Ruling on amulets and hanging them up

Q. Do amulets ward off the evil eye and hasad (envy)? ... i found in al-muwatta that theres hadiths allowing some sorts of talisans, and even kitabu tawheed mentioned some salafs allowed it. The hadiths can be found in al-muwatta, volume 50, hadiths 4, 11 and 14.

A.Praise be to Allaah.

Firstly, we could not find the ahaadeeth whose soundness the questioner asked about, because we do not know the text of those ahaadeeth. He said that they were in volume 50 of al-Muwatta’, but al-Muwatta’ is only one volume.

Hence we will quote what we are able to of the ahaadeeth that have been narrated on this topic, and we will explain – in sha Allaah – the rulings of the scholars on them. Hopefully some of this will be what the questioner is looking for.

1.                 It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet of Allaah (peace and blessings of Allaah be upon him) said: 

“The Prophet of Allah (peace and blessings of Allaah be upon him) disliked ten things: Yellow colouring, meaning khalooq (a perfume made from saffron), dyeing grey hair, trailing the lower garment, wearing a gold ring, throwing dice, a woman adorning herself before people who are not her mahrams, using spells (ruqyah) except with the Mu'awwidhatan, wearing amulets, coitus interruptus, and having intercourse with a woman who is breastfeeding a child; but he did not declare them to be prohibited.” 

(Narrated by al-Nasaa’i, 50880; Abu Dawood, 4222) 

“having intercourse with a woman who is breastfeeding a child” means, if she becomes pregnant this will harm the child who is breastfeeding. 

This hadeeth was classed as da’eef (weak) by al-Albaani in Da’eef al-Nasaa’i, 3075) 

2.                 It was narrated from Zaynab the wife of ‘Abd-Allaah ibn Mas’ood from ‘Abd-Allaah that he said: 

“I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Spells (ruqyah), amulets and love-charms are shirk.” I said, “Why do you say this? By Allaah, my eye was weeping with a discharge and I kept going to So and so, the Jew, who did a spell for me. When he did the spell, it calmed down.” ‘Abd-Allaah said: “That was just the work of the Shaytaan who was picking it with his hand, and when (the Jew) uttered the spell, he stopped. All you needed to do was to say as the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: ‘Adhhib il-ba’s Rabb al-naas ishfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadiru saqaman (Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing which leaves no disease behind.’” 

(Narrated by Abu Dawood, 3883; Ibn Maajah, 3530) 

This hadeeth was classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, 331 and 2972. 

3.                 It was narrated that ‘Uqbah ibn ‘Aamir said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.” 

(Narrated by Ahmad, 16951) 

This hadeeth was classed as da’eef by Shaykh al-Albaani in Da’eef al-Jaami’, 5703. 

4.                 It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group came to the Messenger of Allaah (peace and blessings of Allaah be upon him) [to swear their allegiance (bay’ah) to him]. He accepted the bay’ah of nine of them but not of one of them. They said, “O Messenger of Allaah, you accepted the bay’ah of nine but not of this one.” He said, “He is wearing an amulet.” The man put his hand (in his shirt) and took it off, then he (the Prophet (peace and blessings of Allaah be upon him)) accepted his bay’ah. He said, ‘Whoever wears an amulet has committed shirk.” 

(Narrated by Ahmad, 16969)  

This hadeeth was classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 492.  

Secondly: Amulets (tameemah, pl. tamaa’im) are things made from pearls or bones that are worn on the necks of children or adults, or are hung up in houses or cars, in order to ward off evil – especially the evil eye – or to bring some benefits.  

These are the comments of the scholars on the various kinds of amulets and the rulings on each kind. These comments contain important and useful points. 

1.   Shaykh Sulaymaan ibn ‘Abd al-Wahhaab said: 

“Know that the scholars among the Sahaabah and Taabi’een and those who came after them differed as to whether it is permissible to hang up amulets which only contain words from the Qur’aan or names and attributes of Allaah. 

One group said that this is permissible. This was the view of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas and others. This is the apparent meaning of the report narrated from ‘Aa’ishah and it was the view of Abu Ja’far al-Baaqir and Ahmad, according to one report. They interpreted the hadeeth as referring to amulets which involve shirk; with regard to those which contain words from the Qur’aan or the names and attributes of Allaah, then they are like ruqyah which uses the same words. 

I say, this appears to be the view of Ibn al-Qayyim. 

Another group said that this is not permissible. This was the view of Ibn Mas’ood and Ibn ‘Abbaas, and is the apparent meaning of the view of Hudhayfah, ‘Uqbah ibn ‘Aamir and Ibn ‘Akeem (may Allaah be pleased with him). This was also the view of a group of the Taabi’een, including the companions of Ibn Mas’ood and Ahmad, according to one report which was chosen by most of his companions. It was also the view of the later scholars, who quoted this and similar ahaadeeth as evidence. The apparent meaning is that it is general in application and does not differentiate between amulets which contain Qur’aan and amulets which contain other things, unlike ruqyah where there is a differentiation. This is supported by the fact that the Sahaabah who narrated the hadeeth understood it to be general in meaning, as was quoted above from Ibn Mas’ood. 

Abu Dawood narrated that ‘Eesa ibn Hamzah said: “I entered upon ‘Abd-Allaah ibn ‘Akeem and his face was red due to high fever. I said, ‘Why don’t you hang up an amulet?’ He said, ‘We seek refuge with Allaah from that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever hangs up anything will be entrusted to its care…”’” 

This scholarly difference was concerning hanging up amulets which contain Qur’aan or names and attributes of Allaah, so what do you think about the things which were innovated later on, doing spells (ruqyah) using the names of shayaateen (devils) and others and hanging them up, and even being attached to those shayaateen, seeking refuge in them, slaughtering animals for them, asking them to ward off harm and bring benefits – actions which are pure shirk? This is prevalent among many of the people, except for those whom Allaah keeps safe and sound. Think about what the Prophet (peace and blessings of Allaah be upon him) said and what was the practice of the Sahaabah and Taabi’een, and what the scholars after them mentioned on this topic and others. Then look at what happened in the later generations. It will become clear to you what the religion of the Messenger (peace and blessings of Allaah be upon him) is, and how it has now become alienated in all ways. And Allaah is the One Whose help we seek. 

(Tayseer al-‘Azeez al-Hameed, p. 136-138) 

2.   Shaykh Haafiz Hukami said: 

If they – i.e., amulets – contain clearly-written Qur’aanic verses or saheeh ahaadeeth, there was some dispute among the salaf – the Sahaabah, the Taabi’een and those who followed them – as to whether they are permissible. 

Some of them – i.e., some of the Salaf – said that this was permissible. This was narrated from ‘Aaishah (may Allaah be pleased with her), Abu Ja’far Muhammad ibn ‘Ali, and others among the salaf. 

Some of them said that this was not allowed; they regarded it is makrooh and not permitted. They include ‘Abd-Allaah ibn ‘Akeem, ‘Abd-Allaah ibn ‘Amr, ‘Uqbah ibn ‘Aamir, and ‘Abd-Allaah ibn Mas’ood and his companions such as al-Aswad and ‘Alqamah, and those who came after them such as Ibraaheem al-Nakha’i and others – may Allaah have mercy on them. 

Undoubtedly not allowing that is a safer precaution to prevent means that lead to wrong beliefs, especially in our own times. If most of the Sahaabah and Taabi’een regarded it as makrooh in those noble times when the faith in their hearts was greater than a mountain, then regarding it as makrooh in these times of trials and tribulations is more appropriate and is more on the safe side. So how about when this concession has led people to things which are purely haraam and they have made it a means to those things? For example, they make amulets for seeking refuge, on which they write an aayah or soorah or the phrase “Bismillaah ir-Rahmaan ir-Raheem (In the name of Allaah, the most Gracious, the Most Merciful), then underneath it they put some devilish mumbo-jumbo, the meaning of which no one knows exceptpt one who has read their books. Or they divert the hearts of the common folk from putting their trust in Allaah and make them dependent on the things that they have written, and most of them frighten the people, before anything even happens to them. One of them will come to the person whom he wants to trick out of his money, knowing that the person is relying on him and trusts him, and he says: “Such and such is going to happen to your family or your wealth or to you,” Or he says, “You have a qareen (constant companion) from among the jinn,” or the like, and he describes things to him and and tells him things about himself that the Shaytaan whispers to him, to make him think that he has true insight and that he cares about him and wants to bring him some benefit. 

When the heart of the ignorant fool is filled with fear of what has been described to him, he turns away from his Lord and turns to this charlatan with all his heart and soul; he puts his trust in him and relies on him instead of Allaah, and says to him, “What is the way out from the things that you have described? What is the means of warding them off?” It is as if he (the charlatan) has control over benefit and harm, at which point his hopes are raised and he becomes more greedy, wondering how much he will be able to take. So he tells him, “If you give me such and such, I will write an amulet for that which will be this long and this wide” – he describes it and speaks to him in a nice manner. Then he hangs up this amulet to protect him from such and such diseases. 

Do you think, after all that we have mentioned, that this belief is a form of minor shirk? No way; it means that one is taking as one’s god someone other than Allaah, putting one's trust in someone other than Him, turning to someone other than Him, relying on the deeds of created beings and trying to divert people from their religion. Can the Shaytaan do any of these tricks except with the help of his devilish brethren among mankind? 

“Say: ‘Who can guard and protect you in the night or in the day from the (punishment of the) Most Gracious (Allaah)?’ Nay, but they turn away from the remembrance of their Lord”

[al-Anbiyaa’ 21:42 – interpretation of the meaning] 

Then along with the devilish mumbo-jumbo, he writes on the amulet something from the Qur’aan, and hangs it up when he is not taahir (in a state of purity), when he is in a state of minor or major impurity, and he never shows any respect towards it or keeps it away from other things. By Allaah, none of the enemies of Allaah have treated His Book with as much contempt as these heretics who claim to be Muslims. By Allaah, the Qur’aan was revealed to be recited and followed, for its commandments to be obeyed and its prohibitions heeded, for its information to be believed and its limits to be adhered to, for its parables and stories to serve as lessons, and for it to be believed in.

“… the whole of it (clear and unclear Verses) are from our Lord…”

[Aal ‘Imraan 3:7 – interpretation of the meaning] 

But these people have ignored all of that and cast it behind their backs; they have merely memorized a few words in order to earn their living from them, like any other means of earning a living that enables them to do haraam things, not things which are permitted. If a king or a governor wrote a letter to his subordinate, telling him to so such and such and not to do such and such, commanding the people in your city to do such and such and forbidding them to do such and such, etc., and he took that letter and did not read it or think about its instructions, and he did not convey that to those to whom he was commanded to convey it, but instead he took it and hung it around his neck or his arm, and did not pay any attention at all to what was in it, the king would punish him severely for that. So how about that which was revealed from the Compeller of the heavens and the earth, Who has the highest description in the heavens and on earth, to Whom is all praise in the beginning and at the end, to Whom all things return, so worship Him and put your trust in Him, He is sufficient for me, there is no god but He, in Him I put my trust and He is the Lord of the Mighty Throne. And if they (amulets) contain anything but the two revelations (i.e., Qur’aan and saheeh Sunnah) then this is shirk without a doubt, and is more akin to the azlaam (arrows used during the jaahiliyyah for seeking luck or help in decision making) in being far-removed from the characteristics of Islam. 

If they (amulets) contain anything other than the two revelations and instead contain mumbo-jumbo from the Jews or worshippers of the temple, stars or angels, or those who use the services of the jinn, etc., or they are made of pearls, strings, iron rings, etc., then this is shirk, i.e., hanging them up or wearing them is shirk, beyond a doubt, because they are not among the permissible means or known forms of treating disease. It is simply a belief that they will ward off such and such a problem or pain because of their so-called special features. This is like the belief of idol-worshippers concerning their idols, and they are like the azlaam (arrows) which the people of the jaahiliyyah used to take everywhere with them and consult whenever they had to make a decision. These were three arrows, on the first of which was written ‘Do’, on the second ‘Do not do’ and on the third ‘Try again.’ If the person picked out the one which said ‘Do’, he would go ahead and do that thing; if it said, ‘Do not do’, he would not do it, and if it said, ‘Try again,’ he would consult them again. Instead of this, Allaah – to Whom be praise – has given us something better, which is the prayer of Istikhaarah. 

In conclusion, these amulets which do not contain Qur’aan or Sunnah are just like the azlaam in that they involve corrupt beliefs and go against the sharee’ah and are far-removed from the characteristics of Islam. Those who believe in pure Tawheed keep as far away as possible from such things. The faith in their hearts is too great to permit anything of this sort to enter their hearts. Their status is too high and their certainty of faith is too strong for them to put their trust in anyone other than Allaah or to seek the protection of anyone other than Him. And Allaah is the Source of strength. 

(Ma’aarij al-Qubool, 2/510-512) 

The view that amulets are not allowed even if they contain words from the Qur’aan is the view of our shaykhs: 

3.    The scholars of the Standing Committee said: 

The scholars are agreed that it is haraam to wear amulets if they contain anything other than Qur’aan, but they differed concerning those which do contain Qur’aan. Some of them said that wearing these is permitted, and others said that it is not permitted. The view that it is not permitted is more likely to be correct because of the general meaning of the ahaadeeth, and in order to prevent means of shirk. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 

(Fataawa al-Lajnah al-Daa’imah, 1/212) 

4.   Shaykh al-Albaani (may Allaah have mercy on him) said:

This misguidance is still widespread among the Bedouin, fellahin (peasants) and some of the city-dwellers. Examples include the pearls which some drivers put in theirmisguidance is still widespread among the Bedouin, fellahin (peasants) and some of the city-dwellers. Examples include the pearls which some drivers put in their cars, hanging them from the rear-view mirror. Some of them hang an old shoe on the front or back of the car; some hang a horse-shoe on the front of their house or shop. All of that is to ward off the evil eye, or so they claim. And there are other things which are widespread because of ignorance of Tawheed and the things which nullify it such as actions of shirk and idolatry which the Messengers were only sent and the Books were only revealed to put an end to. It is to Allaah that we complain of the ignorance of Muslims nowadays, and their being far away from their religion. 

(Silsilat al-Ahaadeeth al-Saheehah, 1/890, 492) 

And Allaah knows best

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Ref: http://islamqa.com/en/ref/10543

ar - en - es - fr - ja - id - tr - hi

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

Qadianiyyah in the light of Islam

Qadianiyyah in the light of Islam

Q. If someone is not a qadiani but knows that they believe in a false prophet and accepts qadianis as a madhab in Islam, are they out of Islam?

A. Praise be to Allaah.

Definition:

Qadianiyyah is a movement that started in 1900 CE as a plot by the British colonialists in the Indian subcontinent, with the aim of diverting Muslims away from their religion and from the obligation of jihaad in particular, so that they would not oppose colonialism in the name of Islam. The mouthpiece of this movement is the magazine Majallat Al-Adyaan (Magazine if Religions) which was published in English.

Foundation and prominent personalities:

Mirza Ghulam Ahmad al-Qadiani (1839-1908 CE) was the main tool by means of which Qadianiyyah was founded. He was born in the village of Qadian, in the Punjab, in India, in 1839 CE. He came from a family that was well known for having betrayed its religion and country, so Ghulam Ahmad grew up loyal and obedient to the colonialists in every sense. Thus he was chosen for the role of a so-called prophet, so that the Muslims would gather around him and he would distract them from waging jihaad against the English colonialists. The British government did lots of favours for them, so they were loyal to the British. Ghulam Ahmad was known among his followers to be unstable, with a lot of health problems and dependent on drugs.

Among those who confronted him and his evil da’wah was Shaykh Abu’l-Wafa’ Thana’ al-Amritsari, the leader of Jama’iyyat Ahl al-Hadeeth fi ‘Umoom al-Hind (The All-India Society of Ahl al-Hadeeth). The Shaykh debated with him and refuted his arguments, revealing his ulterior motives and Kufr and the deviation of his way. When Ghulam Ahmad did not come to his senses, Shaykh Abu’l-Wafa’ challenged him to come together and invoke the curse of Allaah, such that the one who was lying would die in the lifetime of the one who was telling the truth. Only a few days passed before Mirza Ghulam Ahmad al-Qadiani died, in 1908 CE, leaving behind more than fifty books, pamphlets and articles, among the most important of which are: Izaalat al-Awhaam (Dispelling illusions), I’jaaz Ahmadi (Ahmadi miracles), Baraaheen Ahmadiyyah (Ahmadi proofs), Anwaar al-Islam (Lights of Islam), I’jaaz al-Maseeh (Miracles of the Messiah), al-Tableegh (Conveying (the message))and Tajalliyyaat Ilaahiyyah (Divine manifestations).

Noor al-Deen (Nuruddin): the first Khaleefah of the Qadianis. The British put the crown of Khilaafah on his head, so the disciples (of Ghulam Ahmad) followed him. Among his books is: Fasl al-Khitaab (Definitive statement).

Muhammad Ali and Khojah Kamaal al-Deen: the two leaders of the Lahore Qadianis. They are the ones who gave the final shape to the movement. The former produced a distorted translation into English of the Qur’aan. His other works include: Haqeeqat al-Ikhtilaaf (The reality of differences), al-Nubuwwah fi’l-Islam (Prophethood in Islam) and al-Deen al-Islami (The Islamic religion). As for Khojah Kamaal al-Deen, he wrote a book called al-Mathal al-A’laa fi’l-Anbiya’ (The highest example of the Prophets), and other books. This Lahore group of Ahmadis are those who think of Ghulam Ahmad as a Mujaddid (renewer or reviver of Islam) only, but both groups are viewed as a single movement because odd ideas that are not seen in the one will surely be found in the other.

Muhammad Ali: the leader of the Lahore Qadianis. He was one of those who gave the final shape to Qadianiyyah, a colonialist spy and the person in charge of the magazine which was the voice of the Qadianiyyah. He also produced a distorted translation into English of the Qur’aan. Among his works are Haqeeqat al-Ikhtilaaf (The reality of differences), and al-Nubuwwah fi’l-Islam (Prophethood in Islam), as stated above.

Muhammad Saadiq, the mufti of the Qadianiyyah. His works include: Khatim al-Nabiyyeen The seal of the Prophets).

Basheer Ahmad ibn Ghulam. His works include: Seerat al-Mahdi (the life of the Mahdi) and Kalimat al-Fasl (Decisive word).

Mahmood Ahmad ibn Ghulam, his second Khaleefah. Among his works are: Anwaar al-Khilaafah (Lights of the caliphate), Tuhfat al-Mulook and Haqeeqat al-Nubuwwah (The reality of prophethood).

The appointment of the Qadiani Zafar-Allaah Khan as the first Foreign Minister of Pakistan had a major effect in supporting this deviant sect, as he gave them a large area in the province of the Punjab to be their world headquarters, which they named Rabwah (high ground) as in the aayah (interpretation of the meaning): “… And We gave them refuge on high ground (rabwah), a place of rest, security and flowing streams.” [al-Mu’minoon 23:50].

Their thought and beliefs

Ghulam Ahmad began his activities as an Islamic daa’iyah (caller to Islam) so that he could gather followers around him, then he claimed to be a mujaddid inspired by Allaah. Then he took a further step and claimed to be the Awaited Mahdi and the Promised Messiah. Then he claimed to be a Prophet and that his prophethood was higher than that of Muhammad (peace and blessings of Allaah be upon him).

• The Qadianis believe that Allaah fasts, prays, sleeps, wakes up, writes, makes mistakes and has intercourse – exalted be Allaah far above all that they say.
• The Qadiani believes that his god is English because he speaks to him in English.
• The Qadianis believe that Prophethood did not end with Muhammad (peace and blessings of Allaah be upon him), but that it is ongoing, and that Allaah sends a messenger when there is a need, and that Ghulam Ahmad is the best of all the Prophets.
• They believe that Jibreel used to come down to Ghulam Ahmad and that he used to bring revelation to him, and that his inspirations are like the Qur’aan.
• They say that there is no Qur’aan other than what the “Promised Messiah” (Ghulam Ahmad) brought, and no hadeeth except what is in accordance with his teachings, and no Prophet except under the leadership of Ghulam Ahmad.
• They believe that their book was revealed. Its name is al-Kitaab al-Mubeen and it is different from the Holy Qur’aan.
• They believe that they are followers of a new and independent religion and an independent Sharee’ah, and that the friends of Ghulam are like the Sahaabah.
• They believe that Qadian is like Madeenah and Makkah, if not better than them, and that its land is sacred. It is their Qiblah and the place they make hajj to.
• They called for the abolition of jihaad and blind obedience to the British government because, as they claimed, the British were “those in authority” as stated in the Qur’aan.
• In their view every Muslim is a Kaafir unless he becomes a Qadiani, and everyone who married a non-Qadiani is also a kaafir.
• They allow alcohol, opium, drugs and intoxicants.

Intellectual and ideological roots

The westernizing movement of Sir Sayyid Ahmad Khan paved the way for the emergence of the Qadianiyyah, because it had already spread deviant ideas.

The British made the most of this opportunity so they started the Qadiani movement and chose a man from a family that had a history of being agents of the colonialists.

In 1953 CE, there was a popular revolution in Pakistan which demanded the removal of Zafar-Allaah Khan from the position of Foreign Minister and that the Qadiani sect should be regarded as a non-Muslim minority. In this uprising around ten thousand Muslims were martyred, and they succeeded in having the Qadiani minister removed from office.

In Rabee’ al-Awwal 1394 AH (April 1974), a major conference was held by the Muslim World League in Makkah, which was attended by representatives of Muslim organizations from around the world. This conference announced that this sect is Kaafir and is beyond the pale of Islam, and told Muslims to resist its dangers and not to cooperate with the Qadianis or bury their dead in Muslim graveyards.

The Majlis al-Ummah in Pakistan (the central parliament) debated with the Qadiani leader Mirza Naasir Ahmad, and he was refuted by Shaykh Mufti Mahmood (may Allaah have mercy on him). The debate went on for nearly thirty hours but Naasir Ahmad was unable to give answers and the Kufr of this group was exposed, so the Majlis issued a statement that the Qadianis should be regarded as a non-Muslim minority.

Among the factors that make Mirza Ghulam Ahmad an obvious Kaafir are the following:

• His claim to be a Prophet
• His abolition of the duty of jihaad, to serve the interests of the colonialists.
• His saying that people should no longer go on Hajj to Makkah, and his substitution of Qadian as the place of pilgrimage.
• His anthropomorphism or likening Allaah to human beings.
• His belief in the transmigration of souls and incarnation.
• His attributing a son to Allaah and his claim to be the son of God.
• His denying that Prophethood ended with Muhammad (peace and blessings of Allaah be upon him) and his regarding the door of Prophethood to be open to “any Tom, Dick or Harry”.

The Qadianis have strong ties with Israel. Israel has opened centres and schools for them, and helped them to publish a magazine which is their mouthpiece, to print books and publications for distribution worldwide.

The fact that they are influenced by Judaism, Christianity and al-Baatiniyyah is clear from their beliefs and practices, even though they claim to be Muslims.

Their spread and positions of influence

Most of the Qadianis nowadays live in India and Pakistan, with a few in Israel and the Arab world. They are trying, with the help of the colonialists, to obtain sensitive positions in all the places where they live.

The Qadianis are very active in Africa and in some western countries. In Africa they have more than 5,000 teachers and dai’yahs working full-time to call people to Qadianiyyah. Their wide-spread activity proves that they have the support of the colonialists.

The British government is also supporting this movement and making it easy for their followers to get positions in world governments, corporate administration and consulates. Some of them are also high-ranking officers in the secret services.

In calling people to their beliefs, the Qadianis use all kinds of methods, especially educational means, because they are highly-educated and there are many scientists, engineers and doctors in their ranks. In Britain there is a satellite TV channel called Islamic TV which is run by the Qadianis.

From the above, it is clear that:

Qadianiyyah is a misguided group, which is not part of Islam at all. Its beliefs are completely contradictory to Islam, so Muslims should beware of their activities, since the ‘Ulama’ (scholars) of Islam have stated that they are Kaafirs.

For more information see: Al-Qadianiyyah by Ihsaan Ilaahi Zaheer.

(Translator’s note: this book is available in English under the title “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer)

Reference: Al-Mawsoo’ah al-Muyassarah fi’l-Adyaan al-Madhaahib wa’l-Ahzaab al-Mu’aasirah by Dr. Maani’ Hammad al-Juhani, 1/419-423

The following statement was published by the Islamic Fiqh Council (Majma’ al-Fiqh al-Islami):

After discussing the question put to the Islamic Fiqh Council in Capetown, South Africa, concerning the ruling on the Qadianis and their off-shoot which is known as Lahoriyyah, and whether they should be counted as Muslims or not, and whether a non-Muslim is qualified to examine an issue of this nature: 

In the light of research and documents presented to the members of the council concerning Mirza Ghulam Ahmad al-Qadiani, who emerged in India in the last century and to whom is attributed the Qadiani and Lahori movements, and after pondering the information presented on these two groups, and after confirming that Mirza Ghulam Ahmad claimed to be a prophet who received revelation, a claim which is documented in his own writings and speeches, some of which he claimed to have received as revelation, a claim which he propagated all his life and asked people to believe in, just as it is also well-known that he denied many other things which are proven to be essential elements of the religion of Islam

in the light of the above, the Council issued the following statement: 

Firstly: the claims of Mirza Ghulam Ahmad to be a prophet or a messenger and to receive revelation are clearly a rejection of proven and essential elements of Islam, which unequivocally states that Prophethood ended with Muhammad (peace and blessings of Allaah be upon him) and that no revelation will come to anyone after him. This claim made by Mirza Ghulam Ahmad makes him and anyone who agrees with him an apostate who is beyond the pale of Islam. As for the Lahoriyyah, they are like the Qadianiyyah: the same ruling of apostasy applies to them despite the fact that they described Mirza Ghulam Ahmad as a shadow and manifestation of our Prophet Muhammad (peace and blessings of Allaah be upon him). 

Secondly: it is not appropriate for a non-Muslim court or judge to give a ruling on who is a Muslim and who is an apostate, especially when this goes against the consensus of the scholars and organizations of the Muslim Ummah. Rulings of this nature are not acceptable unless they are issued by a Muslim scholar who knows all the requirements for being considered a Muslim, who knows when a person may be deemed to have overstepped the mark and become an apostate, who understands the realities of Islam and kufr, and who has comprehensive knowledge of what is stated in the Qur’aan, Sunnah and scholarly consensus. The ruling of a court of that nature is invalid. And Allaah knows best.

Majma’ al-Fiqh al-Islami, p. 13

Sheikh Muhammed Salih Al-Munajjid

Ref: http://islamqa.com/en/ref/4060

The best books on Aqeedah (Islamic Creed)

The best books on Aqeedah

Reference: qsep.com

Q. What are the best Islamic books for those who want to perfect their Iman (belief) and 'Aqidah (creed) and to meet Allah (Exalted be He) while He be pleased with them?

A. The most important book in `Aqidah is the Qur'an; it is the most truthful, the greatest and the noblest book. You should adhere to it as much as possible and recite it often. It includes `Aqidah, guidance to goodness and warning against evil. If you read it carefully out of desire to learn and follow its instructions closely, whether in words, deeds or `Aqidah, you will find all goodness in it from the beginning to the end i.e. from Surah Al-Fatihah [Surah (1)] toSurah Al-Nas, 114: 1 Say: "I seek refuge with (Allah) the Lord of mankind, If you contemplate this great book and recite it often, you will comprehend the `Aqidah which Allah (Exalted be He) accept from you and from the Mu'mins (believers).

Then, you should read the books of Hadith, such as the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and others.

After that, you should read the books of scholars known for knowledge, grace and true `Aqidah, such as the books written by the Shaykh of Islam Ibn Taymiyyah, including:

• "Al-`Aqidah Al-Wasitiyyah",
• "Al-`Aqidah Al-Tadmuriyyah",
• "Al-`Aqidah Al-Hamawiyyah",
• "Minhaj Al-Sunnah" and
• "Majmu` Al-Fatawa".

There is also the book of `Aqidah written by Ibn Abu Zayd Al-Qayrawany. The explanation of Ibn Abul-`Izz for Al-Tahawiyyah `Aqidah, being a useful one. There are useful books written by Ibn Al-Qayyim (may Allah be merciful with him).

There is also the book written by Shaykh `Abdul-Rahman ibn Hasan entitled:

• "Fat-h Al-Majid" ;

and the books by Imam and Shaykh Muhammad ibn `Abdul-Wahhab:

• "Al-Tawhid",
• "Kashf Al-Shubuhat" and
• "Thalathat Al-Usul"

There is also "Al-Durar Al-Saniyyah" that include the Fatwas (legal opinions issued by a qualified Muslim scholar) issued by the scholars of Najd. I advise the beginner knowledge seekers to memorize the Qur'an or as much as they can, and to study the books entitled:

• "Al-Tawhid",
• "Kashf Al-Shubuhat",
• "Thalathat Al-Usul" and
• "Al-`Aqidah Al-Wasitiyyah",

as they clarify the reality of the three parts of Tawhid and Salafiyyah (the way of the righteous predecessors), which is the `Aqidah called to by Shaykh and Imam Muhammad ibn `Abdul-Wahhab (may Allah be merciful with him), and which is the `Aqidah adopted by Saudi Arabia. It entails adhering to the Qur'an and the Sunnah, and following the way of the Salaf (righteous predecessors) in `Aqidah and rulings according to the Qur'an, the Sunnah of the Messenger of Allah (peace be upon him), and the way of the Sahabah (Companions of the Prophet) and their followers.

Some people call it Wahabiyyah `Aqidah, and think that it is a new `Aqidah contradictory to the Qur'an and the Sunnah. This is not the case; it is the `Aqidah followed by the Salaf of the Ummah (nation) as previously mentioned but our enemies gave it this name to make people hate it and others imitated them out of ignorance.

However, a knowledge seeker should not be deceived by this; they should know the truth from their books, not through the claims of their enemies and those who are ignorant of their `Aqidah. May Allah grant everyone guidance and success!

Ibn Baz Fatwa >Volume 7>The ruling on joining religious parties

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A Reply to a similar quesion in another answer:

A. You should study the Book of Allah (Glorified and Exalted be He) which contains guidance and light and the Sunnah of his Messenger (peace be upon him). You should also study the books of Tafsir (exegesis of the meanings of the Qur'an) and that of thescience of Hadith with the help of specialized scholars.

It is important that you act upon what you learn. Whoever acts upon what they learn will be granted the knowledge of things that they do not know.

The following books are highly recommended:

• the Two Sahih (authentic) Books of Hadith (i.e., Al-Bukhari and Muslim),
• Bulugh Al-Maram,
• `Umdat Al-Hadith by `Abdul-Ghany ibn `Abdul-Wahid Al-Maqdisy,
• Muntaqa Al-Khbar and Zad Al-Ma`ad by Ibn Al-Qayyim, and
• Al-`Aqeedah Al-Wasittiyah by Shaykh Al-Islam Ibn Taymiyah (May Allah be merciful with them both), in addition to:
• Al-Tawhid (Book of monotheism),
• Kashf Al-Shobuhat, and
• Fath Al-Majid.

May Allah grant us success!
May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta' > Permanent Committee Fatwas > Volume 12: (Jihad and Hisbah) > Jihad and Hisbah > Knowledge > The best books >Fatwa no. 3534

Member Member Chairman

`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz

Reference: qsep.com

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.

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

Three questions in the grave

Three questions in the grave (from the trials of the grave)

Praise be to Allaah.  

Firstly:

When the son of Adam dies and his soul departs and he is placed in his grave, then he is in the first stage of the Hereafter, because the grave is the first of the stages of the Hereafter.

It was narrated that Haani’ the freed slave of ‘Uthmaan ibn ‘Affaan said: when ‘Uthman ibn ‘Affaan stood by a grave he would weep until his beard became wet. It was said to him, “You remember Paradise and Hell and you do not weep, but you weep because of this?” He said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The grave is the first of the stages of the Hereafter; whoever is saved from it, whatever comes afterwards will be easier for him, but if he is not saved from it, what comes afterwards will be worse for him.’” And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have never seen any scene but the grave is more frightening than it.” (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567; classed as hasan by al-Albaani in Saheeh al-Jaami’, 1684).

Secondly:

The two angels who are charged with questioning come to him and ask him what he used to believe in in this world, who was his Lord, what was his religion and who was his Prophet. If he gives a good answer, that is good, but if he does not answer them they inflict a severe and painful beating on him.

If he was one of the righteous, angels with white faces come to him, but if he was one of the evildoers, angels with dark faces come to him. This is the fitnah or tribulation that he suffers.

It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) used to say, ‘Allaahumma inni a’oodhu bika min al-kasali wa’l-haram wa’l-maghram wa’l-ma’tham. Allaahumma inni a’oodhu bika min ‘adhaab al-naar wa fitnat il-naar, wa fitnat il-qabri, wa ‘adhaab il-qabri, wa sharri fitnat il-ghina wa sharri fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allaahumma ighsil khataayaaya bi ma’ al-thalji wa’l-baradi wa naqqi qalbi min al-khataaya kama yunaqqa al-thawb al-abyad min al-danas, wa baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-mashriqi wa’l-maghrib (O Allah! I seek refuge with You from laziness and old age, and from debts and sins; from the torment of the Fire and from the tribulation of the Fire, and from the tribulation of the grave and the torment of the grave, and from the evil of the tribulation of wealth, and from the evil of the tribulation of poverty, and from the evil of the tribulation of the Dajjaal (Antichrist). O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white garment is cleansed from filth, and put a great distance between me and my sins, as great as the distance You have made between the East and the West).”
(Narrated by al-Bukhaari, 6014).

Ibn Hajar said:

The phrase “from the tribulation of the grave” means the questioning of the two angels.
Fath al-Baari, 11/177.

And al-Mubaarakfoori said:

“The tribulation of the grave” means confusion when answering the two angels.
Tuhfat al-Ahwadhi, 9/328

Thirdly:

With regard to the questions that the angels will ask in the grave, this is explained clearly in the following hadeeth:

It was narrated that al-Bara’ (may Allaah be pleased with him) said: 

We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd, the Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and we sat around him, as if there were birds on our heads (i.e., quiet and still). In his hand he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allaah from the torment of the grave”, two or three times. Then he said, “When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allaah and His pleasure.’ Then it comes out easily like a drop of water from the the mouth of a waterskin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allaah, until they reach the seventh heaven. Then Allaah says: ‘Record the book of My slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Allaah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of Allaah (peace and blessings of Allaah be upon him).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allaah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’ 

But when the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath of Allaah and His anger.’ Then his soul disperses inside his body, then comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this evil soul?’ and they say, ‘It is So and so the son of So and so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is not opened.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited (interpretation of the meaning): 

“for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle”
[al-A’raaf 7:40]

He said: “Then Allaah says, ‘Record the book of My slave in Sijjeen in the lowest earth, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is cast down.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning):

“and whoever assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place”
[al-Hajj 22:31]

He said: “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls out from heaven, ‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell.’ Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who says, ‘Receive the bad news, this is the day that you were promised.’ He says, ‘Who are you? Your face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says, ‘O Lord, do not let the Hour come, do not let the Hour come.’”
(Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1676)

The correct view is that the two angels will only question the deceased in his grave about matters of Tawheed (monotheism) and ‘aqeedah (belief). This is quite clear.

And Allaah knows best.

Islam Q&A

Ref: http://islamqa.com/en/ref/10403

Mahdi and the order of appearance of the portents of Hour

The truth about the Mahdi, and the order in which the portents of the Hour will appear

"In the present distressed situation many people including scholars are found to talk about the Renaissance of Islam and the emergence of Imam Mehdi. I want to ask about two things: first, who is or may be Imam Mehdi and is there any evidence about his possible emergence, in the light of Quran and Hadith. Secondly what will be the order of occurence of events before the Qiyamat, including emergence of Imam Mehdi, Fitna-e-Dajjal, Yajooj Majooj and Hazrat Issa (Jesus). Kindly reply in detail."

A. Praise be to Allaah.

Imam al-Mahdi will be a righteous man from among the descendants of Muhammad (peace and blessings of Allaah be upon him), who will appear at the end of time, through whom Allaah will set mankind’s affairs straight, and will fill the earth with fairness and justice just as it was filled with wrongdoing and oppression. His name will be the same as the name of the Prophet (peace and blessings of Allaah be upon him), and his father’s name will be the same as that of the father of the Prophet (peace and blessings of Allaah be upon him). So his name will be Muhammad ibn ‘Abd-Allaah al-Mahdi, or Ahmad ibn ‘Abd-Allaah al-Mahdi. He will be descended from Faatimah the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), through al-Hasan ibn ‘Ali (may Allaah be pleased with him). The sign of his appearance will be widespread corruption and the earth being filled with wrongdoing and aggression.

There are a number of ahaadeeth which point to his appearance and attributes being as described above. When taken together these reports reach the level of tawaatur (i.e., narrated from so many people by so many people that it is inconceivable that they could all have agreed upon a lie). This is explained in more detail in question no. 1252 [Is Mahdi Real or Not?].

With regard to the order in which the portents of the Hour will appear, there is some difference of opinion among the scholars, the reason being that no such order or events is narrated in the Sunnah. However the scholars have determined the order of some of the events, as follows:

1 – The appearance of the minor portents of the Hour, of which there are many which will not appear in any specific order. These include: the sending of the Prophet (peace and blessings of Allaah be upon him) and his death; the plague of ‘Amwaas; the appearance of tribulations; the loss of honesty; the disappearance of knowledge; the spread of riba, musical instruments and alcohol; regarding these things as permissible; competition in erecting tall buildings; a great deal of killing; time passing more quickly; adornment of the mosques; prevalence of shirk; the spread of immorality; a great deal of stinginess; many earthquakes; landslides, transformations and pelting with stones from the heavens; disappearance of righteous people; believers’ dreams coming true; neglect of the Sunnah; a great deal of lying; a great deal of false testimony; a great deal of sudden death; a great deal of rain but little growth of vegetation; wishing for death; increase in numbers of the “Romans” and fighting them; and other signs which are narrated in saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him).

2 – The appearance of the Mahdi, who will appear before the Dajjaal and before the descent of ‘Eesa ibn Maryam (peace and blessings of Allaah be upon him).
This is indicated by the hadeeth of Jaabir (may Allaah be pleased with him) who said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “ ‘Eesa ibn Maryam will come down and their leader the Mahdi will say to him: ‘Come and lead us in prayer.’ But he will say: ‘No, one of them should lead the others in prayer, as a sign of honour from Allaah to this ummah.’: Narrated by al-Haarith ibn Abi Usaamah in his Musnad. And Ibn al-Qayyim said in al-Manaar al-Muneef (1/147): its isnaad is jayyid. The hadeeth is narrated with a mawsool isnaad in Saheeh Muslim, without naming their leader. Muslim’s report says: “… ‘And ‘Eesa ibn Maryam (peace and blessings of Allaah be upon him) will come down and their leader will say to him: ‘Come and lead us in prayer.’ But he will say: ‘No, one of them should lead the others in prayer, as a sign of honour from Allaah to this ummah.’” Narrated by Muslim, 225.
So ‘Eesa (peace be upon him) will follow the Mahdi in prayer, which indicates that the Mahdi will appear before ‘Eesa, and ‘Eesa will kill the Dajjaal, which indicates that the Dajjaal will appear during the time of the Mahdi. See also question no. 10301 [The Emergence of the Mahdi].

3 – The appearance of the Dajjaal – for more detail about his emergence see Questions no.

•   8806 [Who is the Dajjaal?],
•   171 [The Dajjaal (Anti-Christ), Al-Daabbah (the Beast) and Ya’jooj and Ma’jooj (Gog and Magog)],
•   8301 [Who was Ibn Sayyaad? Was he the false messiah (al-maseeh al-dajjaal)?].

4 – The descent of ‘Eesa ibn Maryam and his killing the Dajjaal
(see question no. 10302 [The Messiah son of Maryam and the false messiah (Dajjaal)]).

5 – The appearance of Ya’jooj and Ma’jooj (Gog and Magog). 
One indication that Ya’jooj and Ma’jooj will emerge at the time of ‘Eesa (peace be upon him) is the hadeeth of al-Nawaas ibn Sam’aan, which says that the Prophet (peace and blessings of Allaah be upon him) told them about the Dajjaal, and said: “Whilst he is like that, Allaah will reveal to ‘Eesa: ‘I have released slaves of Mine whom no one will be able to fight. Take My slaves to safety in al-Toor (Sinai),’ and Allaah will send Ya’jooj and Ma’jooj, who will come swarming down from every mound. The first of them will pass by Lake Tiberias and will drink the water in it, and the last of them will pass by it and will say, ‘There was water here once.’” Narrated by Muslim, no. 2937.

See also questions no.
171 [The Dajjaal (Anti-Christ), Al-Daabbah (the Beast) and Ya’jooj and Ma’jooj (Gog and Magog)] and 3437 [Do Ya’jooj and Ma’jooj exist at the present time, and is the barrier real?].

Then the signs will come quickly, one after another. According to a hadeeth of Abu Hurayrah (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “The signs will come one after another, like beads falling from a string”. Narrated by al-Tabaraani in al-Mu’jam al-Awsat; classed as saheeh by al-Albaani in Saheeh al-Jaami’. Then the sun will rise from the west, the Beast will emerge, and there will be landslides and other major signs. We ask Allaah to make us steadfast unto death. And Allaah knows best.

For more information see: al-Mahdi al-Muntazar by Dr. ‘Abd al-‘Aleem al-bastawi, 1/256; Ashraat al-Saa’ah by Yoosuf al-Waabil, p. 249.
See also question no. 3259 [Will we see the Mahdi et al. in our lifetimes?].

Islam Q&A


Ref: http://islamqa.com/en/ref/43840