He cannot lower his gaze because there are too many women

 

I live in a non-Muslim country and I cannot lower my gaze because there are too many uncovered women around me.

Praise be to Allaah.

Lowering the gaze is of two types, one which a person can do
and which he has no excuse for not doing, which means not repeatedly looking
at women or deliberately looking at them. This is something that he can do,
and it is obligatory upon him, I mean not repeatedly looking at women or
deliberately looking at them, because it is within his capabilities, and it
makes no difference whether he is in a country where there is a great deal
of unveiling or not. 

The second type is something that a person cannot avoid, and
it is an accidental glance, where he sees a woman but he does not look
repeatedly at her or look deliberately; rather he carries on his way. This
will not harm him and he is not sinning thereby, because it is beyond his
control. This, and Allaah knows best, is the reason why Allaah says
(interpretation of the meaning): “Tell the believing men to lower their
gaze (from looking at forbidden things)” [al-Noor 24:30]. In the
original Arabic the literal meaning is “lower some of the gaze” which means
that lowering the gaze completely is not obligatory and it is something that
is beyond a person’s control, or what is required in cases of necessity,
such as a doctor looking at his patient and so on, or when a man looks at
the woman to whom he wants to propose marriage. End quote. 

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Will an adulterer be deprived of al-hoor al-‘ayn? What is the meaning of the hadeeth “Whoever commits adultery, the same will be done to him (i.e., his womenfolk)”?

 

If a man commits zina then repents, will he be deprived of al-hoor al-‘ayn in the Hereafter? And what is the meaning of the phrase “the same will be done to him (i.e., his womenfolk), even within the walls of his house?” If that refers to his mahrams.

Praise be to Allaah.
 

 

If an adulterer or anyone else who has committed a sin
repents sincerely, Allaah will accept his repentance and expiate for his bad
deeds, as is indicated by a great deal of evidence in the Qur’aan and
Sunnah. For example, Allaah says (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] 

Indeed, if his repentance is good, his bad deeds may be
replaced with good, by the immense grace and mercy of Allaah, as Allaah says
(interpretation of the meaning): 

“And those who invoke not
any other ilaah (god) along with Allaah, nor kill such person as Allaah has
forbidden, except for just cause, nor commit illegal sexual intercourse
and whoever does this shall receive the punishment.

The torment will be
doubled to him on the Day of Resurrection, and he will abide therein in
disgrace;

Except those who repent
and believe (in Islamic Monotheism), and do righteous deeds; for those,
Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving,
Most Merciful”

[al-Furqaan 25:68-70] 

What is implied by the forgiveness of Allaah and His
acceptance of repentance is that He will not punish him. 

But if a person persists in committing zina and does not
repent from it, then it is proven that such a person will suffer different
kinds of punishment, in this world, in the grave and in the Hereafter. We do
not find any text that states that he will be deprived of al-hoor al-‘ayn,
but some of the scholars have reached this conclusion by analogy with the
proven warning concerning one who dies without repenting from drinking wine,
who will not drink it in the Hereafter; and one who does not repent from
wearing silk in this world, who will not wear it in the Hereafter. 

Ibn al-Qayyim (may Allaah have mercy on him) listed the
punishments that will befall the one who commits zina, if he does not
repent:

 “He exposes himself to missing out on the enjoyment of
al-hoor al-‘ayn in the blessed abode of the Paradise of ‘Aden (the Garden of
Eden). For Allaah will punish the one who wears silk in this world by
depriving him of it on the Day of Resurrection; and He will punish the one
who drinks wine in this world by depriving him of it on the Day of
Resurrection; so by the same token He will punish the one who enjoyed haraam
intimacy in this world. Indeed, everything of haraam things that a person
enjoyed in this world, he will be deprived of its legitimate counterpart in
the Hereafter.” 

(Rawdat al-Muhibbeen by Ibn al-Qayyim, 365-368) 

With regard to the hadeeth which says that the Prophet
(peace and blessings of Allaah be upon him) said “Whoever commits adultery,
the same will be done to him (i.e., his womenfolk), even within the walls of
his house”, this is a fabricated (mawdoo’) hadeeth, as was stated by
al-Suyooti and Ibn ‘Arraaq, and by al-Albaani in al-Silsilah al-Da’eefah,
2/155. 

Based on that, there is no point to your
objection. Even if the hadeeth were saheeh, it could be interpreted in a
sound manner, which is that a man who commits zina and persists in it is one
of the immoral and corrupt, and this corruption will have an effect on his
family, because it will influence his family and make them corrupt as well.
If the head of the household is careless about his own attitude, he will be
even more careless about his family, and he will not discipline them to
follow their religion properly. As a result, it is not unlikely that they
will fall into the same sins as he did, because their faith is weak. In fact
there are many stories from real life which point to such cases. This is one
of the punishments which are hastened in this world, by means of which
Allaah punishes those who violate  the honour of the Muslims, so Allaah
causes their honour to be violated in turn, as a fitting punishment. Allaah
does whatsoever He wills, in accordance with the utmost wisdom and perfect
justice, and He is never unjust towards anyone. He is not to be questioned
as to what He does, and He is the Most Wise, All-Knowing.

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Learn Quran it brings happiness in this world and the Here after. Reading quran online inspires a man to explore the Arabic quran teachings in a new manner and see the world in a different way the way of truth and guidance. Learn holy Quran it brings happiness in this world and the world after death. The Prophet (Peace be upon him) said: If you desire the life of the fortunate, the death of a martyr, the salvation on the Day of Regret and the shade on the Day of Extreme Heat, then you should study the Quranic education because it is the word of the Merciful, a sanctuary from Shaytaan and a causes the tilting of the Balance. It is the deputy of every Muslim to spread the word of justice let teach kids quran from the beginning the quran quida  and ask then for listening to quran online from different reciter’s and learn quran tafsir and the quranic tafseer with translation and let the do quran memorization   and learn tajweed quran rules from quran tutor and guide them to spread the word of peace 

Woman who accepts Islam and whose husband is a kaafir

 

If a lady reverts to Islam and is married to a non-Muslim man, must she divorce this
man? If he refuses to become a Muslim, can she continue to live with him?

All praise be to Allah the Almighty.

If a woman becomes a Muslima and her husband is a kaafir, then it becomes mandatory for her to
separate from him and it is not permissible for her to remain with him in his state of shirk (disbelief),
as per Allah's injunction (interpretation of the meaning):

"… do not send them back to the disbelievers—they are not lawful (wives) for the disbelievers nor
are the disbelievers lawful (husbands) for them…" (Al-Mumtahinah 60:10).

It is her duty to invite him to Islam and to attempt to convince him via various approaches in the hope
that Allah may accept her efforts and give her the great reward for his guidance through her. The
prophet
(peace be upon him) once told Ali (may Allah be pleased with him) when he sent him to a
people who were idol-worshippers:

"Invite them to Islam and inform them what is required of them, for (I swear) by Allah, that Allah
guides a man through you is better than if you had humr un-na'am (a particular kind of camel
which is the most sought-after wealth among the Arabs)" (Al-Bukhari, Fath il-Baari 3009).

As for the course of the marriage, and what she should do if her husband accepts Islam or doesn't,
Ibn ul-Qayyim (may Allah have mercy upon him) said: What is indicated by evidence of his
(i.e.,
the prophet's) ruling is that the marriage is mawqoof, or in abeyance (i.e. suspension); if her husband
accepts Islam before the elapsing of her 'iddah (waiting period), then she remains his wife. If her
'iddah elapses then she has the right to marry whom she pleases or if she likes she may wait (in the
hope he may still accept Islam). If he then accepts Islam, she becomes his wife without need of
renewing the marriage. (Zaad ul-Ma'aad, Vol 5 p.138).

wallahu a'lam. (And Allah the Most Knowledgeable knows what is the most true and correct)

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Tragedy suffered by a girl whose mother’s husband does not fear Allaah

 

It is with sorrow that i ask this question.My friend has been raped be her father for many years.She was conceived outside her parent's marriage but they married following her birth.She revealed the rape after she got married.Her father is a religious man with a solid reputation.I ahve heard once that the father of an illigitimate child is allowed to have a sexual realtionship with her because in Islam she is not his daughter,kindly clear me on that matter

Praise be to Allaah.
 

 

If what is mentioned in the question is true, then what can
we say about a mother’s husband who is so despicable, vile and contemptible,
and who is lacking in religious commitment and transgresses the limits set
by Allaah? To Allaah we belong and unto Him is our return; there is no power
and no strength except with Allaah. 

Does he not know that Allaah has forbidden a man to marry the
daughter of his wife with whom he has consummated the marriage? Allaah says
(interpretation of the meaning): 

“Forbidden to you (for marriage) are: your mothers, your
daughters, … your stepdaughters under your guardianship, born of your wives
to whom you have gone in”

[al-Nisa’ 4:23] 

Let alone committing immoral actions with her. Does this man
not know of the serious threat which Allaah issues and the painful torment
that awaits the zaani (adulterer, one who engages in unlawful sexual
relations)? Allaah says (interpretation of the meaning): 

“And those who invoke not
any other ilaah (god) along with Allaah, nor kill such person as Allaah has
forbidden, except for just cause, nor commit illegal sexual intercourse
and whoever does this shall receive the punishment.

The torment will be doubled to him on the Day of
Resurrection, and he will abide therein in disgrace”

[al-Furqaan 25:68-69] 

Does he not know that committing adultery with one's
neighbour’s wife is worse than committing adultery with any other woman? It
says in the hadeeth that ‘Abd-Allaah (may Allaah be pleased with him) said:
“I said, ‘O Messenger of Allaah, which sin is the worst?’ He said, ‘Setting
up a rival to Allaah when He has created you.’ I said, ‘Then what?’ He said,
‘Killing your child so that he will not eat with you.’ I said, ‘Then what?’
He said, ‘Committing adultery with your neighbour’s wife.’” (Narrated by
al-Bukhaari, al-Hudood, 6313).  

Committing adultery with
one’s neighbour’s wife is regarded as a greater sin than committing adultery
with any other woman, so how about committing zina with someone who is his
mahram and is forbidden to him, as this evil man has done?

 Ibn Abi Shaybah said: Question on committing zina with a
mahram: Hafs narrated from Ash’ath from ‘Adiyy ibn Thaabit from al-Bara’
that the Prophet (peace and blessings of Allaah be upon him) sent him
to a man who had married his father’s wife, and ordered him to bring him his
head. Wakee’ narrated from Hasan ibn Saalih from al-Suddi from ‘Adiyy ibn
Thaabit that al-Bara’ said: “I met my maternal uncle and he was carrying a
banner. I said, ‘Where are you going?’ He said, ‘The Prophet (peace and
blessings of Allaah be upon him) has sent me to a man who married his
father’s wife, to kill him, or to strike his neck.’” 

Al-Musannaaf by Ibn Abi Shaybah,
part 8, p. 380. Also narrated by al-Nasaa’i, al-Nikaah, 3279; classed
as saheeh by al-Albaani in Saheeh al-Nasaa’i, 3123. 

So how about if he forced this girl to do that, and committed
zina with her against her will?

 It is very strange that it says in the question that he is
very religious, even though he has audaciously transgressed the limits set
by Allaah. We ask Allaah to keep us safe and sound.

 One of the basic principles of Islam which no Muslim has no excuse for not knowing is that zina – with any woman at all – is haraam and is a major sin, and it is even worse if the woman with whom a person commits zina is one whom he is permanently forbidden to marry. We seek refuge with Allaah from the things that earn His wrath and painful torment.

Ruling on one who apostatises repeatedly

 

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?.

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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What is the ruling on wearing masks or costumes in the shape of animals at children’s parties?

 

What is the ruling on wearing a mask or costume in the shape of a human or animal, such as a bear and so on, to take part in children’s programs and make the children have fun?.

Praise be to Allaah.

Many scholars have granted concessions with regard to
children’s toys, even if they are in the shape of an animate being,
because of the report narrated by Abu Dawood (4932) from ‘Aa’ishah (may
Allah be pleased with her) who said: The Messenger of Allaah (peace and
blessings of Allah be upon him) came back from the campaign to Tabook or
Khaybar and there was a curtain over her niche. The wind lifted the edge
of the curtain and uncovered ‘Aa’ishah’s toy dolls. He said: “What is
this, O ‘Aa’ishah?” She said: My dolls. He saw among them a horse with two
wings made of cloth and he said: “What is this that I see in the midst of
them?” She said: A horse. He said: “What is this that I see on it?” I
said: Two wings. He said: “A horse with wings?” She said: Have you not
heard that Sulaymaan had horses with wings? She said: And the Messenger of
Allaah (peace and blessings of Allah be upon him) smiled so broadly that I
saw his eyeteeth. 

And al-Bukhaari (5779) and Muslim (2440) narrated that
‘Aa’ishah (may Allah be pleased with her) said: I used to play with dolls in
the house of the Messenger of Allah (peace and blessings of Allah be upon
him) and I had friends who would play with me…” 

This is with regard to toys and costumes, and there is a
well-known difference of opinion concerning this matter. Some of the
scholars forbade children’s toys if they are in the form of an animal such
as a lion or tiger and the like, and some granted a concession allowing
that. 

See: Ahkaam al-Tasweer fi’l-Fiqh al-Islami, p.
241-261; Fataawa Noor ‘ala al-Darb by Shaykh Ibn ‘Uthaymeen, tape no.
374, side A. 

According to the view that costumes are permissible in
general, if a person wears something that is made in the shape of a bear,
for example, and he tries to imitate the way it moves and walks, this
includes two things concerning which there are reservations: imitating
animals and wearing an image or something on which there is an image. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said
concerning contact lenses: 

If they resemble an animal’s eyes, such as those look like
the eyes of a cat or a rabbit or any other animal, that is not permissible,
because resembling animals is not mentioned in the Qur’aan and Sunnah except
in the context of blame. Allah says (interpretation of the meaning):

“And recite (O Muhammad صلى
الله عليه وسلم) to them the story of him to whom We gave Our Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw
them away; so Shaytaan (Satan) followed him up, and he became of those who
went astray.

176. And had We willed, We would surely, have elevated him
therewith, but he clung to the earth and followed his own vain desire. So
his parable is the parable of a dog: if you drive him away, he lolls his
tongue out, or if you leave him alone, he (still) lolls his tongue out. Such
is the parable of the people who reject Our Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.). So relate the stories, perhaps
they may reflect.

177. Evil is the parable of the people who rejected Our
Ayaat (proofs, evidences, verses and signs, etc.), and used to wrong their
ownselves”

[al-A ‘raaf 7:175-177]. 

And He says (interpretation of the meaning):

“The likeness of those who were entrusted with the
(obligation of the) Tawraat (Torah) (i.e. to obey its commandments and to
practise its laws), but who subsequently failed in those (obligations), is
as the likeness of a donkey which carries huge burdens of books (but
understands nothing from them). How bad is the example of people who deny
the Ayaat (proofs, evidences, verses, signs, revelations, etc.) of Allaah.
And Allaah guides not the people who are Zaalimoon (polytheists, wrongdoers,
disbelievers)”

[al-Jumu ‘ah 62:5]. 

And the Prophet (blessings and peace of Allah be upon him)
said: “The one who takes back his gift is like the dog that vomits, then
returns to its vomit.” And he said: “The bad likeness is not for us.” And he
(blessings and peace of Allah be upon him) said: “The one who speaks on
Friday when the imam is delivering the khutbah is like a donkey that carries
books.” 

End quote from Fataawa Noor ‘ala al-Darb. 

See also Majmoo‘ al-Fataawa by Shaykh al-Islam Ibn
Taymiyah (32/256-260), where there is a detailed fatwa about the prohibition
on resembling animals or imitating their movements or sounds. 

Shaykh Dr. Ahmad ibn Muhammad al-Khudayri, a member of the
Faculty of Imam Muhammad ibn Sa‘ood Islamic University (may Allah preserve
him) was asked:

We are a group who work in children’s theatre and we offer
useful programs in the park or in a theatre for children, where children and
their parents come to watch us. We segregate men from women and the children
sit in the chairs at the front. Some of the young people wear costumes in
the form of a fox or bear or cucumber or orange. Our question is: is acting
and wearing these costumes permissible? 

He replied: If what you are offering in the theatre is a
useful program aimed at benefiting children, and there is no mixing between
men and women in that place, then there is nothing wrong with this action.
But resembling animals is not something appropriate for the Muslim to do,
because it is humiliating a soul that Allah has honoured with reason, and
resembling animals is not mentioned in the Qur’aan or Sunnah except in the
context of blame. If the costume of this animal is three-dimensional, it is
not permissible because it comes under the heading of making images, which
is forbidden in the texts. As for costumes resembling inanimate objects,
there is nothing wrong with wearing them and using them. 

From the Islam Today website. 

It is not permissible to wear anything on which there is an
image of an animal or human. 

It says in Mataalib Ooli’l-Nuha (1/353): 

It is haraam for both males and females to wear anything on
which there is an image of an animal, because of the hadeeth of Abu Talhah
who said: I heard the Messenger of Allah (blessings and peace of Allah be
upon him) say: “The angels do not enter a house in which there is an image
or a dog.” (Agreed upon) 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked
about the ruling on wearing clothes on which there is an image of an animal
or human. He replied: It is not permissible for a person to wear a garment
on which there is an image of an animal or a human. It is also not
permissible for him to wear a headcover or the like on which there is an
image of a human or an animal, because it is proven that the Prophet
(blessings and peace of Allah be upon him) said: “The angels do not enter a
house in which there is an image.” End quote. 

What appears to be the case is that wearing something that is
made in the shape of an animal is more contrary to sharee‘ah than wearing
regular clothes like shirts and so on, on which there is the image of an
animal. 

Thus it is clear that there is no concession with regard to
what you have mentioned about wearing a costume in the form of a human or
animal, even if the aim is to take part in a program for children so that
they can have fun. 

And Allah knows best.

learn holy quran to bring purity to your life. And see Learning Quran blog more quranic article Important note to learn and read quran online

There are many ways to improve the Quran recitation, here are some of them:

listen quran online with tajweed , Quran Recitation Online

When a Holy Quran Reciter or Learn Quran with proper understanding it helps you in understanding the complexities of the world and its daily life It helps you in making your life simpler to understand and easier to cope with. Recitation of Quran gives your strength and knowledge to deal with different patterns of life. Reading Quran or Recitation of Quran doesn’t even gives you mental peace and calmness but if you recite it with complete understanding of what each verse is saying to you, you would find those verses a complete guideline for you to deal with your daily life problems and confusions. Prophet Muhammad said, so join the true path of knowledge and

 

He wasn’t driving the car himself; can he benefit from comprehensive insurance?

 

An individual was in an accident driving someone else's car and the other party was at fault. What is it permissible for him to take from the insurance company? Please note that he has comprehensive insurance with them that he was forced to take when he leased the car from them under a lease-to-own agreement. One of the clauses of the lease says: 


If the one who is leasing the car and is allowed to drive the car is involved in an accident, he should not waive his rights. 


Another condition is that the one who drives the car is the one who is allowed to in the contract, but he was not the one who was driving the car at the time of the accident; rather he gave his name as the driver when he reported the accident because of that condition, and he does not know whether his insurance company is going to go after the one who is at fault, or the company itself is going to pay (compensation). Now the car is still under lease. Please advise us, may Allah reward you with good.

Praise be to Allaah.

Firstly: 

Commercial insurance of all
types is haraam, because it involves riba, gambling and consuming people’s
wealth unlawfully. This has been discussed previously in the answer to
question no. 8889. 

It has also been previously
explained that with regard to lease-to-own contracts, it is not permissible
to force the one who is leasing to take out insurance; rather that should be
done by the owner. See the answer to question no.
97625 

Secondly: 

If the party who is not at
fault has been harmed physically or financially and the other party has to
pay him diyah or compensation, then he has the right to take it in full,
whether it is paid by the other party himself or through the insurance
company, because the one who is entitled to diyah or compensation has a
right, and he is not responsible for whether the deal that the other party
has with the insurance company is halaal or not. 

Based on that, if the
company asks the party at fault for compensation, then the party that is not
at fault may take the value of the damaged parts and the cost of repairing
the car, in addition to the difference between the value of the car before
the accident and its value afterwards, and the cost of repair. See the
answer to question no. 120016. 

If the company does not
seek compensation from the party at fault, and it takes on the
responsibility for covering the costs of repair, then the owner of the car
has no right to take anything more than what he paid to the insurance
company, and he should not take anything more than that, because commercial
insurance policies are not acceptable according to sharee‘ah; in addition to
that, there is the issue of what the car owner did of lying and going
against the conditions of the policy; even if insurance were halaal, he
would not be entitled to compensation. Please see the answer to questions no. 131591 and 125801. 

And Allah knows best.

Reading Quran and reflecting over the Quran Is our Duty

Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...

Quran - Word of God?, Can Holy God command to commit adultery or sin?

 

Last week we saw that Bible was given by Holy Spirit
and Holy Spirit is Holy and so He cannot give an unholy command. We also
looked at the unholy marriage between Muhammed and Zainab the wife of
his adopted son.

Can Holy God command to commit adultery or sin?

History tells us that once Zainab was tanning leather
in her home when Muhammed came to her house. Zaid her husband was not
at home at that time. Muhammed saw her when she was not in her proper
clothing and he was stunned seeing her beauty. The day he saw her, he
wanted to marry her. When Zaid the adopted son of Muhammed knew the will
of Muhammed, he divorced his wife Zainab. Quran
33:36-40 says that Allah gave permission to Mohammed for this marriage.

We read almost similar incident in Bible when David
the king of Israel saw a beautiful woman taking bath in her house. David
asked about her and people told him that she was Bathsheba, the daughter
of Eliam and the wife of Uriah the Hittite. David committed adultery with
her, used his power to kill Uriah and later Bathsheba became his wife.
David was doing all these things in secret but Bible tells us in
2 Sam 11:27, "the thing that David had done
displeased the LORD." God sent Nathan to expose his sin and to face
the consequences of his sin.

God is Holy and the whole Bible tells us that God cannot
tolerate sin. One of the commandments of God which was given to Moses
was, "You shall not commit adultery." God who gave this commandment
cannot contradict Himself and why He will tell Muhammed to go ahead and
commit adultery? Yes, God cannot do that.

Not only this but when we read in Surah
4:3 og Quran it says, "If ye fear that ye shall not be able to deal
justly with the orphans, marry women of your choice, Two or three or four;
but if ye fear that ye shall not be able to deal justly (with them), then
only one, or (a captive) that your right hands possess, that will be more
suitable, to prevent you from doing injustice."

If you show these Surahs of Quran to Muslims they
will tell you immediately that Allah has limited the number to four which
was one thousand in the Bible. They will show you the example of Solomon
who had many wives. But God of the Bible never commanded Solomon or any
other prophet to marry as many as they wanted. Those who married many
wives did so according to their own will. In fact Solomon's wives became
the reason of his fall. They made him to commit sin against God who gave
him wisdom and made him this great. Nehemiah says about Solomon in
Neh 13:26, "Did not Solomon king of Israel
sin by these things?" Further the verse tells us that there was no
king like him among many nations who was beloved of his God and God made
him king over all Israel. But those women whom he married caused him to
sin.

Solomon the wisest man, the beloved of God but in
his last days fell in sin. 1 Ki 11:6 says,
"Solomon did evil in the sight of the LORD, and did not fully follow
the LORD, as did his father David." God
Himself warned him but he did not listen to God and did not turn from
his evil ways. Then prophet Ahijah prophesied and said to Jeroboam that
because Solomon did not walk in the ways of God, God was about to take
ten tribes of Israel from him and give it to Jeroboam. When Solomon knew
this he sought Jeroboam to kill him. But Jeroboam arose and fled to Egypt,
to Shishak king of Egypt, and was in Egypt until the death of Solomon.

All these things tell us that God cannot command evil
thing to be committed by anybody. When you read something called Scripture
or Word of God, you must be very careful. If those so called word of God
is not helpful in making you a better person but push you in more sin
then it cannot be from God. Bible says in Jer
29:11, "For I know the thoughts that I think toward you, says the
LORD, thoughts of peace and not of evil, to give you a future and a hope."

God wants to give you a better future and a hope.
He wants to fill your life with peace and joy not with evil things. The
whole Bible is designed to make us better people by giving solution for
the problem of sin. David says in Psa 119:11,
"Your word I have hidden in my heart, That I might not sin against
You!" Word of God protects us from sinning
against God. But contrary to it Quran does not give any solution for coming
out of sin.

Important note to learn and read quran online

 The important note from learning Quran blog the main duty of every Muslim to learn Holy Quran recitation to build our life according to Islam and enhance the knowledge through learning quran online because Holy Quran teaches us the way of life and is the last testimony and is a book of ALLAH; live quran reciters  from top quran reciter online   also you and your kids can read quran online as well and very easy way plz support us by spreading the word of Allah

The evidence of the existence of God, and the wisdom behind His creation

 

The evidence of the existence of God, and the wisdom behind His creation

proof of the existence of Allaah, it is obvious to anyone who ponders the matter, and there is no need for a lengthy discussion. When we ponder the matter, we find out that it is divided into three categories: instinctive evidence, tangible evidence and shar’i evidence. We will explain that to you further, insha Allaah.



1 – Instinctive evidence:



Shaykh Ibn ‘Uthaymeen said:



The instinctive evidence that God exists is the strongest of all evidence for those who are not led astray by the devils.



Hence Allaah says (interpretation of the meaning):

“So set you (O Muhammad) your face towards the religion (of pure Islamic Monotheism) Haneef (worship none but Allaah Alone). Allaah’s Fitrah (i.e. Allaah’s Islamic Monotheism) with which He has created mankind”

[al-Room 30:30]



Man’s sound nature (fitrah) testifies to the existence of God and man cannot turn away from that unless the devils mislead him; whoever is misled by the devils may not recognize this evidence.”

(From Sharh al-Safaareeniyyah)



Every person feels inside himself that he has a Lord and Creator, and he feels that he is in need of Him; if some major calamity befalls him he turns his hands, eyes and heart towards the heavens, seeking help from his Lord.



2 – Tangible evidence:

This refers to the things that exist in this universe; we see around us things that exist, such as trees, rocks, mankind, the earth, the heavens, seas, rivers…



If it is asked: these things are so many – who created them and is taking care of them?



The answer is that if these things came into being by accident, spontaneously and with no cause, then there is no one who knows how they were created, and that is one possibility. But there is another possibility, which is that these things created themselves and are taking care of themselves. And there is a third possibility, which is that there is Someone Who created them. When we look at these three possibilities, we find that the first and the second are impossible. If we reject the first and the second, then the third must be the one which is correct, which is that these things have a Creator who created them, and that Creator is Allaah. This is what is stated in the Qur’aan, where Allaah says:

“Were they created by nothing? Or were they themselves the creators?

Or did they create the heavens and the earth? Nay, but they have no firm Belief”

[al-Toor 52:35]



Moreover, when were these mighty things created? For all these years, who is it that has decreed that they should remain in this world and has granted them the means of abiding?

The answer is, it is Allaah who has given to each thing that which is suited to it and will guarantee its survival. Do you not see the beautiful green plants; when Allaah cuts off their water supply, can they live? No, rather they become dry stalks. If you ponder all things you will find that they are dependent upon Allaah. Were it not for Allaah, nothing would remain.



And Allaah has created everything to do that for which it is suited. So camels, for example, are for riding.



Allaah says (interpretation of the meaning):

“Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners.

And We have subdued them unto them so that some of them they have for riding and some they eat”

[Yaa-Seen 36:71-72]



Look at the camel and how Allaah has created it strong, with a strong back, so that it can be used for riding and it is able to endure harsh conditions which other animals cannot bear.



If you look at other creatures you will find that they are suited to the purposes for which they were created. Glory be to Allaah.



Examples of tangible evidence include the following:



When calamities befall people this points to the existence of the Creator, for example, when they call upon Allaah and Allaah responds to their prayer; this points to the existence of Allaah.



Shaykh Ibn ‘Uthaymeen said: “When the Prophet (peace and blessings of Allaah be upon him) prayed for rain, he said, ‘Allaahumma aghithnaa, Allaahumma aghithnaa (O Allaah, send us rain, O Allaah, send us rain).’ Then a cloud came and it started to rain before he had even come down from the minbar. This points to the existence of the Creator.”

(Sharh al-Safaareeniyyah).



3 – Shar’i evidence:

All divinely-revealed laws point to existence of Allaah.



Shaykh Ibn ‘Uthaymeen said:

“All the divinely-revealed laws point to the existence of the Creator and to the perfect nature of His knowledge, wisdom and mercy, because these laws must have been prescribed by someone, and that Lawgiver is Allaah.”

(From Sharh al-Safaareeniyyah).

========================================

the wisdom behind His creation

why did Allaah create us?

The answer is: so that we would worship Him, thank Him and remember Him, and do that which He has commanded us. You know that among mankind there are kaafirs and there are Muslims. This is because Allaah wants to test His slaves as to whether they will worship Him or worship others. That is after Allaah has showed the way to everyone.



Allaah says (interpretation of the meaning):

“Who has created death and life that He may test you which of you is best in deed”

[al-Mulk 67:2]



“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56]



We ask Allaah to enable us and you to do that which He loves and is pleased with, and to do more da’wah and work for the sake of His religion. May Allaah send blessings and peace upon our Prophet Muhammad.

Sheikh Muhammed Salih Al-Munajjid

__________________

 

Learning quran and understand the teaching of quran

Learn Quran it brings happiness in this world and the Here after. Reading quran online inspires a man to explore the Arabic quran teachings in a new manner and see the world in a different way the way of truth and guidance. Learn holy Quran it brings happiness in this world and the world after death. The Prophet (Peace be upon him) said: If you desire the life of the fortunate, the death of a martyr, the salvation on the Day of Regret and the shade on the Day of Extreme Heat, then you should study the Quranic education because it is the word of the Merciful, a sanctuary from Shaytaan and a causes the tilting of the Balance. It is the deputy of every Muslim to spread the word of justice let teach kids quran from the beginning the quran quida  and ask then for listening to quran online from different reciter’s and learn quran tafsir and the quranic tafseer with translation and let the do quran memorization   and learn tajweed quran rules from quran tutor and guide them to spread the word of peace 

 

Glorifying Muhammad

 

Glorifying Muhammad

 

(The Truth and the Myth)

 

 

 

Al-Salat ala al-Nabi and Al-Tasleem

 

This very common phrase (Al-Salat ala al-Nabi and Al-Tasleem) derives from the following verse:

"God and His angels ‘Yu'salloon ala al-Nabi’, O you believers you shall ‘Salloo alayhee’ and ‘Sallemoo tasleema’." 33:56

 

 

Since this is a clear command from God, we must surely obey it. However, and before obeying this command we must first understand the meaning of it. We notice that the verse contained two commands, the ‘Salat ala al-Nabi’ and the ‘Tasleem’.

 

 

 

It is essential to inspect the present interpretation of these words among Muslims today, then we must find out whether this interpretation is in line with the one contained in the Quran. To do this, the easiest method is to ask any Muslim as to what is the meaning of the simple and widely spoken words ‘Salli ala al-Nabi’.

 

 

 

Strangely enough, when most Muslims are asked as to what these words mean they are not really sure! The reader is welcomed to try this himself.

 

 

 

The simple question to any Muslim is:

 

 

 

‘When you say ‘Salli ala al-Nabi’ what do you really mean? Are you praising the prophet? Are you imploring him so that he may intercede on your behalf on judgment day, are you praying God to grant the prophet His highest mercy? or what?

 

 

 

Sadly this widely repeated phrase has become a number of things except the one thing that it was really meant to be! For one thing it has become a means to break up arguments! If two Muslims get involved in a heated argument you would find one of them saying to the other:

 

 

 

"Why don’t you ‘te'salli ala al Nabi’?"!!!

 

 

 

Similarly if one Muslim is about to ask a favour of the other he often starts with the same words: "Salli ala al Nabi", after which he would get into what he really means to say!

 

 

 

We must pose here and wonder, is the aim behind Allah’s command (Sura 33, verse 56) is to provide us with an effective tool to break up arguments or to facilitate the obtaining of favors from one another?!! Obviously not! The verse informs us that God and his angels do the same ‘Salla ala al Nabi’, but surely God does not get in heated arguments with anyone nor does God ask favours from anyone!

 

 

 

If the common Muslim has not made up his mind as to the meaning of the words he repeats many times a day, what then is the opinion of the ‘Moffasereen’ (the interpreters)?

 

First they will say that God has exclusively honoured Muhammad when He said:

"God and His angels Yu'salloon ala al-Nabi (for the prophet)"

Immediately, their claim is exposed by Quranic evidence. In the Quran we read that God and His angels do the same to all believers and not just to the prophet:

"He is the one who ‘Yu'salli alaikum’ (for the believers) and His angels, to deliver you out of darkness into the light" 33:43

we also read:

"These (the believers) have deserved ‘Salawat’ from their Lord and mercy, they are the guided ones." 2:157 …… once again, the same meaning, so to say that God exclusively honoured the prophet with these words is contrary to Quranic evidence.

But the matter does not end there, in Sura 9 we find God commanding the prophet to do the same for the believers:

"Take from their money a charity to purify them and sanctify them, and ‘Salli alaihum’ for your ‘Salawat’ reassures them. God is Hearer, Omniscient." 9:103

 

 

Now if this verb ‘Ye'salli’ is done by Allah to the believers, also by the prophet to the believers, how can the interpreters say that it is an exclusive honor bestowed by God on the prophet?!!!

 

To wiggle out of this tricky situation the interpreters have fabricated a ridiculous excuse. They claim that the word ‘Sallawat’ has no less than five different meanings!!

1- First they will say that when God does the ‘Salat’ to the prophet it means honoring exclusively.

2- When God does the ‘Salat’ to the believers it means granting them His mercy.

3- When the angels do the ‘Salat’ to the prophet it means constantly praising him.

4- When the angels do the ‘Salat’ to the believers, or when the prophet does it for the believers, it is in the sense of imploring God’s mercy for them.

5- When the believers do the ‘Salat’ to the prophet it is a sign of loving him and following him.

 

 

What utter nonesense!!! How can the same word (salat) in the Quran have FIVE different meanings? Is God giving us a collection of ambiguous puzzles! To believe that any one word can be used in the Quran with no less than five different meanings is in fact to disbelieve God's description of the Quran that it is unambigious and easy to understand (12:1 and 44:58).

 

To believe that God may say one simple word and imply five different meanings is to imply that the Quran is vague and crooked! The important fact is that after all that, and as it turns out, none of these five meanings is correct! To verify that let us study the use of the word ‘Sallat’ in the Quran. Immediately we find that the word ‘Salat’ has been mentioned in the Quran in two different context:

a- The ‘Salat’ for Allah, which is an act of worship, as used in the following verse:

"I am God; there is no other God beside Me, Thus you shall worship me and observe the ‘Salat’ to commemorate Me." 20:14

b- The ‘Salat’ of the prophet on the believers or of the believers on the prophet as mentioned in previous verses.

 

 

 

 

The difference between the two uses of the same word is connected to the letter or the word that comes immediately after the word ‘Salat’.

 

The word ‘Salat’ is either followed by the Arabic letter ‘L’ which means (to, for) as in:

"……..observe the ‘Salat’ to commemorate Me." 20:14

 

 

 

 

This first use, means the act of prayer, which is done exclusively for God.

 

 

 

The word ‘Salat’ can also be followed by the Arabic word ‘Ala’ which means (on) as in all the previous verses.

 

 

 

Now, if ‘Salat for’ means the act of worship of God, what is the meaning of the word ‘Sallat on’ as the one done for the prophet or the believers?

 

 

 

Before we analyze this second meaning, which has been the cause of all the corruption, we must first clarify a vital point. Consider the following example:

 

 

 

A father tells his son:

 

 

 

‘Like I wash my face, you too wash your face.’

 

 

 

The logic of this simple sentence suggests that since the father does one thing and asks the son to do it as well, then it implies that the same action done by the father is done by the son. It is not logical to assume that the father means to say:

 

 

 

‘When I wash my face I mean to wipe my face with water but when you wash your face my son it means you should wash your feet!!’

 

 

 

Going back to (Sura 33, verse 56), and since the two verbs (Yussalloon and Salloo) are used in the same verse, without any insinuation of a change in meaning, then by logic they must have the same meaning.

 

 

 

Consequently, when God informs us that He and the angels (Yussalloon ala al-Nabi), then in the same sentence commands us to do the same, we must understand that it is of the same meaning.

 

 

 

Here we reach the heart of the matter. What is the meaning of (Salat ala al-Nabi) that can be done by God and by the believers equally? The same thing that is done by God must be done by the believers, as per the previous example.

 

The only meaning for the words ‘Salat ala al-Nabi’ that is found in the Quran and that can apply to God, His angels and to the believers alike is to ‘support the prophet’. God and His angels indeed support the prophet and by the same token God commands the believers to support His prophet. This correct meaning is confirmed by Quranic verses:

1- God supports His prophet:

"We have bestowed upon you (O Muhammad) a great victory, whereby God forgives your past sins, as well as future sins, and perfects His blessings on you, and guides you in a straight path. Additionally, God will support you with an unwavering support." 48:1-3

2- The angels commanded by God to support the prophet:

"Your Lord supports you with three thousand angels, sent down (to support you)." 3:124

3- Believers commanded to support the prophet of God:

"(You shall give) to the needy who immigrated. They were evicted from their homes and deprived of their properties, because they sought God’s grace and pleasure, and because they supported God and His messenger. They are the sincere ones." 59:8

"If you fail to support him (the prophet), God has already supported him. Thus when the disbelievers chased, him and he was one of two in the cave, he said to his friend, ‘Do not worry, God is with us’, God then sent contentment and security upon him, and supported him with invisible soldiers." 9:40

"Those who believe in him (the prophet), respect him, support him and follow the light (the Quran) that was sent down with him are the truly successful ones." 7:157

It is clear from these verses that God commands believers to do three things regarding His prophet:

1- To believe in him.

2- To support him.

3- To obey and follow his message (the Quran).

 

 

Thus the correct meaning of the words ‘Salat ala al-Nabi’ is to support the prophet. Since the prophet is now dead and no longer with us then it is not possible to support him personally. The support now is directed to his message which is the Quran.

 

 

 

With this correct meaning of the word, it is right to think that when God ‘Yu'salli ala al-Momeneen’ it means He supports them and guides them out of the darkness. This meaning is indeed confirmed in the verse:

 

"He is the one who ‘Yu'salli alaikom’ (supports you), together with His angels, to lead you out of the darkness into the light." 33:43

 

 

Similarly when God and His angels ‘Yu'salloo ala al-Nabi’ it is in the sense that He supports the prophet together with His angels. God does not go around repeating the words ‘Sallee ala al-Nabi’, ‘Sallee ala al-Nabi’ !!!

 

 

 

Similarly when the prophet ‘Yu'salli ala al-Momeneen’ (believers), as God commanded him in (Sura 9, verse 103), it is in the sense, that is he is to support them. Obviously God’s command to His prophet in this verse does not mean that the prophet should go around saying ‘Salli ala Zeid’, ‘Salli ala Ali’, ‘Salli ala Belal’ !!

 

 

 

It is important here to inspect some of the ‘hadith’ that are related to the ‘Salat ala al-Nabi’ and verify their agreement with the Quran.

 

 

 

One of the very famous ‘hadith’ goes that the prophet said that whoever does not ‘Yu'salli ala al-Nabi’ will not attain the prophet’s ‘Shafa’a’ (intercession) on judgment day. Various other ‘hadith’ indicate that the prophet emphasised his wish that the believers should say these words for him. Here we must wonder, did the prophet really ask this of the believers? As stressed earlier in this book, the verification of any concept, saying or ritual must be based on whether this concept is in agreement with the Quran or not.

 

To verify these ‘hadith’ let us first read the following verses:

"Do not ask them for a return, you simply deliver this reminder for all the people." 12:104

" .... I have not asked you for any return. My return comes only from God. I have been commanded to be a submitter." 10:72

"Say I do not ask you for any return" 38:86

 

 

These verses assert the fact that the prophet never asked the believers for anything in return for delivering God’s message to them. It is indeed far more respectful to think of the prophet as he who’s mission was much more noble than to go around saying do this for me or do that (e.g. if you do not visit my grave I will not intercede for you, and if you do not ‘Tessallo alaya’ I will not do that for you ......etc.)

 

 

 

Another of the cherished ‘hadith’ implies that the prophet instructed Muslims to say a specific prayer for him. The words of this prayer are as follows:

 

 

 

‘Aaty (grant) Sayedna (our Master/Lord) Muhammad the way, the virtue and the highest degree and deliver him to the praise worthy status that You promised him, You do not break Your promises.’

 

 

 

This simple everyday prayer contains various violations of the teachings of the Quran:

 

 

 

1- To believe that the prophet has asked the believers to do something for him is in violation of the previous Quranic verses that command the prophet to ask for no return whatsoever from the believers. The only return he will receive will be from God.

 

2- It is indeed wrong in the sight of God to call anyone our Lord except He.

"Or have they set up other Lords besides Him, God is the only Lord and Master" 42:9

3- The one who uses such a prayer is the one who either never read the Quran or has read it but does not really believe it! This is because Sura 48 confirms that God has informed the prophet that He has forgiven him all his sins, past and future:

"We have bestowed upon you (O Muhammad) a great victory, whereby God forgives your past, as well as future sins." 48:1-2

 

 

What this great sign of mercy from God to his prophet means is that Muhammad is secured the highest reward in the hereafter (since he is forgiven all his sins). As a result, any prayer we say for him is utterly useless. No prayer could elevate his position any higher (since there is none better than he who has been forgiven all sins in advance!).

 

 

 

4- The words ‘you do not break your promises’, are to say the least insulting to God. The utterance of these words can only mean that whoever says them is not really sure if God will keep His promise and that a small reminder will come handy!

 

 

 

Instead, when a true believer reads in the Quran that God has forgiven the prophet all his sins, he will consider the matter a closed one. He will not need to remind God of His promises.

 

 

 

If this is the correct meaning of the words ‘Salat ala al-Nabi’, then what is the meaning of the word ‘Tasleem’ as in ‘Wa sallemoo tasleema’ (Sura 33, verse 56)?

 

 

 

Sadly, the corrupt interpreters have found another corrupted meaning to these words as well. They claim that these words are a command from God to salute the prophet and send him our greetings! This is based on their false interpretation of the word ‘Tasleema’ to mean greetings!

 

This is contrary to the meaning of the word in the Quran as will be demonstrated. In order to do so we must consider all similar words to ‘Tasleem’ that are used in the Quran.

1- Islam: Which means submission to the will of God as in:

"The only religion approved by God is Islam (submission to God)" 3:19

"Anyone who adopts other than Islam as his religion, it will not be accepted from him, and in the Hereafter he will be with the losers." 3:85

2- Salam: Which means greetings as in:

"Do not say to the one who offers you Salam (greetings), ‘You are not a believer....." 4:94

3- Salm: Which means peace (opposite of war) as in:

"If they are inclined towards Salm (peace), then so shall you and put your trust in God. He is the Hearer, the Omniscient." 8:61

4- Saleem: Which means without defects as in:

"That is the day when neither money nor children will be of any use, only the ones who come to God with a heart that is Saleem (without defects, pure) (will be saved)." 26:88-89

5- Istislam: Which means surrender as in:

"Stop them and ask them, ‘How come you do not help one another?’ On that day they will be Mustaslemoon (in total surrender)." 37:25-26

6- Sullamann : Which means a ladder as in:

"And if their rejection gets to be too much for you, you should know that even if you dug a tunnel through the earth, or climbed a Sullamann (ladder) into the sky, and produced a miracle for them (they still would not believe)...." 6:35

 

 

7- Tasleem: Which means recognition and acceptance.

 

 

 

As in the subject of this search (33:56)

 

It is noteworthy to mention that the word ‘Taslleem’ is found in only three verses in the Quran, and in all three verses it means to recognize and endorse:

"Never indeed, by your Lord; they are not believers until they come to you to judge in their disputes, then have no objection to your judgment and ‘Yu'sallemu Taslleemann’ (totally accepting and endorsing it)." 4:65

"When the believers saw the parties ( ready to attack ), they said, ‘This is what God and His messenger had promised us, indeed God and His messenger have been truthful. All this strengthened their Iman and Tasleem (faith and recognition)." 33:22

"God and His angels ‘Yu'sallu ala al Nabi’ (support him). O you who believe you shall ‘Sallu alayhee’ (support him) and Sallemu Taslleemann, (fully recognize him and accept him as the messenger of God)." 33:56

 

 

A very simple and effective way of proving that the word ‘Tasleem’ means recognition and not greetings as the corrupters would have us believe, is to substitute each of these two words, first (recognition), then (greetings) in place of the word ‘Tasleem’ in each of the previous verses and see which one of the two words make more sense.

 

 

 

Let us start with the word greetings:

 

 

 

- ".........they are not believers until they come to you to judge in their disputes, then have no objection to your judgment and greetings" !!

 

 

 

- ".....indeed God and His messenger have been truthful. All this strengthened their Iman and greetings" !!!!!

 

 

 

It is obvious that the substitution of the word greetings in these verses makes no sense whatsoever. However if we insert the word recognition in place of ‘Tasleem’ all three verses will make perfect sense.

 

The correct meaning of verse 56 of Sura 33 is thus:

"God and His angels support the prophet, O you who believe you too shall support him and fully recognize and accept him (as the prophet of God)"

 

 

Indeed it makes perfect sense that God should command the believers to support His prophet and totally accept him rather than to be primarily concerned in people going around saying (Salli ala al-Nabi) without understanding what it really means and sending our greeting to the prophet who is dead and can no longer hear us, (see Sura 35, verse 14).

 

 

 

However, the corrupters have come up with the most absurd scenario to justify the need to constantly greet the prophet. They claim that the prophet is alive in his grave, that he can see us when we visit his grave, that he hears us when we greet him and actually replies to our greetings!!

 

 

 

This absurd fabrication is once again in contradiction to various Quranic verses.

 

FIRST : Indeed the prophet is alive, however he is definitely not in his grave but up somewhere in the kingdom of God. This is confirmed by various verses that indicate that the righteous are not dead but are alive and prosperous in God’s Kingdom.

SECOND : The prophet does not return the greetings simply because the Quran affirms that those who died cannot hear us, and thus cannot respond to us:

"Those you call on other than Him (your Lord) do not possess as much as a seed’s shell. If you call on them they cannot hear you. Even if they heard you they cannot respond to you...." 35:13-14

 

 

The Quran states that a barrier separates the dead from the living :

 

"A barrier will separate them from this world till the day they are resurrected." 23:100

For all that, the correct meaning of (Sura 33, verse 56) is:

"God and His angels support the prophet, O you who believe, you too shall support him and fully recognize and accept him (as the prophet of God)." 33:56

This accurate and precise meaning is asserted and authenticated in the following verse:

"Those who believe in him (the prophet), and respect him, and support him, and follow the light (the Quran) that was brought down with him, those are the truly successful ones." 7:157

This verse includes all that God commanded us to do for the prophet:

1- To believe in him, which corresponds to (Sallemu Tasleemann) in 33:56

2- To support him which correspond to (Sallu Alayhee) in the same verse.

3- To obey him (to follow the message that was revealed to him, which is the Quran).

 

 

This is what God commands any people to do for their prophet, whether they are the people of Moses, Jesus or Muhammad.

 

The importance of this last verse is profound since it exposes the corrupted interpretation of three prime concepts:

1- ‘Sallemu Tasleemann’ is a command from God to the believers to recognize and believe in His prophet, it is not a command from God for them to send him greetings!

2- ‘Sallu Alayhee’ is a command from God to the believers to support His prophet, it is not a command to the believers to go around like parrots repeating ‘Salli ala al-Nabi’ without even knowing what it means!

3- To obey the prophet is a command from God to the believers to follow the light (Quran) that He has revealed to His prophet (7:157), it is not a command to follow that which is falsely attributed to the prophet, and called his Sunna, and which was never mentioned in the Quran, not even once!

The only Sunna authorized in the Quran is the Sunna of God.