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

Acceptance of Repentance

Acceptance of Repentance

Q. I have committed a great sin and I prayed to Allaah and asked Him to forgive me. Will my repentance from that sin be accepted? I feel that my repentance has not been accepted and that Allaah is angry with me. Are there any indications that repentance has been accepted?.

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A. Praise be to Allaah.

Firstly:

Making mistakes and falling short are undoubtedly part of human nature and no one will be free of shortcomings in his obedience to Allaah, or free of mistakes or forgetfulness or sins. All of us fall short, commit sins, and make mistakes. Sometimes we turn to Allaah and sometimes we turn away from Him. Sometimes we remember that Allaah is watching and sometimes we become negligent. None of us is free of sin, and we will inevitably make mistakes. We are not infallible. Hence the Prophet (peace and blessings of Allaah be upon him) said:
“By the One in Whose hand is my soul, if you did not commit sin Allaah would do away with you and bring people who would commit sin then pray for forgiveness.” (Narrated by Muslim, 2749)
And he (peace and blessings of Allaah be upon him) said:
“Every son of Adam sins, and the best of those who sin are those who repent.”
(Narrated by al-Tirmidhi, 2499; classed as hasan by al-Albaani)

By His mercy towards weak man, Allaah has opened the gate of repentance to him, and has commanded him to turn to Him, every time sin overwhelms him. Were it not for that, man would suffer a great deal of hardship and would not have the drive to draw closer to his Lord; he would lose all hope of His forgiveness and pardon. Repentance is something that is necessary as a result of man’s shortcomings and human failings.

Allaah has enjoined repentance on all kinds of people in this ummah: those who are foremost in good deeds, those who follow a middle course, and those who wrong their own selves by doing haraam things (cf. Faatir 35:32).

Allaah says (interpretation of the meaning):

“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]

“O you who believe! Turn to Allaah with sincere repentance!”
[al-Tahreem 66:8]

And the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“O people, repent to Allaah and seek His forgiveness, for I repent one hundred times a day.”. (Narrated by Muslim, 2702 from the hadeeth of al-Agharr al-Muzani (may Allaah be pleased with him))

Allaah has bestowed His mercy and encompassed His slaves with his kindness. He is Forbearing and does not punish us or destroy us straightaway, rather He gives us respite, and He commanded His Prophet (peace and blessings of Allaah be upon him) to proclaim His generosity:

“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53 – interpretation of the meaning].

And He says, out of kindness towards His slaves (interpretation of the meaning):

“Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa'idah 5:74]

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]

“And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know”
[Aal ‘Imraan 3:135]

“And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft‑Forgiving, Most Merciful”
[al-Nisa’ 4:110]

Allaah calls to repentance those who committed the gravest form of shirk and sin, those who say that ‘Eesa (peace be upon him) is the son of God – exalted be Allaah far above what the wrongdoers say.

Allaah says (interpretation of the meaning):

“Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa’idah 5:74]

And He opens the door of repentance to the hypocrites, who are worse than the kuffaar who openly show their kufr. Allaah says (interpretation of the meaning):

“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.

146. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allaah, and purify their religion for Allaah (by worshipping none but Allaah, and do good for Allaah’s sake only, not to show off), then they will be with the believers. And Allaah will grant the believers a great reward”
[al-Nisa’ 4:145-146]

One of the attributes of the Lord is that He accepts repentance and rejoices over it by His grace. Allaah says (interpretation of the meaning):

“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do”
[al-Shoora 42:25]

“Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104]

It was narrated that Abu Hamzah Anas ibn Maalik al-Ansaari (may Allaah be pleased with him), the servant of the Messenger of Allaah (peace and blessings of Allaah be upon him), said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Allaah rejoices more over the repentance of His slave than any one of you who finds his camel after having lost it in a desolate land.” (Agreed upon).

According to a report narrated by Muslim (2747):
“Allaah rejoices more over the repentance of His slave than any one of you if he is on his camel in a desolate land, then it runs away from him and on it is his food and drink, and he despairs of finding it, so he goes to a tree and lies down in its shade, having despaired of finding his camel, then while he is like that, it suddenly appears in front of him and he takes hold of its reins and says, because of his intense joy, ‘O Allaah, You are my slave and I am your lord,’ making this mistake because of the intensity of his joy.”

It was narrated from Abu Moosa ‘Abd-Allaah ibn Qays al-Ash’ari (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah spreads out His hand at night to accept the repentance of the one who sinned during the day, and He spreads out His hand by day to accept the repentance of the one who sinned during the night, (and that will continue) until the sun rises from the west.” (Narrated by Muslim, 2759).

It was narrated from Abu ‘Abd al-Rahmaan ‘Abd-Allaah ibn ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah will accept the repentance of His slave so long as the death-rattle has not yet reached his throat.” (Narrated by al-Tirmidhi, 3537; classed as hasan by al-Albaani.)

Secondly:

The blessings of repentance come in this world and in the Hereafter, some are visible and some are hidden. The rewards of repentance are: purity of heart, erasing of sins and increasing of hasanaat (good deeds). Allaah says (interpretation of the meaning):

“O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allaah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records Books of deeds) in their right hands. They will say: ‘Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Siraat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things’”
[al-Tahreem 66:8]

The reward of repentance is a good life in the shade of faith, contentment, peace of mind and tranquility. Allaah says (interpretation of the meaning):

“Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words)”
[Hood 11:3]

The reward of repentance is blessings coming down from heaven, blessings coming from the earth, an increase in one’s wealth and offspring, blessings in productivity, good physical health and protection from diseases. Allaah says of Hood (peace be upon him) (interpretation of the meaning):

“And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimoon (criminals, disbelievers in the Oneness of Allaah)”
[Hood 11:52]

Thirdly:

Everyone who repents to Allaah, Allaah accepts his repentance. The caravan of those who have repented to Allaah will not be interrupted until the sun rises from the west.

One repented from banditry, another from adultery, and others from drinking alcohol, taking drugs, severing the ties of kinship, not praying or being too lazy to pray in congregation, disobeying parents, dealing in riba (usury) and bribes, stealing, shedding blood, consuming people’s wealth unlawfully, or smoking. Anyone who repents to Allaah from any sin is to be congratulated, because it is as if they have been born anew through their sincere repentance.

It was narrated from Abu Sa’eed Sa’d ibn Maalik ibn Sinaan al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“There was among the people who came before you a man who killed ninety-nine people. Then he asked about the most knowledgeable person on earth, and was directed to a hermit, so he went to him, told him that he had killed ninety-nine people, and asked if he could be forgiven. The hermit said, ‘No,’ so he killed him, thus completing one hundred.
Then he asked about the most knowledgeable person on earth and was directed to a scholar. He told him that he had killed one hundred people, and asked whether he could be forgiven. The scholar said, ‘Yes, what could possibly come between you and repentance? Go to such-and-such a town, for in it there are people who worship Allaah. Go and worship with them, and do not go back to your own town, for it is a bad place.”
So the man set off, but when he was halfway there, the angel of death came to him, and the angels of mercy and the angels of wrath began to argue over him. The angels of mercy said: ‘He had repented and was seeking Allaah.’ The angels of wrath said: ‘He never did any good thing.’ An angel in human form came to them, and they asked him to decide the matter. He said: ‘Measure the distance between the two lands (his home town and the town he was headed for), and whichever of the two he is closest to is the one to which he belongs.’ So they measured the distance, and found that he was closer to the town for which he had been headed, so the angels of mercy took him.” (Agreed upon).

According to a version narrated by Muslim (2716): “He was closer to the righteous town by a handspan, so he was counted among its people.”

According to a version narrated by al-Bukhaari (3470): “Allaah commanded (the righteous town) to draw closer and (the evil town) to move away, and he said: “Measure the distance between them,’ and he was found to be closer to (the righteous town) by a handspan, so he was forgiven.”

According to a version narrated by Muslim: “He leaned with his chest towards it”.

What is meant by repentance is returning to Allaah, giving up sin and hating it, and regretting falling short in obedience to Allaah.

Al-Nawawi (may Allaah have mercy on him) said:

Repentance is essential from every sin, even if it is something between a person and Allaah and has nothing to do with the rights of another person. There are three conditions of repentance:

1- You should give up the sin
2- You should regret having done it
3- You should resolve never to go back to it.

If one of these three is missing, then your repentance is not sincere. If the sin has to do with the rights of another person, then there are four conditions: the three mentioned above and restoring the rights of that person. If it is money or property, etc, it must be returned to him; if it had to do with slandering him etc, then you should allow him to insult him in return, or ask for his forgiveness; if it had to do with backbiting about him, then you have to ask for his pardon. It is essential to repent from all sins; if a person repents from some, his repentance from the sins from which he repented is valid – according to the scholars who follow the right path – but he must still repent from the rest as well.
End quote.

Based on the above, if these conditions are met by the person who is repenting, then there is the hope that his repentance will be accepted, by Allaah’s leave. After that he should not worry about waswaas (whispers) suggesting that his repentance is not accepted, because that is from the Shaytaan and is contrary to what Allaah and His Messenger (peace and blessings of Allaah be upon him) have told us, that repentance is accepted if it is sincere.

See also questions no. 624, 13630, 13990, 14289 and 34905.

Islam Q&A

Ref: http://islamqa.com/en/ref/46683

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

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[Tafsir Ibn Katheer] Explanation of "Ash-Shaytan Ar-Rajim" (The Satan, The Accursed))

Explanation of "Ash-Shaytan Ar-Rajim" (The Satan, The Accursed)) in "Isti`adhah" (Seeking Refuge)

Why the Devil is called Shaytan


In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned'), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, "The Arabs say, `So-and-so has Tashaytan,' when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).'' Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan'. Allah said,

﴿وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً﴾ (And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112). In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said, «يَا أَبَا ذَرَ تَعَوَّذْ بِاللهِ مِنْ شَيَاطِينِ الْإِنْسِ وَالْجِنِّ» (O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, "I asked him , `Are there human devils' He said, (Yes.)'' Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said, «يَقْطَعُ الصَّلَاةَ الْمَرْأَةُ وَالْحِمَارُ وَالْكَلْبُ الْأَسْوَدُ» (The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, "I said, `What is the difference between the black dog and the red or yellow dog' He said, «الْكَلْبُ الْأَسْوَدُ شَيْطَانٌ» (The black dog is a devil.).'' Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, "By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.'' This Hadith has an authentic chain of narrators. The Meaning of Ar-Rajim Ar-Rajim means, being expelled from all types of righteousness. Allah said, ﴿وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ﴾ (And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5). Allah also said, ﴿إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴾ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10). Further, Allah said, ﴿وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ ﴾ (And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people's hearts. The first meaning is more popular and accurate. Ref: www.qtafsir.com

[Ibn Baaz] Don’t lose your Islaam after embracing it!

Don’t lose your Islaam after embracing it! 

[Shaykh 'Abdullaah Ibn 'Abdul 'Azeez Ibn Baaz (Rahimahullaah)]

Bismillaah wa Inna AlHamduillaahi Wahadu wa SallAllaahu wa Sallaam'alaa Khaatim al Anbiyya' wa 'alaa Aalihee wa Asahaabihee wa'alaa Manitaba'a Hudaah 'Amma Ba'd:

 

Know - o Muslim brother - that Allaah has obligated upon all of the servants to enter into Islaam and to hold fast to it and to warn against whatever opposes it. So Allaah sent His Prophet Muhammad (sallallaahu 'alayhi wa sallam) to call to that, and He, the Mighty and Majestic, informed that whoever followed him was indeed guided, and whoever resisted him was indeed misguided. So He warned in many statements concerning the causes for apostasy and the types of disbelief. So the scholars (rahimahumullaah) have mentioned in judgement upon the apostate that the Muslim apostates from his Religion due to many types of invalidators that make his blood and his wealth permissible and by that he leaves Islaam. The most dangerous of these emanate from ten invalidators. [2]

 

We shall mention them for you in what follows upon a short path to warn you about them and so that you may warn others in hopes of security and well being, along with a small explanation after mentioning them.

 

First: From the ten invalidators is shirk (associating partners) in the worship of Allaah. 

Allaah the Exalted says:

 

"Verily Allaah does not forgive that you associate partners with Him, but He forgives whatever is below that for whoever He wishes." [Sooratun Nisaa` (3):116]

 

Allaah the Exalted says:

 

"Whoever associates partners with Allaah, then Allaah, then Allaah has forbidden Paradise for him and his dwelling be in the Fire and there will be no helpers for the oppressors." [Sooratul Maa`idah (5):72]

 

So from that is supplication to the dead and seeking their aid and taking oaths by them and slaughtering for their sake.

 

Second: Whoever places intermediaries between himself and Allaah, supplicating to them and asking them for intercession and placing his trust upon them, then he has indeed disbelieved by agreement.

 

 

Third: Whoever does not disbelieve in the idolaters, or doubts in their disbelief, or believes in the correctness of their religion, then he has disbelieved.

 

Fourth: Whoever believes that the guidance of other than the Prophet (sallallaahu 'alayhi wa sallam) is more complete than his Guidance, or that the judgement of other than him is better than his Judgement, such as those who give precedence to the judgement of the tawaagheet [3] over his Judgement, then he is a disbeliever.

 

 

Fifthly: Whoever hates something from what the Messenger (sallallaahu 'alayhi wa sallam) came with, or the one who acts like that, then he has indeed disbelieved, due to the statement of Allaah ta'alaa:

 

"That is because they disbelieved in what Allaah revealed, so He rendered their deeds worthless." [Sooratul Muhammad (47):9]

 

Sixth:  Whoever ridicules something from the Religion of the Messenger (sallallaahu 'alayhi wa sallam), or its reward, or its punishment, he has disbelieved. 

The proof for this is the statement of Allaah:

 

"Say: Was it Allaah and His messenger and His Signs that you were mocking? Make no excuse, indeed you have disbelieved after your faith." [Sooratut Tawbah (9):65-66]

 

Seventh:  Magic, and from it is sarf (detachment) [4] and 'itf (affection) [5]. So whoever does this, or is happy with it - he has disbelieved. 

The proof is the statement of Allaah ta'alaa:

 

"And they do not teach anyone until they have said: 'We are a trial so do not disbelieve.'" [Sooratul Baqarah 2:102]

 

Eighth: Supporting the disbelievers and cooperating with them against the Muslims. 

The proof for this is the statement of Allaah the Exalted:

 

"So whoever forms an alliance with them, then verily he is from them. Verily Allaah does not guide an oppressive people." [6] [Sooratul Maa`idah (5):51]

 

Ninth: Whoever believes that some of the people are free to leave from the Law (sharee'ah) of Muhammad (sallallaahu 'alayhi wa sallam), then he is a disbeliever, due to the statement of Allaah the Exalted:

 

"Whoever seeks a religion other than Islaam, it will never be accepted from him, and in the Hereafter, he will be from the losers." [Soorah Aali Imraan (3):75]

 

Tenth: Turning away from the Religion of Allaah without being knowledgeable about it, nor acting upon it. 

The proof for this is the statement of Allaah:

 

"And who is more unjust [7] than one who is reminded [8] of the statement of his Lord, then he turns away [9] from them. Verily We will take retribution [10] from the criminals." [Sooratus Sajdah (32):22]

 

So all of these invalidators do not differentiate between the scoffer or the liberal person or the fearful, except that it is deception. All of them are from the greatest danger and most numerous in occurrence. So it is befitting for the Muslim that he is aware of them and fears them for himself.

 

Whoever believes in the constitutions and laws that the people take as being better than the Law of Islaam, or that the Laws of Islaam cannot be applied in the twentieth century, or that they are a cause for division amongst the Muslims, or that it restricts a persons devotion to his Lord without entering into the matters of the Next Life. Also entering into the fourth category is whoever thinks that the Ruling of Allaah in cutting the hand of the thief or stoning the adulterer is not valid in this age. Also entering into that is whoever believes that it is permissible to rule by other than the Law of Allaah in conduct and punishments or other than them.

 

We seek refuge in Allaah from that which necessitates His Anger and His Grievous Punishment. May the Prayers and Peace of Allaah be upon the best of His creation, Muhammad and upon his family and his companions.

Translated by Maaz Qureshi [1]
Footnotes:
[1] This is a slightly abridged translation of 'al-'Aqeedatus Saheehah war-Risaalatul Ma'iyyah' (a collection of four booklets by the al-'Allaamah Ibn Baaz) (p.37-41).
[2] The shaykh, the Imaam, Muhammad Ibn 'Abdul Wahhaab and other than him from the people of knowledge have mentioned all of these. Translator's Note: See: Durarus Sunniyyah (8/89-90), and Mu`allifaatush Shaykh Muhammad Ibn 'Abdul Wahhaab (5/212/214).
[3] Translator's Note: Imaam Ibnul Qayyim gave a general definition for taaghoot (pl. tawaagheet) when he said [Fathul Majeed (p. 16)]: "A taaghoot is everything that a slave transgresses the limits by, such as a deity, or someone who is followed, or calls to his following. So a taaghoot is every people who subject judgement to other than Allaah and His Messenger, or worship from other than Allaah, or obey without Guidance from Allaah, or those who obey him in what is not known as obedience to Allaah."
[4] Sarf: A magical action by which it is intended to distance a man from that which he wants, such as detaching a man from the love of his wife to hatred for her.
[5] 'Itf: A magical action by which it is intended to encourage a man towards what he does not want through Satanic paths.
[6] This means, none is more oppressive than them.
[7] That is, the disbelievers.
[8] Reminder: an admonition and insight into what is obligatory upon him.
[9] Turning away: rejecting alliance.
[10] Retribution: taking back what was done before.