110 Waves Upon Waves OF Darkness In Shiah Literature

Zul Qa’dah 15, 1433 A.H, Wednesday, October 03, 2012

Every single one of the following 110 points can be found in Shiah books.

GENERAL POINTS

1. The Shiah Kalimah is different from the Muslim Kalimah Shahadah. The Shiah Kalimah is: “La Ila Haa Illallahu Muhammdur Rasoolullahi Aliyun Waliyullahi Wasiyyu Rasulillahi Wa Khalifatuhu Bila Faslin”.

2. In the Shiah Adhan the words ‘Ashadu Anna Aliyan Waliyullah’ and ‘Hujjatulllah’ are added and also the words ‘Hayya ‘Ala Khayril ‘Amal’ are added.

3. The five pillars of Shiism are: Wilayat/Imamat, Salat, Fasting, Zakat, and Hajj.

4. One should recite after every Salah: “O Allah! Send down your curses upon Abu Bakr, Umar, Othman, Muawiyah, Aishah, Hafsah, Hind, and Ummul Hakam”

5. Lying is extremely meritorious and rewarding.

6. It is extremely important to conceal one’s faith.

7. Deceit and deception is a noble act.

8. Taqiyyah is permissible which is to pretend by doing or saying exactly the opposite of what a person believes or feels. Obfuscation of Shiah beliefs is allowed.

9. Nine-tenth of the whole religion lies in Taqiyyah.

10. Looking at private parts of non-Muslims is permissible and it is just like looking at the private parts of an animal.

11. Only the color of the skin has to be covered (if the skin is painted, then a person can walk around without clothes). Imam Baqir appeared without any lower garment and he said it was permissible because he had put lime on his private parts.

12. Anal sex is permitted.

13. Marriage can be conducted without any witnesses.

14. A person will enter Paradise if they wash and consume a morsel of food which has fallen in excrement.

15. Mutah i.e. temporary marriage/renting out the female body for whatever time period is allowed.

16. The sordid act of Mutah is more rewarding than Salat and Fasting.

17. If Mutah is done once, a person attains the status of Husain, if done twice, the status of Hasan, if done three times, the status of Ali, if done four times, the status of Prophet Muhammad

18. Whoever does Mutah three times, he will be completely emancipated from the fire of hell.

19. A person is allowed to let someone else benefit from his wife’s private parts.

20. Sunnis are worse than dogs.

21. Sunnis are worse than illegitimate children.

22. Sunnis are not allowed to name their children in Iran with names like Abu Bakr, Umar, Aishah etc.

23. According to Shiah narrations, Rasulullah Sallallahu Alaihe Wasallam secretly dictated a manuscript (sahifah) to Ali Radiallahu Anhu that was (upon completion) “seventy feet long”. It contains all the laws of halaal, haraam and everything else a person needs to the extent that it even contains the penalty of a scratch. It is also called the Saheefah of Ali.

24. Jafr is a container made from skin that contains the knowledge of all the Nabis, Wasiys, and Ulema that passed among the Bani Israeel.

25. In a lengthy discussion between Imam Ja’far Saadiq and Abu Basheer, the imam describes the mushaf of Fatimah saying: “A mushaf in which is three times more than your Qur’an. By Allah, not a single word of it is in your Qur’an”.

26. The angels made an error and were in a misunderstanding when Husain (R.A.) was martyred.

27. Feet are not washed in Wudhu. Only Masah and wiping of the feet should be done.

28. Sajdah Tilawat and funeral prayers are permitted without Wudhu and Ghusl.

29. It is permissible to perform prayers in the direction of the graves of the Shiah Imams.

30. Shiahs break their fast about ten to fifteen minutes after sunset.

31. Tarawih prayers in Ramadhan are not performed by Shiahs.

32. Mutah Dawriyyah is permissible where ten or twenty men can have sexual relations with one woman in one night.

33. The land of Karbala is better than the Kaabah.

34. To ask help from Ali by saying, “Ya Ali Madad”, is not shirk.

ALLAH:

35. The doctrine and quality of Badaa is ascribed to Allah which means that Allah makes mistakes and Allah forgets.

36. In a state of anger, God can not differentiate between friends and enemies.

37. Allah was scared of the companions of Prophet Muhammad Sallallahu Alaihe Wasallam

38. Allah must judge and decide according to what the human intellect deems beneficial for humans.

39. Allah did not create everything.

QUR’AN:

40. Qur’an is incomplete and it has been tampered with, interpolated and altered.

41. The Shiah Qur’an is with the final Imam who has been hiding from the age of five in a cave in Iraq since the last 1200 years.

42. Current Qur’an completely different from Shiah Qur’an.

43. The current Qur’an right now has more than 6000 verses but the Shiah Qur’an has more than 17000.

PROPHETS/SAHABAH:

44. Prophet Adam (A.S.) is worse than Satan.

45. Accuse Adam (A.S.) of rebellion, jealousy and malice.

46. Prophets make mistakes which eventually deprives them of Prophethood like Prophet Yusuf (A.S.).

47. Ismaili Shiahs believe in the continuation of Prophethood.

48. Prophet Muhammad Sallallahu Alaihe Wasallam was scared of the creation of Allah and did not propagate correctly.

49. Prophet Muhammad Sallallahu Alaihe Wasallam rejected a gift of Allah.

50. Prophet Muhammad Sallallahu Alaihe Wasallam asked for compensation for teaching.

51. Ali (R.A.) had the choice and the option of divorcing the wives of Prophet Muhammad (SAW).

52. The wives of the Prophet are not considered to be from the family of the Prophet.

53. All the Sahabahs except a few turned apostates and turned away from Islam after the demise of Prophet Muhammad Sallallahu Alaihe Wasaalm.

54. One should dissociate with the 4 idols: Abu Bakr, Umar, Uthmaan, Muawiyya and 4 women Ayesha, Hafsa, Hind and Ummul Hakam.

55. One should curse the above after each prayer.

56. Aishah (R.A.) and Hafsah (R.A.) poisoned Prophet Muhammad Sallallahu Alaihe Wasallam.

57. Aishah (R.A.) was a traitor and a hypocrite and she is remembered with the vilest epithets.

58. Aishah (R.A.) committed adultery.

59. Less than ten Sahabah remained on Islam after the Prophet’s death.

IMAMAT: The concept of Imams is an integral belief of Shiism. This concept is completely different from the four Imams of Fiqh. The four Imams of Fiqh of Islam are cursed by Shiah authors and the four illustrious Imams of Fiqh are specifically called ‘dogs’.

60. Shiahs believe in the concept of 12 Imams.

61. The Imams are appointed (mansoos alaih) by Allah just as the Prophets.

62. The 12 Imams are on the same level and are on par with Prophet Muhammad Sallallahu Alaihe Wasallam.

63. The first Imam is Ali (R.A.) and the last Imam is hiding since the age of five in a cave in Iraq.

64. Shiah Imams are born from the thighs of their mothers because the private parts are unclean.

65. Shiah Imams are Hazir Nazir i.e. they are present every where and they are omnipresent.

66. The Imams are ma’soom (i.e. infallible, sinless) like the Prophets.

67. It is compulsory to bring Imaan on the Imams. To reject any Imam is disbelief just as it is disbelief to reject a Prophet.

68. The unconditional obedience of the Imam is compulsory.

69. The Imams receive wahi and revelation.

70. Just as the Ambiyaa and the Prophets are bestowed with certain mu’jizaat and miracles that are proof of their Prophethood, similarly the Imams have been bestowed with certain mu’jizaat that are proof of their Imaamat.

71. The Imams have the right to abrogate any command of the Shari’ah. It is permissible for them to declare a haraam thing halaal and vice versa.

72. Hazrat Ali Radiallahu Anhu and the rest of the Imams have a greater status than the Prophets.

73. The Imams have more knowledge than the Prophets A.S.

74. The entire creation including the Prophets were created for the sake of the Imams.

75. A covenant was taken from the Prophets regarding the imaamat of the Imams (that they accepted their imaamat).

76. The Prophets received prophethood because they had accepted the imaamat of the Imams.

77. Allah Ta’ala had compelled the entire creation including the Prophets to accept, whether willingly or unwillingly, the wilaayat of the Imams.

78. The Ambiyaa gain ‘noor’ and light from the ‘noor’ of the Imams.

79. On the day of Qiyaamah, Ali Radiallahu Anhu will be ahead (in front) of all the Ambiyaa.

80. On the day of Qiyaamah, Ali Radiallahu Anhu’s chair will be on the right of Allah Ta’ala’s throne (arsh) while the chairs of the Ambiyaa will be on the left of the throne.

81. The supplications of the Ambiyaa are accepted through the mediation (tufail) of the Imams.

82. The reason for Adam Alaihi Salaam not being included among the Ulool Azam Ambiyaa is that he was jealous of the status of the Imams.

83. Ibrahim Alaihi Salaam was first given nubuwwat, thereafter khullat (i.e. he was made the khaleel and bosom friend of Allah) and only then was he given imaamat.

84. Ayub Alaihi Salaam was afflicted with a severe illness because he doubted the imaamat of Ali Radiallahu Anhu.

85. If Musa Alaihi Salaam was alive it would be compulsory for him to obey the imams.

86. Yunus Alaihi Salaam was swallowed by the fish because he rejected the wilaayat of Ali Radiallahu Anhu.

87. The entire earth belongs to the imam.

88. Shiahs attribute the following statement to Ali Radiallahu Anhu: “I grant life and death. I am all living and I never die.”

89. Shiahs believe that their Imams know whatever is in the hearts of people and they are omniscient.

90. Shiahs maintain that Rasullullah Sallallahu Alaihi Wasallam told Ali Radiallahu Anhu:

"O Ali! You are the dayyaan (one who will give reward) of this ummah and you are responsible for their account. You will be the ‘Rukn e A’azam’ of Allah on the day of Qiyaamah. Listen! Certainly the people are going to return to you and you will be responsible for taking their reckoning. The bridge (siraat) will be yours, the scale will be yours and the place of standing (mauqaf) will be yours!"

91. Many Shiah narrations mention Ali Radiallahu Anhu’s title as “Distributor of Jannat and Jahannam”.

Allamah Baaqir Majlisi has established a separate chapter in his book “Bihaar Ul Anwaar” entitled: “Certainly he (Ali) is the distributor of Jannat and Jahannam.”

92. Allamah Baaqir Majlisi the famous Shiah scholar writes in his book “Hayaatul Quloob” : “The status of Imaamat is higher than nubuwwat”.

93. The imams have knowledge of everything that occurred in the past and everything that will occur in the future and that nothing in the earth and skies is concealed and hidden from them.

94. The imams know when they will die.

95. The imams know the reality of the faith and hypocrisy of every person on earth. They have in their possession a list of all those who will enter Jannat and all those who will enter Jahannam.

96. The imams know all the different languages of the world and converse in them also.

97. The imams know the languages of the birds and animals.

98. According to Shiah narrations, the souls of the imams go on mi’raj on the eve of every Jumu’ah. During this mi’raj they reach the throne of Allah where vast knowledge is given to them.

99. According to Shiah belief, a special book is revealed to the imams every Laylatul Qadr. It is brought to them by the angels and Ar Rooh.

100. As soon as the Imams are born, they read all the divine books.

101. The Imams are capable of performing all the miracles of the Prophets.

102. Shiahs do not criticize the quarrels which took place between the followers of their Imams.

103. The companions of the Shiah Imams were bereft of truthfulness, trustworthiness and allegiance.

104. The companions of the Shiah Imams did not correctly acquire the knowledge of the Usool (fundamentals) and the Furoo’ (branches) of religion.

105. The final Imam has been in hiding since the last 1200 years in a cave in Iraq. When he will appear, the Prophet and Ali (R.A.) will pledge allegiance to him (Bay’ah).

106. The final Imam will exhume the bodies of Abu Bakr and Umar and he will hang up their naked bodies and flog them and he will cause them to die 1000 times in a day and night.

107. Aishah will be brought back to life and she will be flogged as well by the final Imam.

108. The final Imam will slaughter all the Sunnis and he will start killing their scholars first.

109. If one does not accept the Shiah concept of Imaams then the person is a Kaafir and a non-Muslim.

110. The final imam will appear when there will be 313 sincere Shiahs.

BIBLIOGRAPHY

1. Shi’ite Beliefs, Shaykh Khalid Mahmud, Ph.D, Islamic Academy of Manchester, UK, 20 Pages.

2. Hidayatus Shiah, Shaykh Khalil Ahmed Saharanpuri, 844 Pages.

3. Tuhfah Ithna ‘Ashariyyah, Shah Abdul Aziz Muhaddith Dehlwi, 826 Pages.

4. Shiah kay hazar sawalon ka jawab, Shaykh Hafiz Muhammad Miyanwalwy, 547 Pages.

5. Aqaidus Shiah, Muhammad Farooq, 413 Pages.

6. Aayaat Bayyinaat, Shaykh Sayyid Muhammad Mahdi Ali Khan, 360 Pages.

7. Masala tahreefay Qur’an pur Binori Town ka tahqeeqi fatwa, Mufti Muhammad Inaamul Allah, 213 Pages.

8. Irshadus Shiah, Shaykh Muhammad Sarfraz Khan, Maktabah Safdariyyah, 213 Pages.

9. Khomainyism or Islam, Shaykh Dhiyaur Rahman Farooqi, 160 Pages.

10. Shi’ism exposed, Majlisul Ulama of South Africa, 150 Pages.

11. Sunni standpoint on Shiahs, compiled by Ahlus Sunnah Wal Jamaat for the Supreme court of Pakistan, 102 Pages.

12. The truth about Shi’ism Part 1, Majlisul Ulama of South Africa, 26 Pages.

13. The truth about Shi’ism Part 2, Majlisul Ulama of South Africa, 21 Pages.

14. Shiah Madhab kay chalees bunyadee aqeeday, Shaykh Abdus Shakoor Lakhnawi, 64 Pages.

15. Sunni Shiah muttafaqah tarjamh Qur’an ka azeem fitnah, Shaykh Qadhi Mazhar Husain, 28 Pages.

16. Shiah ithna ashariyya or aqeedah tahreefay Qur’an, Shaykh Manzoor Nomani, 28 Pages.

17. Shiah madhab, Shaykh Aashiq Ilahi Bulandshehri, 40 Pages.

18. Taayeed madhab ahlus sunnah tarjamah rad rawafidh, Imam Mujaddid Alf Thani, 92 Pages.

19. Assawaiqul Muhriqah, Shaykh Ibn Hajar Alhaytami, 2 Volumes.

20. The difference between the Shii and the majority of Muslim scholars, Saeed Ismaeel, Carbondale, IL, US, 34 Pages.

Submitted by a Mujahid

The Spirit Of Jihad Shall Continue To Ignite!

Zil Hajj 20, 1433 A.H, Tuesday, November 06, 2012

Al-Hamdulillah, all praises be to Allah, the Lord of all the worlds. May salawat and salam be showered upon Rasulullah Sallallahu ‘Alaihi Wasallam, his family and companions.

The conspiracies of the enemies of Islam in destroying the Muslims will continue to happen. All resources and efforts are deployed to fight the Muslims. Not a even moment that they halt. This is as what has been told by Allah Ta’ala in His verse, نِإ ِ اﻮُﻋﺎَﻄَﺘْﺳا ْ

"And they will continue to fight you until they turn you back from your religion if they are able." (QS. Al-Baqarah: 217)

Ibnu Katsir rahimahullah explain the meaning of the previous sentence, “And fitnah is greater (in sins) than killing,” Namely: “Indeed they are casting fitnah to a Muslim in his religion thereby making him murtad inclining toward kufr after he has believed, and that is greater in the sight of Allah than killing.” And then he mentioned: “And they will continue to fight you until they turn you back from your religion if they are able.” Meaning: “And then they do worse and more heinous sins, they do not repent nor do they stop.”

Sheikh Abdurrahman bin Nasir al-Sa’di said about the tafseer of the above verse, “And then Allah Ta’ala informs that they would continue to fight the believers. Their mission is not to seize the properties of the believers and kill them. Indeed ,their mission is to remove the believers from their religion and then become kafir after they have believed and they became the dwellers of the blazing hellfire. They will exert their capabilities for all that, doing whatever can be done, “and they want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it.” “

He continued, “This trait applies commonly to every kuffar, they do not stop to fight groups outside of themselves to the point of reverting them away from their religion. Especially the People of the Book from among the Jews and Christians who have set up organizations, spread missionaries, stationed doctors, built schools to attract the ummah towards their religion, created various propaganda to instill doubt in them regarding their religion (Islam).”

If this is the case, then what if the spirit of jihad dims while the spirit of hostility the kafireen continues unabated?

Allah informs about another conspiracy of the kuffar, they continue to work hindering from the way of Allah and creating movements that are deviating from Islam. Allah Ta’ala says,

َنﻮُﻠَﻤْﻌَﺗ

ٍ ﺎﱠﻤَﻋ

ُ ﻞِﻓﺎَﻐِﺑ

ﻪﱠﻠﻟا

ُ ﺎَﻣَو

ْ ءاَﺪَﻬُﺷ

ﻢُﺘْﻧَأَو

"Say, "O People of the Scripture, why do you avert from the way of Allah those who believe, seeking to make it [seem] deviant, while you are witnesses [to the truth]? And Allah is not unaware of what you do. O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers." (QS. Ali Imran: 99-100)

Due to that, the spirit shall not fade, it must continue to be guarded. If unable or the time is not right yet to perform the jihad directly in accordance with the requirement of the Shari’ah, then we must continue to maintain the spirit of jihad.

Various means are going to be taken by the enemies of Islam to destroy the religion of Allah. A variety of deceptions will be made to put out His light. One of them as mentioned in the Qur’an is by their mouths, for example through the funnels of the media. So something we must be aware of is that, the enemies of Islam will also make use of the media to attack Islam, including in journalistic activities. Therefore, the Ansarullah and Mujahideen should also be proficient in this field to ward off and confront their conspiracies.

Allah Ta’ala says, نَأ ْ ﻢِﺘُﻳ َّ هَرﻮُﻧ ُ ﻮَﻟَو ْ هِﺮَﻛ َ َنوُﺮِﻓﺎَﻜْﻟا

"They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it." (QS. Al-Taubah: 32)

Another verse that amplifies this,

اوُﺮِﺒْﺼَﺗ

نِإَو

اًﺮﻴِﺜَﻛ

ىًذَأ

َ اﻮُﻛَﺮْﺷَأ

َ ﻦﻳِﺬﱠﻟا

ْ ﻦِﻣَو ْ

"You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination." (QS. Ali Imran: 186)

If we observe, most of the media at the present age are controlled by the kuffar and their supporters from among the munafiqeen. So it is natural if we are witnessing today a majority of the mass media contain the hatred against Islam, are insulting the teachings of Islam, pushing the Muslims into the corner, equating jihad with terror, pinning negative titles to the activists of jihad, and the likes. And even sadder, the Muslim community is crammed and herded towards a bias conclusion about Islam, and they receive it crudely without doing any cross check. So indeed, struggling in this era tremendously need high patience and taqwa, “But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination.”

The hatred of the Kuffar through the mass media is also indicated by the verse of Allah Ta’ala, “O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater.” (QS. Ali Imran: 118).

It should be that, if we are able, we must fight against the various conspiracies, and destroy them. But what to do, the ummah is in a weak condition. The Mujahideen only have a limited ability in this field of mass media. Patience continues to be increased, one of which is by keeping on maintaining the ruh (spirit) of conducting jihad through the media.

Tips on How to Maintain the Spirit of Jihad

Changing the mindset about the dunya and akhirah; making the akhirah as the actual life. The dunya is just accompanying it, it should not be the goal.

Rasulullah Sallallahu ‘Alaihi Wasallam said about his sahabahs while digging trenches in the battle of Ahzab, هﺮﺟﺎﻬﻤﻟاو

"Ya Allah, indeed the life is the life of the akhirah. So give forgiveness to the people of Ansar and Muhajireen." (HR. Al-Bukhari) Meaning: Ya Allah indeed the life that we seek and that is everlasting is the life of the akhirah.

Why must we straighten out this mindset? Because the worldly orientation would undermine the spirit of jihad. We need to remember, if we get the pleasure of the world or the misery, it is only about 60 -70 years, a few pass through it. However, if we wrongly calculate the life of the akhirah, then the losses is immense, 1 day in the akhriah is like 50 thousand years in the dunya. Wallahu Ta’ala A’lam.

[Original article in Indonesian: Badrul Tamam/voa-islam.com]

Translated and Submitted by a Mujahid

Whoever Loves To Meet Allah, Allah Also Loves To Meet Him

Jamadi-Us-Sani 26, 1433 A.H, Friday, May 18, 2012

Al-Hamdulillah, all praises be to Allah Subhanahu wa Ta’ala, The Lord of all the worlds. Salawat and salam be to His servant and messenger, Prophet Muhammad Sallallahu ‘Alaihi Wasallam, his family and companions.

It is wajib (compulsory) for every Mu’min (believer) to love his God, Allah Subhanahu wa Ta’ala. It is also wajib to hope for love from Him.

It is also wajib for him to believe that the day of the meeting with Him will surely happen. Namely when Allah repays the deeds of His slaves after they have been resurrected from their graves. Due to that, he always prepares everything for that meeting.

 ِةَدﺎَﺒِﻌِﺑ 

كِﺮْﺸُﻳ 

َﻻَو 

ﺎًﺤِﻟﺎَﺻ ْ

"So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." (QS. Al-Kahfi: 110)

Meaning: Whoever hopes for the rewards from Allah and good returns when meeting with Allah Ta’ala in the hereafter, then he should be doing righteous deeds, namely: deeds that are compatible with the Shari’ah of

The further condition is, in doing the righteous deeds, he only hopes for the wajh (face) of Allah Ta’ala, where there is no associate for Him. Both of these, according to Ibnu Katsir, are the prerequisites for the deeds to be

The deeds must be sincerely done for Allah and right in accordance with the shari’ah of Rasulullah Sallallahu ‘Alaihi Wasallam. (see Tafsir Ibnu Katsir in interpreting the above verse).

Rasulullah Sallallahu ‘Alaihi Wasallam said:

 ُهَءﺎَﻘِﻟ 

ِ هِﺮَﻛ َ ﻪﱠﻠﻟا 

َ ﻪﱠﻠﻟا 

ْ هِﺮَﻛ َ ءﺎَﻘِﻟ 

ُ ﻦَﻣَو 

ُ هَءﺎَﻘِﻟ 

َّ ﻪﱠﻠﻟا 

ِ ﺐَﺣَأ 

َ ﻪﱠﻠﻟا 

َّ ءﺎَﻘِﻟ 

ﻦَﻣ ْ ﺐَﺣَأ ُ



"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet him." (HR. Al-Bukhari and Muslim)

Sheikh Ibnu Al-‘Utsaimin rahimahullah said, “A Mu’min who believes in what Allah promises in paradise for His believing slaves, in the form of great rewards, as well as vast gifts, then he would love it, and the dunya (world) feels light to him and the dunya does not matter to him because he will migrate to paradise which is better than the dunya.

At that moment, he also longs to meet Allah, especially when death approaches, he is then given the good news of Allah’s pleasure and mercy, he thus longs to meet Allah.” (Sharah Riyaad Al-Salihin)

So one of the do’as of the Prophet Sallallahu ‘Alaihi Wasallam was:

 َﻚِﺋﺎَﻘِﻟ 

َ ﻰَﻟِإ 

َ قْﻮﱠﺸﻟاَو 

ﻚِﻬْﺟَو 

ِ ﻰَﻟِإ 

َ ةﱠﺬَﻟ َ ﺮَﻈﱠﻨﻟا 

ﻚُﻟَﺄْﺳَأَو



"And I beg Thee the pleasure of seeing Your Face, and the longing for a meeting with You." (HR An-Nasaai, and made saheeh by Sheikh Al-Albani)

But otherwise, the people who are negligent of the hereafter and not hoping for Allah’s rewards on the day of the meeting with Him, he is made busy by the dunya and is content with it, so Allah also does not like to meet him, He is not willing to give forgiveness and mercy to him. Allah Ta’ala describes the people of this kind in His

 َنﻮُﺒِﺴْﻜَﻳ

اﻮُﻧﺎَﻛ 

ُ ﺎَﻤِﺑ 

ُ رﺎﱠﻨﻟا 

َ ﻢُﻫاَوْﺄَﻣ 

َ ﻚِﺌَﻟوُأ 

نﻮُﻠِﻓﺎَﻏ 

َ ﻢُﻫ ْ ﻦَﻋ ْ ﺎَﻨِﺗﺎَﻳآ 

ﻦﻳِﺬﱠﻟاَو 

ﺎَﻬِﺑ 

اﻮﱡﻧَﺄَﻤْﻃاَو 

ِ ﺎَﻴْﻧﱡﺪﻟا 

ةﺎَﻴَﺤْﻟﺎِﺑ

"Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs. For those their refuge will be the Fire because of what they used to earn." (QS. Yunus: 7-8)

Al-Imam Ibnu Katsir rahimahullah said: “This verse of Allah Ta’ala tells about the state of the damned people, namely those who are kufr (denial) of the meeting with Allah on Judgment day. Not hoping for anything in the meeting. They are content with the life of this world and their souls feel peace with it.”

They are the people who do not hope for the meeting with Allah, they even turn away from it and they may even go as far as denying it.

They are content with the world in lieu of the hereafter. Inclined towards the dunya and make it as the purpose of life and the culmination of their ideals. They are doing anything to acquire it and they are tooth and nail in gaining its pleasure and joy by any means.

They pour out all the obsessions, intentions, thoughts and energies for it. As if they were created to be eternal in it. As if the world is not a place of transit made as a place for preparing provisions by the travellers to the land of eternity. (summarized from Tafsir Taisir al-Karim al-Rahman, Sheikh Abdurrahman bin Nasir al-Sa’diy)

The fate of each of these groups can already be felt when they are facing death. The people of faith who believe and hope for the meeting with Allah will face death with happiness because they receive the good news of Allah’s grace, mercy, pleasure, glory and paradise after death.

On the other hand, the kuffar, with regards to the day of the meeting, will receive the bad news of Allah’s wrath and punishment that are so terrible, so much so that they hate death very much since they know what they would procure after death.

Narrated by Aishah Radhiyallahu ‘Anha, Rasulullah Sallallahu ‘Alaihi Wasallam said: ﻦَﻣ ْ ﺐَﺣَأ َّ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ ﺐَﺣَأ َّ ﻪﱠﻠﻟا ُ هَءﺎَﻘِﻟ ُ ﻦَﻣَو ْ هِﺮَﻛ َ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ هِﺮَﻛ َ ﻪﱠﻠﻟا ُ ُهَءﺎَﻘِﻟ

"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet

And then Aishah explained: “I asked: O Prophet of Allah, does that also mean hating death, whereas everyone of us hates death? Then he answered, “It does not mean like that. But a Mu’min when (facing death) he is given the good news of Allah’s mercy, pleasure and His paradise so that he loves meeting with Allah and thus Allah loves to meet him. And indeed a kuffar, when (facing death) he is given the bad news of Allah’s punishment and His wrath, so that he hates meeting with Allah and thus Allah also hates to meet him.” (HR. Al-Bukhari dan

The Prophet Sallallahu ‘Alaihi Wasallam, when facing death said: “Ya Allah I choose the highest companions.”

According to the utterance of Aishah, at that time the Prophet Sallallahu ‘Alaihi Wasallam was being given the choice of between staying alive in the world or die and meet Allah. Then he chose death as he prioritized the afterlife over the world.

Thus Al-Hafid Ibnul Hajar commented on this: “Therefore we must emulate him in this matter.” Namely making the hereafter as the purpose of life and prioritized the afterlife over the dunya.

Wallahu Ta’ala A’lam.

[Badrul Tamam/voa-islam.com]

Translated and Submitted by a Mujahid Theunjustmedia.com

Whoever Loves To Meet Allah, Allah Also Loves To Meet Him

Jamadi-Us-Sani 26, 1433 A.H, Friday, May 18, 2012

Al-Hamdulillah, all praises be to Allah Subhanahu wa Ta’ala, The Lord of all the worlds. Salawat and salam be to His servant and messenger, Prophet Muhammad Sallallahu ‘Alaihi Wasallam, his family and companions.

It is wajib (compulsory) for every Mu’min (believer) to love his God, Allah Subhanahu wa Ta’ala. It is also wajib to hope for love from Him.

It is also wajib for him to believe that the day of the meeting with Him will surely happen. Namely when Allah repays the deeds of His slaves after they have been resurrected from their graves. Due to that, he always prepares everything for that meeting.

ِةَدﺎَﺒِﻌِﺑ

كِﺮْﺸُﻳ

َﻻَو

ﺎًﺤِﻟﺎَﺻ ْ

"So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." (QS. Al-Kahfi: 110)

Meaning: Whoever hopes for the rewards from Allah and good returns when meeting with Allah Ta’ala in the hereafter, then he should be doing righteous deeds, namely: deeds that are compatible with the Shari’ah of

The further condition is, in doing the righteous deeds, he only hopes for the wajh (face) of Allah Ta’ala, where there is no associate for Him. Both of these, according to Ibnu Katsir, are the prerequisites for the deeds to be

The deeds must be sincerely done for Allah and right in accordance with the shari’ah of Rasulullah Sallallahu ‘Alaihi Wasallam. (see Tafsir Ibnu Katsir in interpreting the above verse).

Rasulullah Sallallahu ‘Alaihi Wasallam said:

ُهَءﺎَﻘِﻟ

ِ هِﺮَﻛ َ ﻪﱠﻠﻟا

َ ﻪﱠﻠﻟا

ْ هِﺮَﻛ َ ءﺎَﻘِﻟ

ُ ﻦَﻣَو

ُ هَءﺎَﻘِﻟ

َّ ﻪﱠﻠﻟا

ِ ﺐَﺣَأ

َ ﻪﱠﻠﻟا

َّ ءﺎَﻘِﻟ

ﻦَﻣ ْ ﺐَﺣَأ ُ

"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet him." (HR. Al-Bukhari and Muslim)

Sheikh Ibnu Al-‘Utsaimin rahimahullah said, “A Mu’min who believes in what Allah promises in paradise for His believing slaves, in the form of great rewards, as well as vast gifts, then he would love it, and the dunya (world) feels light to him and the dunya does not matter to him because he will migrate to paradise which is better than the dunya.

At that moment, he also longs to meet Allah, especially when death approaches, he is then given the good news of Allah’s pleasure and mercy, he thus longs to meet Allah.” (Sharah Riyaad Al-Salihin)

So one of the do’as of the Prophet Sallallahu ‘Alaihi Wasallam was:

َﻚِﺋﺎَﻘِﻟ

َ ﻰَﻟِإ

َ قْﻮﱠﺸﻟاَو

ﻚِﻬْﺟَو

ِ ﻰَﻟِإ

َ ةﱠﺬَﻟ َ ﺮَﻈﱠﻨﻟا

ﻚُﻟَﺄْﺳَأَو

"And I beg Thee the pleasure of seeing Your Face, and the longing for a meeting with You." (HR An-Nasaai, and made saheeh by Sheikh Al-Albani)

But otherwise, the people who are negligent of the hereafter and not hoping for Allah’s rewards on the day of the meeting with Him, he is made busy by the dunya and is content with it, so Allah also does not like to meet him, He is not willing to give forgiveness and mercy to him. Allah Ta’ala describes the people of this kind in His

َنﻮُﺒِﺴْﻜَﻳ

اﻮُﻧﺎَﻛ

ُ ﺎَﻤِﺑ

ُ رﺎﱠﻨﻟا

َ ﻢُﻫاَوْﺄَﻣ

َ ﻚِﺌَﻟوُأ

نﻮُﻠِﻓﺎَﻏ

َ ﻢُﻫ ْ ﻦَﻋ ْ ﺎَﻨِﺗﺎَﻳآ

ﻦﻳِﺬﱠﻟاَو

ﺎَﻬِﺑ

اﻮﱡﻧَﺄَﻤْﻃاَو

ِ ﺎَﻴْﻧﱡﺪﻟا

ةﺎَﻴَﺤْﻟﺎِﺑ

"Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs. For those their refuge will be the Fire because of what they used to earn." (QS. Yunus: 7-8)

Al-Imam Ibnu Katsir rahimahullah said: “This verse of Allah Ta’ala tells about the state of the damned people, namely those who are kufr (denial) of the meeting with Allah on Judgment day. Not hoping for anything in the meeting. They are content with the life of this world and their souls feel peace with it.”

They are the people who do not hope for the meeting with Allah, they even turn away from it and they may even go as far as denying it.

They are content with the world in lieu of the hereafter. Inclined towards the dunya and make it as the purpose of life and the culmination of their ideals. They are doing anything to acquire it and they are tooth and nail in gaining its pleasure and joy by any means.

They pour out all the obsessions, intentions, thoughts and energies for it. As if they were created to be eternal in it. As if the world is not a place of transit made as a place for preparing provisions by the travellers to the land of eternity. (summarized from Tafsir Taisir al-Karim al-Rahman, Sheikh Abdurrahman bin Nasir al-Sa’diy)

The fate of each of these groups can already be felt when they are facing death. The people of faith who believe and hope for the meeting with Allah will face death with happiness because they receive the good news of Allah’s grace, mercy, pleasure, glory and paradise after death.

On the other hand, the kuffar, with regards to the day of the meeting, will receive the bad news of Allah’s wrath and punishment that are so terrible, so much so that they hate death very much since they know what they would procure after death.

Narrated by Aishah Radhiyallahu ‘Anha, Rasulullah Sallallahu ‘Alaihi Wasallam said: ﻦَﻣ ْ ﺐَﺣَأ َّ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ ﺐَﺣَأ َّ ﻪﱠﻠﻟا ُ هَءﺎَﻘِﻟ ُ ﻦَﻣَو ْ هِﺮَﻛ َ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ هِﺮَﻛ َ ﻪﱠﻠﻟا ُ ُهَءﺎَﻘِﻟ

"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet

And then Aishah explained: “I asked: O Prophet of Allah, does that also mean hating death, whereas everyone of us hates death? Then he answered, “It does not mean like that. But a Mu’min when (facing death) he is given the good news of Allah’s mercy, pleasure and His paradise so that he loves meeting with Allah and thus Allah loves to meet him. And indeed a kuffar, when (facing death) he is given the bad news of Allah’s punishment and His wrath, so that he hates meeting with Allah and thus Allah also hates to meet him.” (HR. Al-Bukhari dan

The Prophet Sallallahu ‘Alaihi Wasallam, when facing death said: “Ya Allah I choose the highest companions.”

According to the utterance of Aishah, at that time the Prophet Sallallahu ‘Alaihi Wasallam was being given the choice of between staying alive in the world or die and meet Allah. Then he chose death as he prioritized the afterlife over the world.

Thus Al-Hafid Ibnul Hajar commented on this: “Therefore we must emulate him in this matter.” Namely making the hereafter as the purpose of life and prioritized the afterlife over the dunya.

Wallahu Ta’ala A’lam.

[Badrul Tamam/voa-islam.com]

Translated and Submitted by a Mujahid Theunjustmedia.com

"An army carrying black flags will come from Khurasan, no power will be able to stop them and they will finally reach Jerusalem where they will erect their flags"  

 [Tirmizi Shareef vol 2 hadeeth 152]

"If you see the Black Banners coming from Khurasan go to them immediately, even if you must crawl over ice, because indeed amongst them is the Caliph, Al Mahdi."

[Narrated on authority of Ibn Majah, Al-Hakim, Ahmad]

"The black flags will come from the East, led by mighty men, with long hair and beards, their surnames are taken from the names of their home towns and their first names are from Kunya"

[Asmal Masalik Lieyyam Mahdiyy Maliki Li Kull-id Dunya Biemrillah-il Malik, Qalda bin Zayd]

"An army carrying black flags will come from Khurasan, no power will be able to stop them…"

[Tirmizi Shareef vol 2 Hadeeth 152]

Shariah: The Clear Path

Shaykh Faraz Rabbani

“For each We have appointed a divine law and a traced-out way. Had God willed, He could have made you one community. But that He may try you by that which He has given you. So vie one with another in good works. Unto God you will all return, and He will then inform you of that wherein you differ.” (Qur’an, 5: 48)

For Muslims, life did not begin at birth, but a long time before that. Before even the creation of the first man. It began when God created the souls of everyone who would ever exist and asked them, “Am I not your Lord?” They all replied, “Yea.”

God decreed for each soul a time on earth so that He might try them. Then, after the completion of their appointed terms, He would judge them and send them to their eternal destinations: either one of endless bliss, or one of everlasting grief.

This life, then, is a journey that presents to its wayfarers many paths. Only one of these paths is clear and straight. This path is the Shariah.

Divine Guidance

In Arabic, Shariah means the clear, well-trodden path to water. Islamically, it is used to refer to the matters of religion that God has legislated for His servants. The linguistic meaning of Shariah reverberates in its technical usage: just as water is vital to human life so the clarity and uprightness of Shariah is the means of life for souls and minds.

Throughout history, God has sent messengers to people all over the world, to guide them to the straight path that would lead them to happiness in this world and the one to follow. All messengers taught the same message about belief (the Qur’an teaches that all messengers called people to the worship of the One God), but the specific prescriptions of the divine laws regulating people’s lives varied according to the needs of his people and time.

The Prophet Muhammad (God bless him and give him peace) was the final messenger and his Shariah represents the ultimate manifestation of the divine mercy. “Today I have perfected your way of life (din) for you, and completed My favour upon you, and have chosen Islam as your way of life.” (Qur’an, 5: 3) The Prophet (pbuh) himself was told that, “We have only sent you are a mercy for all creation.” (Qur’an, 21: 179)

Legal Rulings

The Shariah regulates all human actions and puts them into five categories: obligatory, recommended, permitted, disliked or forbidden.

Obligatory actions must be performed and when performed with good intentions are rewarded. Its opposite is the forbidden. Recommended action is that which should be done. Its opposite is the disliked. Permitted action is that which is neither encouraged nor discouraged. Most human actions fall in this last category.

The ultimate worth of actions is based on intention and sincerity, as mentioned by the Prophet (pbuh), who said, “Actions are by intentions, and one shall only get that which one intended.”

Life under the Shariah

The Shariah covers all aspects of human life. Classical Shariah manuals are often divided into four parts: laws relating to personal acts of worship, laws relating to commercial dealings, laws relating to marriage and divorce, and penal laws.

Legal Philosophy

God sent prophets and books to humanity to show them the way to happiness in this life, and success in the hereafter. This is encapsulated in the believer’s prayer, stated in the Qur’an, “Our Lord, give us good in this life and good in the next, and save us from the punishment of the Fire.”(2: 201)

The legal philosophers of Islam, such as Ghazali, Shatibi, and Shah Wali Allah explain that the aim of Shariah is to promote human welfare. This is evident in the Qur’an, and teachings of the Prophet (pbuh).

The scholars explain that the welfare of humans is based on the fulfillment of necessities, needs, and comforts.

Necessities

Necessities are matters that worldly and religious life depend upon. Their omission leads to unbearable hardship in this life, or punishment in the next. There are five necessities: preservation of religion, life, intellect, lineage, and wealth. These ensure individual and social welfare in this life and the hereafter.

The Shariah protects these necessities in two ways: firstly by ensuring their establishment and then by preserving them.

  1. Religion: To ensure the establishment of religion, God Most High has made belief and worship obligatory. To ensure its preservation, the rulings relating to the obligation of learning and conveying the religion were legislated.
     
  2. Life: To ensure the preservation of human life, God Most high legislated for marriage, healthy eating and living, and forbid the taking of life and laid down punishments for doing so.
     
  3. Intellect: God has permitted that sound intellect and knowledge be promoted, and forbidden that which corrupts or weakens it, such as alcohol and drugs. He has also imposed preventative punishments in order that people stay away from them, because a sound intellect is the basis of the moral responsibility that humans were given.
     
  4. Lineage: marriage was legislated for the preservation of lineage, and sex outside marriage was forbidden. Punitive laws were put in placed in order to ensure the preservation of lineage and the continuation of human life.
     
  5. Wealth: God has made it obligatory to support oneself and those one is responsible for, and placed laws to regulate the commerce and transactions between people, in order to ensure fair dealing, economic justice, and to prevent oppression and dispute.

Needs and Comforts

Needs and comforts are things people seek in order to ensure a good life, and avoid hardship, even though they are not essential. The spirit of the Shariah with regards to needs and comforts is summed up in the Qur’an, “He has not placed any hardship for you in religion,”(22: 87) And, “God does not seek to place a burden on you, but that He purify you and perfect His grace upon you, that you may give thanks.”(5: 6)

Therefore, everything that ensures the human happiness, within the spirit of Divine Guidance, is permitted in the Shariah.

The Sources of the Shariah

The primary sources of the Shariah are the Qur’an and example of the Prophet Muhammad (pbuh).

The Qur’an

The Qur’an was revealed to the Prophet (pbuh) gradually, over 23 years. The essence of its message is to establish the oneness of God and the spiritual and moral need of man for God. This need is fulfilled through worship and submission, and has ultimate consequences in the Hereafter.

The Qur’an is the word of God. Because of its inimitable style and eloquence, and, above all, the guidance and legal provisions it came with, it ensures the worldly and next-worldly welfare of humanity.

God Most High said, “Verily, this Qur’an guides to that which is best, and gives glad tidings to the believers who do good that theirs will be a great reward.” (Qur’an, 17: 9) And, “There has come unto you light from God and a clear Book, whereby God guides those who seek His good pleasure unto paths of peace. He brings them out of darkness unto light by His decree, and guides them unto a straight path.” (Qur’an, 5: 15)

The Prophetic Example (Sunna)

The Prophet’s role was expounded in the Qur’an, “We have revealed the Remembrance [Qur’an] to you that you may explain to people that which was revealed for them.” (16: 44)

This explanation was through the Prophet’s words, actions, and example. Following the guidance and the example of the Prophet was made obligatory, “O you who believe, obey God and obey the Messenger,” (4: 59) and, “Verily, in the Messenger of God you have a beautiful example for those who seek God and the Last Day, and remember God much.” The Prophet (pbuh) himself instructed, “I have left two things with you which if you hold on to, you shall not be misguided: the Book of God and my example.” [Reported by Hakim and Malik]

Derived Sources

There are two agreed upon derived sources of Shariah: scholarly consensus (ijma`) and legal analogy (qiyas)

Scholarly consensus

The basis for scholarly consensus being a source of law is the Qur’anic command to resolve matters by consultation, as God stated, “Those who answer the call of their Lord, established prayer, and whose affairs are by consultation.” (42: 38) Scholarly consensus is defined as being the agreement of all Muslim scholars at the level of juristic reasoning (ijtihad) in one age on a given legal ruling. Given the condition that all such scholars have to agree to the ruling, its scope is limited to matters that are clear according to the Qur’an and Prophetic example, upon which such consensus must necessarily be based. When established, though, scholarly consensus is decisive proof.

Legal Analogy (Qiyas)

Legal analogy is a powerful tool to derive rulings for new matters. For example, drugs have been deemed impermissible, through legal analogy from the prohibition of alcohol that is established in the Qur’an. Such a ruling is based on the common underlying effective cause of intoxication.

Legal analogy and its various tools enables the jurists to understand the underlying reasons and causes for the rulings of the Qur’an and Prophetic example (sunna). This helps in dealing with the ever-changing human situations and allows for new rulings to be applied most suitably and consistently.

Beyond Ritualism

Although the Shariah brings benefit in this world, the ultimate aim of those who submit to it is to express their slavehood to their Creator.

This way has been indicated in a Divine statement conveyed by the Prophet (pbuh), “My servant approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My servant keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks Me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him.” [Reported by Bukhari]

If the legal dimension of the Shariah gives Islam its form, the spiritual dimension is its substance. The spiritual life of Islam, and its goal, was outlined in the Divine statement (mentioned above). The Prophet (pbuh) explained spiritual excellence as being, “To worship God as though you see Him, and if you see Him not, [know that] He nevertheless sees you.”

The spiritual life of Islam is a means to a realization of faith and a perfection of practice. It is to seek the water that the Shariah is the clear path to, water that gives life to minds and souls longing for meaning.

It is this spiritual life, at its various levels, that attracts Muslims to their religion, its way of life, and to the rulings of the Shariah.

“And those who believe are overflowing in their love of God.” (Qur’an, 2: 165)

Faraz Rabbani,
Amman, Jordan.

Sources:

  • Al-Madkhal li Dirasat al-Shariah al-Islamiyya (Abd al-Karim Zaydan)
  • Usul al-Fiqh al-Islami (Wahba Zuhayli)
  • Al-Muwafaqat (Shatibi)
  • Al-Mustasfa (Ghazali)
  • Hujjat Allah al-Baligha (Wali Allah al-Dahlawi)
  • Reliance of the Traveller (tr. Nuh Keller)
  • Al-Tahrir (Ibn al-Humam)

Source: BBC Corp.

THE WISDOM IN ISLAM

“Wisdom In Islam” encompasses in its radiant words the true goals that all of us must strive for. Its bounty of mercy, forgiveness and guidance is stunning in its clarity. Imagine using this wonderful guidance on a regular basis? It is important to endeavor to practice and then to invite others to practice these beautiful words of wisdom.

A Bedouin came one day to the Prophet Mohammed (Peace Be Upon Him) and said to him,”O, Messenger of Allah! I’ve come to ask you a few questions about the affairs of this life and the Hereafter.”

Ask what you wish.

-I’d like to be the most learned of men.

Fear Allah, and you will be the most learned of men.

-I wish to be the richest man in the world.

Be contented, and you will be the richest man in the world.

-I’d like to be the most just of men.

Desire for others what you desire for yourself, and you will be the most just of men.

-I want to be the best of men.

Do good to others and you will be the best of men.

- I wish to be the most favored by Allah.

Engage much in Allah’s praise, and you will be most favored by Him.

-I’d like to complete my faith.

If you have good manners you will complete your faith.

-I wish to be among those who do good.

Adore Allah as if you see Him. If you don’t see Him, He sees you. In this way you will be among those who do good.

-I wish to be obedient to Allah.

If you observe Allah’s commands you will be obedient.

-I’d like to be free from all sins.

Bathe yourself from impurities and you will be free from all sins.

-I’d like to be raised on the Day of

Judgment in the light. Don’t wrong yourself or any other creature, and you will be raised on the Day of Judgment in the light.

-I’d like Allah to bestow His mercy on me.

If you have mercy on yourself and on others, Allah will grant you mercy on the Day of Judgment.

-I’d like my sins to be very few.

If you seek the forgiveness of Allah as much as you can; your sins will be very few.

-I’d like to be the most honorable man.

If you do not complain to any fellow creature, you will be the most honorable of men.

-I’d like to be the strongest of men.

If you put your trust in Allah, you be the strongest of men.

-I’d like to enlarge my provision.

If you keep yourself pure, Allah will enlarge your provision.

-I’d like to be loved by Allah and His messenger.

If you love what Allah and His messenger love you will be among their beloved ones.

-I wish to be safe from Allah’s wrath on the Day of Judgment.

If you do not lose your temper with any of your fellow creatures, you will be safe from the wrath of Allah on the Day of Judgment.

-What will save me from sins?

Tears, humility and illness.

-What are the best deeds in the eyes of Allah?

Gentle manners, modesty and patience.

-What are the worst evils in the eyes of Allah?

Hot temper and miserliness.

-What assuages the wrath of Allah in this life and in the Hereafter?

Concealed charity and kindness to relatives.

-What extinguishes hell’s fires on the Day of Judgment?

Patience in adversity and misfortunes.

“I have never heard a tradition more comprehensive of the beauties of religion, and more beneficial than this hadith. It collects all the good things of Islam.” (Related by Imam Ibn Hambal).

The Ruling on the One Who Insults the Prophet of Allaah


At-Tibyān Publications

As-Salaamu ‘Alaykum


Lately, the issue of those who swear at or insult the Prophet صلى الله عليه و سلم has come up. The following is some of what the scholars of Islām have said regarding this issue.

Ibn Taymiyyah RA said:

The First Issue: That Whoever - be it Muslim or kāfir - Swears at the Prophet صلى الله عليه و سلم, Then It Is Obligatory to Execute Him

This is the Math’hab of the general mass of the People of Knowledge. Ibn Al-Munthir said: “The general mass of the People of Knowledge have formed consensus upon that the Hadd of the one who swears at the Prophetصلى الله عليه و سلم is execution. And from those who sad this was Mālik, Al-Layth, Ahmad and Is’hāq. And it is the Math’hab of Ash-Shāfi’ī” He said: “And it is mentioned from An-Nu’mān: He is not killed, that which they are upon from shirk is greater.”And Abū Bakr Al-Fārisī, from the companions of Ash-Shāfi’ī, mentioned the Ijmā’ of the Muslims upon that the Hadd of the one who swears at the Prophet صلى الله عليه و سلم is execution, just as the Hadd of he who swears at other than him is whipping. And this Ijmā’ that he mentioned is understood as being the Ijmā’ of the first generations from the Sahābah and the Tābi’īn, or that he meant with that, their Ijmā’ upon that the one who swears at the Prophetصلى الله عليه و سلم, it is obligatory to kill him if he is a Muslim. And likewise, Al-Qādhī ‘Iyādh restricted it, as he said: “The Ummah has formed consensus upon the execution of the one who belittles him or swears at him from the Muslims.” And the Imām Is’hāq Ibn Rāhūyah, one of the Great Imāms, said: “The Muslims have formed consensus upon that whoever swears at Allāh, or swears at His Messenger صلى الله عليه و سلم, or rejects anything from that which Allāh ‘Azza Wa Jall Revealed, or kills a Prophet from the Prophets of Allāh ‘Azza Wa Jall, that he is a kāfir due to that, even if he accepts everything that Allāh Revealed.” And Al-Khattābī said: “I do not know anyone from the Muslims who differs regarding the obligation of his execution.” And Muhammad Ibn Sahnūn said: “The scholars have formed consensus upon that the one who swears at the Prophet صلى الله عليه و سلم, belittling him, is a kāfir, and the threat of the Punishment of Allāh is upon him, and his ruling according to the Ummah is execution, and whoever doubts his kufr and his punishment, then he has disbelieved.”

The Clarification Of The Opinion Relating To The Ruling Of The One Who Swears

And the clarification of the opinion regarding it is that the one who swears, if he is a Muslim, then he disbelieves and is executed, without any difference, and it is the Math’hab of the Four Imāms and other than them. And those from the Imāms who have mentioned the Ijmā’ upon that have past, like Is’hāq Ibn Rāhūyah and other than him. And if he is a Thimmī, then he is executed also in the Math’hab of Mālik and the People of Al-Madīnah, and the mentioning of their phrasings will come. And it is the Math’hab of Ahmad and the Fuqahā’ of theHadīth. And Ahmad clearly stated that in many places. 

Hanbal said: I heard Abū ‘Abdillāh saying: Everyone who swears at the Prophet صلى الله عليه و سلمor belittles him, whether he is a Muslim or a kāfir, then execution is upon him. And I see that he should be executed and not given Istitābah.” He said: And I heard Abū ‘Abdillāh saying: “Everyone who breaks the ‘Ahd and innovates an innovation in Islām like this, then I see execution upon him, they were not given the ‘Ahd and the Thimmah upon this.” And likewise, Abū As-Saqr said: I asked Abū ‘Abdillāh about a man from the People of Thimmah who swears at the Prophet صلى الله عليه و سلم, what is upon him? He said: If the Bayyinah is established upon him, then whoever swears at the Prophet صلى الله عليه و سلمis executed, whether he is a Muslim or a kāfir.” Both narrated by Al-Khallāl

And he said in the narration of ‘Abdullāh and Abī Tālib, and he was asked about someone who swears at the Prophet صلى الله عليه و سلم, he said: “He is executed.” It was said to him: “Are there Ahādīth regarding it?” He said: “Yes. Ahadīth, from them the Hadīth of the blind man who killed the woman. He said: I heard her swearing at the Prophet صلى الله عليه و سلم. And theHadīth of Husayn, that Ibn ‘Umar said: Whoever swears at the Prophet صلى الله عليه و سلم is executed. And ‘Umar Ibn ‘Abdil-‘Azīz said: He is executed. And that is because whoever swears at the Prophet صلى الله عليه و سلم is a murtadd, and no Muslim swears at the Prophet صلى الله عليه و سلم.”

‘Abdullāh added: “I asked my father about one who swears at the Prophet صلى الله عليه و سلم, is he given Istitābah?” He said: “Execution has become obligatory upon him, and he is not givenIstitābah. Khālid Ibn Al-Walīd killed a man who swore at the Prophet صلى الله عليه و سلم and did not give him Istitābah.” Both narrated by Abū Bakr in “Ash-Shāfī” And in the narration of Abī Tālib: “Ahmad was asked about the one who swears at the Prophet صلى الله عليه و سلم. He said: He is executed. He has nullified the ‘Ahd.” And Harb said: I asked Ahmad about a man from the People of Thimmah who swears at the Prophet صلى الله عليه و سلم. He said: He is executed if he swears at the Prophet صلى الله عليه و سلم.” Both narrated by Al-Khallāl, and he clearly stated this in other than these answers. So all of his sayings are clear statements regarding the obligation of executing him, and in that he has nullified the ‘Ahd, and there is nothing from him different than this. And likewise was mentioned from all of his companions, the earlier and the later of them, they did not disagree on that.” [1]

Imām ‘Abdul-Qādir Ibn ‘Abdil-‘Azīz said [2]:

Secondly: The Permissibility of Assassinating the Muhārib Disbeliever

The Muhārib, in other words, the one who has no covenant, and the Sunnah is narrated with that (i.e. assassination) regarding those whose harm is severe towards Allāh and towards His Messenger صلى الله عليه و سلم. And an indication of that is narrated in His, the Most High’s, statement:

                       فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ

…then kill the mushrikīn wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. [3]

Al-Qurtubī said, “… and prepare for them each and every ambush. In other words, wait for them in the places of heedlessness where they conduct reconnaissance. And this is an evidence for the permissibility of assassinating them prior to the Da’wah.” I say: The statement of Al-Qurtubī: “…prior to the Da’wah…” in other words, to the one who had been reached by theDa’wah previously. And this verse: and prepare for them each and every ambush…; in it there is evidence for the permissibility of the surveillance and the reconnaissance and the spying upon the enemy.

As for the Sunnah, the Messenger of Allāh صلى الله عليه و سلم had ordered the killing of Ka’b Ibn Al-Ashraf and Abī Rāfi’ Ibn Abī Al-Huqayq, who were both from the Jews. 

· As for Ka’b, he used to incite the mushrikīn against the Muslims, and he used to insult the Prophet صلى الله عليه و سلم, with his poetry and rhapsodize (write erotic poetry) against the women of the Muslims. And the story of his assassination was narrated by Al-Bukhārī and Muslim, as Al-Bukhārī narrated it from Jābir: “The Messenger of Allāh صلى الله عليه و سلم said, ‘Who is for Ka’b Ibn Al-Ashraf, as he has insulted Allāh and His Messenger?’ So Muhammad Ibn Maslamah stood up and said, ‘O Messenger of Allāh, would you like for me to kill him?’ He said, ‘Yes.’ He said, ‘Then give me permission to say something.’ He said, ‘Say it.’ So Muhammad Ibn Maslamah came to him.” [4] And in the Hadīth that Muhammad Ibn Maslamah, and those with him deceived Ka’b in (claiming) that they were frustrated with the Prophet صلى الله عليه و سلم and they deceived him, until they killed him, while he was in a well fortified fortress.

Ibn Hajar said, “And in the Mursal (narration) of ‘Ikrimah: ‘So the Jews became terrified, so they came to the Prophet صلى الله عليه و سلم and said, ‘Our leader was killed by assassination.’ So the Prophet صلى الله عليه و سلم reminded them about his deeds and what he used to incite against him, while insulting the Muslims.’ Ibn Sa’d added, ‘So they were frightened and did not say anything (further).” – until Ibn Hajar said – “And in it, there is the permissibility of killing the polytheist (mushrik) without Da’wah as long as the general Da’wah has reached him. And in it, there is the permissibility of saying that which is necessary during war, even if the one saying it did not really mean it.” [5] And Al-Bukhārī narrated this Hadīth in “The Book of Jihād: ‘Chapter of Lying in War’ and ‘Chapter of Assassinating the People of War’”.

I say: So whoever describes the assassination of the disbelievers who make war against Allāh and His Messenger صلى الله عليه و سلم as betrayal and the likes of that, or that Islām forbids that, then he is a misguided one who has Tak’thīb (i.e. does not accept the truthfulness) of the Book and the Sunnah. And An-Nawawī has said, “He – Al-Qādhī ‘Iyādh – said, ‘And it is not permitted for anyone to say that his killing was a betrayal. And one person said this in a gathering with ‘Alī Ibn Abī Tālib, may Allāh be pleased with him, so he ordered for his neck to be struck (i.e. decapitation).” [6] And this latter event was pointed out by Al-Qurtubī in the Tafsīr of His, the Most High’s, statement:

                                             فَقَاتِلُواْ أَئِمَّةَ الْكُفْرِ

…then fight the leaders of disbelief. [7]

And Ibn Taymiyyah mentioned it in his book “As-Sāram Al-Maslūl ‘Ala Shātim Ar-Rasūl”. And he mentioned a story, which occurred between Mu’āwiyah and Muhammad Ibn Maslamah, may Allāh be pleased with them.

· As for Ibn Abī Al-Huqayq, he was a Jew from Khaybar and he was the merchant of Al-Hijāz, and he went to Makkah and enraged Quraysh against the Prophet صلى الله عليه و سلم until they gathered the confederates (Al-Ah’zāb) and it was the Battle of Al-Ah’zāb, and he was the igniter of its flame. Al-Bukhārī narrated from Al-Barā’ Ibn ‘Āzib who said, “The Messenger of Allāh صلى الله عليه و سلم sent men from the Ansār to Abī Rāfi’, the Jew, and he put ‘Abdullāh Ibn ‘Atīq in charge over them. And Abū Rāfi’ used to insult the Messenger of Allāh صلى الله عليه و سلمand would help against him. And he was in a fortress of his in the land of Al-Hijāz.” [8] And he narrated from him as well, that he said, “The Messenger of Allāh صلى الله عليه و سلم sent a group to Abī Rāfi’, then ‘Abdullāh Ibn ‘Atīq entered upon him in his house, at night, while he slept, and he killed him.” [9] And Ibn ‘Atīq deceived with many various deceptions until he killed him, as he deceived until he entered the fortress. Then he closed the doors of the houses of the Jews from outside. Then he went to Abī Rāfi’ and he would not enter any door except that he closed it from inside and he disguised his voice so that he would not be recognized. Ibn Hajar said, “And in the Hadīth from the benefits there is the permissibility of assassinating the mushrik who has been reached by the Da’wah but who persists, and the killing of the one who offers support against the Messenger of Allāh صلى الله عليه و سلم with his hand (i.e. physically) or with his money (i.e. financially) or with his tongue (i.e. verbally), and the permissibility of spying upon the people of war and looking for their inattentiveness, and being extremely dedicated in waging war against the mushrikīn and the permissibility of being ambiguous in speech, due to a benefit and the opposition of small numbers of the Muslims against numerous mushrikīn.” [10] And Al-Bukhārī narrated it within “The Book of Jihād: Chapter of Killing the Sleeping mushrik”.

· And regarding this issue, the Shaykh, ‘Abdur-Rah’mān Ad-Dawsarī, may Allāh be merciful to him, said in mentioning the levels of worship, in his Tafsīr of His, the Most High’s, statement:

                                          إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ

You (Alone) we worship, and You (Alone) we ask for help. [11]

He said, “Then the preparation of strength in accordance with one’s ability is from the obligations of the religion, and from the necessities to establish it. So the one who correctly worships Allāh, is not afflicted by the postponement in this, let alone abandoning it or taking it as insignificant. And also, the worshipper of Allāh who is determined upon the Jihād in himself, would be carrying out the assassinations of the leaders of disbelief, from the callers to atheism and the outright permissibility (i.e. liberalism) and everyone who attacks of the revelation of Allāh or the one who puts forth his pen or his campaigns against the Clearly True (Hanīf) religion, because this one is an insulter of Allāh and His Messenger صلى الله عليه و سلم. It is not permissible for the Muslims in the regions of the Earth, from the specific (Scholars, Mujāhidīn, etc.) or the general ones (layman), to leave him living, because he is more harmful than Ibn Abī Huqayq, and others besides him, from those who the Messenger of Allāh صلى الله عليه و سلم recommended their assassination. So the abandonment of the assassinations of those who inherited from them (i.e. those who wage war against Allāh and his Messenger صلى الله عليه و سلم), in this time, is a removal of the last testament of the Al-Mustafā (i.e. the Prophet صلى الله عليه و سلم), and a terrible breach the worship of Allāh and a horrible hideous legitimizing of the axes of destruction against the religion of Allāh, and its emergence cannot be explained except by (saying there is) the absence of protective instincts (Ghīrah) towards the religion of Allāh, and any anger (on behalf) of His noble Face. And that is a great shortcoming in the love of Allāh and His Messenger and their glorification, which would not come from someone who has established the worship of Allāh upon its correct, intended meaning.” [12]

[1]“As-Saarim Al-Maslool ‘Alaa Shaatim Ar-Rasool”: pg. 12-13
[2] This is taken from the Imaam’s book entitled: “Al-‘Umdah Fee I’daad Al-‘Uddah Lil-Jihaadi Fee Sabeelillaahi Ta’aala”: pg. 328-330 
[3] Sūrat At-Tawbah, 5
[4] Hadīth #4,037
[5] “Fat’h Al-Bārī ”, Vol. 7/340
[6] “Sahīh Muslim Bi’Sharh’ An-Nawawī ”, Vol. 12/160
[7] Sūrat At-Tawbah, 12
[8] Hadīth #4,039
[9] Hadīth #4,038 
[10] “Fat’h Al-Bārī ”, Vol. 7/345
[11] Trans. Note: Sūrat Al-Fātihah, 5
[12] From “Safwat Al-‘Āthār Wal-Mafāhīm Min Tafsīr Al-Qur’ān Al-‘Athīm ”, Vol. 1/268 by the Shaykh, ‘Abdur-Rah’mān Ad-Dawsarī; publication of “Dār Al-Arqam ”, 1404 H.

The Prophet (Salalaho Alayhi WaSallam) one day said to Hazrat Ali (ra): Ali Do these five things before going to bed at night: 1. Give 4000 Dinaars in Sadaqa and then sleep 2. Read one complete Quran and then sleep 3. Pay the price for Janna’h and then sleep 4. Make two people happy with each other when they are upset and then sleep 5. Do one hajj and then sleep Hazrat Ali (ra) said, Ya Rasulallah (Salalaho Alayhi WaSallam)! This looks impossible, how will Ibe able to do it? Then the prophet (Salalaho Alayhi WaSallam) replied: 4 times reading surah Fatiha is equals to four thousand Dinaars giving in Sadaqa. 3 times reading surah Ikhlas (Qul hu Allahu Ahad) is equals to one complete Quran. 3 times reading any durood shareef (Shortest: SallAllaho Alaihi Wa Salam) isthe price of jannat. 10 times Astagfirullah (or any istighfar)is equals to making two unhappy people happy with each other. 4 times third Kalima is equal to performing one Hajj. After this Hazrat Ali (ra) said, Ya Rasulallah (s.a.w)! Now I will do all these before going to bed. SubhanAllah!! ♥ How Many of u will do d same ????????? ~Kindly Share ~

The Prophet (PBUH) said;”I am not responsible for any Muslim who stays among polytheists. They asked: ‘Why, Apostle of Allah?’ He (PBUH) said; ‘Their fires should not be visible to one another.’ and He (PBUH) said; “Who joins the polytheists and lives with them then he is like them” and He (PBUH) said; “Migration will not end until repentance ends, and repentance will not end until the sun rises in the west.”
(“Al-Musnad”, vol.4/99, Abu Dawud, Kitab al-Jihad, vol.3/7, Hadith 2479, and ad-Darami, Kitab as-Siyyar, vol.2/239. Albani classifies it as Sahih. See: “Sahih al-Ja’mi as-Sagheer”, vol.6/186, Hadith 7346)

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Watch the rest of the videos at http://www.youtube.com/user/EnterTheTruth (there is more than 48 videos and you just watched video 46) So please Brothers and Sisters watch the videos InshaAllah!

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This series of lectures covers the different aspects of the life of Abu Bakr (R.A.), including his life before Islam, during the life of the Prophet Muhammad (P.B.U.H.), and finally during his Khalifah.
http://www.kalamullah.com/Anwar%20Al-Awlaki/Umar%20Ibn%20Alkhataab%20-%20His%20Life%20and%20Times/01%20-%20Introduction%20-%20His%20Character.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/02%20-%20His%20Family%20-%20Embracing%20Islam.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/03%20-%20Hijrah.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/04%20-%20Jihad%20With%20The%20Messenger%20Of%20Allah.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/05%20-%20Life%20In%20Madinah.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/06%20-%20The%20Khalifah%20Of%20The%20Messenger%20Of%20Allah.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/07%20-%20Inaugural%20Address.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/08%20-%20The%20Governors%20-%20The%20Army%20Of%20Usama.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/09%20-%20The%20War%20Against%20The%20Apostates.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/10%20-%20War%20Against%20Apostates%20(Cont.).mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/11%20-%20War%20Against%20Apostates%20(Cont.).mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/12%20-%20The%20Conquest%20Of%20Iraq.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/13%20-%20The%20War%20Against%20The%20Romans.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/14%20-%20War%20Against%20Romans%20(Cont.)%20-%20His%20Death.mp3
http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/15%20%20-%20His%20Virtues.mp3

This series of lectures covers the different aspects of the life of Abu Bakr (R.A.), including his life before Islam, during the life of the Prophet Muhammad (P.B.U.H.), and finally during his Khalifah.


  1. http://www.kalamullah.com/Anwar%20Al-Awlaki/Umar%20Ibn%20Alkhataab%20-%20His%20Life%20and%20Times/01%20-%20Introduction%20-%20His%20Character.mp3
  2. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/02%20-%20His%20Family%20-%20Embracing%20Islam.mp3
  3. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/03%20-%20Hijrah.mp3
  4. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/04%20-%20Jihad%20With%20The%20Messenger%20Of%20Allah.mp3
  5. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/05%20-%20Life%20In%20Madinah.mp3
  6. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/06%20-%20The%20Khalifah%20Of%20The%20Messenger%20Of%20Allah.mp3
  7. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/07%20-%20Inaugural%20Address.mp3
  8. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/08%20-%20The%20Governors%20-%20The%20Army%20Of%20Usama.mp3
  9. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/09%20-%20The%20War%20Against%20The%20Apostates.mp3
  10. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/10%20-%20War%20Against%20Apostates%20(Cont.).mp3
  11. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/11%20-%20War%20Against%20Apostates%20(Cont.).mp3
  12. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/12%20-%20The%20Conquest%20Of%20Iraq.mp3
  13. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/13%20-%20The%20War%20Against%20The%20Romans.mp3
  14. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/14%20-%20War%20Against%20Romans%20(Cont.)%20-%20His%20Death.mp3
  15. http://www.kalamullah.com/Anwar%20Al-Awlaki/Abu%20Bakr%20al%20Siddiq%20-%20His%20Life%20and%20Times/15%20%20-%20His%20Virtues.mp3