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

The virtue of patience

The virtue of patience

Q. Could you tell me some of the verses and ahaadeeth that speak of the virtue of patience?

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A. Praise be to Allaah.

Allaah has made patience like a horse that never gets tired, an army that can never be defeated and a strong fortress that can never be breached. Patience and victory are twin brothers, for victory comes with patience, relief comes with distress and ease comes with hardship. Patience is of more help to the one who has it than men, as it helps without any need for equipment or numbers and its relationship to victory is like that of the head to the body.

In the Qur’aan, Allaah has guaranteed those who are patient that He will give them reward without measure.

He tells them that He is with them by guiding and supporting them and granting them a clear victory. Allaah says (interpretation of the meaning):

“Surely, Allaah is with those who are As‑Saabiroon (the patient)”
[al-Anfaal 6:46]

Allaah has made leadership in terms of religion conditional upon patience and certain faith, as He says (interpretation of the meaning):

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”
[al-Sajdah 32:34]

Allaah tells us that patience is better for those who are patient, as He says (interpretation of the meaning):

“But if you endure patiently, verily, it is better for As‑Saabiroon (the patient)”
[al-Nahl 16:126]

Allaah tells us if we are patient and pious, the plot of the enemy cannot do any harm, even if he is powerful, as He says (interpretation of the meaning):

“But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will their cunning do to you. Surely, Allaah surrounds all that they do”
[Aal ‘Imraan 3:120]

Allaah tells us that the patience and piety of his Prophet Yoosuf brought him to a position of power and strength, as He says (interpretation of the meaning):

“Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of the Muhsinoon (good‑doers) to be lost”
[Yoosuf 12:90]

Allaah has connected success to patience and piety, and the believers understand that. Allaah says (interpretation of the meaning):

“O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allaah, so that you may be successful”
[Aal ‘Imraan 3:200]

Allaah tells us that He loves those who are patient, and that is the greatest encouragement. Allaah says (interpretation of the meaning):

“And Allaah loves As-Saabiroon (the patient)”
[Aal ‘Imraan 3:146]

Allaah has given glad tidings of three things to those who are patient, each of which is better than that for which the people of this world envy one another. Allaah says (interpretation of the meaning):

“but give glad tidings to As‑ Saabiroon (the patient).

156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’

157. They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”
[al-Baqarah 2:155-157]

Allaah exhorts His slaves to seek help with patience and prayer when facing calamities that may befall a person. Allaah says (interpretation of the meaning):

“And seek help in patience and As-Salaah (the prayer) and truly, it is extremely heavy and hard except for Al-Khaashi‘oon [i.e. the true believers in Allaah — those who obey Allaah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)]”
[al-Baqarah 2:54]

Allaah states that the victory of attaining Paradise and being saved from Hell will be won only by those who are patient, as He says (interpretation of the meaning):

“Verily, I have rewarded them this Day for their patience; they are indeed the ones that are successful”
[al-Mu’minoon 23:111]

Allaah tells us that the desire to earn His reward and to turn away from this world and its adornments is attained only by those who are patient and are believers. Allaah says (interpretation of the meaning):

“But those who had been given (religious) knowledge said: “Woe to you! The reward of Allaah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are As‑Saabiroon (the patient in following the truth)”
[al-Qasas 28:80]

Allaah tells us that repelling evil with that which is better makes the evildoer become like a close friend. Allaah says (interpretation of the meaning):

“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend”
[Fussilat 41:34]

But this is something that “none is granted it (the above quality) except those who are patient — and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise and of a high moral character) in this world” 

[Fussilat 41:35].

Allaah tells us, and reinforces it with an oath, (interpretation of the meaning):

“By Al‑‘Asr (the time).

2. Verily, man is in loss,

3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al‑Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al‑Munkar) which Allaah has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad)”
[al-‘Asr 103]

Allaah will divide His creation into two categories: those who are on the right hand and those who are on the left hand (cf. al-Waaqi’ah 56:8ff); those who are on the right hand are those who recommend one another to patience and mercy.

Allaah has chosen the people of patience and gratitude to benefit from His signs and be distinguished by this great good fortune. He says in four places in His Book (interpretation of the meaning):

“Truly, therein are Ayaat (evidences, proofs and signs) for every patient, thankful (person)”
[Ibraahem 14:5; Luqmaan 31:31; Saba 24:19; al-Shoora 42:33]

Allaah has made forgiveness and reward conditional upon doing righteous deeds and being patient, and that is easy for the one for whom He makes it easy. Allaah says:

“Except those who show patience and do righteous good deeds: those, theirs will be forgiveness and a great reward (Paradise)”
[Hood 11:11]

Allaah tells us that patience and forgiveness are among the things recommended by Allaah and those who pay heed to this will never lose, as He says (interpretation of the meaning):

“And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah”
[al-Shoora 42:34]

Allaah commanded His Messenger to wait patiently for His Decision, and told him that his patience is not but from Him, and by virtue of patience all calamities become easy, as He said (interpretation of the meaning):

“So wait patiently (O Muhammad) for the Decision of your Lord, for verily, you are under Our Eyes”
[al-Toor 52:48]

And He said (interpretation of the meaning):

“And endure you patiently (O Muhammad), your patience is not but from Allaah. And grieve not over them (polytheists and pagans), and be not distressed because of what they plot.

128. Truly, Allaah is with those who fear Him (keep their duty unto Him), and those who are Muhsinoon (good‑doers)”
[al-Nahl 16:127]

Patience is the foundation of the believer’s faith which has no other foundation. The one who has no patience has no faith, and if he has any, then it is only a little faith and it is very weak, and such a person worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter (cf. al-Hajj 22:11). All he gets from them is a losing deal.

The best life is attained by the blessed through patience, and they rise to the highest degrees through their gratitude. So they fly on the wings of patience and gratitude to gardens of delight (i.e., Paradise). That is the bounty of Allaah that He bestows upon whomsoever He will, and Allaah is the Owner of Great Bounty.
End quote from ‘Uddat al-Saabireen by Ibn al-Qayyim, p. 3-5.

With regard to the ahaadeeth which speak of the virtue of patience, they include the following:

Al-Bukhaari (1496) and Muslim (1053) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “…whoever is patient Allaah will bestow patience upon him, and no one is ever given anything better and more generous than patience.”

And Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (S) say: “There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.”

And Muslim (2999) narrated that Suhayb (may Allaah be pleased with him)said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.”

For more ahaadeeth about the virtue of patience and exhortation to be patient, please see al-Targheeb wa’l-Tarheeb by al-Mundhiri (4/274-302).

‘Umar ibn ‘Abd al-‘Azeez (may Allaah be pleased with him) said: Allaah has not bestowed any blessing upon His slaves then taken it away and replaced it with patience, but what He has compensated them with is better than what He has taken away.

And Allaah knows best.

Islam Q&A

Ref: http://islamqa.com/en/ref/35869

The economy, in an Islamic prospective

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

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

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

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

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

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

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

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

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

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


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

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

Will these earthquakes reverse the Earth's Direction of Rotation?

Were the recent earthquakes caused by a disturbance in the earth’s rotation and is the direction of rotation about to be reversed?

Q. In recent times a message on cell phones has become widespread which speaks of the reasons for the earthquakes in Asia. This message is attributed to Dr Zaghlool al-Najjaar and the text of the message is:
“Dr. Zaghlool al-Najjaar: The reason for the earthquakes in Asia is a disturbance in the earth’s rotation caused by its slowing down, which indicates that the earth’s direction of rotation is about to be reversed, and the onset of the major signs of the Day of Judgement and the beginning of natural disasters, until the sun rises from the west. Spread this message and pray for forgiveness.”  
What do you think of this message? Is it true?.

A. Praise be to Allaah.

What is attributed in this message to Dr Zaghlool al-Najjaar is not correct. The Doctor himself had denied it when he was asked about it on the Minbar al-Jazeerah show discussing Arab preparations to face disasters, on the al-Jazeerah satellite channel.

He replied:
“By Allaah, my dear brother, this idea is completely and utterly baseless. It seems that there are devils among mankind who want to spread some of these myths through me, because they know how much the people love me by the grace of Allaah, so they will believe these words.

Firstly: I repeat all the time that the Hereafter has laws which are completely different to the laws of this world.

Secondly: The Hereafter, as the Qur’aan says, will come suddenly, as Allaah describes it (interpretation of the meaning):

“Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden”
[al-A’raaf 7:187]

Thirdly: The mass of the earth is approximately six thousand billion million million tons. Although they are powerful, these earthquakes cannot change the speed of the earth’s rotation or slow it down.

Some people say – and this can be found on the internet and it is correct – that if the explosion is in the opposite direction to the earth’s rotation, it can slow it down, and if it is in the same direction, it can speed up the earth’s rotation around its axis. But in either case the difference is no more than a millionth of a second. So how can it be said that this is one of the major signs of the Hour? The major signs have been defined by our Prophet (peace and blessings of Allaah be upon him) in precise detail, and there is no room for ijtihaad when the ahaadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him) are so clear.”
End quote.

The Doctor has also explained in other discussions the cause of these earthquakes from a scientific point of view, as well as stating that they are a punishment for sin.

Allaah says (interpretation of the meaning):

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[al-Shoora 42:30]

“Evil (sins and disobedience to Allaah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allaah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah, and begging His Pardon)”
[al-Room 30:41]

And Allaah knows best.

Islam Q&A

Ref: http://islamqa.com/en/ref/69861

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

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

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

Ridding oneself of Arrogance

Ridding oneself of arrogance

Q. How should a person come over arrogance?

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

Praise be to Allaah.

Firstly:

Arrogance is a blameworthy characteristic which is the feature of Iblees and his cohorts in this world, those on whose hearts Allaah has placed a seal.

The first one who showed arrogance towards Allaah and His creation was the accursed Iblees, when Allaah commanded him to prostrate to Adam and he refused and was arrogant, and said, “I am better than him (Adam), You created me from fire, and him You created from clay.”

Allaah says (interpretation of the meaning):

“And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’, and they prostrated themselves, except Iblees (Satan), he refused to be of those who prostrated themselves.

(Allaah) said: ‘What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?’ Iblees said: ‘I am better than him (Adam), You created me from fire, and him You created from clay’”
[Qur'an, al-A’raaf 7:11-12]

Arrogance is one of the characteristics of Iblees, so whoever wants to be arrogant should realize that he is acquiring a characteristic of the devils, and that he is not acquiring a characteristic of the noble angels who obeyed their Lord and fell down prostrate.

Moreover, arrogance may be the cause of a person being deprived of Paradise and may mean that the Lord of Glory will not even look at him, as it says in the following two ahaadeeth:

1 – It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said:
“No one who has an atom’s-weight of arrogance in his heart will enter Paradise.” A man said, “O Messenger of Allaah, what if a man likes his clothes and his shoes to look good?” He said, “Allaah is Beautiful and loves beauty. Arrogance means rejecting the truth and looking down on people.”
[Narrated by Muslim, 91]

2 – It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever lets his garment drag along the ground out of pride, Allaah will not look at him on the Day of Resurrection.” Abu Bakr said: “Sometimes my garment slips down on one side, unless I pay attention to it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “You are not doing that out of pride.”
[Narrated by al-Bukhaari, 3465]

Secondly:

Pride is an attribute that is not befitting for anyone except Allaah. Whoever seeks to compete with Allaah in that, Allaah will destroy him, wreak vengeance on him and make things difficult for him.

It was narrated that Abu Sa’eed al-Khudri and Abu Hurayrah said: The Messenger of Allaah (S) said: “Might is His garment and pride is His cloak; whoever seeks to compete with Me concerning them, I will punish him.”
[Narrated by Muslim, 2620]

Al-Nawawi said: This is how it is narrated in all texts. The pronoun in the words ‘His garment’ and ‘His cloak’ refers to Allaah, and there is something omitted; what is meant is ‘Allaah says, ‘whoever seeks to compete with Me concerning them, I will punish him’.

What is meant by ‘seeks to compete with Me’ is seeking to acquire that characteristic in the sense of sharing in it.

This is a stern warning against arrogance which clearly demonstrates that it is haraam.
[Sharh Muslim, 16/173]

Everyone who tries to be arrogant and put himself above others, Allaah will bring him down among the lowest of the low, and will humiliate him, because he is going against reality, so Allaah will punish him by thwarting his aims; the punishment is to fit the crime.

The one who is arrogant towards the people will be trampled beneath the feet of the people on the Day of Resurrection, as a punishment for his arrogance.

It was narrated from ‘Amr ibn Shu’ayb via his father and grandfather that the Prophet (peace and blessings of Allaah be upon him) said:
“On the Day of Resurrection, the arrogant will be gathered like ants in the form of men. Humiliation will overwhelm them from all sides. They will be driven to a prison in Hell called Bawlas, with the hottest fire rising over them, and they will be given to drink of the juice of the inhabitants of Hell, which is teenat al-khabaal.”
[Narrated by al-Tirmidhi, 2492; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2025]

Thirdly:

Arrogance is of several types, including the following:

1 – When a person does not accept the truth and produces false arguments against it, as we have mentioned in the hadeeth of ‘Abd-Allaah ibn Mas’ood, “Arrogance means rejecting the truth and looking down on people.”

2 – When a person admires himself for his beauty or handsomeness, or the fineness of his food or clothing, so he feels proud and arrogant and feels superior to people.

It was narrated that Abu Hurayrah said: The Prophet (peace and blessings of Allaah be upon him) said (or Abu’l-Qaasim (peace and blessings of Allaah be upon him) said):
“Whilst a man was walking, dragging his garment with pride, with his hair nicely combed, Allaah caused the earth to swallow him and he will go on sinking in it until the Day of Resurrection.”
[Narrated by al-Bukhaari, 3297; Muslim, 2088]

A similar case is the story of the friend of the man whose companion spoke to him arrogantly. Allaah says (interpretation of the meaning):

“And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’”
[Qur'an, al-Kahf 18:34]

It may be that he was boasting about his tribe and linage.

Fourthly:

One of the remedies for arrogance is to think of yourself as being just like other people and realize that they are like you, they were born from a mother and a father just as you were, and that taqwa (piety, fear of Allaah) is the true criterion of superiority.

Allaah says (interpretation of the meaning):

“Verily, the most honourable of you with Allaah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)”
[Qur'an, al-Hujuraat 49:13]

The arrogant Muslim should realize that no matter what he achieves, he is still too weak to attain a stature like the mountains in height or rend nor penetrate the earth (cf. al-Isra’ 17:37), as Allaah says (interpretation of the meaning):

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allaah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses”
[Qur'an, Luqmaan 31:18-19]

Al-Qurtubi said:

The phrase “nor walk in insolence through the earth” is a prohibition of arrogance and is enjoining humility. Marah (translated here as insolence) is excessive joy, or it was said that it means being arrogant in walking, or thinking too highly of oneself.

Qutaadah said: it means showing off in walking; or it was said that it means vanity.

All of these suggestions are close in meaning, but they may be divided into two categories: those which are blameworthy and those which are praiseworthy.

Arrogance, vanity, showing off and thinking too highly of oneself are blameworthy; joy and energy are praiseworthy.
[Tafseer al-Qurtubi, 10/260]

Another remedy for arrogance is for a person to realize that on the Day of Resurrection he will be gathered in a small form like an ant which will be trampled underfoot. Arrogant people are hated by other people just as they are hated by Allaah; people love humble, tolerant and gentle people, and they hate those who are harsh and cruel to people.

Another remedy is to remember that he and urine came out of the same place; that he began as a despised drop of sperm and he will end up as a rotten corpse, and that in between he is a vessel for faeces.  So what does he have to feel so proud and arrogant about?!

We ask Allaah to rid us all of arrogance and make us humble.

And Allaah knows best.

Islam Q&A
Ref: http://islamqa.com/en/ref/9229

Last Days of Shaykh al-Islaam Ibn Taymiyyah

Last Days of Shaykh al-Islaam Ibn Taymiyyah (d.728 Hijri/1328 C.E)

Zain-ud-din Abdur-Rahman relates that after completing 80 recitals of the Qur’aan, Ibn Taymiyyah started it all over again with him. However, when he reached the closing verses of Surah Al-Qamar – “Lo! The righteous will dwell among gardens and rivers firmly established in the favour of a Mighty King” – he expressed his desire to continue the recital further with Abdullah ibn Muhib and his brother Abdullah az-Zara’ee. These brothers were both pious and pure of heart, and their recital pleased Ibn Taymiyyah very much. He did not, however, complete this recital of the Qur’aan before the knell summoning him to heaven was sounded.

The Shaikh had been indisposed for a few days when the Governor of Damascus called upon him. At his request to pardon him for the inconvenience caused on his account, Ibn Taymiyyah replied: “I have already forgiven you and all those persons who have been hostile to me. They knew not that I was in the right. I bear no malice nor have I any grievance against the King for putting me in jail at the instance of the theologians. He did not do it of his own accord and is free from all responsibility in this regard. I have pardoned every man in this affair except those who are enemies of God and His Prophet.”

Ibn Taymiyyah was taken ill 22 days before his death. His health gradually deteriorated till the journey’s end drew near on the night of the 22nd of Dhul-Qa’da, 728 A.H., when he quit the world aged 67 years.

“Everyone that is thereon will pass away there remained but the countenance of thy Lord of Might and Glory”. (ar-Rahman 55:26-27)

The crier of the Citadel Mosque announced Ibn Taymiyyah’s death from the minaret. In turn, this was repeated by the guards in the turrets and before long the news has spread like wildfire throughout the whole city. The gates of the fort were thrown open to allow wave after wave of teeming crowds to come and pay their last homage to their departed teacher. With tears brimming in their eyes, many of them kissed the forehead that frequently remained prostrated before the Lord.

The bier was brought to the Ummayad Mosque for the funeral service. The thronging crowd which was getting stronger every moment was so great that the soldiers has to force their way through, carrying the bier with great difficulty. With this vast multitude jostling and pushing to get near the bier many lost their shoes. At last the procession reached Suq al-Khalil where another funeral service was led by Ibn Taymiyyah’s younger brother Zain-ud-din Abdur-Rahman. After the service, Ibn Taymiyyah was laid to rest in Maqbarat-us-Sufiyah (1) by the side of his brother, Sharaf-ud-din Abdullah. It is estimated that some 60,000 to 100,000 persons of which at least 15,000 were women joined the funeral procession. (2)

In several Islamic countries lying to the south and east of Syria funeral services were held in absentia for Ibn Taymiyyah. Ibn Rajab, a chronicler who write Tabalaqat-ul-Hanabilah, says that funeral services were also held in several nearer and far-off lands like Yemen and China. “The funeral service of an expositor of the Qur’aan will now be held,” was the announcement made after Friday Prayuers in a far-off city according to travellers returning from China.

by Shaykh Sayyed Abu’l Hasan Ali an-Nadwi
from Sheikh-ul-Islam Ibn Taymiyyah’s Life and Achievements
Published by UK Islamic Academy
Source: http://sajidahmedumar.blogspot.com/2010/12/last-days-of-shaykh-al-islaam-ibn.html

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.

“Draw Muhammad Day” re-visited using the Islamic Principles during Times of Fitan

“Draw Muhammad Day” re-visited using the Islamic Principles during Times of Fitan

(Principles have been explained by Shaikh Salih ibn Abdul-Aziz Aal-Shaikh in the book “Islamic Principles for the Muslim’s Attitude during Times of Fitan” – Translated by Shawana A. Aziz. Download the book… here)

Last year, most of the Facebook users might have come across about “Draw Muhammad Day“ event to defame the honor of our beloved Prophet (Peace and Blessings of Allah be upon him). This event was planned and propagated by some of the evil-minded non-Muslims, that they all would have a contest on 20^th of May, 2010, whereby they would depict and draw the images of Prophet Muhammad (Peace be upon him). The news of this contest/event caught limelight in the news channels and other broadcasts media all over the globe.

Our [Muslims] love for the Prophet (Peace and Mercy of Allah be upon him) is one of their exploitation factor and we should not be surprised to see similar Fitan (pl. of Fitnah) in the future. This planned event was another disguised Fitnah (Trial and Tribulation) that would not have turned out to be so blown-out of proportion as it is being recalled today; if only some of the principles set forth by the scholars of Islam were studied, understood and adhered to by the common Muslim masses. Eventually, the page was removed by Facebook and the disrupters of Peace were not successful in carrying out the defaming contest on 20^th May.

Going forward from here, we will try to assess the actions on part of the Muslims, should all of them had adhered to some (if not all) of Islamic Principles during the time of Fitan (Trials and Tribulation); in this case the Fitnah is “Inciting Disruption of Peace using the defaming ‘Draw Muhammad Day’ contest”.

The First Principle
‘When Fitan emerge and situations change, then one should act with kindness, wisdom and deliberation/tolerance and without haste.’

Contrary to the first principle, the popularity of a small page on Facebook (that had no importance at all) was spread like wildfire. Muslims made a big deal out of it and gave them the importance and popularity they needed to spread their word. Should they have left them alone by being tolerant, people would not have noticed if such an event was ever planned or even took place.

The Second Principle
‘If Fitan emerge or the situations change, then do not give a judgment about anything related to the Fitan or concerning the change in the situation except after fully grasping/understanding it.’

This principle tells us not to give our judgment until we understand the whole issue. Instead, most of the people started reacting of spreading the information of the subject, and some of them even went a step ahead by giving verdicts and using abusive languages (thus not following the desirable etiquettes of a Muslim).

The Fourth Principle

‘The Muslims must stick to the Jama'ah (i.e., the Imams and scholars) of Ahlus-Sunnah wal-Jama'ah and abide by their sayings’

The fourth principle should have been very clear to us, which talks about sticking to the wisdom and decision of the Scholars. An incident such as “Draw Muhammad Day” is not something new to us. It has happened in the past, the well-known ‘Danish Cartoons’ Fitnah. The topnotch scholars of Ahlus-Sunnah wal Jama’ah have already presented their Islamic Rulings (Fatawas) and have very well written advices on how we Muslims should behave/react, when such Fitan arise.

A simple Islamic website like “Islam QA” should have been sufficient for the Web-Savvy Facebook Muslim masses to have known how to search on the fundamentals of approaching these issues (Fitan).

The Fifth Principle

‘A Muslim should weigh the banners that are raised during Fitan – whether state banners or banners of the callers – in the scale of the Sharee'ah – the scale of Ahlus-Sunnah wal-Jama'ah’

One should weigh the banners using the scale of the Sharee’ah during the Times of Fitan. We saw Pages, Groups and Messages on Boycott Facebook, and un-Islamic comments were seen in large numbers (as a response to the “Draw Muhammad Day” page).
We should not forget Facebook and similar Social Networking Tools have also been beneficial to so many Muslims, where they have come to learn a lot of authentic Islamic Knowledge via these tools. If one was to blame a tool for evil, one must not forget the very same tool has also been used to for doing good. Banning the tool will not change people’s hearts and their actions. 

Moreover, if the Government decided to ban Facebook, it should have been that nation’s decision until the issue is resolved (in this case removing of the page from Facebook). Individual efforts to boycott Facebook are nothing but futile attempts.

Furthermore, we forgot how patient and humble our beloved Prophet (peace be upon him) was in reaction to people who tortured & abused him in Makkah.

The Seventh Principle

‘Allah has ordered us to align ourselves with the believers, especially the scholars’

This principle tells us what Allah (Glorified be He) has ordered us to do, i.e. “To align ourselves with the believers (especially the scholars)”.

If every Muslim follows this principle in his/her daily life, then the outcome surely should be beneficial for that Muslim as well as others in his contact. The scholars are the best amongst us and a source of knowledge and wisdom. They can surely assist us in matters pertaining to our lives and our belief. If majority of us follow this principle, then all the previously drafted outcomes of adhering to the respective principles would have easily been upheld.

The Eighth Principle

‘Disassociation from the disbelievers’

The eighth principle, in my opinion, was sufficient for all of us so to have avoided the wildfire propagation of this Fitnah. We should have disassociated ourselves from the ideologies & the subsequently based actions of these factions of non-Muslims; who, in the name of freedom of speech, were carrying out defaming attacks on the character of our beloved Prophet (Peace & Blessings of Allah be upon him). If all of us had followed this principle and had not visited and made this page so popular in the first place, then these fanatics would not have got the hype they needed to spread their lowly call and their so called “Freedom of Speech”.

Using only Six of the Nine principles of Fitan, I have tried to highlight the beneficial use of their application. A detailed study and propagation of these principles will help the Muslim masses understand and tackle any sort of Fitan (Trial and Tribulation), Insha-Allah (God-Willing), thus achieving peace and harmony in our lives and that of others.

For detailed study on the course, I would suggest you to go through the book by Shaikh Salih ibn Abdul-Aziz Aal-Shaikh titled “Islamic Principles for the Muslim’s Attitude during Times of Fitan” – Translated by Shawana A. Aziz. (Download the book… here)