Question
Soorat al-Nisa’ states that Allah will not accept the Islam of one who commits kufr three times, and will never guide him. Does that include not praying three times, for example?.
Answer
Praise be to Allaah.
The important principle that Allah, may He be glorified and exalted, confirms in His revelation and states that it is the foundation of reckoning and the criterion of reward and punishment, is that repentance wipes out whatever came before it, and that Islam erases all that came before it; the gate of repentance is open to every individual, even if he falls into sin and kufr time after time. The grace and mercy of Allah, may He be glorified and exalted, towards His slaves decrees that He should accept the repentance of the one who repents and forgive him his sins.
Allah, may He be glorified and exalted, says (interpretation of the meaning): “Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven” [al-Anfaal 8:38].
The Prophet (blessings and peace of Allah be upon him) said: “Do you not know that Islam destroys whatever came before it, and that hijrah destroys whatever came before it, and that Hajj destroys whatever came before it?” Narrated by Muslim, 121.
There are also verses which indicate that the repentance of the apostate, if he comes back to Islam and repents sincerely, is accepted. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“How shall Allaah guide a people who disbelieved after their Belief and after they bore witness that the Messenger (Muhammad صلى الله عليه وسلم) is true and after clear proofs had come unto them? And Allaah guides not the people who are Zaalimoon (polytheists and wrongdoers).
They are those whose recompense is that on them (rests) the Curse of Allaah, of the angels, and of all mankind
They will abide therein (Hell). Neither will their torment be lightened, nor will it be delayed or postponed (for a while).”
And yet after all that, Allah, may He be glorified, says:
“Except for those who repent after that and do righteous deeds. Verily, Allaah is Oft-Forgiving, Most Merciful”
[Aal ‘Imraan 3:86-88, 89].
But if a person apostatises and then goes further in disbelief and wrongdoing, and he does not repent or come back to Islam, this is the one to whom the verse in Soorat al-Nisa’ –which the questioner mentioned – refers, and the verses from Aal ‘Imraan also indicate that his repentance will not be accepted.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Verily, those who disbelieved after their Belief and then went on increasing in their disbelief (i.e. disbelief in the Qur’aan and in Prophet Muhammad صلى الله عليه وسلم) — never will their repentance be accepted (because they repent only by their tongues and not from their hearts). And they are those who are astray.
91. Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers”
[Aal ‘Imraan 3:90-91].
And He says:
“Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allaah will not forgive them, nor guide them on the (right) way”
[al-Nisa’ 4:137].
Ibn Katheer (may Allah have mercy on him) said in Tafseer al-Qur’aan al-‘Azeem (1/753):
Here Allah tells us about the one who enters Islam and then recants, then comes back to it, then recants and persists in his misguidance, and increases in it until he dies: there is no repentance after his death and Allah will not forgive him or grant him any way out from what he is in, and there is no way he could be guided. Hence He says: “Allaah will not forgive them, nor guide them on the (right) way.” Ibn Abi Haatim said: … It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said concerning the verse, “and go on increasing in disbelief”: They persist in their disbelief until they die. This was also the view of Mujaahid. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (16/28-29):
Concerning these whose repentance will not be accepted, there were several opinions:
It was said that it is because of their hypocrisy, or because they repented from sins less grave than shirk but did not repent from shirk, or it was said that their repentance would never be accepted after death. But the majority, such as al-Hasan, Qataadah, ‘Ata’, al-Khorasaani and al-Suddi said: Their repentance will never be accepted when death comes to them. So this is like the verse in which Allah says (interpretation of the meaning): “And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers” [al-Nisa’ 4:18].
And the same applies to the verse in which Allah says (interpretation of the meaning): “Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allaah will not forgive them, nor guide them on the (right) way”
[al-Nisa’ 4:137].
Mujaahid and other mufassireen said: “and go on increasing in disbelief” means, they remain steadfast in that until they die.
I [Ibn Taymiyah] say: That is because the one who repents is giving up kufr, whereas the one who does not repent is persisting in it and adding kufr to kufr. The words “and go on increasing in disbelief” are like saying, they persisted in kufr and continued in kufr and remained in kufr. So they became disbelievers after becoming Muslim, then their kufr increased and did not grow less. The repentance of these people will not be accepted, referring to their repentance when they are dying, because the one who repents before death comes has repented soon enough and recanted his kufr, so it did not increase; rather it decreased, unlike the one who persisted in kufr until the time of death. End quote.
There is no difference of opinion among the scholars that if the apostate repents sincerely and comes back to Islam, Allah, may He be glorified and exalted, will accept him and forgive him for what is past, even if he has apostatized repeatedly.
This is with regard to Allah in the Hereafter.
As for the rulings in this world, some of the scholars said that if a person apostatises repeatedly he should be executed and his repentance not accepted. The difference of opinion among the scholars about accepting repentance has to do with rulings in this world only and does not have to do with a person’s standing before Allah in the Hereafter, may He be glorified and exalted.
Ibn Qudaamah said in al-Mughni (12/271):
To sum up, the difference of opinion among the imams concerning the acceptance of their repentance has to do with rulings in this world, not executing them, and affirming that they should be treated as Muslims.
As to whether Allah accepts their repentance and forgives the one who repents and gives up (apostasy) both inwardly and outwardly, there is no difference of opinion concerning that. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa, 30/16:
When the fuqaha’ differed concerning the acceptance of the repentance of one who apostatises repeatedly and the acceptance of the repentance of the heretic, that only has to do with the ruling on outward appearances, because the repentance of such people cannot be trusted. But if he is sincere in his heart towards Allah in his repentance then he is included in the words of Allah (interpretation of the meaning): “Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful” [al-Zumar 39:53].
According to the correct scholarly opinion, the repentance of one who has apostatised repeatedly is to be accepted with regard to rulings in this world too, and he comes under the same rulings as any other Muslim. This is the view of the majority of Hanafi and Shaafa‘i scholars and is the well-known view among the Maalikis, and is the second of the two views of Ahmad ibn Hanbal.
See Haashiyat Tabyeen al-Haqaa’iq, 3/284; Fath al-Qadeer, 6/68; al-Insaaf, 10/332-335; Tuhfat al-Muhtaaj, 9/69; Kashshaaf al-Qinaa‘, 6/177-178; al-Mawsoo‘ah al-Fiqhiyyah, 14/127-128. In al-Mabsoot (10/99-100) it is attributed to ‘Ali and Ibn ‘Umar that they did not accept the repentance of one who had apostatised repeatedly.
Based on that, the repentance of one who had given up prayer is acceptable if he is sincere, even if he repeatedly gave up prayer, but he should beware, because death may come before he is able to repent and Allah may cause his punishment to come in this world before the Hereafter.
We ask Allah to bestow upon us and you His great mercy.
And Allah knows best.
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Question
is alahad one of allah names .can I call my son abdalahad?
Answer
Praise be to Allaah.
Yes, al-Ahad is one of the names of Allaah which are mentioned in the Qur’aan. Allaah says (interpretation of the meaning):
“Say (O Muhammad): He is Allaah, (the) One.
Allaah-us-Samad [Allaah — the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].”
[al-Ikhlaas 112:1-2]
Therefore it is permissible to call your son ‘Abd al-Ahad or ‘Abd al-Samad.
Shaykh ‘Abd al-Rahmaan al-Barraak.
The meaning of al-Ahad is the Unique, who is forever One and has never and will never have another alongside Him. (al-Nihaayah, 1/35).
Allaah is Unique in His Oneness, in being One in His essence and attributes. Some (scholars) differentiated between al-Waahidand al-Ahad by saying that al-Waahid refers to His being one in His essence only, whilst al-Ahad means that He is one in both His essence and His attributes. (Tafseer Asmaa’ Allaah by al-Zajjaaj, p. 58).
And it was said that al-Waahid means He is unique in His essence and does not have any peer or rival, and al-Ahad is Unique in His attributes. So al-Waahid is one in and of Himself, and al-Ahad means being one in His attributes. Al-Ahad is one of the attributes of Allaah which belong uniquely to Him, and in which nothing else has a share. (Lisaan al-‘Arab –Ahad – 1/35; wahida 8/4779 – 4783). Allaah is al-Waahid al-Ahad, and has no second, no partner, no peer and no rival. He is al-Waahid upon Whom His slaves depend and Whom they seek. They do not put their trust in anyone except Him. (Ishtiqaaq Asmaa’ Allaah, 90-93). He is al-Waahid and there is none like unto Him. Everything other than Him that is called one in some aspect will not be one in many other aspects. (Sha’n al-Du’aa’, 82-83)
Ibn Jareer believed that the Oneness of Allaah ruled out there being anything else that could be like Him. Allaah has no peer and no rival. He is the One God, the One Lord, and no one other than Him deserves to be obeyed; no one other than Him should beworshipped. (Tafseer Ibn Jareer, 3/265-266)
And Allaah says (interpretation of the meaning):
“And your Ilaah (God) is One Ilaah (God — Allaah)” [al-Baqarah 2:163]
Allaah is One and is Perfect in all ways; He has no partner or associate. His slaves must affirm His Oneness in their hearts and in their words and deeds, by acknowledging His absolute perfection and directing all acts of worship solely to Him. (Tayseer al-Kareem al-Rahmaan, 5/485)
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Question
How can we reconcile between the following ahaadeeth:
“Allaah existed and nothing existed before Him. His Throne was above the water. He wrote all things with His Hand, then He created the heavens and the earth”
and:
As soon as Allaah created the Pen...”?
These ahaadeeth appear to contradict one another as to which thing was created first, and the reports which say that the first one to be created was Muhammad the Messenger of Allaah (peace and blessings of Allaah be upon him).
Answer
Praise be to Allaah.
These ahaadeeth are in harmony with one another; they do not contradict one another. The first thing that Allaah created of the things that are known to us was His Throne, which He rose over after He created the heavens, as Allaah says (interpretation of the meaning):
“And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds” [Hood 11:7]
With regard to the Pen, there is nothing in the hadeeth to indicate that the Pen was the first thing created. What the hadeeth means is that when Allaah created the Pen, He commanded it to write, so it wrote down the decrees of all things.
With regard to Muhammad (peace and blessings of Allaah be upon him), like all other human beings, he was created from the water (semen) of his father, ‘Abd-Allaah ibn ‘Abd al-Muttalib. He is no different from other human beings in the manner in which he was created, as he said about himself, “I am a human being, I forget as you forget.” He (peace and blessings of Allaah be upon him) felt fear, got thirsty, felt cold, suffered from the heat, got sick and died. Everything that humans go through as a part of human nature, he also went through, but he is distinguished by the fact that he received Revelation and he was qualified to bear the Message, as Allaah says (interpretation of the meaning):
“Allaah knows best with whom to place His Message” [al-An’aam 6:124]
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Question
What are the attributes of the correct religion?
Answer
Praise be to Allaah.
Every member of a faith tradition believes that his community is following the truth. Every follower of a religion believes that his religion is the best religion and the straightest way. Whenever you ask the followers of deviant religions or the followers of man-made traditions about the evidence for their beliefs, they tell you that they found their fathers doing this so they are following in their footsteps, then they tell you stories and reports that have no sound basis and whose texts are not free of faults and discrepancies. They rely on inherited books of which it is not known who wrote or said them, or in which language they were originally written, or in which land they originated; rather they are a mixture that has been gathered and written in a book that is venerated, then they were passed down from generation to generation with no proper scientific examination of the source of the text or of the text itself.
These unknown books and stories and blind imitation do not provide valid proof with regard to religions and beliefs. Are all these deviant religions and human traditions true or false?
It is impossible that they could all be true, because the truth is one; there are not many “truths”. And it is impossible that all these deviant religions and human traditions could have come from Allaah and all be true. If they are many, and the truth is one, then which of them is the truth? So there have to be guidelines by which we may recognize the true religion and distinguish it from false religions. If we find that these guidelines apply to a religion then we will know that it is the truth; if these guidelines or one of them is absent from a religion then we will know that it is false.
The guidelines by which we distinguish the true religion from false religions
1 – The religion should have come from Allaah, revealed through one of the angels to one of His Messengers, to convey it to His slaves, because the true religion is the religion of Allaah, and Allaah is the One Who will judge mankind and bring them to account on the Day of Resurrection according to the religion which He revealed to them. Allaah says:
“Verily, We have sent the Revelation to you (O Muhammad) as We sent the Revelation to Nooh (Noah) and the Prophets after him; We (also) sent the Revelation to Ibraaheem (Abraham), Ismaa’eel (Ishmael), Ishaaq (Isaac), Ya’qoob (Jacob), and Al‑Asbaat [the offspring of the twelve sons of Ya’qoob (Jacob)], ‘Eesa (Jesus), Ayyoob (Job), Yoonus (Jonah), Haaroon (Aaron), and Sulaymaan (Solomon); and to Dawood (David) We gave the Zaboor (Psalms)”
[al-Nisa’ 4:163]
Based on this, then any religion which is introduced by some person who attributes it to himself and not to Allaah is undoubtedly a false religion.
2 – It should call for the worship of Allaah alone, and forbid shirk (polytheism or the worship of anything other than Allaah). It should also forbid the means that lead to that, because promoting Tawheed (belief in the oneness of Allaah) is the basis of the call of all the Prophets and Messengers. Every Prophet said to his people:
“Worship Allaah! You have no other Ilaah (God) but Him”
Based on this, any religion that includes shirk and joins others in worship with Him, such as a Prophet, angel or wali (“saint”) is a false religion, even if its followers attribute it to one of the Prophets.
3 – It should be in accordance with the principles advocated by the Messengers, such as the worship of Allaah alone, calling people to His path, and forbidding shirk, disobedience to parents, unlawful killing and immoral deeds, both hidden and open. Allaah says (interpretation of the meaning):
“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)”
[al-Anbiya’ 21:25]
“Say (O Muhammad): Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty — We provide sustenance for you and for them. Come not near to Al-Fawaahish (shameful sins and illegal sexual intercourse) whether committed openly or secretly; and kill not anyone whom Allaah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand”
[al-An’aam 6:151]
“And ask (O Muhammad) those of Our Messengers whom We sent before you: Did We ever appoint aalihah (gods) to be worshipped besides the Most Gracious (Allaah)?”
[al-Zukhruf 43:45]
4 – It should not be self-contradictory, so it should not issue one command that is contradicted by another, or forbid something then allow something very similar for no reason, or forbid something or allow it for some but not for others. Allaah says (interpretation of the meaning):
“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”[al-Nisa’ 4:82]
5 – The religion should guarantee to protect people’s religious commitment, honour, wealth, lives and children though the commands, prohibitions and morals that it prescribes, which protect these five holistic principles.
6 – The religion should be a mercy to mankind, freeing them from the wrongs that they do to themselves and to one another, whether those wrongs have to do with violating their rights, giving control of wealth to the few or leaders misleading the masses. Allaah says, telling us of the mercy that was contained in the Tawraat which He sent down to Moosa (peace be upon him:
“And when the anger of Moosa (Moses) was calmed down, he took up the Tablets; and in their inscription was guidance and mercy for those who fear their Lord”
[al-A’raaf 7:154 – interpretation of the meaning]
Allaah says, telling us how He sent ‘Eesa (peace be upon him):
“And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allaah)”
[Maryam 19:21 – interpretation of the meaning]
And Allaah says of Saalih (peace be upon him):
“He said: O my people! Tell me, if I have a clear proof from my Lord, and there has come to me a mercy (Prophethood) from Him”
[Hood 11:63 – interpretation of the meaning]
And He says of the Qur’aan:
“And We send down of the Qur’aan that which is a healing and a mercy to those who believe”
[al-Isra’ 17:82 – interpretation of the meaning]
7 – It should include guidance regarding the laws of Allaah and should show people what Allaah wants, and should tell them where they came from and where they are going. Allaah says of the Tawraat:
“Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)], therein was guidance and light”
[al-Maa'idah 5:44 – interpretation of the meaning]
He says of the Injeel:
“and We gave him the Injeel (Gospel), in which was guidance and light”
[al-Maa’idah 5:46 – interpretation of the meaning]
And He says of the Qur’aan:
“It is He Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islam)”
[al-Tawbah 9:33 – interpretation of the meaning].
The true religion is that which contains guidance concerning the laws of Allaah and brings security and peace of mind, so that all whispers of the Shaytaan are driven away and all questions are answered, and all confusing matters are cleared up.
8 – It should advocate the best attitudes and actions, such as truthfulness, justice, trustworthiness, modesty, chastity and generosity. And it should forbid bad attitudes and actions, such as disobedience to parents, murder, immoral actions, lying, wrongdoing, oppression, miserliness and promiscuity.
9 – It should bring happiness to those who believe. Allaah says (interpretation of the meaning):
“Taa‑Haa.
[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]
We have not sent down the Qur’aan unto you (O Muhammad) to cause you distress”[Ta-Ha 20:1-2]
It should be in accordance with the sound natural disposition of man (al-fitrah):
“Allaah’s Fitrah (i.e. Allaah’s Islamic Monotheism) with which He has created mankind”
[al-Room 30: 30 – interpretation of the meaning]
It should also be in accordance with sound reason and common sense, because the true religion is the laws of Allaah, and sound reason is the creation of Allaah, and it is impossible that the law of Allaah and the creation of Allaah would contradict one another.
10 – It should point towards the truth and warn against falsehood. It should show the way to true guidance and steer people away from misguidance. It should call people to the straight path in which there is no crookedness. Allaah tells us that when the jinn heard the Qur’aan, they said to one another:
“O our people! Verily, we have heard a Book (this Qur’aan) sent down after Moosa (Moses), confirming what came before it, it guides to the truth and to the Straight Path (i.e. Islam)”
[al-Ahqaaf 46:30 – interpretation of the meaning]
It does not call them to that which would cause them misery. Allaah says (interpretation of the meaning):
“Taa‑Haa.
[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]
We have not sent down the Qur’aan unto you (O Muhammad) to cause you distress”[Ta-Ha 20:1-2]
And it does not enjoin them to do anything that would cause their doom. Allaah says (interpretation of the meaning):
“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you”[al-Nisa’ 4:29]
It does not differentiate between its followers on the grounds of race, colour or tribe. Allaah says (interpretation of the meaning):
“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 Allaah is that (believer) who has At‑Taqwa [i.e. he is one of the Muttaqoon (the pious)]. Verily, Allaah is All‑Knowing, All‑Aware”
[al-Hujuraat 49:13]
The only distinguishing feature for which people may be preferred over others, according to the true religion, is piety or fear of Allaah.
In the light of the guidelines by which we may distinguish between the true religion and false religions, supported by that which what is said in the Holy Qur’aan, which indicates that these guidelines apply to all the truthful Messengers who were sent from Allaah, we may then discuss different types of religions.
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Question
As, it is better to hide your name while giving charity, but under some circumstances when it is not possible to hide yourself is it permissible to say that someone has given me this money to spend this way. Would it be a lie?
Please give your suggestion so that no personal fame or riya includes in my otherwise clear intention to please Allah Subhanahu Wa Taala.
Answer
Praise be to Allaah.
Firstly:
Concealing voluntary charity is better than giving it openly. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “There are seven whom Allah will shade with His shade on the Day when there is no shade but His… a man who gives charity and conceals it so that his left hand does not know what his right hand is giving.” Narrated by al-Bukhaari (1334) and Muslim (1712).
This description refers to going to great lengths to conceal charity. But giving charity openly may serve an interest sometimes, such as making others follow one’s example.
Secondly:
If a man gives charity from his own wealth but says to another person, This is from So and so, this is a lie, and lying is haraam.
If he wants to conceal the matter so that no one knows about this charity, there is nothing wrong with double entendres and using oblique words if there is a need for that.
So for example he may say: “This is not my money,” meaning that it belongs to Allah.
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