Spiritual Training of Children

Q. I have a young child who is three years old, and I want to instill faith in his heart. What should I do?

A. Praise be to Allaah.  

A child who is three years old should see his mother and father praying, and he should hear them reciting Qur’aan, for if a child hears his parents and brothers reciting Qur’aan and daily dhikr repeatedly, this nourishes his soul and brings his heart to life as the rain brings life to a dry barren land, because when a child hears his parents remembering Allaah and sees them worshipping him, that has an effect on his own words and actions. 

An example of that is the following story of a young girl: 

Her mother finished her wudoo’, and her three-year-old daughter washed her face and hands, copying her mother, then she raised her forefinger saying, “Laa ilaaha ill-Allaah.” This indicates that the little girl had been watching her mother and noticed that there was a specific dhikr to be said after making wudoo’. 

In another story:

A mother did the Sunnah of wudoo’ (saying “Laa ilaaha ill-Allaah”) one day, then she got up to finish her housework. Her daughter had gotten used to seeing her mother sitting after praying until she had finished reciting the du’aa’s to be said after prayer, and she noticed that her mother had got up straight after doing the Sunnah prayer, so she said to her, “Why did you get up before saying, “Astaghfir-Allaah”?
This attitude indicates how closely children watch their parents. 

Man is exposed to sickness and diseases, and a child may fall ill. Then his illness should be an opportunity to strengthen his relationship with Allaah, by reminding him of the virtues of good health, and that it is the blessing of Allaah, and that we must thank Him for that, and that man has no power and no strength except with his Lord.

When giving him medicine or going to the hospital, we should tell him that healing comes from Allaah, but these are means which Allaah has enjoined upon us. Then we should get them accustomed to ruqyah as prescribed in sharee’ah.

We should tell them about the example of the Prophets and how they took the necessary means and put their trust in Allaah, such as the story of Ayyoob (peace be upon him) and his sickness, and the story of Ya’qoob (peace be upon him), when he told his sons to enter by different gates, and that would not avail them against Allaah at all, and how he left the matter to Allaah.

Allaah tells us that Ya’qoob said: 

“Do not enter by one gate, but enter by different gates, and I cannot avail you against Allaah at all” 
[Yoosuf 12:67 – interpretation of the meaning]  

One of the most important things is to remind children to seek reward and to bear sickness and medical treatment with patience.

One little girl reminded her mother that Allaah wanted her to bear with patience the sickness which the doctors described as chronic. That was according to human doctors, but healing is in the hand of Allaah.
The mother remembered that this child had to take medicine twice every day, and her mother always reminded her to seek reward. One day this little girl said to her mother, “I will get reward because I am taking this medicine.” She said that as if she felt proud of this reward and the reward that her family and siblings would receive. 

From Ummahaat qurb Abnaa’ihinna, p. 21.
ISLAM QA

The Ten Commandments in the Qur'aan

Q. I'm trying to determine if there is anything in the Quran similar to the Ten Commandents in the Old Testament, particularly the line "thou shalt not kill." i have been using search functions on several Quran translation sites to no avail.
A. Praise be to Allaah.

Thank you for your question, which shows an interest in the Qu’ran. We are happy to answer your question here.

There are in the Qur’an certain aayaat (verses) which some scholars call the verses of the Ten Commandments, because they include ten important commandments given by Allaah to mankind. These aayaat are to be found in two passages of the Qur’an.

The first is in Soorat al-An’aam, where Allaah says (interpretation of the meaning):

“Say: ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them; come not near to al-fawaahish (shameful sins, illegal sexual intercourse, etc.), whether committed openly or secretly; and kill not anyone whom Allaah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.

And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e., judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfil the Covenant of Allaah. This He commands you, that you may remember.

And, verily, this (i.e., Allaah’s commandments mentioned in the above two verses) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become al-muttaqoon (the pious).” [al-An’aam 6:151-153]

The second passage occurs in Soorat al-Israa’, and may be considered as a commentary on the passage quoted above. Allaah says (interpretation of the meaning):

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

And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was small.’

Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is ever Most-Forgiving to those who turn unto Him again and again in obedience, and in repentance.

And give to the kindred his due and to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift.

Verily, spendthrifts are brothers of the shayaateen (devils), and the Shaytaan (Satan) is ever ungrateful to his Lord.

And if you turn away from them (kindred, poor, wayfarers, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e., Allaah will give to me and I will give to you).

And let not your hand be tied (like a miser) to your neck, not stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.

Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.

And kill not your children for fear of poverty. We provide for them and for you. Surely the killing of them is a great sin.

And come not near to unlawful sexual intercourse. Verily, it is a faahishah [i.e., anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allaah forgives him).

And do not kill anyone which Allaah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and aggression and not by mistake), We have given his heir the authority [to demand qisaas – Law of Equality in punishment – or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e., he should not kill except the killer only). Verily, he is helped (by the Islamic law).

And come not near to the orphan’s property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! The covenant will be questioned about.

And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.

And follow not (O man, i.e., say not, or do not or witness not, etc.) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned by Allaah.

And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like that of the mountains in height.

All the bad aspects of these (the above mentioned things) are hateful to your Lord.

This is part of al-hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad). And set not up with Allaah any other ilaah (god) lest you should be thrown into Hell, blameworthy and rejected (from Allaah’s mercy).” [al-Israa’ 17:23-39]

Perhaps after enjoying reading these verses, you will have a better idea of the Qur’aan than before, and this will be the beginning of a fundamental change in your life, the start of your way to Islam. May Allaah guide and help you always. Peace be upon those who follow true guidance..

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Ref: http://www.islam-qa.com/en/ref/2273

The meaning of the word "Anwaat"

Q. In the hadeeth of Abu Waaqid al-Laythi (may Allaah be pleased with him) itsays: “We went out with the Prophet (peace and blessings of Allaah beupon him) to Hunayn and we were new in Islam. The mushrikeen had a treeto which they would go and spend time (to seek blessings) and they usedto hang their weapons on it, it was called Dhat Anwaat…” What is themeaning of the word Anwaat?.
A. Praise be to Allaah.

This hadeeth was narrated by Imam Ahmad (2139) and by al-Tirmidhi (2180), who said it is hasan saheeh. It was also narrated by Ibn Abi Aasim in al-Sunnah. Al-Manaawi said: its isnaad is saheeh. And it was classed as saheeh by al-Albaani in Riyaadh al-Sunnah, no. 76.

These words were narrated in the hadeeth of Abu Waaqid al-Laythi (may Allaah be pleased with him): They went out from Makkah with the Messenger of Allaah (peace and blessings of Allaah be upon him) to Hunayn. The kuffaar had a tree to which they would go and spend time (to seek blessings) and they used to hang their weapons on it, and it was called Dhaat Anwaat. We passed by a large green tree and we said: ‘O Messenger of Allaah, make for us a dhaat anwaat.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘By the One in Whose hand is my soul, you have said the same as the people of Moosa said: make for us a god as they have gods. Verily you are a people who know not. These are ways that you will certainly follow as did those who came before you, step by step.’

According to a report narrated by Ibn Abi ‘Aasim in Kitaab al-Sunnah: And we were new in Islam (at that time).

With regard to the words Dhaat Anwaat:

Anwaat is the plural of the word nawt, which refers to anything that is hung up. Dhaat Anwaat is the tree on which these things were hung. Ibn al-Atheer said in al-Nihaayah: This is the name of a specific tree that belonged to the mushrikeen, on which they used to hang their weapons and to which they would go and spend time (to seek blessings). They asked him to make something like that for them, and he forbade them to do that.

With regard to the phrase, “By the One in Whose hand is my soul, you have said the same as the people of Moosa said: make for us a god as they have gods. Verily you are a people who know not”:

Here the Prophet (peace and blessings of Allaah be upon him) likened what they had said to the words of the Children of Israel when they passed by some people who were worshipping their idols. They asked Moosa (peace be upon him) to make for them a god that they could worship as those people had a god.

With regard to the phrase “These are ways that you will certainly follow as did those who came before you”: i.e., this is the way of the nations who came before you.

What is meant here is the way of the people who follow whims and desires and innovations that they introduced based on their own ideas after their Prophets were gone, and they changed their religion.

According to the hadeeth of Abu Sa’eed that was narrated by al-Bukhaari: “You will follow the ways of those who came before you, handspan by handspan, cubit by cubit, until even if they entered the hole of a lizard you will follow them.” We said: “O Messenger of Allaah, (do you mean) the Jews and the Christians?” He said: “Who else?”

Al-Nawawi said: This is a manifest miracle of the Messenger of Allaah (peace and blessings of Allaah be upon him), for what he foretold indeed came to pass.

From this hadeeth we learn the following:

1- To beware of shirk (associating others with Allaah) and that a person may think that something is good and will bring him closer to Allaah, when it is as far removed as it can be from the mercy of his Lord and will bring him closer to His wrath.

2- Seeking blessings from trees and rocks and being attached to them are all acts of shirk which have happened in this ummah. Whoever falls into these things is following the path of the Jews and Christians and forsaking the path of the Prophet (peace and blessings of Allaah be upon him).

3- What counts is meanings, not words. The Prophet (peace and blessings of Allaah be upon him) likened what they said to what the Children of Israel said, even though they were not blatantly asking for a god instead of Allaah.

4- It is forbidden to imitate the people of the Jaahiliyyah and the people of the Book in things that are unique to them and in their acts of worship.

5- It shows that when a person has moved away from falsehood to which he was accustomed, there is no guarantee that something of those old traditions will not be left in his heart, because the Sahaabah who asked him for that had only been Muslims for a few days, as they became Muslim on the day of the conquest of Makkah, then the Prophet (peace and blessings of Allaah be upon him) took them out on the campaign of Hunayn. This incident took place on the way to Hunayn.

See Fath al-Majeed bi Sharh Kitaab al-Tawheed, 139-147; and al-Qawl al-Mufeed by Shaykh Ibn ‘Uthaymeen.

We would remind the questioner that Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) quoted this hadeeth in his blessed book Kitaab al-Tawheed, in the chapter on Seeking blessings from trees, rocks, etc. We advise him to read this, along with the commentary, especially the two commentaries referred to above, as he will learn a great deal from it. And Allaah is the Source of strength.

Islam Q&A
Ref: http://www.islamqa.com/en/ref/50147

The economy, in an Islamic prospective

For the most part, modern civilization has decided to turn its back on Divine Guidance and have attempted to construct their own economic systems, political systems, international laws and so on.

When doing so, though, they have to admit that they are attempting something that is beyond their means. The social sciences are very different from the physical sciences. There are no labs in which humans can be entered to determine what may be the best results under different scenarios.

In the realm of economics, the first thing that may come to mind is the collapse of the theories of socialism and communism. One should, though, also take a closer look at capitalism and how far its reality is from what it is supposed to be.

The early capitalist theorists envisioned a theory that would lead to "the best of all possible worlds." However, their theories were based on assumptions that never were and will never be fulfilled. They assumed perfect competition, perfect knowledge, free trade and so forth.

Once these assumptions are violated, which they inevitably are, they do not lead to the "best of all possible worlds." Instead, they easily lead to a world of exploitation, wherein the rich get richer and the poor get poorer.

One of the driving forces behind this system is the institutionalization of interest.

God has blessed humans with the guidance of the Quran - a book that has been minutely preserved since its revelation. In this book God absolutely prohibits and condemns interest in the strongest fashion. God says: O you who believe! Be afraid of Allah and give up what remains (due to you) from (usury), if you are (really) believers. And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly. And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know. And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly. (2:278-282)

The Islamic solution to the issue of interest rests upon two basic principles:

1. If an individual wishes to lend money to another in order to help the latter, this act must be based on "brotherly principles" and it is absolutely unacceptable to charge any interest in such a case

2. If an individual wishes to use his money to make more money, then he must be willing to put his money at risk. In other words, he cannot guarantee for himself a fixed return (whose amount keeps growing over time) regardless of the result of the investment that his money is used for. If he puts his money at risk, he is deserving of some share of the profits. However, this also means that he must accept losses if losses occur. This is a system that is based on justice.


About the writer:
Dr. Muhammad Salah is one of the well-know scholars in US
He lead the Islamic Center of Victoria, Texas and founded two Islamic and Arabic schools, Namely Iman Stems and the Muslim Generation.
He is a persistent host of Ask Huda, one of the most well-known Fatawa programs broadcast at Huda TV. He works as the religious supervisor of Huda TV. He is an Instructor at Shari’a Academy.
Dr. Salah had 400 live broadcasting hours in Egyptian Arabic, and American television stations. He teaches at Maghrib Institute and London Collage. He speaks Arabic and English fluently. He memorizes the Qur’an and recites it in a melodious voice.
He obtained his BA in Shari‘ah and Islamic Law from the University of Al-Azhar.
He obtained a four-year diploma in Muslim arts and Arabic calligraphy
He obtained the pre-master diploma from the American Open University.

Ref: http://www.huda.tv/articles/what-is-islam/101-waht-is-islam-1

Imam ibn Qudaamah al-Maqdisee (d.620H) on "Belief (Creed) in Allah's Names and Attributes"

He (Allaah) is described by what He has attributed to Himself in His Magnificent Book and upon the tongue of His honorable Prophet.We are obligated to believe in and to welcome with submission and acceptance everything that is mentioned in the Qur'aan and that is authentically reported on the Prophet (Peace by upon him) concerning Allah's Attributes.And we must abandon opposing it (which is done) by-

• Radd (rejection), 
• Ta'weel (distortive interpretation; hidden meaning), 
• Tashbeeh (comparison), and 
• Tamtheel (representation). 

As for what appears unclear from that, then we are obligated to affirm its wording and not oppose its (literal) meaning. We are to return the precise knowledge of it to the One who stated it and we entrust it upon the one who transmitted it, following the example of the ones who are deeply endowed with knowledge, those whom Allaah has praised in His manifest Book, saying:

"And those who are firmly grounded with knowledge say: 'We believe in it (the Qur'aan); the whole of it (clear and unclear verses) is from our Lord'"

[Surah Aali-Imraan (3):7]

And He says, disprasing the one who seeks the Ta'weel (hidden meaning) of the unclear verses of His revelation.

"As for those in whose hearts there is deviation, they follow that which is not entirely clear thereof, seeking fitnah (mischief) and seeking for its ta'weel (hidden meanings), but no one knows its hidden meanings except Allaah."

[Surah Aali-Imraan (3):7]

Thus Allaah has placed the aspect of seeking after the hidden meanings (ta'weel) as a sign of deviation. And He has placed a barrier between them and that which they aspire and He cuts off their ambitions from what they seek after, by saying: 

"But no one knows its hidden meanings except Allaah."

[Surah Aali-Imraan (3):7]

Concerning the ahadeeth: "Verily, Allaah descends to the lowest heaven" and "Verily, Allaah will be seen on the Day of Judgement" and what is similar to these ahaadeeth, Imam Abu 'Abdillaah Ahmad ibn Hanbal (rahimahullaah) said: 

"We believe in them and we attest to their verity, without saying how and without ascribing a (fixed) meaning for them. Nor do we reject any part from them. We know that whatever the Messenger came with is the truth. We do not reject what Allaah's Messenger came with, nor do we describe Allaah with more than He has described Himself, without limits.

Allaah says: 'There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-Seer.' We say as He said. We describe Him with what He has described Himself and we do not transgress that. The description of those who (attempt to) describe Him, cannot grasp Him. We do not reject any of His Attributes due to a discomfort (that we may perceive towards it). We do not transgress the Qur'aan and the Hadeeth. And we have no knowledge of how to understand them, except through the affirmations of the Messenger and the confirmation of the Qur'aan."

Imam Abu 'Abdillaah Muhammad ibn Idrees Ash-Shaafi'ee, may Allah be pleased with him, said:
"I believe in Allaah and in what has been reported concerning Allaah, upon what was intended by Allaah. And I believe in the Messenger of Allaah and in what has been reported concerning the Messenger of Allaah, upon what was intended by the Messenger of Allaah."

This is the way that the scholars of the past and present have followed, may Allaah be pleased with them. They all unanimously agreed on acknowledging, accepting, and affirming what has been mentioned in the Book of Allaah and the Sunnah of His Messenger (Peace be upon him) concerning the Attributes, without turning towards the use of ta'weel.

pg. 5-6, Lum'at-ul-'Itiqaad [Sufficiency in Creed] - by Imam ibn Qudaamah al-Maqdisee (d.620H)
Download the Book "Sufficiency in Creed" here.

THE CONCENSUS OF THE SALAF ON THE PROHIBITION OF REVILING THE RULERS BE THEY RIGHTEOUS OR SINFUL

THE CONCENSUS OF THE SALAF ON THE PROHIBITION OF REVILING THE RULERS BE THEY RIGHTEOUS OR SINFUL

Imam Ibn al-Qayyim said,
“This is a great topic, containing much benefit and due to ignorance of this topic a great mistake has fallen upon the Sharee’ah...” up until he said, after mentioning that the basis of the Sharee’ah is built upon the welfare and benefits of the servants, “... The Prophet (sallallahu alaihi wasallam) legislated for his ummah, the obligation of rejecting the evil so that by its rejection, the goodness that Allaah and His Messenger love is obtained. And when rejecting the evil leads to what is more evil and more hated by Allah and His Messenger then it is not allowed to reject it— even if Allaah hates it and detests those who perform it (the evil). And this is like rejection (inkaar) against the kings, and the ones in authority by coming out against them (with arms etc., to fight them), for verily, that is the basis and foundation of every evil and every tribulation till the end of time.
And the Companions asked permission from the Messenger of Allaah (sallallahu alaihi wasallam) for killing the leaders (Umaraa’) who delay the prayer from its proper time, saying, ‘Shall we not kill them.’ So he said, “No, so long as they establish the prayer,” and he also said, “Whoever sees something from his leader (ameer) something that he dislikes then let him be patient and let him not raise his hand (away) from the leader’s obedience.”
And whoever reflects upon the greatest and smallest trials that have befallen Islaam, then he will see that they are due to the negligence and wastage of this principle and the lack of patience upon (witnessing) evil. So he seeks to bring about its end and as a result of this, a greater evil is brought about. And the Messenger (sallallahu alaihi wasallam) saw the greatest of evils in Makkah and he was not able to change them. In fact even when Allaah opened up Makkah for the Muslims (i.e., gave the Muslims victory over it) and when it became Daarul-Islaam he was resolved to changing the Ka’bah and returning it to the foundations that ibraaheem (alaihi as-alaam) had built it upon, but even though he had the capacity to do that, he was prevented from it by the fear that something greater would occur due to the lack of tolerance of the Quraish, since they were new to Islaam and had recently left disbelief — and for this reason he did not grant permission for rebelling against the leaders (Umaraa’) with the use of one’s hand (i.e., with force) due to the greatness of what results afterwards on account of it ...“
‘I’laamul-Muwaqqi‘een ‘an Rabbil-’Aabaineen

Ibn Abee ‘Aasim reported from Ahul-Yamaan al-Hawzaniyy from Abud-Dardaa that he said,
“Beware of cursing the Rulers (Wullaat), for verily, cursing them is clipping (i.e., of the religion) and hating them is barrenness.” It was said, ‘0 Aboo Dardaa, then how should we behave when we see in them that which we do not like?’ He said, “Have patience, for verily, when Allaah sees that from you He will take them away from you with death.”
As-Sunnah, 2/488

Imaam al-Barbahaaree (d. 329) said,
“When you see a man making a supplication against the Ruler (Sultaan) then know that he is a person of desire. And when you hear a man making a supplication for the Ruler, for his rectification, then know that he is a person of the Sunnah, if Allaah, the Exalted, wills. Fudayl Ibn ‘Iyaad says, “If I had a supplication (that would be answered) I would not make it except for the Ruler.” So we have been commanded that we supplicate for them, for their rectification and we have not been commanded to make a supplication against them, even if they oppress and commit injustice, and this is because their oppression and injustice is against themselves but their rectification is for them and for the Muslims.”
Tabaqaatub-Hanaabilah, 2/36.

Imaam ash-Shawkaanee said,
“It is desirable for the one to whom a mistake of the leader (Imaam) appears in certain matters that he advises him but does not openly rebuke him in front of all the people to see. Rather it should be as has been reported in the hadeeth - that he should take him by the hand, should take him into seclusion and should offer him the advice, and he should not humiliate the sultaan of Allaah. And we have already said in the beginning of the book of Siyar that it is not permissible to revolt against the leaders, even if they reach (excessive) levels of oppression, as long as they establish the prayer and no manifest and clear disbelief appears from them.
And the ahaadeeth that have been reported with this meaning are mutawaathir. However, it is necessary for the follower that he follows the leader (Imaam) in obedience to Allaah and he disobeys him in (what entails) disobedience to Allaah, for verily there is no obedience to the creation in disobedience to Allaah.”
As-Sailal-Jarraar, 4/556

It has been established from the Prophet (sallallahu alaihi wasallam) that he said,
“There are three things towards which the heart of a Muslim never shows hatred or rancour: making ones action sincerely for the sake of Allah, giving obedience to the rulers (wulaatul-amr) and sticking to the group (jamaa‘ah) - for verily, their supplication encompasses those who are behind them (i.e., those whom they rule over).”
(This Hadeeth has been reported from a group among the Companions; Sunan at-Tirmidhee, no. 2657, Al-Musnad 4/80-82 and 183, Jaami’ul-Usool 1/265 and Majma ‘uz-Zawaa’id 1/137-139)

Footnotes:
The above text is from the Book, Mu’aamalatul-Hukkaami fee Daw’il-Kitaabi was-Sunnah, pp. 173-185, by Shaikh ‘Abdus-Salaam ibn Barjas ibn Naasir Aal-’Abdul-Kareem.

Do sins have any effect on the family of the sinner?

Do sins have any effect on the family of the sinner?

Q. My parents say that if I commit sin it would have an affect on the entire family. Lately they have been going through some hard times such as loosing money by theft and paying penalties. Can it be because of me or the sins that I have commited in past?

------------------------------------------

Praise be to Allaah.

No person will be punished for the sins of another. Each person will be brought to account for his own sins.

Allaah says (interpretation of the meaning):

“And no bearer of burdens shall bear another’s burden”[Faatir 35:18]

But if the father or mother commits a sin, this may be a cause of making the family members follow their example.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 2/610

But the consequences of the sins committed by the sinner may go beyond him to affect his family, as a punishment for him and a test for his family. Allaah tests man with disasters in order to expiate for his sins, and Allaah may test people with blessings.

Allaah says (interpretation of the meaning):

“We shall make a trial of you with evil and with good” [al-Anbiya’ 21:35]

Whatever the case, the Muslim must avoid sin so that he will not be subject to the wrath and anger of Allaah.

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Ref: http://islamqa.com/en/ref/9047

The Mercy of Allaah towards His slaves

The Mercy of Allaah towards His slaves

Q. How merciful is Allah, because i heard he loves you more than 70 mothers. Is that true? please explain.

-----------------------------------

Praise be to Allaah.

Allaah is the Most Merciful, Most Compassionate, and He is the most Merciful of those who show mercy. His Mercy encompasses all things. Allaah says (interpretation of the meaning):

“and My Mercy embraces all things”
[al-A’raaf 7:156]

In Saheeh Muslim it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah has one hundred parts of mercy, of which He sent down one between the jinn, mankind, the animals and the insects, by means of which they are compassionate and merciful to one another, and by means of which wild animals are kind to their offspring. And Allaah has kept back ninety-nine parts of mercy with which to be merciful to His slaves of the Day of Resurrection.” [Muslim, al-Tawbah, 6908]

It was narrated that ‘Umar ibn al-Khattaab said:
“Some prisoners were brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was a woman among the prisoners who was searching (for her child). When she found her child she embraced him and put him to her breast. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us, ‘Do you think that this woman would throw her child in the fire?’ We said, ‘No, by Allaah, not if she is able not to.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah is more merciful to His slaves than this woman is to her child.’”
[Agreed upon. Al-Bukhaari, 5653; Muslim, 6912]

One aspect of the mercy of Allaah to His slaves is that He sent the Messengers and revealed the Books and laws to organize their lives according to the ways of wisdom, far removed from hardship and difficulty.
Allaah says (interpretation of the meaning):

“And We have sent you (O Muhammad) not but as a mercy for the ‘Aalameen (mankind, jinn and all that exists)”
[al-Anbiya’ 21:107]

The mercy of Allaah is what will admit His believing slaves to Paradise on the Day of Resurrection. No one will ever enter Paradise because of his deeds alone, as the Prophet (peace and blessings of Allaah be upon him) said:
“No one’s deeds will ever admit him to Paradise.” They said, “Not even you, O Messenger of Allaah?” He said, “No, not even me, unless Allaah shower me with His Mercy. So try to be near to perfection. And no one should wish for death; he is either doing good so he will do more of that, or he is doing wrong so he may repent.”
[Narrated by al-Bukhaari, 5349; Muslim, 7042]

So the believer must remain in a state between hoping for the mercy of Allaah and fearing His punishment, for Allaah says (interpretation of the meaning):

“Declare (O Muhammad) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful.


And that My Torment is indeed the most painful torment”
[al-Hijr 15:49-50]

With regard to your saying that Allaah loves us more than seventy mothers, Allaah knows best concerning that. It is sufficient for us to know that the mercy of Allaah encompasses all things. O Allaah, have mercy upon us, O Most merciful of those who show mercy.

Islam QA
Ref: http://islamqa.com/en/cat/12

Islam on Slaughtering one animal in front of another

Islam on Slaughtering one animal in front of another animal

Q. Does the meat of a slaughtered animal become haraam if it is slaughtered in front of another animal?

---------------------------------------

Praise be to Allaah.

Firstly:

The fuqaha’ are unanimously agreed that part of the etiquette of slaughtering is not to slaughter one animal in front of another.
See: al-Mawsoo‘ah al-Fiqhiyyah, 10/221

This is part of the beauty of Islam with its mercy and kindness and good manners.

Ibn Qudaamah (may Allah have mercy on him) said:

It is makrooh to slaughter one sheep when another is looking on.
End quote.
Al-Mughni (9/317)

And it says in ‘Awn al-Ma‘bood:

He should not handle it violently, or drag it to slaughter violently, or slaughter it in the presence of another.

Shaykh Ibn Baaz (may Allah have mercy on him) said:

It is makrooh to slaughter (an animal) when another is looking on.
End quote.
Majmoo‘ Fataawa Ibn Baaz (23/73-74)

Shaykh ‘Abd al-Muhsin al-‘Abbaad said:

He should not slaughter it with a tool or cause pain to it as he is slaughtering it. Also he should not slaughter it in front of another, because this is torture.
End quote.
Sharh Sunan Abi Dawood, 14/212

Secondly:

If one animal is slaughtered in front of another, this does not mean that eating its meat is haraam (impermissible), if the slaughter is done in the proper Islamic manner, because all he has done thereby is something makrooh (disliked), and such actions do not make the meat haraam.

Thirdly:

With regard to slaughtering animals together in front of one another, as is the case in mechanised slaughterhouses, there is nothing wrong with it, because one animal does not see another when it is being slaughtered; rather they are all slaughtered at the same time with one movement of the machine.

The scholars of the Standing Committee for Issuing Fatwas said:
It is permissible to slaughter animals using modern machines so long as the blades are sharp and they cut the throat and the windpipe.

If the machine slaughters a number of chickens at one time, then it is acceptable to mention the name of Allah once by the one who is operating the machine when he starts it, with the intention of slaughtering, so long as the person who is operating the machine is a Muslim or a kitaabi (i.e., a Christian or a Jew).
End quote.
Fataawa al-Lajnah al-Daa’imah, 22/463.

And Allah knows best.

Islam QA
Ref: http://islamqa.com/en/ref/153936

Note: Ahl ul Kitaab (Kitaabi) : People of the Book (Christians or Jews)

Using credit cards is haraam (impermissible), even if you pay up within the time limit

Using credit cards is haraam even if you pay up within the time limit

Q. I heard that using credit cards is haraam, but if I am sure that I am going to pay the bank within the time limit, so the bank will not charge any interest, is this also regarded as haraam?.

-------------------------

Praise be to Allaah.  

What you have heard about credit cards being haraam is correct. That has already been discussed in question no. (13735).

Using them is haraam even if the user is certain that he will pay the bank within the time limit.

It has already been explained in the answer to the question mentioned that they are haraam because the bank lends money to the user in return for interest, and this interest is the price of the annual subscription to the credit card, as well as other interest charges which are to be paid to the bank if the user is late in paying.

The cost of the card is a kind of riba which the user pays to the bank, and this riba is paid by the user whether he pays on time or not. 

Also, the user enters into a contract with the bank which means that he is obliged to pay interest if he delays payment. This is also haraam, because it is not permissible for a Muslim to commit himself to doing something that Allaah has forbidden.

The user may think that he can pay up on time, but then something happens to him that prevents him from doing so, so he pays riba to the bank.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said concerning this kind of contract:

A contract of this type is not permissible, because it involves riba which is the price of the card, and it also means committing to pay interest if payment is delayed.

In another fatwa he said:

This transaction is haraam, because the one who enters into it commits himself to paying riba if he does not pay on time. This is an invalid commitment, even if he believes or thinks it most likely that he will pay it before the time is up, because circumstances may change and he may not be able to pay it off. This is a matter that is in the future, and no one knows what will happen to him in the future. So dealings of this type are haraam.

And Allaah knows best.

Islam Q&A

Ref:  http://islamqa.com/en/ref/13725/

[Ibn Qayyim al-Jawziyyah] Ten things we waste!

Ten things we waste : Lesson from Imam Ibn Qayyim al-Jawziyyah

1. Our Knowledge: Wasted by not taking action with it.

2. Our Actions: Wasted by committing them without sincerity.

3. Our Wealth: Wasted by using on things that will not bring us ajr (reward from Allah). We waste our money, our status, our authority, on things which have no benefit in this life or in Aakhirah (hereafter).

4. Our Hearts: Wasted because they are empty from the love of Allah, and the feeling of longing to go to Him, and a feeling of peace and contentment. In its place, our hearts are filled with something or someone else.

5. Our Bodies: Wasted because we don't use them in ibadah (worship) and service of Allah.

6. Our Love: Our emotional love is misdirected, not towards Allah, but towards something or someone else.

7. Our Time: Wasted, not used properly, to compensate for that which has passed, by doing what is righteous to make up for past deeds.

8. Our Intellect: Wasted on things that are not beneficial, that are detrimental to society and the individual, not in contemplation or reflection.

9. Our Service: Wasted in service of someone who will not bring us closer to Allah, or benefit in dunyaa (world).

10. Our Dhikr (Remembrance of Allah): Wasted, because it does not affect us or our hearts.

Who is the Lord of the Worlds?

The Lord of the Worlds

Q. Who is the lord of the worlds ?

-------------------------------------

Praise be to Allaah.

Allaah alone is the Lord, the Creator, the Provider… the Sovereign, the Controller… the All-Knowing, All-Wise… the Ever-Living, the Sustainer of all that exists… The All-Hearing, All-Seeing… The Subtle and Courteous, the All-Aware…  the Most Beneficent, the Most Merciful… the Ever-Forbearing, Oft-Forgiving… the Almighty, the Compeller… the Oft-Pardoning, the Most Generous… the Most Strong, the All-Powerful… the Inventor of all things, the Bestower of forms…

To Him belongs the Sovereignty of the heavens and the earth, in His hand is goodness and He is able to do all things.

There is none worthy of worship but He, and to Him belong the most beautiful names and sublime attributes:

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names”
[Qur'aan: Chapter: Ta-Ha 20:8 – interpretation of the meaning]

He does whatever He wills and judges as He wants:

“And your Lord creates whatsoever He wills and chooses”
[Qur'aan: Chapter: al-Qasas 28:68 – interpretation of the meaning]

He is the Owner of Sovereignty; He honours whomever He wills and humiliates whomever He wills:

“Say (O Muhammad): ‘O Allaah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things’”
[Qur'aan: Chapter: Aal ‘Imraan 3:26 – interpretation of the meaning]

He is the One Who gives life and death, and nothing on earth or in heaven is hidden from Him:

“It is Allaah that gives life and causes death. And Allaah is All-Seer of what you do”
[Qur'aan: Chapter: Aal ‘Imraan 3:156 – interpretation of the meaning]

His alone is the creation and the commandment:

“Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!”
[Qur'aan: Chapter: al-A’raaf 5:54 – interpretation of the meaning]

He is the First, and there is nothing before Him… He is the last and there is nothing after Him… He is the Most High, and there is nothing above Him… He is the Most Near, and there is nothing beneath Him…

“He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing”
[Qur'aan: Chapter: al-Hadeed 57:3 – interpretation of the meaning]

He is the Creator of all things and He is the All-Knower of everything:

“Such is Allaah, your Lord! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things"
[Qur'aan: Chapter: al-An’aam 6:102 – interpretation of the meaning]

He is Subtle, Most Great, All-Encompassing:

“Allaah is Ever All Aware”
[Qur'aan: Chapter: al-Nisaa’ 4:126 – interpretation of the meaning]

He is Ever-Living, the Sustainer of all that exists… To Him belongs everything in the heavens and on earth… Nothing is hidden from Him… Nothing is beyond His capability… Nothing can encompass Him:

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayy al-Qayyoom (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great”
[Qur'aan: Chapter: al-Baqarah 2:255 – interpretation of the meaning]

He knows all things and records the numbers of all things:

“and all things We have recorded with numbers (as a record) in a Clear Book”
[Qur'aan: Chapter: Yaa-Seen 36:12 – interpretation of the meaning]

He is Most Generous and Bountiful… all provision comes from Him:

“And no moving (living) creature is there on earth but its provision is due from Allaah”
[Qur'aan: Chapter: Hood 11:6 – interpretation of the meaning]

His blessings cannot be counted or numbered:

“And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them”
[Qur'aan: Chapter: Ibraaheem 14:34 – interpretation of the meaning]

His stores fill the earth and the heavens:

“And to Allaah belong the treasures of the heavens and the earth”
[Qur'aan: Chapter: al-Munaafiqeen 63:7 – interpretation of the meaning]

He is Free of all needs and Worthy of all praise; He gives to His slaves but that never diminishes His stores:

“O mankind! it is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise”
[Qur'aan: Chapter: Faatir 35:15 – interpretation of the meaning]

He is Oft-Pardoning and Oft-Forgiving; He bestows mercy upon His slaves and overlooks their sins:

“Verily, Allaah indeed is Oft Pardoning, Oft Forgiving”
[Qur'aan: Chapter: al-Hajj 22:60 – interpretation of the meaning]

He is the Knower of the unseen and the seen… He is Almighty in His sovereignty, Wise in His commands:

“All-Knower of the unseen and seen, the All Mighty, the All-Wise”
[Qur'aan: Chapter: al-Taghaabun 64:18 – interpretation of the meaning]

He knows what is secret and what is open; nothing is hidden from Him:

“And He is Allaah (to be worshipped Alone) in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn (good or bad)"
[Qur'aan: Chapter: al-An’aam 6:3 – interpretation of the meaning]

He is Subtle and Courteous, All-Aware:

“No vision can grasp Him, but He grasps all vision. He is Al-Lateef (the Most Subtle and Courteous), Well-Acquainted with all things”
[Qur'aan: Chapter: al-An’aam 6:103 – interpretation of the meaning]

He is One in His essence, attributes and actions:

“Say (O Muhammad): ‘He is Allaah, (the) One.

Allaah-us-Samad [Allaah — the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].

He begets not, nor was He begotten.

And there is none co equal or comparable unto Him”[Qur'aan: Chapter: al-Ikhlaas 112:1-4 – interpretation of the meaning]

Glory be to Him; His are the most beautiful names and sublime attributes, and He has no partner or associate:

“Such is Allaah your Lord. His is the kingdom. Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?”
[Qur'aan: Chapter: al-Zumar 39:6 – interpretation of the meaning]

Because of this Sovereignty, these attributes, this creation, these blessings, He is the only One Who is deserving of praise and thanks and sincere worship, to the exclusion of all others:

“Surely, your Lord is Allaah Who created the heavens and the earth in six Days and then rose over (Istawa) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allaah, your Lord; so worship Him (Alone). Then, will you not remember?”
[Qur'aan: Chapter: Yoonus 10:3 – interpretation of the meaning]

He created (everything) then proportioned it, He ordained laws then granted guidance, He granted provision and made people independent of means:

“Allaah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allaah, your Lord, so Blessed be Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists”
[Qur'aan: Chapter: Ghaafir 40:64 – interpretation of the meaning]

O Allaah, to You be praise for Your great sovereignty:

“All the praises and thanks be to Allaah, to Whom belongs all that is in the heavens and all that is in the earth"
[Qur'aan: Chapter: Saba’ 34:1 – interpretation of the meaning]

O Allaah, to You be praise for Your mighty creation:

“All praises and thanks be to Allaah, Who (Alone) created the heavens and the earth"
[Qur'aan: Chapter: al-An’aam 6:1 – interpretation of the meaning]

O Allaah, to You be praise, for You have guided us to Islam, You have sent down to us the Qur’aan, You have provided us with good things, You have made us the best of nations, You have honoured us with great blessings. There is no god but You, to You belongs the Sovereignty, Yours is the Creation and the Commandment, all blessings and praise are Yours…

“All the praises and thanks be to Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).

The Most Gracious, the Most Merciful.

The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)

You (Alone) we worship, and You (Alone) we ask for help (for each and everything)."[Qur'aan: Chapter: al-Faatihah 1:2-5 – interpretation of the meaning]

From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
Islam QA
Ref: http://islamqa.com/en/ref/14010

The Oneness of Allaah

The Oneness of Allaah

--------------------------

Praise be to Allaah.

The entire universe, in the way it is created and the way it is controlled, bears witness to the oneness of Allaah:

“Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!"
[Qur'aan: Chapter: al-A’raaf 7:54 – interpretation of the meaning]

The creation of the heavens and the earth, the alternation of night and day, the different kinds of inanimate objects, plants and fruits, the creation of humans and animals… all of that indicates that the Almighty Creator is One with no partner or associate:

“That is Allaah, your Lord, the Creator of all things, Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Allaah, by worshipping others instead of Him)?"
[Qur'aan: Chapter: Ghaafir 40:62 – interpretation of the meaning]

The variety and greatness of these created things, the perfect way in which they are formed, the way in which they are maintained and controlled, all indicate that the Creator is One and that He does as He wills and rules and decides as He wants:

“Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things”
[Qur'aan: Chapter: al-Zumar 39:62 – interpretation of the meaning]

All of the above indicate that this universe has a Creator, that this dominion has a Sovereign, that behind these forms is One Who gives them shape:

“He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names”
[Qur'aan: Chapter: al-Hashr 59:24 – interpretation of the meaning]

The soundness of the heavens and the earth, the order of the universe, the harmony among created things, all indicate that the Creator is One, with no partner or associate:

“Had there been therein (in the heavens and the earth) aalihah (gods) besides Allaah, then verily, both would have been ruined. Glorified be Allaah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!”
[Qur'aan: Chapter: al-Anbiya’ 21:22 – interpretation of the meaning]

These great created things either created themselves – which is impossible – or man created himself then created them – which is also impossible:

“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”
[Qur'aan: Chapter: al-Toor 52:35-36 – interpretation of the meaning]

Reason, Revelation and the original state of man (fitrah) all indicate that this universe has One Who brought into being, that these created things have a Creator Who is Ever-Living and Eternal, All-Knowing and All-Aware, Powerful and Almighty, Kind and Most Merciful. He has the Most Beautiful Names and Sublime Attributes and He knows all things. Nothing is beyond His control, and there is nothing like unto Him:

“And your Ilaah (God) is One Ilaah (God — Allaah), Laa ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful"
[Qur'aan: Chapter: al-Baqarah 2:163 – interpretation of the meaning]

The existence of Allaah is something that is there is no excuse for not knowing. It is the matter of common sense:

“Their Messengers said: What! Can there be a doubt about Allaah, the Creator of the heavens and the earth?”
[Qur'aan: Chapter: Ibraaheem 14:10 – interpretation of the meaning]

Allaah has created people with the natural instinct (fitrah) to affirm His Lordship and Oneness, but the shayaateen (devils) came to the sons of Adam and caused them to deviate from their religion.
According to a hadeeth qudsi, “I created all My slaves as haneefs (monotheists), but the shayaateen (devils) came to them and made them deviate from their religion, and they forbade them that which I had permitted to them.”
(Narrated by Muslim, no. 2865)

Among them are those who deny the existence of Allaah, and those who worship the Shaytaan, and those who worship man. And there are those who worship the dinar [money], or fire, or genital organs, or animals. And there are some who associate in worship with Him a stone from the earth or a star in the sky.

These things which are worshipped instead of Allaah, cannot create or provide; they cannot hear or see, or bring benefits or cause harm. So how can they worship them instead of Allaah?

“Are many different lords (gods) better or Allaah, the One, the Irresistible?”
[Qur'aan: Chapter: Yoosuf 12:39 – interpretation of the meaning]

Allaah has condemned those who worship these idols which cannot hear, see or think:

“Verily, those whom you call upon besides Allaah are slaves like you. So call upon them and let them answer you if you are truthful.


Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear?”
[Qur'aan: Chapter: al-A’raaf 7:194-195 – interpretation of the meaning]

“Say (O Muhammad to mankind): ‘How do you worship besides Allaah something which has no power either to harm or benefit you? But it is Allaah Who is the All‑Hearer, All‑Knower”
[Qur'aan: Chapter: al-Maa'idah 5:76 – interpretation of the meaning]

How ignorant man is of his Lord Who created him and provides for him. How he rejects Him and forgets Him, and worships others instead of Him:

“Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind”
[Qur'aan: Chapter: al-Hajj 22:46 – interpretation of the meaning]

Glorified be Allaah far above that which they associate with Him. Praise be to Allaah the Lord of the Worlds:

“Say (O Muhammad): Praise and thanks be to Allaah, and peace be on His slaves whom He has chosen (for His Message)! Is Allaah better, or (all) that you ascribe as partners (to Him)?” (Of course, Allaah is Better).


Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah (god) with Allaah? Nay, but they are a people who ascribe equals (to Him)!


Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water)? Is there any ilaah (god) with Allaah? Nay, but most of them know not!


Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!


Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any ilaah (god) with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)!


Is not He (better than your so‑called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any ilaah (god) with Allaah? Say: ‘Bring forth your proofs, if you are truthful’”
[Qur'aan: Chapter: al-Naml 27:59-64 – interpretation of the meaning]

From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
Islam QA
Ref: http://islamqa.com/en/ref/13532