ALWAYS

09-27-18





My advice to you is to look for a righteous and chaste women, for a righteous wife will bring you happiness in this world and will be one of the means of your salvation in the Hereafter, because she will one day be the mother of your children, and she will guard your honour and your wealth, and in that way there will be the love, compassion and tranquility that form the basis of marital happiness.


According to another hadeeth: “This world is temporary pleasures and the best of the temporary pleasures of this world is a righteous wife.” Narrated by Muslim, 2668.


It is not permissible for a man who believes in Allaah and His Messenger to put his hand in the hand of a women who is not permissible for him or who is not one of his mahrams. Whoever does that has wronged himself (i.e., sinned).


It was narrated that Ma’qil ibn Yassaar said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him.”


Allaah has created man in a world of trials and tests, and He has made Paradise the abode of His friends and beloved ones, who preferred His pleasure over their own and preferred obedience to Him over their physical comfort. And He has made Hell the abode of those among His slaves who disobey Him and preferred their own whims and desires to the pleasure of their Lord.


One of the fitnahs (temptations) with which we are tested is the fitnah of women, as the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah (temptation) more harmful to men than women.” There follow some of the methods by which we can avoid this temptation. We ask Allaah to set the affairs of the Muslims straight.


1 – Faith in Allaah.


Faith in Allaah and fear of Allaah provide a safety valve and protect a person against committing haraam actions and following his own whims and desires.


If the believer becomes aware that Allaah is always watching and if he ponders the meanings of His names and attributes, such as the All-Knowing, the All-Hearing, the All-Seeing, the Watchful, the Reckoner, the Preserver, the All-Encompassing, that will generate fear of Him in secret and in public, and will put a stop to disobedience towards Allaah, and will reduce the strength of desire that leads many people to commit haraam actions.


2 – Lowering the gaze and avoiding looking at haraam things


The gaze can generate bad thoughts in the heart, which then lead to ideas and then to desires, then to will and resolve, and then inevitably to doing haraam things. Think about the meaning of this verse which makes a connection between the first steps towards haraam and the end result. Allaah says (interpretation of the meaning):


“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All-Aware of what they do”


[al-Noor 24:30]


Ibn Katheer said: “This is a command from Allaah to His believing slaves, to lower their gaze and avoid looking at that which is forbidden to them so that they only look at that which they are permitted to look at. If it so happens that a person’s gaze accidentally falls upon something haraam, he should turn his gaze away from it quickly.


3 – Warding off evil thoughts


Bad thoughts pose a danger to the heart… If a person dwells on them and does not push them away, they will develop into an idea, then into will and resolve, then this will inevitably lead to haraam actions. Beware of dwelling on passing thoughts; rather what you must do is to ward them off and crowd them out with good thoughts.


The treatment, then, is to ward off these passing thoughts and keep yourself busy with beneficial thoughts.


4 – Marriage


It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford it, let him get married, and whoever cannot, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065.


5 – Fasting for those who cannot afford to get married


– because of the hadeeth quoted above, in which it says, “…and whoever cannot, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065.


Al-Qurtubi said:


The less a person eats, the weaker his desire becomes, and the weaker his desire is, the less sins he commits.


6 – Keeping away from bad companions.


The Prophet (peace and blessings of Allaah be upon him) said: “A man will follow the way of his close friends, so let each one of you look at who he takes as a close friend.” Narrated by Abu Dawood, 8433; classed as hasan by al-Albaani in Saheeh Abi Dawood, 4046.


7 – Keeping away from places of temptation.


It is obvious that we are living in a society that is filled with temptation – media of all types, magazines, flirting in the marketplaces, satellite TV, the internet, etc… So you have to flee from all of these in order to keep your religious commitment sound.


9 – Trying to make the most of your time in worshipping and obeying Allaah.


Time is one of the great blessings that Allaah has bestowed upon His slaves, but there are many who are not making the most of it. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Two blessings which many people do not make the most of: good health and spare time.” Narrated by al-Bukhaari, 6412.


He (peace and blessings of Allaah be upon him) also said: “This world is sweet and dazzling, and Allaah has you put in charge of it to see how you will do and what you will do, so beware of this world and beware of women, for the first fitnah (temptation, trial) that befell the Children of Israel was concerning women.” (Reported by Muslim, 4925).


You have to deal with two things, one now and one in the future. As far as your past misbehaviour is concerned, you must repent sincerely to Allaah right now, and do good deeds to expiate for your bad deeds, as was reported in the hadeeth of Ibn Mas’ood (may Allaah be pleased with him), who said that a man kissed a woman [who was unlawful for him]; he came to the Prophet (peace and blessings of Allaah be upon him) and told him about it, [saying, “I met a woman in the garden, and I embraced her, touched her and kissed her]. [Here I am, judge concerning me as you wish.”] [He started asking how he could expiate for this, and (the Prophet (peace and blessings of Allaah be upon him)) did not say anything]. Then Allaah revealed the words (interpretation of the meaning): “And perform al-salaah at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds…” [Hood 11:114]. The man asked, “O Messenger of Allaah, is this just for me?” He said, “It is for all of my ummah (reported by al-Bukhaari, 495


As far as the future is concerned, you are not permitted at all to go to places where there is corruption and free mixing, where you are likely to meet women. You say that you cannot control yourself, so why do you go to places where you spend time chatting informally with women, and then say that you cannot resist? What you say is completely unacceptable. If you avoid the places and things that lead to evil, and do not expose yourself to it, you will protect yourself from falling into sin. Fear Allaah, for Allaah is watching you to see how you will do and what you will do. Beware of going to places that will lead you into haraam things. Remember that the more you indulge in haraam activities, the more difficult it is to retreat, so nip it in the bud. Stick to righteous company, and keep away from evil things and evil people. Do everything that will help you to remain chaste, such as hastening to marry and lowering your gaze. I ask Allaah to protect you from the temptation of women. May Allaah bless our Prophet Muhammad.


It was narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The leader of the martyrs is Hamzah ibn ‘Abd al-Muttalib and a man who stood up before a tyrant and enjoined good and forbade evil, and he killed him.” Narrated by al-Haakim and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (374).


one of which is avoiding keeping company with people who commit sin


Openly committing sin is one of the causes of a person being deprived of the forgiveness of Allaah. The Prophet (peace and blessings of Allaah 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 Allaah to save us from it.


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


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.


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.


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.


According to Arab custom and Islamic teaching, the night belongs to the day that comes after it, not the day that comes before it. There is a great deal of evidence to support that, but the clearest evidence is what the people say on occasions of worship, such as the following:


Sighting the new moon of Ramadan, which indicates that the blessed month has begun. It may be noted that this night is regarded as part of Ramadan and the people pray Taraweeh on that night.


this indicates that the morning belongs to the night that has just passed.


The verse also indicates that the date starts with the night, not the day, because Allah, may He be exalted, says “thirty nights”. That is because the night is the beginning of the month. This is also how the Sahaabah (may Allah be pleased with them) spoke of days. It was narrated from them that they used to say: We fasted five with the Messenger of Allah. But the non-Arabs did it differently and based their counting on days, because their calendar was solar.


Thus it is clear that if a person dies at 1 a.m. on Saturday, then according to Islamic custom he died on “the night of Saturday” and not on “Friday night.” So he is not included in the marfoo‘ hadeeth of ‘Abdullah ibn ‘Amr ibn ‘Aas, “There is no Muslim who dies on the day of Friday or the night of Friday but Allah will protect him from the trial of the grave.”


However it should be noted that there is a difference of opinion among the scholars of hadeeth as to whether this hadeeth is saheeh or da‘eef. The majority are of the view that it is da‘eef.


Allah, may He be exalted, says (interpretation of the meaning):


“Certainly no one despairs of Allah’s Mercy, except the people who disbelieve”


[Yoosuf 12:87].


This verse indicates that despairing of the mercy of Allah, may He be exalted, is one of the characteristics of the people who disbelieve, but this does not necessarily mean that someone who has one of their characteristics is a disbeliever like them.


Despair of the mercy of Allah, may He be exalted, may constitute disbelief that puts one beyond the pale of Islam, or it may be a major sin.


The guideline concerning that is that if despair leads to loss of hope of the mercy of Allah, may He be exalted, and His relief and pardon – for oneself or for other people – and it leads to denial or thinking it unlikely that Allah’s mercy, forgiveness and pardon can be all-encompassing, then this is disbelief, because it is an implicit rejection of the Qur’an and the definitive texts, and it is thinking ill of one’s Lord, may He be exalted,


this person is saying that He will not forgive him! So he has regarded as limited that which is all-encompassing.


But if he thinks that his sins are too great and that it is unlikely that he will be forgiven or pardoned for them, or with regard to the divine decree and control of the universe he despairs with regard to provision, children and the like – without losing all hope – then this is a major sin, but it does not constitute disbelief. It is regarded as being a major sin – according to scholarly consensus – because of the stern warning that has been narrated concerning it, such as the verses in which Allah, may He be exalted, says (interpretation of the meaning): “Certainly no one despairs of Allah’s Mercy, except the people who disbelieve” [Yoosuf 12:87] and “And who despairs of the Mercy of his Lord except those who are astray?” [al-Hijr 15:56]. And Allah knows best.


Hypocrisy is a serious sickness and a great crime. It means making an outward display of Islam whilst inwardly concealing kufr. Hypocrisy is more dangerous than kufr (disbelief) and the punishment for it is more severe, because it is kufr mixed with Islam and its harmful effects are greater. Hence Allaah will put the hypocrites in the lowest level of Hell


The hypocrites are always confused, always planning deceit and plots. Although outwardly they appear to be with the believers, inwardly they are with the kaafireen. So sometimes they are inclined towards the believers and sometimes they are inclined towards the kaafireen.


Because of the corruption of their hearts, the hypocrites are the most averse of mankind to the religion of Allaah, as Allaah tells us about them (interpretation of the meaning):


“And when it is said to them: ‘Come to what Allaah has sent down and to the Messenger (Muhammad),’ you (Muhammad) see the hypocrites turn away from you (Muhammad) with aversion”


[al-Nisaa’ 4:61]


The dealings of the hypocrites revolve around their own interests. When they meet the believers, they make a show of belief and loyalty, in order to deceive the believers and as an action of dissimulation, hoping for whatever good and war-booty they have. But when they meet their masters and chiefs, they say, we are with you in your shirk and kufr


Among their characteristics is that they spread corruption on earth, with disbelief, hypocrisy and sins.


Among their characteristics are slander and lies


Among their characteristics is that they enjoin what is evil and forbid what is good, and they are stingy with their wealth.


Among their characteristics are greed and avarice:


Among their characteristics are those which were described by the Messenger (peace and blessings of Allaah be upon him):


“There are four (characteristics), whoever has all of them is a complete hypocrite, and whoever has some of them has some element of hypocrisy, unless he gives it up: when he speaks, he lies; when he makes a treaty, he betrays it; when he makes a promise, he breaks it; when he quarrels, he resorts to insults.”(Narrated by Muslim, 53)


If the kuffaar are obvious enemies from without, then the hypocrites are hidden enemies from within. They are more harmful and more dangerous to the Muslims, because they mix with them and know their situation. Allaah has decreed that the ultimate destiny of the kuffaar and hypocrites will be in Hell:


for Allaah does not accept anything but that which is good


Allah created the angels from light. The Prophet (peace and blessings of Allah be upon him) said: “The angels were created from light, the jinn were created from smokeless fire, and Adam was created from that which has been described to you.” [Muslim, 2996]


The angels are by nature obedient to Allah:


“[they, i.e., angels] disobey not, (from executing) the commands they receive from Allah, but do that which they are commanded.”


They are created in such a way that they do not eat or drink. Their food is tasbeeh (glorification of Allah) and tahleel (saying La ilaha ill-Allah),


The angels bear witness to the Oneness of Allah


Allah has honoured some of the angels by choosing them as messengers, just as He has chosen some of mankind as messengers:


The angels are a mighty creation, and they perform many tasks, and they are divided into many groups, which no one knows except Allah. Some of them carry the Throne:


Among them is the one who brings down the revelation to the messengers. He is Jibreel (peace be upon him), who brought the Quran down to Muhammad (peace and blessings of Allah be upon him):


Among them is Mikail, who is appointed in charge of the rain and vegetation, and Israfil who is appointed to blow the Trumpet when the Hour begins. And among them are the recording angels who are appointed to watch over the sons of Adam and their deeds:


Among them are those who are entrusted with the task of writing down all deeds, whether good or evil:


Among them are those who are entrusted with the task of seizing the souls of the believers:


“Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allah Alone) saying (to them): Salamun ‘Alaykum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world).” [16:32


And among them are those who are entrusted with the task of seizing the souls of the disbelievers:


“And if you could see when the angels take away the souls of those who disbelieve (at death); they smite their faces and their backs, (saying): ‘Taste the punishment of the blazing Fire.’”


The angels do not enter a house in which there is a statue, picture (image) or a dog. The Prophet (peace and blessings of Allah be upon him) said: “The angels do not enter a house in which there is a dog or an image.” [Muslim].


Belief in the angels is one of the pillars of faith, and whoever denies it is a kafir (disbeliever):


It is proven by the definitive texts that it is not possible for humans to see the jinn unless they appear in a different form, such as in the form of humans and animals. The angels cannot be seen in their original form by most people unless they appear in human form.


As for the angels appearing in human form, this is proven in the Quran and saheeh sunnah (authentic prophetic teachings). If an angel appears in human form, it is possible for everyone to see him and there is no difference between males and females, or old and young. But no one can be certain that a person he is seeing is an angel, because proof that they are angels is dependent on wahy (revelation) from Allah, and how can that happen after the death of the Messenger of Allah (peace and blessings of Allah be upon him)?


The angels appeared in human form and came to Ibrahim and Loot (peace be upon them), but they did not know who they really were until the angels told them, so it is more likely that other people cannot have any knowledge of that.


Among the evidence that the angels can appear in human form and that they can be seen in this form is the following:


1-


Allah says (interpretation of the meaning):


“And mention in the Book, the Quran, O Muhammad (peace and blessings of Allah be upon him) Maryam, when she withdrew in seclusion from her family to a place facing east.


She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibreel], and he appeared before her in the form of a man in all respects.


“Has the story reached you, of the honoured guests [three angels; Jibreel along with another two] of Ibrahim?


When they came in to him and said: ‘Salam, (peace be upon you)!’ He answered: ‘Salam, (peace be upon you ),’ and said: ‘You are a people unknown to me.’


Then he turned to his household, and brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows].


And placed it before them (saying): ‘Will you not eat?’


Then he conceived fear of them (when they ate not). They said: ‘Fear not.’ And they gave him glad tidings of a son having knowledge (about Allah and His religion of true Monotheism).” [51:24-28]


“And when Our messengers came to Loot, he was grieved on account of them and felt himself straitened for them (lest the town people should approach them to commit sodomy with them). He said: ‘This is a distressful day.’” [11:77]


It was narrated that ‘Umar ibn al-Khattab (may Allah be pleased with him) said: Whilst we were with the Messenger of Allah (peace and blessings of Allah be upon him) one day, a man came to us whose garment was exceedingly white and whose hair was exceedingly black, and there were no signs of travel on him, and none of us knew who he was. He came and sat before the Prophet (peace and blessings of Allah be upon him), resting his knees against his and placing his hands on his thighs. He said: O Muhammad, tell me about Islam. … He [‘Umar] said: Then he went away. I stayed there for a while, then he (the Prophet (peace and blessings of Allah be upon him)) said to me: “O ‘Umar, do you know who that questioner was?” I said: Allah and His Messenger know best. He said: “That was Jibreel, who came to you to teach you your religion.” [al-Bukhaari].


And there is other saheeh (authentic) evidence from which it is clear that the angels can be seen, but only in the form in which Allah commands them to appear; and then everyone that Allah decrees should see them will see them.


The one who claims that he sees the angels in their original form is a liar or is delusional. The Prophet (peace and blessings of Allah be upon him) saw Jibreel in his true form, filling the horizon with six hundred wings. Who can claim that he saw him at that time? Thus it is clear that there is no one among this ummah who can see the angels in their true form except the Prophet (peace and blessings of Allah be upon him). As for children, they are like other people – they cannot see them unless they appear in human form.


There is nothing wrong with praying for forgiveness for the Muslims, men and women, in general terms. There is evidence to the effect that it is permissible


Paradise is expensive merchandise, and al-Firdaws al-A‘la is the highest and best part of Paradise. No one reaches it except those whom Allah has singled out for more of His grace.


The purest of all created things, and the most sublime, luminous, noblest and highest in both literal and metaphorical terms is the Throne of the Most Gracious, may He be glorified and exalted. Hence it was fit for Him to rise above it. Therefore the closer anything is to the Throne, the more luminous, pure and noble it is than that which is further away from it. Hence Jannat al-Firdaws is the highest, noblest, most luminous and best part of Paradise, because it is close to the Throne, for the Throne is its roof, and the further away anything is from it, the darker and more constricted it is. Hence the lowest of the low is the worst of places and the most constricted and furthest from all that is good


It should be noted that one of the best means of attaining what you want and being saved from what you fear is supplication (du‘aa’), for supplication is worship, as it was narrated from the Prophet (blessings and peace of Allah be upon him) in a saheeh hadith. As it is an act of worship that is beloved to Allah, it is a means of attaining one’s goal. When Allah wills good for a person, He causes him to take the measures that lead to it and He makes it easy to do the deeds that will qualify him to attain that.


Al-Bukhaari (2790) narrated that Abu Hurayrah (may Allah have mercy on him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “In Paradise there are one hundred levels that Allah has prepared for those who strive in jihad for the sake of Allah. The distance between each two levels is like the distance between heaven and earth. So if you ask of Allah, then ask Him for al-Firdaws, for it is the middle of Paradise and the highest part of Paradise. I think above it is the Throne of the Most Gracious, and from it spring the rivers of Paradise.”


Al-Haafiz said:


This indicates that al-Firdaws is above all of Paradise. Hence the Prophet (blessings and peace of Allah be upon him) said, teaching the ummah and motivating them: “If you ask of Allah, then ask Him for al-Firdaws.” End quote.


It should be noted that attaining high status in this world and the hereafter cannot be done by means of wishful thinking and dreaming; rather it can only be by taking the measures that lead to that. Otherwise there would be no difference between one who is honest and one who is a liar. This is by the wisdom of Allah, may He be exalted, that He has made His slaves accountable and enjoined certain things upon them.


Muslim (1909) narrated from Sahl ibn Hunayf (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever sincerely asks Allah for martyrdom, Allah will cause him to attain the status of the martyrs, even if he dies in his bed.”


It was narrated from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will see the people of the chambers above them as they see a brilliant star far away on the horizon in the east or in the west, because of the difference in status between them.” They said: O Messenger of Allah, will those be the chambers of the Prophets that will be attained by no one else? He said: “No, by the One in Whose hand is my soul; they will be men who believed in Allah and believed in the Messengers.”


Doing wudoo’ when it is difficult, taking many steps to the mosque, and waiting for prayer after prayer


Islam came to make things easy for people and not to burden them with things they cannot do.


“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned”


[al-Baqarah 2:286


Allaah has enjoined wudoo’ upon the Muslims, but because He knows that some of them are weak and unable to do it, He has granted them a concession and has prescribed tayammum as an alternative to water, and made it a means of purification for the Muslim


But if it is too difficult to do tayammum, then it is permissible to pray without wudoo’ and without tayammum. This is like the case of one who cannot find a garment to cover his awrah in prayer; it is permissible for him to pray without a garment.


If someone can help you to do ghusl or wduoo’, then all well and good, and that will suffice you for the rest of the day so long as you do not break that wudoo’ in any way.


You may also – because of hardship and sickness – put two prayers together if it is difficult for you to do wudoo’ at the time of the second prayer.


If it is not easy for you to do wudoo’ or tayammum until the time for the prayer is nearly over, then you have to pray even if you did not purify yourself with either water or dust.


If believers die believing in Allaah but having committed sins less than major shirk that puts a person beyond the pale of Islam, one of two scenarios may apply:


1 – they repented from those sins during their lives. If they repented sincerely, Allaah will accept that from them, and they will once again become like those who did not commit any sin, and they will not be punished for their sins in the Hereafter. Indeed, their Lord may honour them and turn their bad deeds (sayi’aat) into good deeds (hasanaat).


2 – those who die without having repented from their sins, or whose repentance was imperfect and did not meet the required conditions, or their repentance was not accepted. What is proven in the verses of the Qur’aan and the Sunnah of the Prophet, and on which the righteous salaf was agreed is that these – the sinners among those who believe in Tawheed (the oneness of Allaah) – fall into three categories:


The first category: People who have many hasanaat (good deeds) to their credit, which outweigh these sayi’aat (bad deeds). Allaah will forgive them for their bad deeds and admit them to Paradise. The Fire will never touch them, as a kindness and blessing from Allaah. According to a hadeeth narrated by Ibn ‘Umar (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will bring the believer close and will shelter him with His screen, then He will say, ‘Do you remember such and such a sin? Do you remember such and such a sin?’ and he will say, ‘Yes, O Lord,’ until He makes him confess his sins and he thinks that he is doomed. Then [Allaah] will say, ‘I concealed it for you in the world and I forgive you for it today.’ Then he will be given the book of his good deeds (hasanaat). But as for the kaafir and the hypocrite, the witnesses will say, ‘These are the ones who lied against their Lord!’ No doubt! the curse of Allaah is upon the zaalimoon (wrongdoers


The third category: People who will meet Allaah persisting in committing major sins and acts of immorality, so their sayi’aat will outweigh their hasanaat. These are the ones who will deserve to enter Hell in a manner commensurate with their sins. Some of them will be seized by the Fire as far as their ankles, some up to mid-calf, some up to their knees, and for some only the mark of sujood will be spared. These are the ones whom Allaah will permit to be brought forth from the Fire because of the intercession of the Prophet (peace and blessings of Allaah be upon him). He, all the Prophets, the angels, the believers and whoever else Allaah wishes to honour will intercede for them. Whoever among these sinners has more faith and committed less sins will have a lighter punishment and remain in Hell for a shorter period and will be brought forth sooner. Those whose sins were greater and whose faith was weaker, will have a greater punishment and will remain for longer. We ask Allaah to keep us safe and sound from all evils.


With regard to this world, so long as they do not do anything that would put them beyond the pale of Islam, then they are believers whose faith is lacking, as the righteous salaf agreed, basing that on the verses of the Qur’aan and the ahaadeeth of the Prophet.


1 – Shirk or associating others in worship with Allaah. Allaah says (interpretation of the meaning):


“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”


[al-Nisa’ 4:116]


“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode”


[al-Maa’idah 5:72]


That includes praying to the dead, seeking their help, making vows and offering sacrifices to them or to the jinn or to the grave.


2 – Whoever sets up intermediaries between himself and Allaah, asks them to intercede, and puts his trust in them, is a kaafir according to scholarly consensus.


3 – Whoever does not regard the mushrikeen as kaafirs, or doubts that they are kaafirs, or regards their way as correct, is a kaafir.


4 – Whoever believes that anything other than the teaching of the Prophet (peace and blessings of Allaah be upon him) is more complete than his teachings, or that the rulings of anyone else are better than his rulings – such as those who prefer the rule of false laws to his rulings – is a kaafir.


5 – Whoever hates any part of that which the Prophet (peace and blessings of Allaah be upon him) brought, even if he acts in accordance with it, is a kaafir, because Allaah says (interpretation of the meaning):


“That is because they hate that which Allaah has sent down (this Qur’aan and Islamic laws); so He has made their deeds fruitless”


[Muhammad 47:9]


6 – Whoever makes fun of anything in the religion of the Prophet (peace and blessings of Allaah be upon him), or makes fun of any texts that refer to rewards or punishments, is a kaafir. The evidence for that is the verse (interpretation of the meaning):


“Say: Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?


Make no excuse; you disbelieved after you had believed”


[al-Tawbah 9:65-66]


7 – Sihr (witchcraft) – including spells to turn one person against another or to make someone love another. Whoever does this or approves of it is a kaafir. The evidence for that is the verse (interpretation of the meaning):


“but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us)’”


[al-Baqarah 2:102]


8 – Supporting the mushrikeen and helping them against the Muslims. The evidence for that is the verse in which Allaah says (interpretation of the meaning):


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


[al-Maa'idah 5:51]


9 – Whoever believes that some people are allowed to operate outside the law of Muhammad (peace and blessings of Allaah be upon him) just as al-Khidr operated outside the law of Moosa (peace be upon him) is a kaafir, because Allaah says (interpretation of the meaning):


“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]


10 – Turning away from the religion of Allaah, not learning it and not acting in accordance with it. The evidence for that is the verse (interpretation of the meaning):


“And who does more wrong than he who is reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimoon (criminals, disbelievers, polytheists, sinners)”


[al-Sajdah 32:22]


With regard to all of these acts that nullify Islam, it makes no difference whether a person is joking, serious or afraid, unless he is forced to do it. All of them are very serious, and they all happen a great deal. The Muslim should beware of them and fear falling into them. We seek refuge with Allaah from the things that may incur His wrath and painful punishment. May Allaah send blessings and peace upon the best of His creation, Muhammad, and upon his family and companions


“And those who, when they have committed fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; — and none can forgive sins but Allah — and do not persist in what (wrong) they have done, while they know.


Ibn Katheer said:


The words “and do not persist in what (wrong) they have done” mean: they repent from their sins and quickly turn to Allah, and they do not persist in their sin, rather they give it up, and if they do it again they repent to Him. Tafseer Ibn Katheer


It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (peace and blessings of Allah be upon him) say: “A person committed a sin and said: ‘My Lord, I have sinned; forgive me.’ His Lord said: ‘Is My slave acknowledging that he has a Lord Who forgives sins and punishes for them? I have forgiven My slave.’ Then as much time passed as Allah willed, then he committed a sin and said, ‘My Lord, I have sinned; forgive me.’ His Lord said: ‘Is My slave acknowledging that he has a Lord Who forgives sins and punishes for them? I have forgiven My slave.’ Then as much time passed as Allah willed, then he committed a sin and said, ‘My Lord, I have sinned; forgive me.’ His Lord said: ‘Is My slave acknowledging that he has a Lord Who forgives sins and punishes for them? I have forgiven My slave,’ – three times…” [al-Bukhari, Muslim].


These hadeeths (narrations) clearly point to that, and even if the sin is repeated a hundred times or a thousand times or more, and he repents each time, his repentance will be accepted and his sin will be erased. And if he repents once from them all, his repentance will be valid.


What this means is that a person will inevitably commit the sins that it is decreed he will commit, as the Prophet (peace and blessings of Allah be upon him) said: “The son of Adam’s share of zina (fornication/adultery) is decreed for him, and he will inevitably come to that…” But Allah has given him a way out from the sins that he falls into and He erases them by means of repentance and seeking forgiveness. If he does this then he will escape from the evil of sin, but if he persists in his sin he will be doomed.


Although Allah hates sin and warns of punishment for it, He does not want His slaves to despair of His mercy. He likes the sinner to seek His forgiveness and repent to Him, but the shaytan (devil) likes it when despair fills a person’s heart and prevents him from repenting and turning to Allah.


It was said to al-Hasan al-Basri: Would not any one of us feel ashamed before his Lord to seek forgiveness from his sin then go back to it, then seek forgiveness then go back to it? He said: The shaytan would like you to feel that way; never give up seeking forgiveness.


It was said to al-Hasan al-Basri: Would not any one of us feel ashamed before his Lord to seek forgiveness from his sin then go back to it, then seek forgiveness then go back to it? He said: The shaytan would like you to feel that way; never give up seeking forgiveness.


But what we are saying is subject to the condition that the first and subsequent cases of repentance be sincere and from the heart, not simply an outward show of repentance


What we are saying should not be understood to mean that we are encouraging sin and that it may be committed time after time, and that the Muslim should take the mercy of Allaah and the fact that Allaah accepts repentance as an excuse to commit sin. No, our intention is to encourage the sinner to repent time after time. We want to put the mind of the Muslim who wants to come back to Allaah at rest, and tell him that the gate of mercy is open, and that Allaah’s forgiveness is greater than his sin, so he should not despair of the mercy of Allaah and he should keep turning to Him.


Al-Bukhaari (7507) and Muslim (2758) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said that his Lord said: “My slave commits sin, then he says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has committed a sin, but he knows that he has a Lord Who forgives sin and takes away sin. So I forgive My slave.’ Then he commits sin again, and says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has committed a sin, but he knows that he has a Lord Who forgives sin and takes away sin. So I forgive My slave.’ Then he commits sin again, and says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has committed a sin, but he knows that he has a Lord Who forgives sin and takes away sin. So I forgive My slave.’ …”


Ibn Abi Dunya narrated with his isnaad that ‘Ali said: “The best of you is every tempted one who repents (i.e., every time he is tempted by this world, he repents).” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “For how long?” He said, “Until the Shaytaan is defeated.”


Ibn Maajah narrated a marfoo’ report from Ibn Mas’ood which says: “The one who repents from sin is like the one who did not commit sin.” (Classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3427).


It was said to al-Hasan: Shouldn’t one of us feel too shy to ask his Lord to forgive his sin, then do it again, then ask for forgiveness, then do it again? He said: The Shaytaan wishes that you would have this attitude, so do not tire of asking for forgiveness.


And it was narrated that he said: I do not think this is anything other than the attitude of the believers, i.e., every time a believer sins, he repents.


But Allaah has given people a way out from the sins they commit and sin is erased by repentance and seeking forgiveness. If they do that then they will get rid of the evil of sin, but if they persist in sin, then they will be doomed.


If something happens in his stomach and he is not sure whether he has broken his wudoo’ or not, then the basic principle is that he is still pure (still has wudoo’).


Allaah has commanded us to honour our parents and treat them kindly in word and deed, and he has forbidden us to offend them in word and deed, even in the slightest manner.


“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.


And the Prophet (peace and blessings of Allaah be upon him) advised us not to get angry, i.e., to avoid the causes that lead to that and to be careful of what may result from that.


It was narrated from Abu Hurayrah (may Allaah be pleased with him) that a man said to the Prophet (peace and blessings of Allaah be upon him): “Advise me.” He said: “Do not get angry.” He repeated his question several times and he said: “Do not get angry.”


The Muslim should be above getting angry for his own sake or for the sake of anyone other than Allaah, because that may lead to regrettable consequences either in this world or in the Hereafter, or in both.


‘Ali ibn Abi Taalib (may Allaah be pleased with him) said: It may be known whether a person is really patient at the time of anger. And he used to say that the beginning of anger is madness and the end of it is regret, and anger cannot be justified by offering a humble apology. Calamities may come because of anger. It was said to al-Shu’bi: Why is a person who is quick to get angry also quick to calm down, and the one who is slow to get angry is slow to clam down. He said: Because anger is like fire; that which is easier to start is easier to extinguish.


If something happens to a Muslim that makes him angry, he should remember the advice of the Prophet (peace and blessings of Allaah be upon him): “Do not get angry,” as if the hadeeth applies directly to him. And he should remember that Allaah has commanded him to treat his parents well and has forbidden him to offend them, as if he has heard that from Him directly.


“Remember that there are means of soothing anger if it arises, which a person may use to help himself become patient. These include:


1 – Remembering Allaah, which should make him fear Him; this fear will motivate him to obey Him, so he will resume his good manners, at which point his anger will fade.


Whoever remembers the power of Allaah will not use his own power to wrong the slaves of Allaah


He should get out of the situation he is in, so that his anger will dissipate because of his moving away from that situation.


It was narrated that Abu Dharr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “If one of you gets angry when he is standing, let him sit down, and if that does not take away his anger, then let him lie down.” Narrated by Abu Dawood


He should remember the reward for forgiving others and of being tolerant, so he should force himself to overcome his anger, seeking that reward and so as to avoid deserving blame and punishment.


He should remind himself of the way that people like and respect him, and he should not risk losing that because of his anger, so that people change their minds about him. He should know that by forgiving people he will only increase the respect with which they view him


It not should not involve any element of making fun of Islam.


That is one of the things that nullify a person’s Islam.


Ibn Taymiyah (may Allaah have mercy on him) said: “Making fun of Allaah, His Signs and His Messenger is kufr (disbelief) and the one who does that disbelieves thereby after he had believed.”


The same applies to making fun of some Sunnahs, an action which is widespread, such as making fun of the beard and the hijaab, or of shortening one’s garment, etc.


The matters of Divine Lordship, Prophethood, Revelation and religion are sacred matters which are to be venerated. It is not permissible for anyone to show disrespect towards them, whether by mocking them to make others laugh or to poke fun at them. If anyone does that, he is a kaafir, because this is indicative of his disrespect towards Allaah and His Messengers, Books and Laws. Whoever does that has to repent to Allaah for what he has done, because that is a kind of hypocrisy. So he has to repent to Allaah, seek His forgiveness, mend his ways and develop fear of Allaah, veneration towards Him and love for Him in his heart. And Allaah is the Source of strength.


The jokes should only be truthful.


The Prophet (peace and blessings of Allaah be upon him) said: “Woe to the one who tells lies to make people laugh, woe to him.” (Narrated by Abu Dawood).


The Prophet (peace and blessings of Allaah be upon him) said, warning against this kind of behaviour which some jokers are accustomed to: “A man may say something to make his companions laugh, and he will fall into Hell as far as the Pleiades because of it.” (Narrated by Ahmad).


Not scaring people


Especially those who are very energetic or strong, or who are holding a weapon or a piece of iron, or who take advantage of the darkness and people’s weakness to use that as a means of scaring and alarming them. It was narrated that Abu Layla said: “The companions of Muhammad (peace and blessings of Allaah be upon him) said that they were travelling with the Prophet (peace and blessings of Allaah be upon him), and a man among them fell asleep. Some of them got a rope and tied him up, and he got scared. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘It is not permissible for a Muslim to frighten another Muslim.’” (Narrated by Abu Dawood).


Mocking people by winking behind their backs or making snide remarks


People vary in their ability to understand things and in their characters. Some weak people, those who like to make fun of others and wink behind their backs or make snide remarks, may find a person to be an object of fun for them and the butt of their jokes – Allaah forbid. Allaah has forbidden such behaviour


“O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one’s brother after having Faith”


[al-Hujuraat 49:11]


Ibn Katheer said in his Tafseer: “What is meant here is looking down on them, belittling them or making fun of them. This is haraam and is counted as one of the characteristics of the hypocrites.”


Some people make fun of a person’s appearance, manner of walking or vehicle. But there is the fear that Allaah may requite the one who makes fun of others because of that. The Prophet (peace and blessings of Allaah be upon him) said, “Do not express malicious joy towards your brother’s misfortune, for Allaah may have mercy on him and you may be stricken by the thing you made fun of.” (Narrated by al-Tirmidhi).


The Prophet (peace and blessings of Allaah be upon him) warned against mocking people and hurting their feelings, because that is the path that leads to hatred and grudges. He (peace and blessings of Allaah be upon him) said: “The Muslim is the brother of another Muslim, he does not wrong him, let him down or look down upon him. Taqwa (piety, awareness and fear of Allaah) is here” – and he pointed to his chest three times – “It is sufficient evil for a man to look down upon his Muslim brother. Every Muslim is sacred to another Muslim, his blood, his property and his honour.” (Narrated by Muslim)


The jokes should not be excessive.


Some people joke too much and it becomes a habit for them. This is the opposite of the serious nature which is the characteristic of the believers. Joking is a break, a rest from ongoing seriousness and striving; it is a little relaxation for the soul. ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) said: “Fear joking, for it is folly and generates grudges.”


Imaam al-Nawawi (may Allaah have mercy on him) said: “The kind of joking which is forbidden is that which is excessive and persistent, for it leads to too much laughter and hardening of the heart, it distracts from remembrance of Allaah, and it often leads to hurt feelings, generates hatred and causes people to lose respect and dignity. But whoever is safe from such dangers, then that which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do is permissible for him.”


Acknowledging people’s status


Some people may joke with everyone indiscriminately, but scholars and the elderly have rights, so you have to be aware of the character of the person with whom you are dealing. You should not joke with ignorant people, fools or people whom you do not know.


Fear joking, for it undermines chivalry and manliness.”


Set a limit to your jokes, for going to extremes makes you lose respect and incites the foolish against you


The amount of joking should be like the amount of salt in one’s food.


The Prophet (peace and blessings of Allaah be upon him) said: “Do not laugh too much, for laughing too much deadens the heart.” (Saheeh al-Jaami’, 7312)


Umar ibn al-Khattaab (may Allaah be pleased with him) said: “Whoever laughs too much or jokes too much loses respect, and whoever persists in doing something will be known for it


So beware of joking, for it “causes a person to lose face after he was thought of as respectable, and it brings him humiliation after esteem.”


It should not involve backbiting.


This is a foul sickness. Some people think that they can talk about others, and say that this is by way of joking, but it is included in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “[Backbiting is] your mentioning about your brother something that he dislikes.” (Narrated by Muslim)


Choosing appropriate times for joking.


Such as when you are taking a trip in the countryside, or attending a party in the evening, or when meeting a friend, you may relax and enjoy some gentle anecdotes, nice stories or light jokes, in order to generate friendship and instill happiness in the heart; or when family problems are taking their toll and one of the spouses is angry, some gentle joking may relieve the tension and cheer people up.


O Muslim,


A man said to Sufyaan ibn ‘Uyaynah (may Allaah be pleased with him), “Joking is not right, it is to be denounced.” He replied, “Rather it is Sunnah, but only for those who know how to do it and do it at the appropriate time.”


Nowadays, although the ummah needs to increase the love between its individual members and to relieve itself of boredom, it has gone too far with regard to relaxation, laughter and jokes. This has become a habit which fills their gatherings and wastes their time, so their lives are wasted and their newspapers are filled with jokes and trivia.


The Prophet (peace and blessings of Allaah be upon him) said: “If you knew what I know, you would laugh little and weep much.” In Fath al-Baari it says: “What is meant by knowledge here has to do with the might of Allaah and His vengeance upon those who disobey Him, and the terrors that occur at death, in the grave and on the Day of Resurrection).


Muslim men and women have to be inclined to choose righteous and serious friends in their lives, who will help them to make good use of their time and strive for the sake of Allaah with seriousness and steadfastness, good and righteous people whose example they can follow. Bilaal ibn Sa’d said: “I saw them [the Sahaabah] jokingly pretending to fight over some goods, and laughing with one another, but when night came they were like monks.”


Ibn ‘Umar (may Allaah be pleased with him) was asked, “Did the Companions of the Prophet (peace and blessings of Allaah be upon him) laugh?” He said, “Yes, and the faith in their hearts was like mountains.”


So you have to follow the example of such people, who were knights by day and monks (i.e., devoted worshippers) by night.


May Allaah keep us, you and our parents safe on the Day of the Greatest Terror, those to whom the call will go out on that great Day:


“Enter Paradise, no fear shall be on you, nor shall you grieve”


[al-A’raaf 7:49 – interpretation of the meaning]


May Allaah bless our Prophet Muhammad and all his family and companions.


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 Allaah and the Sunnah of His Messenger, and by the words of the Salaf and the proper understanding


Anyone who examines the texts of the Qur’aan 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 Qur’aan 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.” [al-Tawbah 9:11]


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.


The evidence derived from this aayah is that Allaah 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.


There is also the hadeeth of ‘Awf ibn Maalik (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah 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 Allaah, 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 Allaah that what they are doing is indeed kufr


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 Allaah 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 Allaah 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 Allaah that it is indeed kufr.


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,


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.


The blessing of time is one of the greatest blessings that Allaah can bestow upon His slaves. Allaah even swears by time in some cases, as He says (interpretation of the meaning):


“By Al‑‘Asr (the time)”


[al-‘Asr 103:1]


- because of the importance and blessing of time


And the Prophet (peace and blessings of Allaah be upon him) said: “Make the most of five things before five others: life before death, health before sickness, free time before becoming busy, youth before old age, and wealth before poverty.”


But most people are unaware of the importance of this blessing and are neglectful of their duties towards it, namely to fill it with acts of gratitude and obedience towards Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “There are two blessings which many people do not make the most of and thus lose out: good health and free time.” Narrated by al-Bukhaari, 6412.


Good health and free time are our capital, and we should deal with Allaah with faith, striving against the evil inclinations of our nafs and the enemy of religion i.e., the Shaytaan, so that we may attain the best in this world and in the Hereafter.


If time is so important, then the Muslim should not have any free time, for he should be going from one act of worship and obedience to another. If he cannot spend all his time going from one act of obedience and worship to another then, he may spend some of his time in permissible pursuits, in which he should ensure that his intention is correct, so that he may earn reward thereby, as Mu’aadh (may Allaah be pleased with him) said: “I get up and I sleep, and I hope for the same when I sleep as I hope for when I get up.” Narrated by al-Bukhaari, 6923; Muslim, 1854.


The problem that the sister is suffering from is caused by several things:


Firstly: she does not understand the value of time. This is true of many people, as stated above. Even worse than that, by neglecting this great blessing, her spare time has become something destructive, and she regards it as an enemy that she wants to kill, but she does not realize that she is killing herself.


One of the primary causes of depression is disobedience towards Allaah.


Just as good deeds erase bad deeds, bad deeds cause good deeds to be lost.


She should pay special attention to the Qur’aan, since she says that she memorizes what is required of her, then she has spare time that she kills by watching TV. Why doesn’t she use that time to remember Allaah and read Qur’aan, and memorize more so that she can memorize the whole Qur’aan, before she becomes burdened with the responsibilities of life. For (reading) each letter is a hasanah, and each hasanah brings a tenfold reward. And each verse raises one in status and increases one’s reward, as the Prophet (peace and blessings of Allaah be upon him) said: “Read and rise (in status), for as you used to recite in this world, your position (in the Hereafter) will be determined by the last verse you read.” Narrated by Abu Dawood, 1464; classed as saheeh by al-Albaani in al-Saheehah, 2240.


Yes, you are right: Islam teaches us all things and has brought all good teaching to mankind concerning their livelihood, religion, living and dying, because it is the religion of Allaah, may He be glorified and exalted.


Sexual relations are among the important matters of life which Islam came to explain and to prescribe proper conduct and rulings which elevate it from the level of mere bestial pleasure and physical desire. Islam connects it to a righteous intention, supplications (adhkaar) and proper conduct which lift it up to the level of worship for which the Muslim will be rewarded. The Sunnah of the Prophet (peace and blessings of Allaah be upon him) explains this


“Concerning sexual relations, the Prophet (peace and blessings of Allaah be upon him) brought the most perfect guidance, whereby health may be preserved and people may find pleasure and enjoyment, and it may fulfil the purpose for which it was created, because sex was created for three basic purposes:


The preservation and propagation of the human race, until they reach the number of souls that Allaah has decreed should be created in this world.


Expulsion of the water (semen) which may cause harm to the body if it is retained.


Fulfilling physical desires and enjoying physical pleasure. This alone is the feature that will be present in Paradise, because there will be no producing of offspring there, and no retention which needs to be relieved by ejaculation.


Among its benefits is that it helps to lower the gaze, brings self-control, enables one to keep away from haraam things, and achieves all of these things for the woman too. It brings benefit to a man with regard to this world and the Hereafter, and benefits the woman too. Hence the Prophet (peace and blessings of Allaah be upon him) used to enjoy regular intimate relations with his wives, and he said, “In your world, women and perfume have been made dear to me


Having the sincere intention of doing this thing only for the sake of Allaah. One should intend to do this to protect oneself and one's wife from doing haraam things, to increase the numbers of the Muslim ummah so as to raise its status, for there is honour and pride in large numbers. It should be known that one will be rewarded for this action, even if he finds immediate pleasure and enjoyment in it.


It was reported from Abu Dharr that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “In the sexual intercourse of any one of you there is reward” (meaning, when he has intercourse with his wife). They said, O Mesenger of Allaah, when any one of us fulfils his desire, will he have a reward for that? He (peace and blessings of Allaah be upon him) said: “Do you not see that if he were to do it in a haraam manner, he would be punished for that? So if he does it in a halaal manner, he will be rewarded.” (Narrated by Muslim, 720).


This is the great bounty of Allaah towards this Ummah; praise be to Allaah Who has made us among them.


Intercourse should be preceded by kind words, playfulness and kisses. The Prophet (peace and blessings of Allaah be upon him) used to play with his wives and kiss them.


When a man has intercourse with his wife, he should say: “Bismillaah, Allaahumma jannibnaa al-shaytaan wa jannib al-shaytaan maa razqtanaa (In the name of Allaah, O Allaah Keep us away from the Shaytaan and keep the Shaytaan away from what You bestow on us (our children)).” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: If Allaah decrees that they should have a child, the Shaytaan will never harm him.


It is permissible for the husband to have intercourse with his wife in her vagina in whatever manner he wishes, from behind or from the front, on the condition that it is in her vagina, which is the place from which a child is born


The Jews used to say that if a man had intercourse with his wife in her vagina from behind, the child would have a squint. Then this aayah was revealed: Your wives are a tilth for you, so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will” [al-Baqarah 2:223]. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “From the front or from the back, so long as it is in the vagina.” (Narrated by al-Bukhaari, 8/154; Muslim, 4/156).


It is not permissible for the husband under any circumstances whatsoever to have intercourse with his wife in her back passage. Allaah says (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will” [al-Baqarah 2:223]. It is known that the place of tilth is the vagina, which is the place from which one hopes for a child. The Prophet (peace and blessings of Allaah be upon him) said: “He is cursed who has intercourse with women in their back passages.” (Narrated by Ibn ‘Udayy, 1/211; classed as saheeh by al-Albaani in Adaab al-Zafaaf, p. 105).


This is because it [anal intercourse] goes against the fitrah [natural inclinations of man] and is an action which is revolting to those of a sound human nature; it also causes the woman to miss out on her share of pleasure; and the back passage is a place of filth and dirt – and there are other reasons which confirm the fact that this deed is haraam


If a man has intercourse with his wife and wants to come back to her a second time, he should do wudoo’, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you has intercourse with his wife then wants to repeat it, let him do wudoo’ between the two (actions), for it is more energizing for the second time.” (Narrated by Muslim, 1/171). This is mustahabb (recommended), not waajib (obligatory); if he is able to do ghusl between the two actions, this is better, because of the hadeeth of Abu Raafi’ who said that the Prophet (peace and blessings of Allaah be upon him) went around his wives one day and did ghusl in this one’s house and in this one’s house. He (Abu Raafi’) said: I said to him, O Messenger of Allaah, why do you not do one ghusl? He said, “This is cleaner and better and purer.” (Narrated by Abu Dawood and al-Nasaa’i, 1/79)


when the “two circumcised parts” meet, because the Prophet (peace and blessings of Allaah be upon him) said: “When the circumcised part meets the circumcised part (according to another report: when the circumcised part touches the circumcised part), ghusl becomes waajib (obligatory).” (Narrated by Ahmad and Muslim, no. 526). This ghusl is obligatory whether ejaculation takes place or not. The touching of the circumcised parts means that the glans or tip of the penis penetrates the vagina; it does not mean mere touching.


Emission of semen, even if the two circumcised parts do not touch, because the Prophet (peace and blessings of Allaah be upon him) said, “Water is for water [i.e., the water of ghusl is necessary when the “water” of semen is ejaculated].” (Narrated by Muslim, no. 1/269)


Al-Baghawi said in Sharh al-Sunnah (2/9): “Ghusl for janaabah [impurity following sexual discharge] is waajib in either of two cases: when the tip of the penis enters the vagina, or when gushing water is emitted by either the man or the woman.”


is permissible for the husband and wife to do ghusl together in one place, even if he sees her and she sees him, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “The Prophet (peace and blessings of Allaah be upon him) and I used to do ghusl together from one vessel between me and him; we would take turns dipping our hands in the vessel and he would take more than me until I would say, ‘Leave some for me, leave some for me.’” She said, and they were both junub (in a state of janaabah). Narrated by al-Bukhaari and Muslim.


With regard to the ignorant person who does acts of kufr or shirk, one of the following two scenarios must apply:


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The first scenario is: he is not Muslim, whether he follows another religion or does not have a religion.


If that is the case, then such a person is a disbeliever, whether he knows what he is doing or is ignorant, or he is basing his disbelief on some misinterpretation. He is not subject to the same rulings as a Muslim in this world, and he is subject to the rulings on disbelievers, because he has not entered Islam in the first place, so how can we deem him to be Muslim when he has never claimed to be Muslim?


The second scenario is: he claims to be a Muslim and fulfils the conditions of being described as such, and he openly declares his complete belief in Islam and his belief in the Messenger (blessings and peace of Allah be upon him).


In the case of such a person, if he does a deed that makes him a disbeliever out of ignorance, he is not to be deemed a disbeliever because of that, and the description of being Muslim is not to be taken away from him, unless proof that he is wrong is established and is explained to him.


What is mentioned in the question, that the dead do not hear anything that the living say is true and is correct.


























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