
Prophet (saw) forbade us to strike the face. One of the ways in which Allah (swt) will humiliate the
people of Hell is by gathering them on their faces, blind, deaf and dumb, on the Day of Resurrection:
"….. We shall gather them together prone on their faces, blind, dumb, and deaf; their abode will be
Hell; everytime it shows abatement, We shall increase for them the Fierceness of the Fire". (Al-Isra
17:97)Then they will be thrown on their faces in the Fire: "And if any do evil, their faces will be
thrown headlong into the Fire; "Do you receive a reward other than that which you have earned by
your deeds?" (An-Naml 27:90)The Fire will burn and cover their faces forever, with no barrier
between them and it: "If only the unbelievers knew [the time] when they will not be able to ward off
the Fire from their faces, nor yet from their backs, and [when] no help can reach them!" (Al-Anbia
21:39)"The Fire will burn their faces and they will therein grin, with their lips displaced" (Al-
Mumenoon 23:104)Look at this horrific scene that makes one shudder : "The Day that their faces will
be turned upside down in the Fire, they will say, "Woe to us! Would that we had obeyed Allah and
obeyed the Messenger." (Al-Ahzab 33:66)

(5) Dragging----Another of the painful torments that the Kuffaar will suffer is being dragged on their
faces into Hell: "Truly those in sin are the ones straying in mind, and mad (47) The Day they will be
dragged through the Fire on their faces [they will hear]: "Taste the touch of Hell." (54:47-48)Their
pain at being dragged will be increased by the fact that they will be tied up in chains and fetters:
"...Those who reject the Book and the [Revelations] with which We sent Our Messengers; but soon
shall they know, (70) When they yokes [shall be] round their necks, and the chains, they shall be
dragged along. (71)In the boiling fetid fluid, then in the Fire shall they be burned." (Al-Ghafir 40:70-
72)Qataadah said, "They will be dragged once in the Fire, and once in al-Hameem." (Ibn Rajab, at-
Takhweef min an-Naar, p.147)

(6) Blackening of the faces.------Allah (swt) will blacken the faces of the people of Hell in the
Hereafter: "On the Day when some faces will be [lit up with] white and some faces will be [in the
gloom of] black; to those who faces will be black [it will be said]: "Did you reject Faith after
accepting it? Taste then the Penalty for rejecting Faith". (Aale-Imran 3:106)This is intense blackness,
as if the darkness of night had covered their faces : "But those who have earned evil will have a
reward of like evil, and ignominy will cover their faces. No defender will they have from [the wrath
of] Allah. Their faces will be covered, as it were, with pieces from the darkness of night. They are
Companions [or dwellers] of the Fire, they will abide therein [for aye!] (Younus 10:27)

(7) The Fire Will Surround the Kuffaar-----The people of Hell are the Kuffaar whose sins and
disobedience surround them, leaving no hasanah for them. Allah (swt) said, in response to the Jews
who claimed that the Fire would only touch them for a certain length of time: "Nay, those who seek
gain in evil and are girt round by their sins - they are companions [or dwellers] of the Fire; therein
shall they abide [forever]" (Al-Baqarah 2:81)Sins and evil deeds surround the Kuffaar like a bracelet
around the wrist, so their punishment should fit their crimes. Hence the Fire will surround the Kuffaar
on all sides, as Allah (swt) says: "There will be a bed of Hell [Fire] and over them coverings [of

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Hellfire]...." (Al-Araf 7:41)"On the Day when the torment [Hellfire] shall cover them from above
them and from underneath their feet...." (Al-Ankaboot 29:55)Some of the Salaf interpreted the "Bed"
(al-Mihaad) as meaning a mattress and the "cover" (al-Ghawaash) as being a blanket (Tafseer Ibn
Katheer, 3/168)The "surrounding" may be interpreted in another way, which is that Hell will have a
wall to surround the kuffaar so that they will never be able to get out or escape form it, as Allah (swt)
says: "..Verily We have prepared for the wrongdoers a Fire whose [smoke and flames] like the walls
and roof of a tent, will hem them in; If they implore relief, they will be granted water like melted
brass, that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on!"
(Al-Kahf 18:29)

(8) The Fire Will Leap Up Over Their Hearts----We have already explained that the physical bodies
of the people of Hell will be made huge in size. In spite of that, the Fire will penetrate their bodies
until it reaches their innermost depths: "Soon will I cast him into Hellfire! (26) And what will explain
to you what Hellfire is? (27) Naught does it permit to endure, and naught does it leave alone (28)
Darkening and changing the colour of man!" (Al-Mudathir 74:26-29)Some of the Salaf said
concerning the phrase, "naught does it leave alone" that it meant, "it eats bones and flesh and brains
and does not leave anything untouched" (Ibn Rajab)Allah (swt) says: "By no means! He will be sure
to be thrown into that which Breaks to Pieces. (4) And what will explain to you what that which
Breaks to Pieces is? (5) [It is] the Fire of the [wrath of] Allah, kindled [to a blaze], (6) that which
mourns [right] to the hearts". (Al-Humaza 104:4-7)Muhammad ibn Ka'b al-Qurtubee said, "The Fire
eats into him until it reaches his heart, then his body will be created anew. It was reported that when
Thaabit al-Bananeported that when Thaabit al-Bananee read this aayah, he said, "The Fire will burn
them until it reaches their hearts, while they are still alive; this is how great their suffering is!" Then
he wept." (at-Takhweef min an-Naar, p.146)

(9) Their entrails will be spilled out in the Fire----Al-Bukhaari and Muslim report from Usaamah ibn
Zayd that the Prophet (saw) said: "A man will be brought forth on the Day of Resurrection and
thrown into the Fire. Then his entrails will be spilled out into the Fire, and he will be forced to walk
around and around like a donkey in a treadmill. The people of Hell will gather around him and say,
"O So-and-so, what is wrong with you? Did you not enjoin us to do good and forbid us to do evil?"
He will say, "I used to order you to do good, but I did not do it, and I used to forbid you to do evil,
but I used to do it." Then he will walk around and around like a donkey in a treadmill" (Al-Bukhaari
and Muslim)As per one of the people whose entrails will be spilled out in Hell is 'Amr ibn Lahay who
was the first to change the religion of the Arabs.

(10) The Chains, Fetters and Hammers of the People of Hell-----Allah (swt) has promised that the
people of Hell will have chains fetters and hammers in the Fire:"For the Rejecters We have prepared
iron chains, yokes and a blazing Fire". (Al-Insan 76:4)"With Us are fetters [to bind them] and a Fire
[to burn them] And a food that chokes, and a penalty grievous". (Al-Muzzamil 73:12-13)The yokes
will be placed around their necks: "...We shall put yokes on the necks of the unbelievers. It would
only be a requital for their ill [or evil] deeds". (Saba 34:33)"When yokes [shall be] round their necks,
and the chains, they shall be dragged along." (Al-Ghafir 40:71)The chains are another kind of
punishment, with which the wrongdoers will be tied up, just as criminals are chained up in this world.
See how the Qur'an describes them: "The stern command will say, "Seize him and bind him (30) And
burn him in the blazing Fire, (31) Ffurther, make him march in a chain, whereof the length is seventy

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cubits". (Al-Haqqa 69:30-32)Allah (swt) has promised the people of Hell hooked rods of iron which
are like hammers with which the evildoers will be beaten when they try to escape from the Fire, and
they will be thrown ever deeper into Hell: "And for them are hooked rods of iron [to punish them]
(21) Every time they seek to get away therefrom, from anguish, they will be driven back therein, and
[it will be] said to them: "taste the torment of burning!" (Al-Hajj 22:21-22)

(11) They will be accompanied by their objects of worship and their devils in Hell---The Kuffaar and
Mushrikeen used to glorify the false deities that they worshipped instead of Allah (swt). On the Day
of Resurrection, Allah (swt) will cause those deities that they used to worship instead of Him to enter
the Fire, as a source of humiliation and shame for them, so that they will know that they were misled
and that they worshipped something that has no power either to benefit them or to harm them:"Verily,
you [disbelievers] and the [false] gods that you worship besides Allah are [but] fuel for Hell! To it
will you [surely] come! (98) If these had been gods, they would not have got there! But each one will
abide therein." (Al-Anbia 21:98-99)Ibn Rajab says, "Because the Kuffaar worship their gods instead
of Allah (swt) and believe that they will intercede for them with Allah (swt) and will bring them
closer to Him, they will be punished by having these gods in Hell with them as a source of
humiliation and shame, and to make them feel deep sorrow and regret. Because when a punishment is
accompanied by the thing that was the reason for the punishment, the pain and sorrow becomes more
intense." (at-Takhweef min an-Naar, p.105)For this reason the sun and moon will be thrown into Hell,
and will be fuel for it, to punish those wrongdoers who used to worship them instead of Allah. As the
hadith says, "The sun and moon will be rolled up in Hell". (al-Bayhaqi in Shu'ab al-Imaan, and al-
Bazzar, al-Isma'eelee and al-Khattabee, see Silsilat al-Hadith as-Saheehah, 1/32)al-Qurtubee says,
"They will be placed in Hell, because they were worshipped instead of Allah (swt). It is not a
punishment for them, because they are inanimate, but that will be done in order to increase the sorrow
and shame of the Kaafireen. This is what was said by some of the scholars." (al-Qurtubee, at-
Tadhkirah, p.392)For the same reason, the Kuffaar and their devils will be gathered together, so as to
make the punishment more intense: "And if anyone withdraws himself from the remembrance of
[Allah] All-Gracious, We appoint for him an evil one to be an intimate companion to him (36) Such
evil ones really hinder them from the Path, but they think that they are being guided aright! (37)At
length, when [such a one] comes to Us, he says, [to his evil companion], "Would that between me and
you were the distance of east and west". Ah, evil is the companion indeed (38) When you have done
wrong, it will avail you nothing, that Day that you shall be partners in punishment". (Az-Zukhruf
43:36-39)

(12) Their sorrow, regret and supplications------When the Kuffaar see Hell, they will be filled with
intense regret, at a time when regret will be of no avail: "...they would declare [their] repentance
when they see the penalty but the judgement between them will be with justice, and no wrong will be
done unto them." (Younus 10:54)When the Kuffaar looks at the record of his deeds, and sees his kufr
and shirk, for which he deserves eternal Hell, he will pray for oblivion and death: "But whosoever is
given his Record behind his back, (10) He will invoke (for his) destruction (11)And he shall enter a
blazing Fire". (Al-Inshiqaq 84:10-12)They will repeat their prayer for oblivion when they are thrown
into the Fire and its heat touches them: "And when they are cast, bound together, into a constricted
place therein, they will plead for destruction there and then! (13) This Day plead not for a single
destruction: plead for destruction oft-repeated". (Al-Furqan 25:13-14)Their screams will grow louder
and more desperate and they will call on their Rabb, hoping that He (swt) will take them out of the

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Fire: "Therein will they cry aloud [for assistance]: "Our Rabb! Bring us out, we shall work
righteousness, not the [deeds] we used to do." (Fatir 35:37)At that time, they will come to realize the
error and foolishness of their kufr: "They will further say: "Had we but listened or used our
intelligence we would not [now] be among the companions of the blazing Fire". (Al-Mulk
67:10)"They will say, "Our Rabb! Twice have You made us without life and twice have you given us
life! Now we have recognized our sins: Is there any way out [of this]?" (Al-Ghafir 40:11)But their
prayer will be harshly refused, and they will be answered as animals deserve to be answered: "If only
you could see when the guilty ones will bend low their heads before their Rabb [saying], "Our Rabb!
We have seen and we have heard; now then send us back [to the world], we will work righteousness
for we do indeed [now] believe" (12) If We had so willed, surely We could certainly have brought
every soul its true guidance, but the Word from Me will come true: I will fill Hell with jinns and men
all together (13) Taste you then - for you forgot the Meeting of this Day of yours, and We too will
forget you - taste the penalty of eternity for your [evil] deeds!" (As-Sajda 32:12-14)”After that the
people of Hell will call upon the keepers of Hell: "Pray to your Rabb to lighten us the penalty for a
day [at least]!(49) They will say, "Did there not come to you your Messengers with clear signs?"
They will say, "Yes". They will reply, "Then pray [as you like]! But the prayer of those without faith
is nothing but [futile wandering] in [mazes of] error". (Al-Ghafir 40:49-50)Everything they ask for
will be refused. There will be no coming out of the Fire, no reduction in the torment, and no oblivion.
Rather it is ongoing, eternal punishment, and at that time they will be told: "...and whether you are
patient of it, or impatient of it, it is all the same. You are only being requited for what you used to
do." (At-Tur 52:16)Then their wailing will increase, and they will weep for a long time: "...Say "The
fire of Hell is fiercer in heat." If only they could understand! (81) Let them laugh a little: much will
they weep: a recompense for the [evil] that they do". (At-Tauba 9:81-82)They will weep until no tears
are left, then they will weep blood, and their tears will leave traces on their faces like the channels cut
into rock by water. In al-Mustadrak by al-Haakim there is a report from 'Abdullaah ibn Qays that the
Messenger of Allah (saw) said: "The people of Hell will weep so much that if ships were placed in
their tears, they would float, and they will weep blood - meaning, instead of tears" Anas ibn Maalik
reported that the Prophet (saw) said: "The people of Hell will be made to weep, and they will weep
until they have no tears left. Then they will weep blood until they have as it were channels in their
faces, if ships were put in them, they would float". Those evildoers lost their own souls and their
families when they preferred kufr to eemaan. Listen to the wailing and cries when they are punished:
"The Day when their faces will be turned upside down in the Fire, they will say, "Woe to us! Would
that we had obeyed Allah and obeyed the Messenger!" (66) And they would say, "Our Rabb, verily
we obeyed our chiefs and our great ones, and they misled us from the (right) Path. (67) Our Rabb,
give them double penalty and curse them with a very great curse!" (Al-Ahzab 33:66-68)"As for those
who are wretched, they will be in the fire, sighing in a high and low tone (106) They will dwell
therein for all the time that the heavens and earth endure, except as your Rabb wills.." (Hud 11:106-
107)

How to Save Oneself From the Fire----As it is kufr that will condemn a person to eternal Hell, the
way to be saved from Hell is through eemaan and righteous deeds. So the Muslims must pray to Allah
with faith to save them from the Fire: "Those who say, "Our Rabb! We have indeed believed, forgive
us then, our sins and save us from the agony of the Fire". (Aale-Imran 3:16)"...Our Rabb! Not for
naught have You created [all] this, glory to You! Give us salvation from the torment of the Fire. (191)
Our Rabb! Any whom You admit to the Fire, truly You cover with shame, and never will wrongdoers

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find any helpers.(192) Our Rabb! We have heard the call of one calling [us] to faith: "Believe in your
Rabb," and we have believed. Our Rabb! Forgive us our sins and blot out from us our inequities, and
take to Yourself our souls in the company of the righteous [al-Abraar]. (193) Our Rabb! Grant us
what You did promise unto us through Your Messengers and save us from shame on the Day of
Judgement, for You never break Your Promise". (Aale-Imran 3:191-194)Fasting is also a source of
protection from the Fire, as In Shu'ab al-Imaan, al-Bayhaqi reports from 'Uthmaan ibn Abil-Aas that
the Prophet (saw) said, "Fasting is a shield from the punishment of Allah (swt)" It was reported by
Ahmad, an-Nasaa'ee, Ibn Maajah and Ibn Khuzaymah and its isnaad is saheeh (Sahih al-Jaami'
3/264).If fasting is accomplished at the time of jihaad against the enemy, then that is a great victory,
as it was reported from Abu Sa'eed al-Khudree that the Messenger of Allah (saw) said: "Whoever
fasts for one day when he is engaged in jihaad for the sake of Allah, Allah will remove him [lit. his
face] seventy years distance from the Fire". (Bukhari & Muslim)Other means of salvation from the
Fire are fear of Allah and jihaad for His sake: "But for him who fears the standing before his Rabb,
there will be two gardens [ie in Paradise]" (Ar-Rahman 55:46)Al-Bukhaari reports from Abu 'Abs
that the Messenger of Allah (saw) said, "No two feet that get dusty for the sake of Allah (swt) will
never meet in the Fire of Hell". We may also be shielded from the Fire by seeking protection with
Allah from it: And who spend the night before their Lord, prostrate and standing (64) "Those who
say, "our Rabb! Avert from us the wrath of Hell, for its wrath is indeed an affliction grievous (65) "
Evil indeed is it as an abode and as a place to rest in". (Al-Furqan 25:64-66)Al-Bukhaari and Muslim
report from Abu Hurayrah (ra) that when the Prophet (saw) was discussing the angels who seek out
gatherings of dhikr he said, "Allah (swt) asks them and He knows best, "What are they seeking
protection from?" They tell Him, "From the Fire". He asks, "And have they seen it." They say, "No,
by Allah, O Rabb, They have not seen it." He says, "How would it be if they had seen it?" They say,
"They would be even more afraid and anxious to escape it". He (swt) says, "Bear witness that I have
forgiven them"".

2. HELL PUNISHMENT BRIEF

Question: In brief, which people will enter Hell, and what is in Hell, and how will be people in Hell?

Answer :One who is given his deed record behind his back and in left hand, will enter the Hell.

HELL & ITS PEOPLE IN BRIEF----1. As per Quranic references there seem to be seven
different levels in Hell one below the other. Following names of Hell are given in Quran: Jahanam,
Ladhaa, Hutamah, Sa'eer, Saqar, Jaheem, Hawiyah.2. The gates of Hell number are seven, one
below the other. 3. Even the most fierce fire of this world is 70 times colder than Hell fire. A human
living there, if he is put in earthly fire, he will sleep. 4. Hell, having 70 thousand ropes will be
pulled by 70 thousand angles on the Day of Judgment.5. Hell had been lit for one thousand years
until its flames became red. Again it was heated for another thousand years till its colour became
white. Still again it was burnt for further thousand years and its white colour flames turned to pitch
black. 6. Stones and the rebellious disbelievers are the fuel of Hell7. Whenever its fire abates, it
will be increased in fierceness.8. Hell will be having “Valleys (one named Wail)”, “Mountains (one
named Saud”, “Ditches”, “Wells”, and “Canals”.9. Hell air will be Fierce Blast of Fire (Samoom),
and its shade will be black smoke “Yahmoom”10. The sun and moon will be rolled up in Hell. It is
because these were also being worshipped. Idols and all other type of deities will also be put in Hell
so as to tease and for shame and disappointment to all those who worship them. 11. Stones of Hell

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are so heavy that if it is placed on earthly mountains, it will crush it.12. Hell is so deep that if a stone
were to be dropped into it, it would travel for 70 years before reaching the bottom.13. Dress : It will
be “cut out garment of Fire or tar”.14. Hell is infested with venomous snakes (equal to camel) and
scorpions (size of donkeys) and if they were to bite a person then he/she will suffer pain for 40
years.15. On the Day of Resurrection a neck will stretch forth from Hell having two eyes , two ears,
and a tongue. It will say, "I have been appointed to take care of three types of people: every arrogant
tyrant, every person who called on some deity other than Allah (swt) and those who made
pictures”.16. Hell will be raging and calling to people of Hell when it sees them.17. Gurz (by which
they will be punished) are so heavy that no human and jinn can lift it.18. The dwellers of Hell would
be bound in chains, 70 cubits in Iength and yokes at their necks.19. The Unbelievers skin will be 70
cubits thick and his molar will be like Uhud and the space he occupies will be as wide as the distance
between Makkah and Madinah.20. There will be nineteen angles guardians of Hell, who will be very
sturn to inhabitants of Hell.21. For drinking, the denizen of Hell would be provided with hot, boiling
pus mixed with blood, matter, urine and tears etc of the dwellers of Hell. If a bucket of this foul liquid
were to be spilled onto this earth, the entire world would be upset and disrupted by its most foul stink.

THE DRINK IN HELL ARE

* Al-Hameem (Boiling water like melted brass) * Al-Ghasleen (pus of wounds mixed with blood,
matter, urine and tears etc of the dwellers of Hell.) If a bucket of this foul liquid were to be spilled
onto this earth, the entire world would be upset and disrupted by its most foul stink.* Al-Ghasleen
and Al-Ghassaaq mean the same thing, which is the festering pus that oozes out of the skin of the
people of Hell* As-Sadeed (pus): what flows from the flesh and skin of the Kaafir, or the sweat of
the people of Hell", or "the juice of the people of Hell". * Al-Muhl: It is like very thick boiling oil,
and when it is brought near a person's face, the skin of the face falls off into it. 22. Zaqqum (tree that
springs out of the bottom of Hellfire, The shoots of its fruit-stalks are like the heads of devils) will be
the food. It is like molten brass, and will boil in their insides, like the boiling of scalding water. It is
so bitter that even if a single molecule of it be spilled on the earth, it would make all the foodstuff of
the world bitter and unpalatable.23. Some sinners would be made to climb “SAUD” which is a
mountain of fire in Hell, and then dropped from its peak and this process would continue forever and
ever.24. Some of the sinners will be fed by the burning coals of Hell.25. Skins, once get roasted in
fire, will be replaced with fresh skins.26. Tied by chains (70 cubits) and yoke on necks, they will be
dragged through the Fire and thrown on their faces.27. Their faces will be covered, as it were, with
pieces from the darkness of night.28. They shall have coverings of Fire above them, and coverings of
Fire beneath them.29. People will be gethered prone on their faces, blind, dumb, and deaf in Hell,
Allah will increase fierceness of the fire when it abates.30. Hameem will be poured on their heads
and will dissolve through until it reaches their sides and all their innards will drop out, until it comes
out of his feet, and everything is melted, then he will be restored as he was.31. The inmates of Hell
would be lashed with heavy clubs of iron. If one such club were to be placed upon this earth, the
combined strength of all the human beings, as well as all the jinns, would fail to lift it; and if a
mountain is struck with one of these clubs, it will cause the whole mountain to disintegrate.32. The
dwellers of Hell would be burnt daily for 70 thousand times. Every time, after the skin and flesh is
burnt, they would be restored to life so that they can continuously taste this punishment.33. Beside
physical torture, the dwellers of Hell would also be subject to mental harassment through the taunting
by the guardian of Hell who will remind them their sins on earth and give remark; “Now taste the fire,

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etc”.34. The sinners and disbelievers would be humiliated to such an extent that besides their
revolting ugliness and pitch black faces, their upper lips would be touching their foreheads and their
lower lips dangling around the naval.35. The tongues of Hell inmates would be so long and
protruding from their mouth that others would trample and step on them.36. The dwellers of Hell
would display their rage and fury on those who led them astray.37. The dwellers of Hell would weep
so much and shed so much tears and then blood that furrows would be formed on their cheeks and
ship can float in that.38. The extreme punishment naught does it permit to endure, and naught does it
leave alone! Darkening and changing the colour of man!"39. There are some whom the Fire will take
up to their ankles, others up to their knees, others up to their waists, and others up to their
collarbones.40. One least punishment of Hell will be a man under the arch of whose feet will be
placed a smouldering ember, and his brains will boil because of it.41. Other least punishment to a
man will also be shoes and laces of fire, because of which his brains will boil like water in a mirjal
(copper vessel). He will not think that anyone could be more severely punished than himself, yet he
will be the one with the lightest punishment.42. The inhabitants of Hell would appeal to the
guardians of Hell to intercede on their behalf in the court of Allah, but their pleas would be rejected.
They will supplicate to Allah but their prayers would not be granted.43. They will request that if they
are returned to earth again, they will be living an obedient life. However it will be rejected.44. The
hypocrites will be in the lowest depths of the Fire.45. Shaitan (the Devil) and other shiateen Jinns
will also be in Hell.46. Unbelievers will abide forever in Hell, Continuously lamenting and braying
like asses. No more death possible.

3. Women in hell

Question:Why are there more women in hell than men?

Answer: Praise be to Allah. It was narrated from the Prophet (peace and blessings of Allah be upon
him) that women will form the majority of the people of Hell. It was narrated from ‘Imraan ibn
Husayn that the Prophet (peace and blessings of Allah be upon him) said: “I looked into Paradise and
I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority
of its people are women.” (Narrated by al-Bukhaari, 3241; Muslim, 2737)With regard to the reason
for that, the Prophet (peace and blessings of Allah be upon him) was asked about it and he explained
the reason. It was narrated that ‘Abd-Allah ibn ‘Abbaas said: The Messenger of Allah (peace and
blessings of Allah be upon him) said: “I was shown Hell and I have never seen anything more
terrifying than it. And I saw that the majority of its people are women.” They said, “Why, O
Messenger of Allah?” He said, “Because of their ingratitude (kufr).” It was said, “Are they ungrateful
to Allah?” He said, “They are ungrateful to their companions (husbands) and ungrateful for good
treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you,
she will say, ‘I have never had anything good from you.’” (Narrated by al-Bukhaari, 1052)

It was narrated that Abu Sa’eed al-Khudri said: “The Messenger of Allah (peace and blessings of
Allah be upon him) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the
women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of
Hell.’ They asked, ‘Why is that, O Messenger of Allah?’ He replied, ‘You curse frequently and are
ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious
commitment than you. A cautious sensible man could be led astray by some of you.’ The women
asked, ‘O Messenger of Allah, what is deficient in our intelligence and religious commitment?’ He

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said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He
said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast
during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious
commitment.’” (Narrated by al-Bukhaari, 304) It was narrated that Jaabir ibn ‘Abd-Allah said: “I
attended Eid prayers with the Messenger of Allah (peace and blessings of Allah be upon him). He
started with the prayer before the khutbah, with no adhaan or iqaamah. Then he stood up, leaning on
Bilaal, speaking of fear of Allah (taqwa) and urging us to obey Him. He preached to the people and
reminded them. Then he went over to the women and preached to them and reminded them. Then he
said, ‘Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood
up in the midst of the women and said, ‘Why is that, O Messenger of Allah?’ He said, ‘Because you
complain too much and are ungrateful to your husbands.’ Then they started to give their jewellery in
charity, throwing their earrings and rings into Bilaal’s cloak.” (Narrated by Muslim, 885) Our
believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they
learned of this, did good deeds which would be the means, by Allah’s leave, of keeping them far
away from being included in that majority of the inhabitants of Hell. So our advice to the sisters is to
strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from
that which Allah has forbidden, especially shirk in its many forms which are widespread among
women, such as seeking one's needs from someone other than Allah, going to practitioners of
witchcraft and fortune-tellers, etc. We ask Allah to keep us and all our brothers and sisters far away
from the Fire and the words and deeds that bring one close to it.

4. WILL INHABITANTS OF PARADISE SEE OTHER WOMEN

Question: If a Muslim is one of the people of Paradise, will he be able to see the females companions
of others? How are women of paradise?

Answer: Praise be to Allah.Firstly:In Paradise, there will be no evil looks or sickness of the heart such
that men in Paradise will seek women other than his own womenfolk. And women will not seek men
whom they knew in this world. Paradise is the place where Allah honours people and there is no evil
there, and no haraam desires or wishes. It was narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah ((PBUH)) said: “The first group to enter Paradise will look
like the moon when it is full. They will not spit or blow their noses or defecate therein. Their vessels
and combs will be of gold and silver, their incense burners will be of aloeswood and their sweat will
be musk. Each of them will have two wives, the marrow of whose calves will be visible from beneath
the flesh because of their beauty. There will be no dissent or enmity among them and their hearts will
be as one, and they will glorify Allah morning and evening.” Narrated by al-Bukhaari (3073) and
Muslim (2834). According to a report narrated by al-Bukhaari: “they will not envy one another.”

Secondly:One of the blessings of Paradise for men is that Allah will bestow upon them wives whose
love and gaze will be only for them, and he will not see anyone who is better than them, and he will
not desire anyone else. Allah says (interpretation of the meaning): “And beside them will be
Qaasiraat-at-Tarf [chaste females (wives), restraining their glances (desiring none except their
husbands)]” [Al-Saaffaat 37:48]. Imam al-Tabari (may Allah have mercy on him) said:Allah, may He
be exalted, says: With these sincere slaves of Allah in Paradise will be qaasiraat al-tarf (chaste
females restraining their glances), who will be wives who lower their gaze and refrain from looking at
anyone other than their husbands, and will not desire anyone but them, and they will not look at

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anyone but them. Tafseer al-Tabari (21/41). Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allah have
mercy on him) said: “And beside them will be Qaasiraat-at-Tarf [chaste females (wives), restraining
their glances” means: With the people of the abode of bliss in their places will be al-hoor al-‘iyn,
perfect in appearance and restraining their glances. Either they will restrain their glances by looking
at no one but their husbands, because they will be chaste and have no desire for anyone else, and
because their husbands will be so handsome and perfect that they will not seek or desire anyone else
in Paradise, or because they will be so beautiful that their husbands will look only at them. This is
indicative of their perfect beauty which will make their husbands restrain their glances and look only
at them. Restraining the glance also indicates that his love will be restricted only to her. Both
meanings are possible and both are valid. All of this indicates that the men and women in Paradise
will be beautiful and will love one another, a love that does not desire anyone else. They will all be
extremely chaste and there will be no envy or hatred there, because the causes of that will not exist.

Tafseer al-Sa’di (p. 702)The apparent meaning of the verses “And beside them will be
Qaasiraat-at-Tarf [chaste females (wives), restraining their glances (desiring none except their
husbands)]” [Al-Saaffaat 37:48] and “And beside them will be Qaasiraat-at-Tarf [chaste females
(wives) restraining their glances (desiring none except their husbands)], (and) of equal ages” [Sa’ad
38:52] is both al-hoor al-‘iyn and the women of this world who enter Paradise. What is meant by ‘iyn
is wide-eyed and what is meant by “of equal ages” is of the same age.

Thirdly:No woman will be unmarried in Paradise. Every woman will have a husband, and there will
be no single people in Paradise.It was narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “…there will be no
one in Paradise who is unmarried.” (Muslim 2834).Fourthly:With regard to this specific issue, it
seems from the texts that women will live with their husbands and children in their own realms in
Paradise, and a woman will be content with her husband and have no need to see other people, as
stated above. There is no text to suggest that she will see non-mahrams there, or that the righteous
men will see righteous, worshipping believing women in Paradise. Shaykh ‘Abd al-Rahmaan al-
Barraak (may Allah preserve him) said:There is no way to know matters of the unseen except by
information from the infallible one (i.e., the Prophet (PBUH), because matters of the unseen cannot
be known by reasoning and thinking. Information about Paradise is one of the matters of the unseen
that are hidden, and we must adhere to what has been stated in the texts of the Qur’aan and Sunnah.
We must believe in Paradise and what Allah has told us of the various delights therein, whilst
remembering that its realities are known only to Allah. There is nothing in the texts to say that a man
will meet the wives of others, and there is nothing to confirm or deny the seeing asked about here.
But what is indicated by the Qur'an is that the believers will meet and sit facing one another on
thrones, as Allah says (interpretation of the meaning): “A multitude of those (foremost) will be from
the first generations (who embraced Islam).(13) And a few of those (foremost) will be from the later
generations. (14) (They will be) on thrones woven with gold and precious stones. (15) Reclining
thereon, face to face” [Al-Waaqi’ah 56:13-16] “And We shall remove from their hearts any deep
feeling of bitterness (that they may have). (So they will be like) brothers facing each other on
thrones” [Al-Hijr 15:47] We should not indulge in discussion of matters of the unseen without
knowledge, rather if such a question comes up, we should answer by saying Allah knows best, and
the questioner should be told not to indulge in such topics, because there is no benefit in that. “And
follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge.

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Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allah)”
[Al-Isra’ 17:36] “They (angels) said: Glory is to You, we have no knowledge except what you have
taught us. Verily, it is You, the All-Knower, the All-Wise” [Al-Baqarah 2:32] We ask Allah to guide
us to the Straight Path and to make us all people of Paradise. May Allah send blessings and peace
upon His slave and Messenger Muhammad and upon his family and companions. And Allah knows
best.

5. PEOPLE OF HEAVEN OR HELL

Question :Can we differentiate people of Paradise from people of Fire in present world?

Answer :In this world we can not clearly differentiate among such peoples, because we don’t know
what will be his end (will die or died as believer and died with Allah’s forgiveness or not). However
following two hadiths give answer to the question.Narrated Imran bin Husain: A man said, "O Allah's
Apostle! Can the people of Paradise be known (differentiated) from the people of the Fire; The
Prophet replied, "Yes." The man said, "Why do people (try to) do (good) deeds?" The Prophet said,
"Everyone will do the deeds for which he has been created to do or he will do those deeds which will
be made easy for him to do." (i.e. everybody will find easy to do such deeds as will lead him to his
destined place for which he has been created). Volume 8, Book 77, Number 595: Narrated Abu
Huraira: We witnessed along with Allah's Apostle the Khaibar (campaign). Allah's Apostle told his
companions about a man who claimed to be a Muslim, "This man is from battle started, the man
fought very bravely and received a great number of wounds and got crippled. On that, a man from
among the companions of the Prophet came and said, "O Allah's Apostle! Do you know what the man
you described as of the people of the Fire has done? He has fought very bravely for Allah's Cause and
he has received many wounds." The Prophet said, "But he is indeed one of the people of the Fire."
Some of the Muslims were about to have some doubt about that statement. So while the man was in
that state, the pain caused by the wounds troubled him so much that he put his hand into his quiver
and took out an arrow and committed suicide with it. Off went some men from among the Muslims to
Allah's Apostle and said, "O Allah's Apostle! Allah has made your statement true. So-and-so has
committed suicide." Allah's Apostle said, "O Bilal! Get up and announce in public: None will enter
Paradise but a believer, and Allah may support this religion (Islam) with a wicked man." Volume 8,
Book 77, Number 603:

6. REFERRING PEOPLE DESTINED FOR HELL OR HEAVEN

Question :I have heard in certain lectures given by the shaikhs here in America who consider
themselves Salafee, say things like this: My mother is a kafira and I KNOW she is going to
hell.Saying that they know for sure that a certain person is going to hell. Is this permissible in Islam?
Can we say that a certain person is going to Jahannam because of their religion?

Answer : Praise be to Allah. According to Ahl al-Sunnah wa’l-Jamaa’ah, the basic principle is that
the issue of who will go to Paradise and who will go to Hell is the matter of ‘aqeedah based on what
is said in the Quran and Sunnah, and there is no room for reasoning or ijtihaad in this matter.If the
Quran or Sunnah says that a specific person will be in Paradise or Hell, we bear witness to that. At the
same time we hope that those who do good will go to Paradise and fear that those who do bad will go
to Hell, but Allah knows best how people will end up.

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The issue of saying who will go to Paradise or Hell may be divided into two categories:General
statements, which have to do with people’s qualities, such as saying, “Whoever associates anything
with Allah in an act of major shirk is a kaafir who is beyond the pale of Islam, and will be in
Hell.”Similarly we say that whoever fasts Ramadaan out of faith and in the hope of receiving reward
will be forgiven his previous and future sins, and that an acceptable Hajj has no other reward but
Paradise. There are many such statements in the Quran and saheeh Sunnah.If a person asks, “Will the
one who calls on anything other than Allah and seeks the help of anyone but Allah be in Paradise or
Hell?” we would say that he is a kaafir who will be in Hell, if he is shown clear evidence that he is
wrong but he stills persists and dies believing that.If it were said, Whoever does Hajj then does not
commit any obscene or immoral act, and dies after his Hajj, for example, what will his fate be? We
would say that he is in Paradise. Or the person whose last words in this life are Laa ilaaha ill-Allah
will be in Paradise, and so on.

All of this has to do with people’s qualities and does not apply to any specific, named person. Also
nobody knows, how will be end of ones life. May be one gets Allah’s forgiveness before death and
goes to heaven or may be another one starts doing deeds, which make him liable for hell (suppose any
shirk or killing innocent people)Specific statements referring to people by name, stating that a
particular person will be in Paradise or in Hell. This is not permissible except in cases where Allah or
His Messenger (peace and blessings of Allah be upon him) have informed us of it.Whoever Allah or
His Messenger have mentioned by name and stated that they will be in Paradise are definitely among
the people of Paradise, such as the ten who were given the good news of Paradise (al-‘asharah al-
mubashsharah), foremost among whom are the four Khulafa’, Abu Bakr al-Siddeeq, ‘Umar,
‘Uthmaan and ‘Ali, may Allah be pleased with them.Those whom the Quran and Sunnah mentioned
by name and state that they will be in Hell are definitely among the people of Hell, such as Abu
Lahab and his wife, Abu Taalib, ‘Amr ibn Lahiy, and others.We ask Allah to make us among the
people of Paradise by His Grace and Mercy. May Allah bless our Prophet Muhammad.Sheikh
Muhammed Salih Al-Munajjid

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