In the name of Allah most gracious most merciful
Assalaamu alaykum wa rahmatuallahi wa barakatahu
APOSTASY:
Qur'an sanctions death for apostasy. The commentary given by Mawdudi for these verses is:
9:11,12 But if they repent and establish worship and pay the poor-due, then are they your brethren in religion. We detail our revelations for a people who have knowledge. And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief -- Lo! they have no binding oaths in order that they may desist.
"The following is the occasion for the revelation of this verse: During the pilgrimage (hajj) in A.H. 9 God Most High ordered a proclamation of an immunity. By virtue of this proclamation all those who, up to that time, were fighting against God and His Apostle and were attempting to obstruct the way of God's religion through all kinds of excesses and false covenants, were granted from that time a maximum respite of four months. During this period they were to ponder their own situation. If they wanted to accept Islam, they could accept it and they would be forgiven. If they wanted to leave the country, they could leave. Within this fixed period nothing would hinder them from leaving. Thereafter those remaining, who would neither accept Islam nor leave the country, would be dealt with by the sword." In this connection it was said: "If they repent and uphold the practice of prayer and almsgiving, then they are your brothers in religion. If after this, however, they break
their covenant, then war should be waged against the leaders of kufr (infidelity). Here "covenant breaking" in no way can be construed to mean "breaking of political covenants". Rather, the context clearly determines its meaning to be "confessing Islam and then renouncing it". Thereafter the meaning of "fight the heads of disbelief" (9:11,12) can only mean that war should be waged against the leaders instigating apostasy."
But if they violate their oaths after their covenant and taunt you for your faith fight ye the chiefs of unfaith: for their oaths are nothing to them: that thus they may be restrained. (9:12).
4:89.They but wish that ye should reject faith as they do and thus be on the same footing (as they): but take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks.
4:90. Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from Fighting you As well As Fighting their own people. if Allah had pleased, He could have given them power over you, and They would have fought you: Therefore if They withdraw from you but Fight you not, and (instead) send you (Guarantees of) Peace, then Allah hath opened no way for you (to war against them).
And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah altogether and everywhere; but if they cease verily Allah doth see all that they do. [al-Anfaal 8:39]
9:29 Fight those who believe not in Allah nor the Last Day nor hold that forbidden which hath been forbidden by Allah and His apostle nor acknowledge the religion of truth (even if they are) of the People of the Book until they pay the Jizya with willing submission and feel themselves subdued.
He did not say, € ¦’³if they pay the jizyah€ ¦’´. The Jews, Christians and Magians are to be asked to enter Islam; if they refuse then they should be asked to pay the jizyah. If they refuse to pay the jizyah then the Muslims must fight them if they are able to do so. Allaah says (interpretation of the meaning):€ ¦’³Fight against those who (1) believe not in Allaah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allaah and His Messenger (Muhammad), (4) and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued€ ¦’´[al-Tawbah 9:29]
16:106 Anyone who after accepting faith in Allah utters unbelief except under compulsion his heart remaining firm in faith but such as open their breast to unbelief on them is Wrath from Allah and theirs will be a dreadful Penalty
3:85 If anyone desires a religion other than Islam (submission to Allah) never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).
86 How shall Allah guide those who reject faith after they accepted it and bore witness that the Apostle was true and that clear signs had come unto them? But Allah guides not a people unjust.
87 Of such the reward is that on them (rests) the curse of Allah of His angels and of all mankind.
88 In that will they dwell; nor will their penalty be lightened nor respite be their (lot).
89 Except for those that repent (even) after that and make amends: for verily Allah is Oft-Forgiving Most Merciful.
90 But those who reject faith after they accepted it and then go on adding to their defiance of faith never will their repentance be accepted; for they are those who have (of set purpose) gone astray.
91 As to those who reject faith and die rejecting never would be accepted from any such as much gold as the earth contains though they should offer it for ransom. For such is (in store) a penalty grievous and they will find no helpers.*Note:[With the above verse ,its deduced that the apostate is killed but not immediately & he/she is given time for three days so that one may repent as well]
(Sura 5:54)"O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things."
*Note:In Islamic state apostates will be killed,otherwise left by Allah and Allah subhanawatala will produce a people who will love their creator.
Apostasy Creates Mischief
4:137 Those who believe then reject faith then believe (again) and (again) reject faith and go on increasing in unbelief Allah will not forgive them nor guide them on the way
*Note:Apostasy creates mischief on earth,that is one of the reason Apostate is killed,otherwise people may play games by pretending to accept Islam one day and renounce the otherday.
3:72 A section of the People of the Book say: "Believe in the morning what is revealed to the believers but reject it at the end of the day; perchance they may (themselves) turn back.
73 "And believe no one unless he follows your religion." Say: "True guidance is the guidance of Allah; (fear ye) lest a revelation be sent to someone (else) like unto that which was sent unto you. Or that those (receiving such revelation) should engage you in argument before your Lord." Say: "All bounties are in the hand of Allah: He granteth them to whom He pleaseth; and Allah careth for all and He knoweth all things."
*Note: the punishment is indeed death either by execution,crucificition etc.]
5:33 The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is: execution or crucifixion of the cutting off of hands and feet from opposite sides or exile from the land: that is their disgrace in this world and a heavy punishment is theirs in the Hereafter.
34 Except for those who repent before they fall into your power: in that case know that Allah is Oft-Forgiving Most Merciful.
*Note:[This formula verse is applicable here in the category of mischief]
5:32. On that account: we ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief In the land - it would be As if He slew the whole people: and if any one saved a life, it would be As if He saved the life of the whole people. then although there came to them Our apostles with Clear Signs, yet, Even after that, many of them continued to Commit excesses In the land.
Apostates Were Killed During Musa /Moses alai salaam€ ¦’²s time
2:53 And remember We gave Moses the Scripture and the criterion (between right and wrong) there was a chance for you to be guided aright.
54 And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf so turn (in repentance) to your Maker and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned toward you (in forgiveness); for He is Oft-returning Most Merciful.
55 And remember ye said: "O Moses! we shall never believe in thee until we see Allah manifestly" but ye were dazed with thunder and lightning even as ye looked on.
Forced Apostasy Is No Apostasy
16:106 Anyone who after accepting faith in Allah utters unbelief except under compulsion his heart remaining firm in faith but such as open their breast to unbelief on them is Wrath from Allah and theirs will be a dreadful Penalty.
Killing Of Apostates In Hadith
Sahih Al-Bukhari HadithHadith 9.17 Narrated byAbdullah
Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims."
Volume 4, Book 52, Chapter 149, Number 260. p. 160-161.
Narrated 'Ikrima: 'Ali burnt some people and this news reached ibn 'Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet said, 'If somebody (a Muslim) discards his religion, kill him.'" € ¦’·
(Sura 3:86-90) € ¦’· Volume 9, Book 84, Chapter 2, p. 42-43.
Ibn 'Umar, Az-Zuhri and Ibrahim said, "A female apostate (who reverts from Islam), should be killed. And the obliging of the reverters from Islam (apostates) to repent. Allah said: € ¦’· 'How shall Allah guide a people who disbelieved after their belief and (after) they bore witness that the Apostle (Muhammad) was true, and that Clear Signs had come unto them? And Allah does not guide the wrong-doing people. As for such the reward is that on them (rests) the curse of Allah, the Angels, and of all mankind. They will abide there-in (Hell). Neither will their torment be lightened nor it will be postponed (for a while). Except for those that repent after that and make amends. Verily Allah is Oft-Forgiving, Most Merciful. Surely those who disbelieved after their belief, and go on adding to their defiance of faith, never will their repentance be accepted, and they are those who have gone astray.'
Volume 9, Book 84, Chapter 2, Number 58, p. 45-46.
Narrated Abu Burda: Abu Musa said, "I came to the Prophet along with two men (from the tribe) of Ash'ariyin, one on my right and the other on my left, while Allah's Apostle was brushing his teeth (with a Siwak), and both men asked him for some employment. The Prophet said, 'O Abu Musa (O 'Abdullah bin Qais!).' I said, 'By Him Who sent you with the Truth, these two men did not tell me what was in their hearts and I did not feel (realize) that they were seeking employment.' As if I were looking now at his Siwak being drawn to a corner under his lips, and he said, 'We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or 'Abdullah bin Qais!) Go to Yemen.'" The Prophet then sent Mu'adh bin Jabal after him and when Mu'adh reached him, he spread out a cushion for him and requested him to get down (and sit on the cushion). Behold: There was a fettered man beside Abu Musa. Mu'adh asked, "Who is this (man)?" Abu Muisa said, "He was a Jew
and became a Muslim and then reverted back to Judaism." Then Abu Musa requested Mu'adh to sit down but Mu'adh said, "I will not sit down till he has been killed. This is the judgment of Allah and His Apostle (for such cases) and repeated it thrice. Then Abu Musa ordered that the man be killed, and he was killed. Abu Musa added, "Then we discussed the night prayers and one of us said, 'I pray and sleep, and I hope that Allah will reward me for my sleep as well as for my prayers.'"
Sahih Al-Bukhari HadithHadith 5.632 Narrated byAbu Burda
That the Prophet sent his (i.e. Abu Burda's) grandfather, Abu Musa and Mu'adh to Yemen and said to both of them, "Facilitate things for the people. (Be kind and lenient) and do not make things difficult (for people), and give them good tidings, and do not repulse them and both of you should obey each other." Abu Musa said, "O Allah's Prophet! In our land there is an alcoholic drink (prepared) from barley called Al-Mizr, and another (prepared) from honey, called Al-Bit." The Prophet said, "All intoxicants are prohibited." Then both of them proceeded and Mu'adh asked Abu Musa, "How do you recite the Qur'an?" Abu Musa replied, "I recite it while I am standing, sitting or riding my riding animals, at intervals and piecemeal." Muadh said, "But I sleep and then get up. I sleep and hope for Allah's Reward for my sleep as I seek His Reward for my night prayer." Then he (i.e. Muadh) pitched a tent and they started visiting each other. Once Muadh paid a visit to Abu Musa and saw a
chained man. Muadh asked, "What is this?" Abu Musa said, "(He was) a Jew who embraced Islam and has now turned apostate." Muadh said, "I will surely chop off his neck!"
Volume 9, Book 84, Number 59: Narrated Abu Huraira:
When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, 'Umar said, "O Abu Bakr! How can you fight these people although Allah's Apostle said, 'I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah, 'and whoever said, 'None has the right to be worshipped but Allah', Allah will save his property and his life from me, unless (he does something for which he receives legal punishment) justly, and his account will be with Allah?' "Abu Bakr said, "By Allah! I will fight whoever differentiates between prayers and Zakat as Zakat is the right to be taken from property (according to Allah's Orders). By Allah! If they refused to pay me even a kid they used to pay to Allah's Apostle, I would fight with them for withholding it." 'Umar said, "By Allah: It was nothing, but I noticed that Allah opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right."
*Note:Islam demands complete submission,even if a single pillar is rejected ,its apostasy,outright disbelief.
Al-Muwatta Hadith Hadith 45.5 Residing in Madina and Leaving It
Malik related to me that Yahya ibn Said said, "I heard Abu'l-Hubab Said ibn Yasar say that he heard Abu Hurayra say that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'I was ordered to a town which will eat up towns. They used to say, 'Yathrib,' but it is Madina. It removes the bad people like the blacksmith's furnace removes impurities from the iron.' "
Al-Muwatta Hadith Hadith 45.4 Residing in Madina and Leaving It
Yahya related to me from Malik from Muhammad ibn al-Munkadir from Jabir ibn Abdullah that a Bedouin took an oath of allegiance in Islam with the Messenger of Allah, may Allah bless him and grant him peace. A fever befell the Bedouin at Madina. He came to the Messenger of Allah, and said, "Messenger of Allah, release me from my pledge." The Messenger of Allah, may Allah bless him and grant him peace, refused. Then he came to him again and said, "Release me from my pledge." The Messenger of Allah may Allah bless him and grant him peace, refused. Then he came again and said, "Release me from my pledge." He refused. Then he came again and said, "Release me from my pledge." He refused. The Bedouin left and the Messenger of Allah, may Allah bless him and grant him peace, said, "Madina is like the blacksmith's furnace. It removes the impurities and purifies the good."
*NOTE: "There was a case at the time of the Prophet (peace and blessings be upon him) where a man came to him in three consecutive days and told him that he wanted to apostate. The Prophet (peace and blessings be upon him) never took any action against him,because three days are given to think and reflect and make decision and when the man finally left Madina , the Prophet (peace and blessings be upon him) never sent anyone to arrest him, let alone kill him. This hadith appears in more than one version in Sahih Muslim and is authentic." -
Volume 9, Book 84, Number 72: Narrated:
Abu 'Abdur-Rahman and Hibban bin 'Atiyya had a dispute. Abu 'Abdur-Rahman said to Hibban, "You know what made your companions (i.e. Ali) dare to shed blood." Hibban said, "Come on! What is that?" 'Abdur-Rahman said, "Something I heard him saying." The other said, "What was it?" 'AbdurRahman said, "'Ali said, Allah's Apostle sent for me, Az-Zubair and Abu Marthad, and all of us were cavalry men, and said, 'Proceed to Raudat-Hajj (Abu Salama said that Abu 'Awana called it like this, i.e., Hajj where there is a woman carrying a letter from Hatib bin Abi Balta'a to the pagans (of Mecca). So bring that letter to me.' So we proceeded riding on our horses till we overtook her at the same place of which Allah's Apostle had told us. She was traveling on her camel. In that letter Hatib had written to the Meccans about the proposed attached of Allah's Apostle against them. We asked her, "Where is the letter which is with you?' She replied, 'I haven't got any letter.' So we made her
camel kneel down and searched her luggage, but we did not find anything. My two companions said, 'We do not think that she has got a letter.' I said, 'We know that Allah's Apostle has not told a lie.'"
Then 'Ali took an oath saying, "By Him by Whom one should swear! You shall either bring out the letter or we shall strip off your clothes." She then stretched out her hand for her girdle (round her waist) and brought out the paper (letter). They took the letter to Allah's Apostle. 'Umar said, "O Allah's Apostle! (Hatib) has betrayed Allah, His Apostle and the believers; let me chop off his neck!" Allah's Apostle said, "O Hatib! What obliged you to do what you have done?" Hatib replied, "O Allah's Apostle! Why (for what reason) should I not believe in Allah and His Apostle? But I intended to do the (Mecca) people a favor by virtue of which my family and property may be protected as there is none of your companions but has some of his people (relatives) whom Allah urges to protect his family and property." The Prophet said, "He has said the truth; therefore, do not say anything to him except good." 'Umar again said, "O Allah's Apostle! He has betrayed Allah, His Apostle and
the believers; let me chop his neck off!" The Prophet said, "Isn't he from those who fought the battle of Badr? And what do you know, Allah might have looked at them (Badr warriors) and said (to them), 'Do what you like, for I have granted you Paradise?' " On that, 'Umar's eyes became flooded with tears and he said, "Allah and His Apostle know best."
*Note:Hatib did not apostatized,he infact confirmed his belief in Islam,his intention was to protect his family and property.He also participated in Badr.
Further Proofs
Uthman reports:I heard the Messenger of God saying that it is unlawful to shed the blood of a Muslim except in three situations: [a]. a person who, being a Muslim, becomes a kafir; [b]. one who after marriage commits adultery; [c]. one who commits murder apart from having an authorization to take life in exchange for another life.
I heard the Messenger of God saying that it is unlawful to shed the blood of a Muslim with the exception of three crimes: a. the punishment of someone who after marriage commits adultery is stoning; b. retaliation is required against someone who intentionally commits murder; c. anyone who becomes an apostate after being a Muslim should be punished by death.
All the reliable texts of history clearly prove that Uthman, while standing on the roof of his home, recited this tradition before thousands of people at a time when rebels had surrounded his house and were ready to kill him. His argument against the rebels was based on the point of this tradition that apart from these three crimes it was unlawful to put a Muslim to death for a fourth crime, "and I have committed none of these three. Hence after killing me, you yourself will be found guilty." It is evident that in this way this tradition became a clear argument in favour of Uthman against the rebels. Had there been the slightest doubt about the genuineness of this tradition, hundreds of voices would have cried out: "Your statement is false or doubtful!" But not even one person among the whole gathering of the rebels could raise an objection against the authenticity of this tradition.
Believe in Whole Book-Quran
Believing in the whole book is a must,even if any fundamental belief is missed then its apostasy.There are some sects in Islam yet they held firmly fundamental beliefs and are muslims.A certain category of deviant Muslims are not apostates but only deviants.
(3:19). The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.
(Al-Quran 2:85)After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.
(3:83)Do they seek for other than the Religion of Allah? While all creatures in the heavens and on earth have willing or unwilling bowed to His Will (accepted Islam) and to Him shall they all be brought back. (3:72)"A faction from the People of the Book say: "Believe in the morning what is sent down to the believers, then reject it at the end of the day; perhaps they go back on their religion."
The Law Of Islam Is Absoute Submission
When a person is a Muslim he submits his will to Allah subhanawatala ,hence he accepts the law of submission,and the condition for acceptance is never to break the law.If then a person breaks the law then death is the penalty.
Verses which makes submission a life long commitment.
A muslims accepts all the below verse as true ,its pledge,its acceptance that Islam is perfect,correct,and the truth.After accepting whole heartedly one cannot break the pledge,the covenant.
2: 208. O ye who believe! enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy.
3:85. If anyone desires a religion other than Islam (submission to Allah) never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).
42:13 The same religion has He established for you as that which He enjoined on Noah--the which We have sent by inspiration to thee--and that which We enjoined on Abraham Moses and Jesus: Namely that ye should remain steadfast in Religion and make no divisions therein: to those who worship other things than Allah hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases and guides to Himself those who turn (to Him).
48:28 It is He who has sent His Apostle with Guidance and the Religion of Truth to proclaim it over all religion: and enough is Allah for a Witness.
9: 33. It is He who hath sent His apostle with guidance and religion of truth to proclaim it over all religions even though the pagans may detest (it).
61: 9 It is He Who has sent His Apostle with Guidance and the Religion of Truth that he may proclaim it over all religion even though the Pagans may detest (it).
4:125 Who can be better in religion than one who submits his whole self to Allah does good and follows the way of Abraham the true in faith? For Allah did take Abraham for a friend.
5:48 To thee We sent the Scripture in truth confirming the scripture that came before it and guarding it in safety; so judge between them by what Allah hath revealed and follow not their vain desires diverging from the truth that hath come to thee. To each among you have We prescribed a Law and an Open Way. If Allah had so willed He would have made you a single people but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute.
*Note:After accepting the law one cannot leave it.
3 It is He Who sent down to thee (step by step) in truth the Book confirming what went before it; and He sent down Law (Of Moses) and the Gospel (of Jesus) before this as a guide to mankind and He sent down the Criterion (of judgment between right and wrong).(3:3).
*Note:After accepting the criteria one cannot reject it.
€ ¦’³And whoever fails to judge on the basis of that which Allah revealed has committed Kufr (disbelief),€ ¦’¥ Dhulm (injustice and oppression),€ ¦’¥ and Fisq (wickedness and enormous sin), (Qur€ ¦’²an, 5:44 - 47).
5:3 Forbidden to you (for food) are: dead meat blood the flesh of swine and that on which hath been invoked the name of other than Allah that which hath been killed by strangling or by a violent blow or by a headlong fall or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you completed my favor upon you and have chosen for you Islam as your religion. But if any forced by hunger with no inclination to transgression Allah is indeed Oft-Forgiving Most Merciful.
Al-Deen, in particular, is used with the word € ¦’±Maalik€ ¦’² and € ¦’±Tamlik€ ¦’² in verses 1:4 and 82:18-19. The root of these words is dominion, sovereignty, authority, kingship, rule and ownership. The Qur'an stresses the fact that sovereignty belong to Allah alone (40:12, 82:19-19).
4:48. Verily, All€ ¦âh forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with All€ ¦âh in worship, he has indeed invented a tremendous sin.
Disbelief Is The Biggest Crime
Volume 9, Book 84, Number 53: Narrated 'Abdullah:
When the Verse: 'It is those who believe and confuse not their belief with wrong (i.e., worshipping others besides Allah): (6.82) was revealed, it became very hard on the companions of the Prophet and they said, "Who among us has not confused his belief with wrong (oppression)?" On that, Allah's Apostle said, "This is not meant (by the Verse). Don't you listen to Luqman's statement: 'Verily! Joining others in worship with Allah is a great wrong indeed.' (31.13)
Volume 9, Book 84, Number 54: Narrated Abu Bakra: The Prophet. said, "The biggest of the great sins are: To join others in worship with Allah, to be undutiful to one's parents, and to give a false witness." He repeated it thrice, or said, "....a false statement," and kept on repeating that warning till we wished he would stop saying it. (See Hadith No.7, Vol. 8)
Volume 9, Book 84, Number 55: Narrated 'Abdullah bin 'Amr:
A bedouin came to the Prophet and said, "O Allah's Apostle! What are the biggest sins?: The Prophet said, "To join others in worship with Allah." The bedouin said, "What is next?" The Prophet said, "To be undutiful to one's parents." The bedouin said "What is next?" The Prophet said "To take an oath 'Al-Ghamus." The bedouin said, "What is an oath 'Al-Ghamus'?" The Prophet said, "The false oath through which one deprives a Muslim of his property (unjustly)."
Ubadah ibn As-Samit said, "We gave the Prophet the pledge of allegiance for Islam, and among the conditions on which he took the pledge from us, was that we were € ¦’¥ not to fight against the ruler unless we noticed him having open kufr (disbelief), for which we would have a proof with us from Allah." (Al-Bukhari and Muslim)14.
Nay, We hurl the truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! Woe be to you for the (false) things ye ascribe (to Us)] (Al-Anbiyaa' 21:18)
Obedience To Authority If They Follow Islam
4: 59. O you who believe! Obey All€ ¦âh and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to All€ ¦âh and His Messenger (SAW), if you believe in All€ ¦âh and in the Last Day. That is better and more suitable for final determination.
4:83. When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of All€ ¦âh upon you, you would have followed Shait€ ¦ân (Satan), save a few of you.
*Note:If the authority follows Islam the obey it otherwise if it professes disbelief then disobey.
No Compulsion
If one does not accepts Islam then there is no compulsion ,there is free choice,either accept of reject but if accepted then there is no room for rejection,that is the condition of acceptance,so think well and decide,do not make it a light matter .
€ ¦’³Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world€ ¦’´ (6:70).
2:256 Let there be no compulsion in religion. Truth stands out clear from error; whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all things.
*Note:[This verse is for not forcing a non-muslim to convert to Islam.Along with that ,It does not to give freedom to Muslims to forsake religion and if apostasy is done in an Unislamic state then apostate is not killed but if apostasy is done in an Islamic State then three days time is given to think and refect,if one does not reverts back to Islam then punishment is death].
10:99 If it had been the Lord's Will they would all have believed all who are on earth! Wilt thou then compel mankind against their will to believe!
109:6 To you be your Way and to me mine.
6:108 Revile not ye those whom they call upon besides Allah lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord and We shall then tell them the truth of all that they did.
6:105 Thus do We explain the Signs by various (symbols): that they may say "Thou hast taught us diligently" and that We may make the matter clear to those who know.
18:29 Say "The Truth is from your Lord": let him who will believe and let him who will reject (it): for the wrongdoers We have prepared a Fire whose (smoke and flames) like the wall and roof of a tent will hem them in: if they implore relief they will be granted water like melted brass that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on!
21:2 Never comes (aught) to them of a renewed Message from their Lord but they listen to it as in jest
22:40 (They are) those who have been expelled from their homes in defiance of right (for no cause) except that they say "Our Lord is Allah." Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His (cause); for verily Allah is Full of Strength Exalted in Might (Able to enforce His Will).
*Note:These are all the places of worship where Allah€ ¦’²s name is commemorated,by the true and pious people of the book,along with Masjids,Make Jihad to defend the truth.Allah always commanded to fight against wrong and to defened the places where only his name is commemorated.
Convey The Message
The duty is to convey the message of Islam,invite people,its freewill,whoever wants to reject can reject ,whoever wants to accept can accept,but if once accepted then there is no turning back,as a person agrees that Allah is the God,then he/she cannot never trun back from their agreement on divine law.
Apostasy is breach of divine law.Hence the punishment is death.
3:20. So if they dispute with you (Muhammad SAW) say: "I have submitted myself to All€ ¦âh (in Isl€ ¦âm), and (so have) those who follow me." And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to All€ ¦âh in Isl€ ¦âm)?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and All€ ¦âh is All-Seer of (His ) slaves.
5: 92. And obey All€ ¦âh and the Messenger (Muhammad SAW), and beware (of even coming near to drinking or gambling or AlAns€ ¦âb, or AlAzl€ ¦âm, etc.) and fear All€ ¦âh. Then if you turn away, you should know that it is Our Messenger's duty to convey (the Message) in the clearest way.
16:125 "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance."
60:8-9 "Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong."
6:108 "Revile not ye those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did."
88:21 Therefore do thou give admonition for thou art one to admonish.
22 Thou art not one to manage (men's) affairs.
13: 40 Whether We shall show thee (within thy lifetime) part of what We promised them or take to Ourselves thy soul (before it is all accomplished) thy duty is to (make the Message) reach them: it is Our part to call them to account.
There Will Always Be Disbelievers
10:99 . If it had been Thy Lord's will, They would all have believed,- all who are on earth! wilt Thou then compel mankind, against their will, to believe!
12:40 "If not Him ye worship nothing but names which ye have named ye and your fathers for which Allah hath sent you no authority: the Command is for none but Allah: He hath commanded that ye worship none but Him: that is the right religion but Most men understand not...
Apostates In UnIslamic State Are Not Killed Unless they blaspheme against Allah and Prophet Muhammad salla lahu alaihi wa sallam.
10: 22.He it is Who enableth you to traverse through land and sea; so that ye even board ships they sail with them with a favorable wind and they rejoice thereat; then comes a stormy wind and the waves come to them from all sides and they think they are being overwhelmed: they cry unto Allah sincerely offering (their) duty unto Him saying "If Thou dost deliver us from this we shall truly show our gratitude!"
23 But when He delivereth them Behold! they transgress insolently through the earth in defiance of right! O mankind! your insolence is against your own souls an enjoyment of the life of the Present: in the end to Us is your return and We shall show you the truth of all that ye did.
Pharoah punished apostasy with crucificition
7:123 Said Pharaoh: "believe ye in him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences).
124 "Be sure I will cut off your hands and your feet on opposite sides and I will cause you all to die on the cross."
*Note: Pharoah punished apostasy with crucificition whereas the in Islam the punishment is death which is different way of punishment.And among the punishments for mischief on earth prescribed by Allah azza wa jal is crucificition 5:33
No Other Religion Is Accepted
39: 2 Verily it is We Who have revealed the Book to thee in Truth: so serve Allah offering Him sincere devotion.
31:32,39:11, 40:14, 40:65, and 98:5
Acts Which Makes A Believer An Apostate
A public declaration or conduct that denies Islam, its beliefs, symbols or its principal actors such as statements as "I believe in gods other than Allah", or "Allah has a material form".
Worshipping an idol.
Denying the existence of Allah (atheism).
Saying the world has always existed from eternity, in such a way that it denies the existence of Allah as a creator.
Saying that the world is everlasting and without end, in such a way that it could be interpreted as a denial of resurrection.
Believing in reincarnation into this world, in such a way that it could be interpreted as a denial of resurrection
The Views of the Rightly-Guided Caliphs
1. During the time of Abu Bakr a woman named Umm Qarfa became a kafir after accepting Islam. Abu Bakr requested that she repent but she did not. Abu Bakr had her put to death.
2. Amru ibn al-As, the governor of Egypt, wrote to Umar that a man accepted Islam, then became a kafir, then accepted Islam and then became a kafir. He committed this act several times. Now should his Islam be accepted or not? Umar replied: As long as God has accepted his Islam, you too should do so. Offer him Islam. If he accepts it, leave him alone. Otherwise kill him.
3. Sad ibn Abi Waqqas and Abu Musa Ashari sent a messenger to Umar after the Battle of Tustar. The messenger presented a report of the events to Umar. Finally Umar asked: Did anything unusual happen? He said: Yes, Leader of the Faithful. We caught an Arab who had become a kafir after accepting Islam. Umar asked: Then what did you do with him? He said: We killed him. At that, Umar said: Why did you not confine him to a room, put a lock on the door, keep him there for three days and daily throw him a loaf of bread? Perhaps during that time he may have repented. O God! This act did not take place at my command or in my presence; nor after hearing about it am I pleased with it. Nevertheless Umar enquired no further about the matter from Sad and Abu Musa Ashari, nor did he plan to punish them.
This proves that the action of Sad and Abu Musa was indeed within the limits of the law, but that in Umar's opinion it would have been much better to have given the person an opportunity to repent before killing him.
Abdullah ibn Masud was informed that in one of the mosques of the Banu Hanifah some people were testifying that Musaylimah was a messenger of God. Hearing this, Abdullah sent police to arrest and bring them. When they were brought before him, they all repented and promised never to do it again. Abdullah let all of them go except one, Abdullah ibn al-Nawahah, whom he punished by death. The people said: How is it that you have given two conflicting verdicts in the same case? Abdullah replied that Ibn al-Nawahah was the very man who has been sent by Musaylimah as an ambassador to the Prophet (Muhammad). I was present at that time. Another man, Hajar ibn Wathal, was also with him as a partner in this diplomatic mission. Muhammad asked both of them: Do you bear witness that I am the Messenger of God? They both responded by asking: Do you bear witness that Musaylimah is the Messenger of God? Hearing that, Muhammad replied: If it were permitted to execute the delegates of a
political mission, I would execute you both. After relating this event, Abdullah said: For this reason I punished Ibn al-Nawahah by death.
It is clear that this event occurred during the time of Umar when Abdullah ibn Masud was chief judge of Kufah under him.
5. Some men who were spreading the claim of Musaylimah were captured in Kufah. Uthman was informed in writing about it. He wrote in response that the true religion (din-i haqq) and the confession: "There is no god except God and Muhammad is the Messenger of God", should be presented before them. Whoever accepts it and reveals his rejection of Musaylimah should be released. Whoever upholds the religion of Musaylimah should be executed.
6. A man who was formerly a Christian, then was Muslim, and again became a Christian was brought before Ali. Ali asked him: What is the cause of your conduct? He replied: I have found the religion of the Christians better than your religion. Ali asked: What is your belief about Jesus? He said: He is my Lord (Rabb); or else he said: He is Lord of Ali. Hearing this, Ali ordered that he be executed.
7. Ali was informed about a group of Christians who had become Muslims and then became Christians again. Ali arrested them, summoned them before himself and enquired about the truth of the matter. They said: We were Christians. Then we were offered the choice of remaining Christians or becoming Muslims. We chose Islam. But now it is our opinion that no religion is more excellent than our first religion. Therefore we have become Christians now. Hearing this, Ali ordered these people to be executed and their children enslaved.
The First Caliph's Jihad (Holy War) against Apostates But more weighty than all of these examples is the example of the jihad of Abu Bakr Siddiq against "the people of apostasy". The whole company of the Companions of the Prophet participated in it. Even if in the beginning anyone disagreed with this war, later the disagreement changed to agreement. This event therefore clearly proves that those persons who received religious instruction directly from the Prophet were united in deciding that an Islamic government should wage war against any group that renounces Islam. Some people argue that this event was a jihad because they understand the apostates to have been in fact rebels who had ceased paying the government tax (zakat), dismissed the government officials and began to establish their own governments. But this argument is definitely wrong on four accounts:
1. Not all the people against whom the jihad was conducted withheld zakat. In fact they included various types of apostates. Some Arabs believed in individuals who had laid claim to prophethood and proclaimed their message in various corners of Arabia. Others renounced their faith in the prophethood of Muhammad, saying that if Muhammad had been a prophet, he would not have died (law kana Muhammadun nabiyyan ma mata). Some people acknowledged all the requirements of religion and were ready to pay even zakat. But, they added, they themselves would collect and spend their zakat and would not give it to the officials of Abu Bakr. Still others said: We followed God's Messenger when he was among us, but how amazing that Abu Bakr's rule is imposed upon us!
It was as if they opposed the establishment of the caliphate after the prophet and the arrangement that all Muslims by compulsion were attached to this focal point as they had been attached to the personality of the Messenger of God.
Allah knows best.
Surah Isra 17 verse 80 Say: "O my Lord! let my entry be by the Gate of Truth and Honor and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)."
Ameen,Thumameen.
Transliteration :Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n).
"Are you not aware of History! For Khilafah you have started to beg!That which we do not earn with our blood,For Muslims is shameful a Sovereignty as such!€ ¦’´ Poet Iqbal
Saturday, July 28, 2007
What is the importance of 13th, 21st, 22nd, and27th of the Islamic month of Rajab
Question:
What is the importance of 13th, 21st, 22nd, and27th of the Islamic month of Rajab.
Answer:
Praise be to Allaah.
There is nothing special about these particular days at all. All the days of Rajab are special, with no exception, because Rajab is one of the Sacred Months, like Dhoo€ ¦’²l- Qi€ ¦’²dah, Dhoo€ ¦’²l-Hijjah and Muharram.
The thirteenth day of each month - not just Rajab - is one of the three Ayyaam al-Beed (white days) on which it is encouraged to fast. These days are the 13th, 14th, and 15th of each hijri month.
Many of those who follow bid€ ¦’²ah (innovations) think that there is something special about certain days and do special acts of worship on those days, with no sound Islaamic basis or evidence (daleel). Their deeds are not acceptable, because they have innovated something in the religion of Allaah without the permission of Allaah.
We ask Allaah to help us follow the Sunnah and avoid bid€ ¦’²ah. May
Allaah bless our Prophet Muhammad .
What is the importance of 13th, 21st, 22nd, and27th of the Islamic month of Rajab.
Answer:
Praise be to Allaah.
There is nothing special about these particular days at all. All the days of Rajab are special, with no exception, because Rajab is one of the Sacred Months, like Dhoo€ ¦’²l- Qi€ ¦’²dah, Dhoo€ ¦’²l-Hijjah and Muharram.
The thirteenth day of each month - not just Rajab - is one of the three Ayyaam al-Beed (white days) on which it is encouraged to fast. These days are the 13th, 14th, and 15th of each hijri month.
Many of those who follow bid€ ¦’²ah (innovations) think that there is something special about certain days and do special acts of worship on those days, with no sound Islaamic basis or evidence (daleel). Their deeds are not acceptable, because they have innovated something in the religion of Allaah without the permission of Allaah.
We ask Allaah to help us follow the Sunnah and avoid bid€ ¦’²ah. May
Allaah bless our Prophet Muhammad .
Umrah in the month of Rajab
Question:
Is there any particular virtue in performing € ¦’±Umrah in the month of Rajab?.
Answer:
Praise be to Allaah.
Firstly:
There is no report from the Prophet (peace and blessings of Allaah be upon him) € ¦’¶ as far as we know € ¦’¶ to suggest that there is any particular virtue in performing € ¦’±Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing € ¦’±Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu€ ¦’²l-Qa€ ¦’²dah and Dhu€ ¦’²l-Hijjah.
There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed € ¦’±Umrah in Rajab, rather that was denied by € ¦’±Aa€ ¦’²ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed € ¦’±Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255.
Secondly:
Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for € ¦’±Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in sharee€ ¦’²ah.
Ibn al-€ ¦’±Attaar, the student of al-Nawawi (may Allaah have mercy on them both) said:
What I have heard about the people of Makkah, may Allaah increase it in honour, is that they are accustomed to performing € ¦’±Umrah a great deal in Rajab. This is something for which I know of no basis, rather it is proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³ € ¦’±Umrah in Ramadaan is equivalent to Hajj.€ ¦’´ End quote.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawa (6/131):
With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his book al-Bida€ ¦’² wa€ ¦’²l-Hawaadith that performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing € ¦’±Umrah a great deal. End quote.
But if a person goes for € ¦’±Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.
Is there any particular virtue in performing € ¦’±Umrah in the month of Rajab?.
Answer:
Praise be to Allaah.
Firstly:
There is no report from the Prophet (peace and blessings of Allaah be upon him) € ¦’¶ as far as we know € ¦’¶ to suggest that there is any particular virtue in performing € ¦’±Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing € ¦’±Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu€ ¦’²l-Qa€ ¦’²dah and Dhu€ ¦’²l-Hijjah.
There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed € ¦’±Umrah in Rajab, rather that was denied by € ¦’±Aa€ ¦’²ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed € ¦’±Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255.
Secondly:
Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for € ¦’±Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in sharee€ ¦’²ah.
Ibn al-€ ¦’±Attaar, the student of al-Nawawi (may Allaah have mercy on them both) said:
What I have heard about the people of Makkah, may Allaah increase it in honour, is that they are accustomed to performing € ¦’±Umrah a great deal in Rajab. This is something for which I know of no basis, rather it is proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³ € ¦’±Umrah in Ramadaan is equivalent to Hajj.€ ¦’´ End quote.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawa (6/131):
With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his book al-Bida€ ¦’² wa€ ¦’²l-Hawaadith that performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing € ¦’±Umrah a great deal. End quote.
But if a person goes for € ¦’±Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.
THE FIRE IN THE HEART!
-destroys the fabric of society-
TO DESIRE THAT SOMEBODY BE DEPRIVED OF THE BLESSINGS WHICH ALLAH TA€ ¦’²ALA HAS BESTOWED UPON HIM IS TANTAMOUNT TO A DIRECT OBJECTION AGAINST ALLAH TA€ ¦’²ALA. THE PROPHET ﺼﻟﻰاﷲﻋﻟﻴﻪﻮﺴﻠﻡ HAS SEVERELY WARNED AGAINST THIS MALADY OF THE HEART WHICH DESTROYS THE FABRIC OF SOCIETY.
It is a major cause of suspicions, malice, enmity and hatred. It often leads to gossip, slander, character assassination and even murder. It is the fir within the heart€ ¦’¥’¥.called JEALOUSY.
Jealousy occurs when one sees another person bestowed with some bounty and desires that the person should be deprived of it. For instance, one sees someone who has more wealth, beauty, intelligence or any other such bounty and begins to burn within his heart over the person who has been blessed. He then wishes that the blessing be snatched away from him in some way. Much worse than this is to desire that a person be deprived from any bounty of deen. This is a grave crime. To desire that somebody be deprived of the blessings which allah ta€ ¦’²ala has bestowed upon him is tantamount to a direct objection against allah ta€ ¦’²ala. The jealous person is actually objecting against allah ta€ ¦’²ala, that the person who was granted the blessing was not deserving of it, so why was it given to him? It should rather have been given to the objector! The severity of this crime is thus evident. Hence the prophet
ﺼﻟﻰاﷲﻋﻟﻴﻪﻮﺴﻠﻡ is reported to have said: Jealousy destroys one€ ¦’²s good deeds just as fire consumes wood. In another narration it is described as something that shaves off one€ ¦’²s good deeds. Jealousy does not only destroy one€ ¦’²s hereafter. The immediate punishment in this world is that the jealous person is constantly burning from within. He simply cannot see the next person happy, hence he is always miserable. Happiness remains far away from him. Jealousy is therefore among the most foolish crimes to commit. One destroys his/her happiness in this world and his/her rewards in the hereafter, yet he gains nothing in return. One desires the destruction of another person but in the process only brings destruction to oneself. Having realized that jealousy is a serious disease, one should treat this malady of the heart with utmost urgency. Among the ways of removing Jealousy from the
heart are the following: Praise the person you are jealous of infront of others, make Salaam to him often, occasionally give him some gift, etc.
MAY ALLAH GUIDE US ALL TOWARDS THE TRUE UNDERSTANDING OF DEEN. AMEEN
TO DESIRE THAT SOMEBODY BE DEPRIVED OF THE BLESSINGS WHICH ALLAH TA€ ¦’²ALA HAS BESTOWED UPON HIM IS TANTAMOUNT TO A DIRECT OBJECTION AGAINST ALLAH TA€ ¦’²ALA. THE PROPHET ﺼﻟﻰاﷲﻋﻟﻴﻪﻮﺴﻠﻡ HAS SEVERELY WARNED AGAINST THIS MALADY OF THE HEART WHICH DESTROYS THE FABRIC OF SOCIETY.
It is a major cause of suspicions, malice, enmity and hatred. It often leads to gossip, slander, character assassination and even murder. It is the fir within the heart€ ¦’¥’¥.called JEALOUSY.
Jealousy occurs when one sees another person bestowed with some bounty and desires that the person should be deprived of it. For instance, one sees someone who has more wealth, beauty, intelligence or any other such bounty and begins to burn within his heart over the person who has been blessed. He then wishes that the blessing be snatched away from him in some way. Much worse than this is to desire that a person be deprived from any bounty of deen. This is a grave crime. To desire that somebody be deprived of the blessings which allah ta€ ¦’²ala has bestowed upon him is tantamount to a direct objection against allah ta€ ¦’²ala. The jealous person is actually objecting against allah ta€ ¦’²ala, that the person who was granted the blessing was not deserving of it, so why was it given to him? It should rather have been given to the objector! The severity of this crime is thus evident. Hence the prophet
ﺼﻟﻰاﷲﻋﻟﻴﻪﻮﺴﻠﻡ is reported to have said: Jealousy destroys one€ ¦’²s good deeds just as fire consumes wood. In another narration it is described as something that shaves off one€ ¦’²s good deeds. Jealousy does not only destroy one€ ¦’²s hereafter. The immediate punishment in this world is that the jealous person is constantly burning from within. He simply cannot see the next person happy, hence he is always miserable. Happiness remains far away from him. Jealousy is therefore among the most foolish crimes to commit. One destroys his/her happiness in this world and his/her rewards in the hereafter, yet he gains nothing in return. One desires the destruction of another person but in the process only brings destruction to oneself. Having realized that jealousy is a serious disease, one should treat this malady of the heart with utmost urgency. Among the ways of removing Jealousy from the
heart are the following: Praise the person you are jealous of infront of others, make Salaam to him often, occasionally give him some gift, etc.
MAY ALLAH GUIDE US ALL TOWARDS THE TRUE UNDERSTANDING OF DEEN. AMEEN
Fasting in the month of Rajab
Question:
Is there any special virtue in fasting during the month of Rajab?.
Answer:
Praise be to Allaah.
Firstly:
The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):
€ ¦’³Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein€ ¦’´
[al-Tawbah 9:36]
The sacred months are: Rajab, Dhu€ ¦’²l-Qa€ ¦’²dah, Dhu€ ¦’²l-Hijjah and Muharram.
Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³The year is twelve months, of which four are sacred: three consecutive months, Dhu€ ¦’²l-Qa€ ¦’²dah, Dhu€ ¦’²l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha€ ¦’²baan.
These months are called sacred for two reasons:
1- Because fighting therein is forbidden unless initiated by the enemy
2- Because transgression of the sacred limits therein is worse than at other times.
Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning):
€ ¦’³wrong not yourselves therein€ ¦’´
[al-Tawbah 9:36]
Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden.
Al-Sa€ ¦’²di (may Allaah have mercy on him) said (p. 373):
In the phrase € ¦’³wrong not yourselves therein€ ¦’´, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.
The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others. End quote.
Secondly:
With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.
What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee€ ¦’²ah.
But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: € ¦’³Fast some days of the sacred months and not others.€ ¦’´ Narrated by Abu Dawood, 2428; classed as da€ ¦’²eef by al-Albaani in Da€ ¦’²eef Abi Dawood.
Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo€ ¦’² al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da€ ¦’²eef (weak), and in fact mawdoo€ ¦’² (fabricated). The scholars do not rely on any of them. They are not among the da€ ¦’²eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu€ ¦’²l-Qa€ ¦’²dah, Dhu€ ¦’²l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.€ ¦’´ End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-€ ¦’±Ajab (p. 11)
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):
Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.
Shaykh Ibn € ¦’±Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:
Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid€ ¦’²ah (innovation), and every bid€ ¦’²ah is a going astray. End quote.
Majmoo€ ¦’² Fataawa Ibn € ¦’±Uthaymeen, 20/440.
Is there any special virtue in fasting during the month of Rajab?.
Answer:
Praise be to Allaah.
Firstly:
The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):
€ ¦’³Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein€ ¦’´
[al-Tawbah 9:36]
The sacred months are: Rajab, Dhu€ ¦’²l-Qa€ ¦’²dah, Dhu€ ¦’²l-Hijjah and Muharram.
Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³The year is twelve months, of which four are sacred: three consecutive months, Dhu€ ¦’²l-Qa€ ¦’²dah, Dhu€ ¦’²l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha€ ¦’²baan.
These months are called sacred for two reasons:
1- Because fighting therein is forbidden unless initiated by the enemy
2- Because transgression of the sacred limits therein is worse than at other times.
Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning):
€ ¦’³wrong not yourselves therein€ ¦’´
[al-Tawbah 9:36]
Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden.
Al-Sa€ ¦’²di (may Allaah have mercy on him) said (p. 373):
In the phrase € ¦’³wrong not yourselves therein€ ¦’´, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein.
The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others. End quote.
Secondly:
With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month.
What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee€ ¦’²ah.
But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: € ¦’³Fast some days of the sacred months and not others.€ ¦’´ Narrated by Abu Dawood, 2428; classed as da€ ¦’²eef by al-Albaani in Da€ ¦’²eef Abi Dawood.
Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo€ ¦’² al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da€ ¦’²eef (weak), and in fact mawdoo€ ¦’² (fabricated). The scholars do not rely on any of them. They are not among the da€ ¦’²eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu€ ¦’²l-Qa€ ¦’²dah, Dhu€ ¦’²l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.€ ¦’´ End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-€ ¦’±Ajab (p. 11)
There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.
Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):
Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote.
Shaykh Ibn € ¦’±Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:
Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid€ ¦’²ah (innovation), and every bid€ ¦’²ah is a going astray. End quote.
Majmoo€ ¦’² Fataawa Ibn € ¦’±Uthaymeen, 20/440.
The degrees and levels of Paradise and Hell, and the deeds that take
Question:
How many heavens and hells are there?
How do these levels differenciate?
And what do you need to do to get into each level?.
Answer:
Praise be to Allaah.
With regard to numbers, there is one Hell and one Paradise, but each of them has degrees and levels. Paradise is sometimes mentioned in the plural in the Sunnah, but this does not mean that there are several types of Paradise; rather this is indicative of its greatness and the various degrees and levels in it, or it is indicative of the greatness of the reward of the one who enters it, as it says in the hadeeth of Anas ibn Maalik that Umm al-Rubayyi€ ¦’² bint al-Bara€ ¦’² , who was the mother of Haarithah ibn Suraaqah, came to the Prophet (peace and blessings of Allaah be upon him) and said: O Prophet of Allaah, will you not tell me about Haarithah?€ ¦’´ € ¦’¶ who had been killed at the battle of Badr by a stray arrow. € ¦’³If he is in Paradise I will bear it with patience but if it is otherwise then I shall weep long and hard for him.€ ¦’´ He said: € ¦’³O Umm Haarithah, there are gardens in Paradise € ¦’¶ according to another report: many gardens € ¦’¶ and your son has attained the highest Firdaws.€ ¦’´
Narrated by al-Bukhaari, 2809.
Secondly:
The levels of Hell differ according to the extent of their inhabitants€ ¦’² kufr in this world. The hypocrites will be in the lowest level of Hell, as our Lord has told us (interpretation of the meaning):
€ ¦’³Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them€ ¦’´[al-Nisa€ ¦’² 4:145]
The least severe (in torment) of its levels € ¦’¶ from which we seek refuge with Allaah € ¦’¶ was mentioned by the Prophet (peace and blessings of Allaah be upon him) in the hadeeth reported by al-Nu€ ¦’²maan ibn Basheer who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³The least severely punished of the people of Hell will be a man who has two shoes and shoelaces of Fire € ¦’¶ according to another version: two live coals will be placed on the soles of his feet € ¦’¶ because of which his brains will boil as a pot boils. He will not think that anyone is being punished more severely than him, but he will be the one who is punished most lightly.€ ¦’´ Narrated by al-Bukhaari, 6562; Muslim, 212.
The person is named specifically in a report narrated by Muslim, where it says that this is Abu Taalib, the paternal uncle of the Prophet (peace and blessings of Allaah be upon him), for whom Allaah will reduce the punishment because of the role he played in protecting Islam at the beginning.
Thirdly:
We know of no limit to the number of degrees and levels in Paradise. It was said that their number is equal to the number of verses in the Qur€ ¦’²aan, based on the hadeeth of € ¦’±Abd-Allaah ibn € ¦’±Amr, who said that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³It will be said to the companion of the Qur€ ¦’²aan: € ¦’±Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.€ ¦’²’´ Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Mundhiri said in al-Targheeb: al-Khattaabi said: It said in the report that the number of verses in the Qur€ ¦’²aan is the number of degrees or levels of Paradise in the Hereafter, and it will be said to the reader: € ¦’±Rise through the levels to the extent that you used to read the verses of the Qur€ ¦’²aan. Whoever recites all of the Qur€ ¦’²aan, will reach the highest degree of Paradise in the Hereafter, and whoever recites part of it will reach a level commensurate with that, and the limit of his reward will match the limit of his reading. Al-Targheeb wa€ ¦’²l-Tarheeb, 2/228
But this idea is subject to further discussion, because the hadeeth speaks of the manaazil (status, position) of those who memorized Qur€ ¦’²aan, not of their darajaat (degrees, levels). The darajah (degree or level) varies according to their efforts in this world, just as there are other acts of faith in which people vary in status, such as sincere faith, jihad and others. So we cannot say that the one who memorized the entire Qur€ ¦’²aan will be in the highest degrees of Paradise in absolute terms.
The highest of the degrees of Paradise is al-Firdaws, as it was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³’¥ When you ask of Allaah, ask Him for al-Firdaws, for it is in the middle of Paradise and is the highest part of Paradise, and above it is the Throne of the Most Merciful, and from it spring forth the rivers of Paradise.€ ¦’´ Narrated by al-Bukhaari, 2637; Muslim, 2831
What is meant by the € ¦’³middle of Paradise€ ¦’´ is the best of it, as when Allaah says (interpretation of the meaning):
€ ¦’³Thus We have made you a just (and the best) nation (lit. a middle nation)€ ¦’´[al-Baqarah 2:143]
The Sunnah also describes the position of those who do certain actions. For example:
1 € ¦’¶ Faith in Allaah and belief in the Messengers:
It was narrated from Abu Sa€ ¦’²eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³The people of Paradise will be able to see the people in the apartments above them as you see the shining stars on the horizon in the east and the west, because of the differences in their status.€ ¦’´ They said: € ¦’³O Messenger of Allaah, is that the status of the Prophets which no one else will reach besides them?€ ¦’´ He said: € ¦’³No, by the One in Whose hand is my soul, they are men who had faith in Allaah and believed in the Messengers.€ ¦’´ Narrated by al-Bukhaari, 2082; Muslim, 2831.
2 € ¦’¶ Jihad for the sake of Allaah:
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³In Paradise there are one hundred degrees which Allaah has prepared for those who strive in jihad for the sake of Allaah. The distance between each two degrees is like the distance between the heavens and the earth.€ ¦’´ Narrated by al-Bukhaari, 2637.
3 € ¦’¶ The one who sincerely desires martyrdom may also attain that.
It was narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³Whoever asks Allaah sincerely for martyrdom, Allaah will cause him to reach the status of the martyrs even if he dies in his bed.€ ¦’´ Narrated by al-Bukhaari, 1909.
4 € ¦’¶ Spending for the sake of Allaah.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The poor came to the Prophet (peace and blessings of Allaah be upon him) and said: € ¦’³The rich people have taken all the highest positions. They pray as we pray, and they fast as we fast, but they have surplus wealth with which they perform Hajj and strive in jihad and give in charity€ ¦’¥’´ Narrated by al-Bukhaari, 807; Muslim, 595.
5 € ¦’¶ Doing wudoo€ ¦’² properly even when it is difficult, taking many steps towards the mosque and waiting for prayer after prayer.
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³Shall I not tell you of something by means of which Allaah erases sins and raises you in status?€ ¦’´ They said: € ¦’³Yes, O Messenger of Allaah.€ ¦’´ He said: € ¦’³Doing wudoo€ ¦’² well even when it is difficult, taking many steps to the mosques and waiting for prayer after prayer. That is (equivalent) to guarding the frontier.€ ¦’´ Narrated by Muslim, 251.
6 € ¦’¶ Memorizing Qur€ ¦’²aan
€ ¦’±Abd-Allaah ibn € ¦’±Amr narrated that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³It will be said to the companion of the Qur€ ¦’²aan: € ¦’±Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.€ ¦’²’´ Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The one who is keen should set his sights on the highest position in Paradise and strive to earn the pleasure of Allaah and enter the Paradise of al-Firdaws, which is the highest that Allaah has promised.
And Allaah knows best.
How many heavens and hells are there?
How do these levels differenciate?
And what do you need to do to get into each level?.
Answer:
Praise be to Allaah.
With regard to numbers, there is one Hell and one Paradise, but each of them has degrees and levels. Paradise is sometimes mentioned in the plural in the Sunnah, but this does not mean that there are several types of Paradise; rather this is indicative of its greatness and the various degrees and levels in it, or it is indicative of the greatness of the reward of the one who enters it, as it says in the hadeeth of Anas ibn Maalik that Umm al-Rubayyi€ ¦’² bint al-Bara€ ¦’² , who was the mother of Haarithah ibn Suraaqah, came to the Prophet (peace and blessings of Allaah be upon him) and said: O Prophet of Allaah, will you not tell me about Haarithah?€ ¦’´ € ¦’¶ who had been killed at the battle of Badr by a stray arrow. € ¦’³If he is in Paradise I will bear it with patience but if it is otherwise then I shall weep long and hard for him.€ ¦’´ He said: € ¦’³O Umm Haarithah, there are gardens in Paradise € ¦’¶ according to another report: many gardens € ¦’¶ and your son has attained the highest Firdaws.€ ¦’´
Narrated by al-Bukhaari, 2809.
Secondly:
The levels of Hell differ according to the extent of their inhabitants€ ¦’² kufr in this world. The hypocrites will be in the lowest level of Hell, as our Lord has told us (interpretation of the meaning):
€ ¦’³Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them€ ¦’´[al-Nisa€ ¦’² 4:145]
The least severe (in torment) of its levels € ¦’¶ from which we seek refuge with Allaah € ¦’¶ was mentioned by the Prophet (peace and blessings of Allaah be upon him) in the hadeeth reported by al-Nu€ ¦’²maan ibn Basheer who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³The least severely punished of the people of Hell will be a man who has two shoes and shoelaces of Fire € ¦’¶ according to another version: two live coals will be placed on the soles of his feet € ¦’¶ because of which his brains will boil as a pot boils. He will not think that anyone is being punished more severely than him, but he will be the one who is punished most lightly.€ ¦’´ Narrated by al-Bukhaari, 6562; Muslim, 212.
The person is named specifically in a report narrated by Muslim, where it says that this is Abu Taalib, the paternal uncle of the Prophet (peace and blessings of Allaah be upon him), for whom Allaah will reduce the punishment because of the role he played in protecting Islam at the beginning.
Thirdly:
We know of no limit to the number of degrees and levels in Paradise. It was said that their number is equal to the number of verses in the Qur€ ¦’²aan, based on the hadeeth of € ¦’±Abd-Allaah ibn € ¦’±Amr, who said that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³It will be said to the companion of the Qur€ ¦’²aan: € ¦’±Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.€ ¦’²’´ Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Mundhiri said in al-Targheeb: al-Khattaabi said: It said in the report that the number of verses in the Qur€ ¦’²aan is the number of degrees or levels of Paradise in the Hereafter, and it will be said to the reader: € ¦’±Rise through the levels to the extent that you used to read the verses of the Qur€ ¦’²aan. Whoever recites all of the Qur€ ¦’²aan, will reach the highest degree of Paradise in the Hereafter, and whoever recites part of it will reach a level commensurate with that, and the limit of his reward will match the limit of his reading. Al-Targheeb wa€ ¦’²l-Tarheeb, 2/228
But this idea is subject to further discussion, because the hadeeth speaks of the manaazil (status, position) of those who memorized Qur€ ¦’²aan, not of their darajaat (degrees, levels). The darajah (degree or level) varies according to their efforts in this world, just as there are other acts of faith in which people vary in status, such as sincere faith, jihad and others. So we cannot say that the one who memorized the entire Qur€ ¦’²aan will be in the highest degrees of Paradise in absolute terms.
The highest of the degrees of Paradise is al-Firdaws, as it was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³’¥ When you ask of Allaah, ask Him for al-Firdaws, for it is in the middle of Paradise and is the highest part of Paradise, and above it is the Throne of the Most Merciful, and from it spring forth the rivers of Paradise.€ ¦’´ Narrated by al-Bukhaari, 2637; Muslim, 2831
What is meant by the € ¦’³middle of Paradise€ ¦’´ is the best of it, as when Allaah says (interpretation of the meaning):
€ ¦’³Thus We have made you a just (and the best) nation (lit. a middle nation)€ ¦’´[al-Baqarah 2:143]
The Sunnah also describes the position of those who do certain actions. For example:
1 € ¦’¶ Faith in Allaah and belief in the Messengers:
It was narrated from Abu Sa€ ¦’²eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³The people of Paradise will be able to see the people in the apartments above them as you see the shining stars on the horizon in the east and the west, because of the differences in their status.€ ¦’´ They said: € ¦’³O Messenger of Allaah, is that the status of the Prophets which no one else will reach besides them?€ ¦’´ He said: € ¦’³No, by the One in Whose hand is my soul, they are men who had faith in Allaah and believed in the Messengers.€ ¦’´ Narrated by al-Bukhaari, 2082; Muslim, 2831.
2 € ¦’¶ Jihad for the sake of Allaah:
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³In Paradise there are one hundred degrees which Allaah has prepared for those who strive in jihad for the sake of Allaah. The distance between each two degrees is like the distance between the heavens and the earth.€ ¦’´ Narrated by al-Bukhaari, 2637.
3 € ¦’¶ The one who sincerely desires martyrdom may also attain that.
It was narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³Whoever asks Allaah sincerely for martyrdom, Allaah will cause him to reach the status of the martyrs even if he dies in his bed.€ ¦’´ Narrated by al-Bukhaari, 1909.
4 € ¦’¶ Spending for the sake of Allaah.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The poor came to the Prophet (peace and blessings of Allaah be upon him) and said: € ¦’³The rich people have taken all the highest positions. They pray as we pray, and they fast as we fast, but they have surplus wealth with which they perform Hajj and strive in jihad and give in charity€ ¦’¥’´ Narrated by al-Bukhaari, 807; Muslim, 595.
5 € ¦’¶ Doing wudoo€ ¦’² properly even when it is difficult, taking many steps towards the mosque and waiting for prayer after prayer.
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³Shall I not tell you of something by means of which Allaah erases sins and raises you in status?€ ¦’´ They said: € ¦’³Yes, O Messenger of Allaah.€ ¦’´ He said: € ¦’³Doing wudoo€ ¦’² well even when it is difficult, taking many steps to the mosques and waiting for prayer after prayer. That is (equivalent) to guarding the frontier.€ ¦’´ Narrated by Muslim, 251.
6 € ¦’¶ Memorizing Qur€ ¦’²aan
€ ¦’±Abd-Allaah ibn € ¦’±Amr narrated that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³It will be said to the companion of the Qur€ ¦’²aan: € ¦’±Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.€ ¦’²’´ Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The one who is keen should set his sights on the highest position in Paradise and strive to earn the pleasure of Allaah and enter the Paradise of al-Firdaws, which is the highest that Allaah has promised.
And Allaah knows best.
Will children who die young go to Paradise or Hell?
Question:
Will ALL children that died before the age of account go to jena OR will only the children of the muslim parents?
Praise be to Allaah.
We may divide this issue, in sha Allaah, into two parts:
Firstly: the fate of the children of the Muslims.
Secondly: the fate of the children of the kuffaar.
With regard to the first part, the fate of the children of the Muslims:
Ibn Katheer (may Allaah have mercy on him) said: With regard to the children of the believers, there is no dispute among the scholars. Al-Qaadi Abu Ya€ ¦’²laa ibn al-Farraa€ ¦’² al-Hanbali narrated that Imaam Ahmad said: there is no dispute concerning the fact that they will be among the people of Paradise. This is what is well known among people (i.e., the majority of scholars) and this is what we are definitely sure about, in sha Allaah. (Tafseer al-Qur€ ¦’²aan al-€ ¦’±Azeem, 3/33).
Imaam Ahmad (may Allaah have mercy on him) said: who has any doubts that the children of the Muslims will be in Paradise?!
He also said: there is no difference among them on this matter. (Haashiyat Ibn al-Qayyim € ¦’±ala Sunan Abi Dawood, 7/83).
Imaam al-Nawawi said: the reliable Muslim scholars agreed that any Muslim child who dies will be among the people of Paradise, because he was not responsible (i.e., had not yet reached the age of account). (Sharh Muslim, 16/207).
Al-Qurtubi said: the view that they will be in Paradise is the view of the majority. And he said: some scholars denounced any dispute concerning them. (al-Tadhkirah, 2/328).
With regard to the second part, the fate of the children of the kuffaar:
The scholars differed concerning this matter, and there are several views:
That they will be in Paradise. Some of them said, they will be in al-A€ ¦’²raaf [a place between Paradise and Hell]. And the reason why it was said that they will be in Paradise is because this is the ultimate destiny of the people of al-A€ ¦’²raaf. This is the view of the majority of scholars, as reported from them by Ibn € ¦’±Abd al-Barr in al-Tamheed, 18/96.
Their evidence (daleel):
The hadeeth of Samurah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) saw the children of the Muslims and the children of the Mushrikeen with Ibraaheem (peace be upon him). Narrated by al-Bukhaari, 6640.
Hasnaa€ ¦’² bint Mu€ ¦’²aawiyyah from Bani Suraym said: my paternal uncle told me: I said, O Messenger of Allaah, who will be in Paradise? He said: Prophets will be in Paradise, martyrs will be in Paradise, infants will be in Paradise and baby girls who were buried alive will be in Paradise. Narrated by Imaam Ahmad, 5/409; classed as da€ ¦’²eef by al-Albaani in Da€ ¦’²eef al-Jaami€ ¦’², 5997.
That they will be with their parents in Hell. Al-Qaadi Abu Ya€ ¦’²laa attributed this view to Ahmad! But Shaykh al-Islam (Ibn Taymiyah) pointed out that this was a grave error. See Haashiyat Ibn al-Qayyim € ¦’±ala Sunan Abi Dawood, 7/87.
Their evidence (daleel):
Salamah ibn Qays al-Ashja€ ¦’²i said: my brother and I came to the Prophet (peace and blessings of Allaah be upon him) and said that our mother had died during the Jaahiliyyah, and that she had honoured her guests and upheld the ties of kinship, but that she had buried alive a sister of ours during the Jaahiliyyah who had not reached the age of puberty. He said: the one who was buried and the one who buried her are in Hell, unless Islam reached the one who buried the child alive and she became Muslim.
The hadeeth was classed as hasan by Ibn Katheer in al-Tafseer, 3/33, and before him by Ibn € ¦’±Abd al-Barr in al-Tamheed, 18/120.
There are other ahaadeeth, but they are da€ ¦’²eef (weak).
Not giving any opinion on this matter. This is the view of Hammaad ibn Zayd, Hammaad ibn Salamah, Ibn al-Mubaarak and Ishaaq ibn Raahawayh.
Their evidence (daleel):
According to Ibn € ¦’±Abbaas, the Prophet (peace and blessings of Allaah be upon him) was asked about the children of the mushrikeen, and he said, € ¦’³Allaah knows best what they would have done.€ ¦’´ Narrated by al-Bukhaari, 1383, and Muslim, 2660.
There is a similar hadeeth narrated by Abu Hurayrah. Narrated by al-Bukhaari, 1384, and Muslim, 2659.
Some scholars say that they (the children of the mushrikeen) will be the servants of the people of Paradise.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: there is no basis for this view. (Majmoo€ ¦’² al-Fataawaa, 4/279)
I say: concerning this there was a hadeeth narrated by al-Tabaraani and al-Bazzaar, but it was classed as da€ ¦’²eef by the imaams € ¦’¶ including al-Haafiz ibn Hajar in al-Fath, 3/246.
That they will be tested in the Hereafter, and whoever obeys Allaah will enter Paradise, and whoever disobeys Him will enter Hell. This is the view of the majority of Ahl al-Sunnah wa€ ¦’²l-Jamaa€ ¦’²ah, as transmitted by Abu€ ¦’²l-Hasan al-Ash€ ¦’²ari, and it is the opinion of al-Bayhaqi and many other researchers. It is also the opinion favoured by Shaykh al-Islam Ibn Taymiyah. He said that this is what is implied by the texts of Imaam Ahmad, and is the view regarded as most correct by al-Haafiz Ibn Katheer. He said: this view reconciles all the reports, and all the ahaadeeth quoted above support one another. Al-Tafseer, 3/31.
Their evidence:
Anas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³Four (kinds of people) will be brought forth on the Day of Resurrection: the infant, the insane, the one who died during the Fatrah (the period between two prophets) and the very old man. All of them will speak in their own defence, then the Lord, may He be blessed and exalted, will say to a neck of Hell, € ¦’±Come forth!€ ¦’² and He will say to them, € ¦’±I used to send Messengers to My slaves from amongst themselves. Now I am the Messenger of Myself to you. Enter this (i.e., the Fire).€ ¦’² Those who are decreed to be among the doomed will say, € ¦’±O Lord, how could we enter it when we are trying to escape it?€ ¦’² And those who are decreed to be among the blessed will rush to enter it. And Allaah will say: € ¦’±You would have been more disobedient towards My Messengers.€ ¦’² So those will enter Paradise and those will enter Hell.€ ¦’´ Narrated by Abu Ya€ ¦’²laa, 4224. There are corroborating reports which were
mentioned by Ibn Katheer in al-Tafseer, 3/29-31.
Ibn al-Qayyim (may Allaah have mercy on him) said: this is the most reasonable of the opinions, which reconciles all the reports and brings all the ahaadeeth into harmony. On this basis, some of them will be in Paradise, as in the hadeeth of Samurah, and some of them will be in Hell, as in the hadeeth of € ¦’±Aa€ ¦’²ishah. The reply of the Prophet (peace and blessings of Allaah be upon him) indicates this, as he said: € ¦’³Allaah knows best what they would have done, because He created them.€ ¦’´ It is known that Allaah does not punish anyone on the basis of what He knows, unless what He knows actually comes to pass.
The phrase € ¦’³Allaah knows best what they would have done€ ¦’´ indicates that Allaah knows what they would have done if they had lived. The ones who obey Him at the time of the test are the ones who would have obeyed Him if they had lived in this world, and those ones who disobey Him at that time are the ones who would have disobeyed Him if they had lived in this world. This indicates that He knows about what does not happen and how it would have been if it had happened. And Allaah knows best. (Haashiyat Ibn al-Qayyim € ¦’±ala Sunan Abi Dawood, 7/87).
The ahaadeeth quoted above stating that they will either be in Paradise or in Hell do not contradict what we believe is more likely to be correct. Ibn Katheer (may Allaah have mercy on him) said: the ahaadeeth about them being tested is more specific. Whoever Allaah knows will obey Him, He puts his soul in al-Barzakh with Ibraaheem and the children of the Muslims who died in a state of Fitrah, and whoever He knows will not obey Him Him, his case rests with Allaah, and on the Day of Resurrection he will be in Hell, as is indicated in the ahaadeeth about the test and as reported by al-Ash€ ¦’²ari from the scholars of Sunnah. Al-Tafseer, 3/33.
The phrase € ¦’³Allaah knows best what they would have done€ ¦’´ does not mean that the Prophet (peace and blessings of Allaah be upon him) was not giving an opinion.
Ibn al-Qayyim (may Allaah have mercy on him) said: The evidence used by this group needs further examination. The answer of the Prophet (peace and blessings of Allaah be upon him) does not mean that he did not want to give an opinion; rather, he was attributing the knowledge of what they would have done if they had lived to Allaah. This was the answer to the question of how they could be with their fathers when they had no deeds in their records € ¦’¶ which is part of the hadeeth. The Prophet (peace and blessings of Allaah be upon him) attributed the knowledge of what they would have done to Allaah; he did not say, Allaah knows best where they will be. This evidence does not support the opinion of this group. And Allaah knows best.
Will ALL children that died before the age of account go to jena OR will only the children of the muslim parents?
Praise be to Allaah.
We may divide this issue, in sha Allaah, into two parts:
Firstly: the fate of the children of the Muslims.
Secondly: the fate of the children of the kuffaar.
With regard to the first part, the fate of the children of the Muslims:
Ibn Katheer (may Allaah have mercy on him) said: With regard to the children of the believers, there is no dispute among the scholars. Al-Qaadi Abu Ya€ ¦’²laa ibn al-Farraa€ ¦’² al-Hanbali narrated that Imaam Ahmad said: there is no dispute concerning the fact that they will be among the people of Paradise. This is what is well known among people (i.e., the majority of scholars) and this is what we are definitely sure about, in sha Allaah. (Tafseer al-Qur€ ¦’²aan al-€ ¦’±Azeem, 3/33).
Imaam Ahmad (may Allaah have mercy on him) said: who has any doubts that the children of the Muslims will be in Paradise?!
He also said: there is no difference among them on this matter. (Haashiyat Ibn al-Qayyim € ¦’±ala Sunan Abi Dawood, 7/83).
Imaam al-Nawawi said: the reliable Muslim scholars agreed that any Muslim child who dies will be among the people of Paradise, because he was not responsible (i.e., had not yet reached the age of account). (Sharh Muslim, 16/207).
Al-Qurtubi said: the view that they will be in Paradise is the view of the majority. And he said: some scholars denounced any dispute concerning them. (al-Tadhkirah, 2/328).
With regard to the second part, the fate of the children of the kuffaar:
The scholars differed concerning this matter, and there are several views:
That they will be in Paradise. Some of them said, they will be in al-A€ ¦’²raaf [a place between Paradise and Hell]. And the reason why it was said that they will be in Paradise is because this is the ultimate destiny of the people of al-A€ ¦’²raaf. This is the view of the majority of scholars, as reported from them by Ibn € ¦’±Abd al-Barr in al-Tamheed, 18/96.
Their evidence (daleel):
The hadeeth of Samurah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) saw the children of the Muslims and the children of the Mushrikeen with Ibraaheem (peace be upon him). Narrated by al-Bukhaari, 6640.
Hasnaa€ ¦’² bint Mu€ ¦’²aawiyyah from Bani Suraym said: my paternal uncle told me: I said, O Messenger of Allaah, who will be in Paradise? He said: Prophets will be in Paradise, martyrs will be in Paradise, infants will be in Paradise and baby girls who were buried alive will be in Paradise. Narrated by Imaam Ahmad, 5/409; classed as da€ ¦’²eef by al-Albaani in Da€ ¦’²eef al-Jaami€ ¦’², 5997.
That they will be with their parents in Hell. Al-Qaadi Abu Ya€ ¦’²laa attributed this view to Ahmad! But Shaykh al-Islam (Ibn Taymiyah) pointed out that this was a grave error. See Haashiyat Ibn al-Qayyim € ¦’±ala Sunan Abi Dawood, 7/87.
Their evidence (daleel):
Salamah ibn Qays al-Ashja€ ¦’²i said: my brother and I came to the Prophet (peace and blessings of Allaah be upon him) and said that our mother had died during the Jaahiliyyah, and that she had honoured her guests and upheld the ties of kinship, but that she had buried alive a sister of ours during the Jaahiliyyah who had not reached the age of puberty. He said: the one who was buried and the one who buried her are in Hell, unless Islam reached the one who buried the child alive and she became Muslim.
The hadeeth was classed as hasan by Ibn Katheer in al-Tafseer, 3/33, and before him by Ibn € ¦’±Abd al-Barr in al-Tamheed, 18/120.
There are other ahaadeeth, but they are da€ ¦’²eef (weak).
Not giving any opinion on this matter. This is the view of Hammaad ibn Zayd, Hammaad ibn Salamah, Ibn al-Mubaarak and Ishaaq ibn Raahawayh.
Their evidence (daleel):
According to Ibn € ¦’±Abbaas, the Prophet (peace and blessings of Allaah be upon him) was asked about the children of the mushrikeen, and he said, € ¦’³Allaah knows best what they would have done.€ ¦’´ Narrated by al-Bukhaari, 1383, and Muslim, 2660.
There is a similar hadeeth narrated by Abu Hurayrah. Narrated by al-Bukhaari, 1384, and Muslim, 2659.
Some scholars say that they (the children of the mushrikeen) will be the servants of the people of Paradise.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: there is no basis for this view. (Majmoo€ ¦’² al-Fataawaa, 4/279)
I say: concerning this there was a hadeeth narrated by al-Tabaraani and al-Bazzaar, but it was classed as da€ ¦’²eef by the imaams € ¦’¶ including al-Haafiz ibn Hajar in al-Fath, 3/246.
That they will be tested in the Hereafter, and whoever obeys Allaah will enter Paradise, and whoever disobeys Him will enter Hell. This is the view of the majority of Ahl al-Sunnah wa€ ¦’²l-Jamaa€ ¦’²ah, as transmitted by Abu€ ¦’²l-Hasan al-Ash€ ¦’²ari, and it is the opinion of al-Bayhaqi and many other researchers. It is also the opinion favoured by Shaykh al-Islam Ibn Taymiyah. He said that this is what is implied by the texts of Imaam Ahmad, and is the view regarded as most correct by al-Haafiz Ibn Katheer. He said: this view reconciles all the reports, and all the ahaadeeth quoted above support one another. Al-Tafseer, 3/31.
Their evidence:
Anas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³Four (kinds of people) will be brought forth on the Day of Resurrection: the infant, the insane, the one who died during the Fatrah (the period between two prophets) and the very old man. All of them will speak in their own defence, then the Lord, may He be blessed and exalted, will say to a neck of Hell, € ¦’±Come forth!€ ¦’² and He will say to them, € ¦’±I used to send Messengers to My slaves from amongst themselves. Now I am the Messenger of Myself to you. Enter this (i.e., the Fire).€ ¦’² Those who are decreed to be among the doomed will say, € ¦’±O Lord, how could we enter it when we are trying to escape it?€ ¦’² And those who are decreed to be among the blessed will rush to enter it. And Allaah will say: € ¦’±You would have been more disobedient towards My Messengers.€ ¦’² So those will enter Paradise and those will enter Hell.€ ¦’´ Narrated by Abu Ya€ ¦’²laa, 4224. There are corroborating reports which were
mentioned by Ibn Katheer in al-Tafseer, 3/29-31.
Ibn al-Qayyim (may Allaah have mercy on him) said: this is the most reasonable of the opinions, which reconciles all the reports and brings all the ahaadeeth into harmony. On this basis, some of them will be in Paradise, as in the hadeeth of Samurah, and some of them will be in Hell, as in the hadeeth of € ¦’±Aa€ ¦’²ishah. The reply of the Prophet (peace and blessings of Allaah be upon him) indicates this, as he said: € ¦’³Allaah knows best what they would have done, because He created them.€ ¦’´ It is known that Allaah does not punish anyone on the basis of what He knows, unless what He knows actually comes to pass.
The phrase € ¦’³Allaah knows best what they would have done€ ¦’´ indicates that Allaah knows what they would have done if they had lived. The ones who obey Him at the time of the test are the ones who would have obeyed Him if they had lived in this world, and those ones who disobey Him at that time are the ones who would have disobeyed Him if they had lived in this world. This indicates that He knows about what does not happen and how it would have been if it had happened. And Allaah knows best. (Haashiyat Ibn al-Qayyim € ¦’±ala Sunan Abi Dawood, 7/87).
The ahaadeeth quoted above stating that they will either be in Paradise or in Hell do not contradict what we believe is more likely to be correct. Ibn Katheer (may Allaah have mercy on him) said: the ahaadeeth about them being tested is more specific. Whoever Allaah knows will obey Him, He puts his soul in al-Barzakh with Ibraaheem and the children of the Muslims who died in a state of Fitrah, and whoever He knows will not obey Him Him, his case rests with Allaah, and on the Day of Resurrection he will be in Hell, as is indicated in the ahaadeeth about the test and as reported by al-Ash€ ¦’²ari from the scholars of Sunnah. Al-Tafseer, 3/33.
The phrase € ¦’³Allaah knows best what they would have done€ ¦’´ does not mean that the Prophet (peace and blessings of Allaah be upon him) was not giving an opinion.
Ibn al-Qayyim (may Allaah have mercy on him) said: The evidence used by this group needs further examination. The answer of the Prophet (peace and blessings of Allaah be upon him) does not mean that he did not want to give an opinion; rather, he was attributing the knowledge of what they would have done if they had lived to Allaah. This was the answer to the question of how they could be with their fathers when they had no deeds in their records € ¦’¶ which is part of the hadeeth. The Prophet (peace and blessings of Allaah be upon him) attributed the knowledge of what they would have done to Allaah; he did not say, Allaah knows best where they will be. This evidence does not support the opinion of this group. And Allaah knows best.
The people of Hell will abide therein forever
Question:
Will the torment of the people of Hell in Hell be neverending, or will there come a time when it will end?.
Answer:
Praise be to Allaah.
The people of Hell will remain in Hell being tormented without end. This is indicated by a great deal of evidence from the Qur€ ¦’²aan and Sunnah.
Shaykh Ibn € ¦’±Uthaymeen was asked: Is Hell eternal or will it come to an end?
He replied:
What is definite is that it is eternal, and no other view is known among the salaf. Hence the scholars made this one of their tenets of faith, so that we believe that Hell is eternal and will last forever. This is a matter concerning which there is no doubt, because Allaah has mentioned the eternal nature of Hell in three places in the Qur€ ¦’²aan:
1 € ¦’¶ In Soorat al-Nisa, where He says (interpretation of the meaning):
€ ¦’³Verily, those who disbelieve and did wrong [by concealing the truth about Prophet Muhammad and his message of true Islamic Monotheism written in the Tawraatt (Torah) and the Injeel (Gospel) with them]; Allaah will not forgive them, nor will He guide them to any way.
Except the way of Hell, to dwell therein forever€ ¦’´
[al-Nisa€ ¦’² 4:168-169]
2 € ¦’¶ In Soorat al-Ahzaab, where He says (interpretation of the meaning):
€ ¦’³Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell)
Wherein they will abide for ever€ ¦’´
[al-Ahzaab 33:64]
3 € ¦’¶ In Soorat al-Jinn, where He says (interpretation of the meaning):
€ ¦’³and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever€ ¦’´
[al-Jinn 72:23]
If Allaah had mentioned the eternal nature of Hell in one place, that would have been sufficient, so how about if He has mentioned it in three places? It is strange that a group of scholars are of the view that Hell will cease to exist, based on false arguments which go against what is indicated by the Qur€ ¦’²aan and Sunnah, and they misinterpreted the meanings of the Qur€ ¦’²aan and Sunnah and said that the words € ¦’³dwell therein forever€ ¦’´ mean for as long as it exists.
How can this be correct? If they are to dwell therein forever, that means that Hell itself must last forever, as they will be in it. If a person is to dwell in some place forever, then the place where he will be must last forever as well, because if that place will cease to exist then he cannot dwell forever. The verse is very clear, and the arguments which go against the text are to be rejected.
This difference of opinion which was narrated from a few scholars is to be rejected, because it goes against the clear text which every believer must believe in. Whoever goes against it because of some argument that he comes up with may be excused before Allaah. But whoever studies the texts of the Qur€ ¦’²aan and Sunnah will know that the view that Hell will last forever is the truth which cannot be ignored.
Majmoo€ ¦’² Fataawa Ibn € ¦’±Uthaymeen, 2/55-56
It says in Fataawa al-Lajnah al-Daa€ ¦’²imah:
There is a great deal of evidence in the Qur€ ¦’²aan and Sunnah to show that Hell will never cease to exist, and that the kaafireen will abide in Hell forever and will never come out of it. Allaah says (interpretation of the meaning):
€ ¦’³This, because you took the Revelations of Allaah (this Qur€ ¦’²aan) in mockery, and the life of the world deceived you. So this Day, they shall not be taken out from there (Hell), nor shall they be returned to the worldly life (so that they repent to Allaah, and beg His Pardon for their sins)€ ¦’´
[al-Jaathiyah 45:35]
€ ¦’³Surely, those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment€ ¦’´
[al-Nisa€ ¦’² 4:56]
€ ¦’³but he whom He sends astray, for such you will find no Awliyaa€ ¦’² (helpers and protectors) besides Him, and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire.
That is their recompense, because they denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: € ¦’³When we are bones and fragments, shall we really be raised up as a new creation?€ ¦’´
[al-Isra€ ¦’² 17:97]
€ ¦’³But those who disbelieved (in the Oneness of Allaah € ¦’¶ Islamic Monotheism) and denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination€ ¦’´
[al-Taghaabun 64:10]
€ ¦’³and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever€ ¦’´
[al-Jinn 72:23]
€ ¦’³Verily, the Mujrimoon (criminals, sinners, disbelievers) will be in the torment of Hell to abide therein forever.
(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein.
We wronged them not, but they were the Zaalimoon (polytheists, wrongdoers).
And they will cry: € ¦’±O Malik (Keeper of Hell)! Let your Lord make an end of us.€ ¦’´ He will say: € ¦’³Verily, you shall abide forever.€ ¦’²
Indeed We have brought the truth (Muhammad with the Qur€ ¦’²aan) to you, but most of you have a hatred for the truth€ ¦’´
[al-Zukhruf 43:74]
€ ¦’³And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allaah and that Allaah is Severe in punishment.
When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.
And those who followed will say: € ¦’±If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.€ ¦’² Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire€ ¦’´
[al-Baqarah 2:165-167]
€ ¦’³Verily, those who belie Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, 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 (which is impossible). Thus do We recompense the Mujrim€ ¦ûn (criminals, polytheists, sinners).
Theirs will be a bed of Hell (Fire), and over them coverings (of Hell-fire). Thus do We recompense the Zaalimoon (polytheists and wrongdoers)€ ¦’´
[al-A€ ¦’²raaf 7:40-41]
€ ¦’³But those who disbelieve (in the Oneness of Allaah € ¦’· Islamic Monotheism), for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever!
Therein they will cry: € ¦’³Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.€ ¦’´ (Allaah will reply:) € ¦’³Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zaalimoon (polytheists and wrongdoers) there is no helper€ ¦’´
[Faatir 35:36]
€ ¦’³Truly, Hell is a place of ambush € ¦’·
A dwelling place for the Taaghoon (those who transgress the boundary limits set by Allaah, like polytheists, disbelievers in the Oneness of Allaah, hypocrites, sinners, criminals),
They will abide therein for ages.
Nothing cool shall they taste therein, nor any drink.
Except boiling water, and dirty wound discharges € ¦’·
An exact recompense (according to their evil crimes).
For verily, they used not to look for a reckoning.
But they belied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, and that which Our Prophet brought) completely.
And all things We have recorded in a Book.
So taste you (the results of your evil actions). No increase shall We give you, except in torment€ ¦’´
[al-Naba€ ¦’² 78:21-30]
And there are other verses which all indicate that the kuffaar will abide in Hell for eternity and will never come out, and it will never cease to exist. When taken all together this view is very strong and there is no room for misinterpretation .
Will the torment of the people of Hell in Hell be neverending, or will there come a time when it will end?.
Answer:
Praise be to Allaah.
The people of Hell will remain in Hell being tormented without end. This is indicated by a great deal of evidence from the Qur€ ¦’²aan and Sunnah.
Shaykh Ibn € ¦’±Uthaymeen was asked: Is Hell eternal or will it come to an end?
He replied:
What is definite is that it is eternal, and no other view is known among the salaf. Hence the scholars made this one of their tenets of faith, so that we believe that Hell is eternal and will last forever. This is a matter concerning which there is no doubt, because Allaah has mentioned the eternal nature of Hell in three places in the Qur€ ¦’²aan:
1 € ¦’¶ In Soorat al-Nisa, where He says (interpretation of the meaning):
€ ¦’³Verily, those who disbelieve and did wrong [by concealing the truth about Prophet Muhammad and his message of true Islamic Monotheism written in the Tawraatt (Torah) and the Injeel (Gospel) with them]; Allaah will not forgive them, nor will He guide them to any way.
Except the way of Hell, to dwell therein forever€ ¦’´
[al-Nisa€ ¦’² 4:168-169]
2 € ¦’¶ In Soorat al-Ahzaab, where He says (interpretation of the meaning):
€ ¦’³Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell)
Wherein they will abide for ever€ ¦’´
[al-Ahzaab 33:64]
3 € ¦’¶ In Soorat al-Jinn, where He says (interpretation of the meaning):
€ ¦’³and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever€ ¦’´
[al-Jinn 72:23]
If Allaah had mentioned the eternal nature of Hell in one place, that would have been sufficient, so how about if He has mentioned it in three places? It is strange that a group of scholars are of the view that Hell will cease to exist, based on false arguments which go against what is indicated by the Qur€ ¦’²aan and Sunnah, and they misinterpreted the meanings of the Qur€ ¦’²aan and Sunnah and said that the words € ¦’³dwell therein forever€ ¦’´ mean for as long as it exists.
How can this be correct? If they are to dwell therein forever, that means that Hell itself must last forever, as they will be in it. If a person is to dwell in some place forever, then the place where he will be must last forever as well, because if that place will cease to exist then he cannot dwell forever. The verse is very clear, and the arguments which go against the text are to be rejected.
This difference of opinion which was narrated from a few scholars is to be rejected, because it goes against the clear text which every believer must believe in. Whoever goes against it because of some argument that he comes up with may be excused before Allaah. But whoever studies the texts of the Qur€ ¦’²aan and Sunnah will know that the view that Hell will last forever is the truth which cannot be ignored.
Majmoo€ ¦’² Fataawa Ibn € ¦’±Uthaymeen, 2/55-56
It says in Fataawa al-Lajnah al-Daa€ ¦’²imah:
There is a great deal of evidence in the Qur€ ¦’²aan and Sunnah to show that Hell will never cease to exist, and that the kaafireen will abide in Hell forever and will never come out of it. Allaah says (interpretation of the meaning):
€ ¦’³This, because you took the Revelations of Allaah (this Qur€ ¦’²aan) in mockery, and the life of the world deceived you. So this Day, they shall not be taken out from there (Hell), nor shall they be returned to the worldly life (so that they repent to Allaah, and beg His Pardon for their sins)€ ¦’´
[al-Jaathiyah 45:35]
€ ¦’³Surely, those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment€ ¦’´
[al-Nisa€ ¦’² 4:56]
€ ¦’³but he whom He sends astray, for such you will find no Awliyaa€ ¦’² (helpers and protectors) besides Him, and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire.
That is their recompense, because they denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: € ¦’³When we are bones and fragments, shall we really be raised up as a new creation?€ ¦’´
[al-Isra€ ¦’² 17:97]
€ ¦’³But those who disbelieved (in the Oneness of Allaah € ¦’¶ Islamic Monotheism) and denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination€ ¦’´
[al-Taghaabun 64:10]
€ ¦’³and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever€ ¦’´
[al-Jinn 72:23]
€ ¦’³Verily, the Mujrimoon (criminals, sinners, disbelievers) will be in the torment of Hell to abide therein forever.
(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein.
We wronged them not, but they were the Zaalimoon (polytheists, wrongdoers).
And they will cry: € ¦’±O Malik (Keeper of Hell)! Let your Lord make an end of us.€ ¦’´ He will say: € ¦’³Verily, you shall abide forever.€ ¦’²
Indeed We have brought the truth (Muhammad with the Qur€ ¦’²aan) to you, but most of you have a hatred for the truth€ ¦’´
[al-Zukhruf 43:74]
€ ¦’³And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allaah and that Allaah is Severe in punishment.
When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.
And those who followed will say: € ¦’±If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.€ ¦’² Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire€ ¦’´
[al-Baqarah 2:165-167]
€ ¦’³Verily, those who belie Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, 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 (which is impossible). Thus do We recompense the Mujrim€ ¦ûn (criminals, polytheists, sinners).
Theirs will be a bed of Hell (Fire), and over them coverings (of Hell-fire). Thus do We recompense the Zaalimoon (polytheists and wrongdoers)€ ¦’´
[al-A€ ¦’²raaf 7:40-41]
€ ¦’³But those who disbelieve (in the Oneness of Allaah € ¦’· Islamic Monotheism), for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever!
Therein they will cry: € ¦’³Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.€ ¦’´ (Allaah will reply:) € ¦’³Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zaalimoon (polytheists and wrongdoers) there is no helper€ ¦’´
[Faatir 35:36]
€ ¦’³Truly, Hell is a place of ambush € ¦’·
A dwelling place for the Taaghoon (those who transgress the boundary limits set by Allaah, like polytheists, disbelievers in the Oneness of Allaah, hypocrites, sinners, criminals),
They will abide therein for ages.
Nothing cool shall they taste therein, nor any drink.
Except boiling water, and dirty wound discharges € ¦’·
An exact recompense (according to their evil crimes).
For verily, they used not to look for a reckoning.
But they belied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, and that which Our Prophet brought) completely.
And all things We have recorded in a Book.
So taste you (the results of your evil actions). No increase shall We give you, except in torment€ ¦’´
[al-Naba€ ¦’² 78:21-30]
And there are other verses which all indicate that the kuffaar will abide in Hell for eternity and will never come out, and it will never cease to exist. When taken all together this view is very strong and there is no room for misinterpretation .
The meaning of the verse, "They will dwell therein for all the time"
Question:
I would like an explanation of the meaning of this passage, and the most correct interpretation of it. Allaah says (interpretation of the meaning):
€ ¦’³As for those who are wretched, they will be in the Fire, sighing in a high and low tone.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).
And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.€ ¦’´
[Hood 11:106-108] May it be understood from this that whoever enters Paradise may be expelled from it if Allaah wills? Have these verses been abrogated by anything in the Qur€ ¦’²aan, since they appear in a Makkan soorah?.
Answer:
Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
These verses have not been abrogated, rather they are clear. The scholars differed as to the meaning of the phrase € ¦’³except as your Lord wills€ ¦’´, but they are agreed that the delight of the people of Paradise will be everlasting and eternal; it will never cease or come to an end, and they will never be expelled from it. Hence after that Allaah says, € ¦’³a gift without an end€ ¦’´, to refute what some people may imagine, that some may be expelled from Paradise. For they will abide therein forever and this gift is without an end, i.e., it will never cease. In other verses this meaning is explained further. Allaah says (interpretation of the meaning):
€ ¦’³Truly, the Muttaqoon (the pious) will be amidst Gardens and water‑springs (Paradise).
(It will be said to them): € ¦’±Enter therein (Paradise), in peace and security€ ¦’²’´
[al-Hijr 15:46]
Allaah states that they will be secure € ¦’¶ safe from death, safe from expulsion, safe from sickness, grief and all kinds of hardship. Then Allaah says (interpretation of the meaning):
€ ¦’³And We shall remove from their hearts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones.
No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it€ ¦’´
[al-Hijr 15:47-48]
So Allaah states that they will abide therein forever and will never be expelled from it.
And Allaah says (interpretation of the meaning):
€ ¦’³Verily, the Muttaqoon (the pious), will be in place of Security (Paradise)
Among Gardens and Springs,
Dressed in fine silk and (also) in thick silk, facing each other,
So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes.
They will call therein for every kind of fruit in peace and security;
They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire,
As a bounty from your Lord! That will be the supreme success!€ ¦’´
[al-Dukhaan 44:51-57]
So Allaah tells us that the people of Paradise will be in a place of security where they will never be exposed to fear and where the blessing will never be taken away from them. They will also be safe, and they will not face the danger of death, sickness, expulsion, grief or any other hardship, and they will never die. What this means is that the people of Paradise will abide therein forever, for eternity.
Some of the scholars said that the phrase € ¦’³except as your Lord wills€ ¦’´ refers to the extent of their stay in the grave, for the believer will be in one of its gardens and delights. But that is not Paradise itself, rather it is a part of Paradise, for a door will be opened from Paradise for the believer in his grave, and some of its fragrance, goodness and blessings will reach him. Then after that he will be transferred to Paradise which is high above the heavens.
Some of the scholars said that what is meant by the words € ¦’³except as your Lord wills€ ¦’´ is the length of their standing in the place of resurrection, for the Reckoning and the reward or punishment, after they have been brought forth from their graves; then after that they will go to Paradise. And some of the scholars said that the meaning includes both things, the time that they spend in their graves and the time that they spend in the place of standing (on the Day of Judgement), and their passage across the Siraat. During all of these times they are not in Paradise, but they will move from these places to Paradise.
The phrase € ¦’³except as your Lord wills€ ¦’´ means, except for the time spent in the grave, and except for the time when they stand on the Day of Judgement, and except for the time spent crossing al-Siraat, because at those times they will not be in Paradise, but they will be moving towards it. Hence we know that the matter is clear and there is nothing unclear or doubtful in it, praise be to Allaah.
The people of Paradise will be blessed therein and will abide therein forever. There will be no death, no sickness, no expulsion, no hardship, no grief, no menstruation, no nifaas (post-partum bleeding), no kind of hurt forever, rather they will be in everlasting delight and goodness.
Similarly, the people of Hell will abide in it forever; they will not exit it and it will not be destroyed. Rather it will abide and they will abide therein. It was said that the phrase € ¦’³except as your Lord wills€ ¦’´ refers to the time they will spend in their graves, or the time they will spend standing on the Day of Resurrection, as mentioned above concerning the people of Paradise. After that they will be driven to Hell, where they will abide for eternity. We ask Allaah to keep us safe from that. Allaah says in Soorat al-Baqarah (interpretation of the meaning):
€ ¦’³Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire€ ¦’´
[al-Baqarah 2:167]
And Allaah says concerning the kaafirs in Soorat al-Maa'idah (interpretation of the meaning):
€ ¦’³They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment€ ¦’´
[al-Maa€ ¦’²idah 5:37]
Some of the salaf said that the Fire would come to an end after thousands of years and many ages have passed, and that they would die or be brought forth from it. But this view does not count for anything according to the majority of Ahl al-Sunnah wa€ ¦’²l-Jamaa€ ¦’²ah, rather it is false and is refuted by a great deal of evidence from the Qur€ ¦’²aan and Sunnah, as stated above. The view of Ahl al-Sunnah wa'l-Jamaa'ah is that Hell will abide for eternity and that its people will never come forth from it, and that it will never be destroyed, rather it will remain forever, according to the apparent meaning of the Qur€ ¦’²aan and of the Sunnah as proven from the Prophet (peace and blessings of Allaah be upon him). The evidence for that, apart from what has been mentioned above, is that Allaah says concerning the Fire (interpretation of the meaning):
€ ¦’³whenever it abates, We shall increase for them the fierceness of the Fire€ ¦’´
[al-Isra€ ¦’² 17:97]
And Allaah says in Soorat al-Naba€ ¦’², addressing the people of Hell (interpretation of the meaning):
€ ¦’³So taste you (the results of your evil actions). No increase shall We give you, except in torment€ ¦’´
[al-Naba€ ¦’² 78:30]
We ask Allaah to keep us safe and sound from that and becoming among its people.
See Majmoo€ ¦’² Fataawa al-Maqaalaat al-Shaykh Ibn Baaz, vol. 4, p. 361
Other verses which clearly indicate that the people of Hell will abide therein forever include the following (interpretation of the meanings):
1 € ¦’¶ € ¦’³Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way € ¦’· (Tafsir Al-Qurtub€ ¦î).
Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah€ ¦’´
[al-Nisa€ ¦’² 4:168-169]
2 € ¦’¶ € ¦’³(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever€ ¦’´
[al-Jinn 72:23]
3 € ¦’¶ € ¦’³Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).
Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper€ ¦’´
[Al-Ahzaab 33:64-65]
And Allaah knows best.
I would like an explanation of the meaning of this passage, and the most correct interpretation of it. Allaah says (interpretation of the meaning):
€ ¦’³As for those who are wretched, they will be in the Fire, sighing in a high and low tone.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).
And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.€ ¦’´
[Hood 11:106-108] May it be understood from this that whoever enters Paradise may be expelled from it if Allaah wills? Have these verses been abrogated by anything in the Qur€ ¦’²aan, since they appear in a Makkan soorah?.
Answer:
Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
These verses have not been abrogated, rather they are clear. The scholars differed as to the meaning of the phrase € ¦’³except as your Lord wills€ ¦’´, but they are agreed that the delight of the people of Paradise will be everlasting and eternal; it will never cease or come to an end, and they will never be expelled from it. Hence after that Allaah says, € ¦’³a gift without an end€ ¦’´, to refute what some people may imagine, that some may be expelled from Paradise. For they will abide therein forever and this gift is without an end, i.e., it will never cease. In other verses this meaning is explained further. Allaah says (interpretation of the meaning):
€ ¦’³Truly, the Muttaqoon (the pious) will be amidst Gardens and water‑springs (Paradise).
(It will be said to them): € ¦’±Enter therein (Paradise), in peace and security€ ¦’²’´
[al-Hijr 15:46]
Allaah states that they will be secure € ¦’¶ safe from death, safe from expulsion, safe from sickness, grief and all kinds of hardship. Then Allaah says (interpretation of the meaning):
€ ¦’³And We shall remove from their hearts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones.
No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it€ ¦’´
[al-Hijr 15:47-48]
So Allaah states that they will abide therein forever and will never be expelled from it.
And Allaah says (interpretation of the meaning):
€ ¦’³Verily, the Muttaqoon (the pious), will be in place of Security (Paradise)
Among Gardens and Springs,
Dressed in fine silk and (also) in thick silk, facing each other,
So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes.
They will call therein for every kind of fruit in peace and security;
They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire,
As a bounty from your Lord! That will be the supreme success!€ ¦’´
[al-Dukhaan 44:51-57]
So Allaah tells us that the people of Paradise will be in a place of security where they will never be exposed to fear and where the blessing will never be taken away from them. They will also be safe, and they will not face the danger of death, sickness, expulsion, grief or any other hardship, and they will never die. What this means is that the people of Paradise will abide therein forever, for eternity.
Some of the scholars said that the phrase € ¦’³except as your Lord wills€ ¦’´ refers to the extent of their stay in the grave, for the believer will be in one of its gardens and delights. But that is not Paradise itself, rather it is a part of Paradise, for a door will be opened from Paradise for the believer in his grave, and some of its fragrance, goodness and blessings will reach him. Then after that he will be transferred to Paradise which is high above the heavens.
Some of the scholars said that what is meant by the words € ¦’³except as your Lord wills€ ¦’´ is the length of their standing in the place of resurrection, for the Reckoning and the reward or punishment, after they have been brought forth from their graves; then after that they will go to Paradise. And some of the scholars said that the meaning includes both things, the time that they spend in their graves and the time that they spend in the place of standing (on the Day of Judgement), and their passage across the Siraat. During all of these times they are not in Paradise, but they will move from these places to Paradise.
The phrase € ¦’³except as your Lord wills€ ¦’´ means, except for the time spent in the grave, and except for the time when they stand on the Day of Judgement, and except for the time spent crossing al-Siraat, because at those times they will not be in Paradise, but they will be moving towards it. Hence we know that the matter is clear and there is nothing unclear or doubtful in it, praise be to Allaah.
The people of Paradise will be blessed therein and will abide therein forever. There will be no death, no sickness, no expulsion, no hardship, no grief, no menstruation, no nifaas (post-partum bleeding), no kind of hurt forever, rather they will be in everlasting delight and goodness.
Similarly, the people of Hell will abide in it forever; they will not exit it and it will not be destroyed. Rather it will abide and they will abide therein. It was said that the phrase € ¦’³except as your Lord wills€ ¦’´ refers to the time they will spend in their graves, or the time they will spend standing on the Day of Resurrection, as mentioned above concerning the people of Paradise. After that they will be driven to Hell, where they will abide for eternity. We ask Allaah to keep us safe from that. Allaah says in Soorat al-Baqarah (interpretation of the meaning):
€ ¦’³Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire€ ¦’´
[al-Baqarah 2:167]
And Allaah says concerning the kaafirs in Soorat al-Maa'idah (interpretation of the meaning):
€ ¦’³They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment€ ¦’´
[al-Maa€ ¦’²idah 5:37]
Some of the salaf said that the Fire would come to an end after thousands of years and many ages have passed, and that they would die or be brought forth from it. But this view does not count for anything according to the majority of Ahl al-Sunnah wa€ ¦’²l-Jamaa€ ¦’²ah, rather it is false and is refuted by a great deal of evidence from the Qur€ ¦’²aan and Sunnah, as stated above. The view of Ahl al-Sunnah wa'l-Jamaa'ah is that Hell will abide for eternity and that its people will never come forth from it, and that it will never be destroyed, rather it will remain forever, according to the apparent meaning of the Qur€ ¦’²aan and of the Sunnah as proven from the Prophet (peace and blessings of Allaah be upon him). The evidence for that, apart from what has been mentioned above, is that Allaah says concerning the Fire (interpretation of the meaning):
€ ¦’³whenever it abates, We shall increase for them the fierceness of the Fire€ ¦’´
[al-Isra€ ¦’² 17:97]
And Allaah says in Soorat al-Naba€ ¦’², addressing the people of Hell (interpretation of the meaning):
€ ¦’³So taste you (the results of your evil actions). No increase shall We give you, except in torment€ ¦’´
[al-Naba€ ¦’² 78:30]
We ask Allaah to keep us safe and sound from that and becoming among its people.
See Majmoo€ ¦’² Fataawa al-Maqaalaat al-Shaykh Ibn Baaz, vol. 4, p. 361
Other verses which clearly indicate that the people of Hell will abide therein forever include the following (interpretation of the meanings):
1 € ¦’¶ € ¦’³Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way € ¦’· (Tafsir Al-Qurtub€ ¦î).
Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah€ ¦’´
[al-Nisa€ ¦’² 4:168-169]
2 € ¦’¶ € ¦’³(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever€ ¦’´
[al-Jinn 72:23]
3 € ¦’¶ € ¦’³Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).
Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper€ ¦’´
[Al-Ahzaab 33:64-65]
And Allaah knows best.
Why will there be more women in Hell than men?
It was narrated from the Prophet (peace and blessings of Allaah be upon him) that women will form the majority of the people of Hell. It was narrated from € ¦’±Imraan ibn Husayn that the Prophet (peace and blessings of Allaah be upon him) said: € ¦’³I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.€ ¦’´
(Narrated by al-Bukhaari, 3241; Muslim, 2737)
With regard to the reason for that, the Prophet (peace and blessings of Allaah be upon him) was asked about it and he explained the reason.
It was narrated that € ¦’±Abd-Allaah ibn € ¦’±Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.€ ¦’´ They said, € ¦’³Why, O Messenger of Allaah?€ ¦’´ He said, € ¦’³Because of their ingratitude (kufr).€ ¦’´ It was said, € ¦’³Are they ungrateful to Allaah?€ ¦’´ He said, € ¦’³They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, € ¦’±I have never had anything good from you.€ ¦’²’´ (Narrated by al-Bukhaari, 1052)
It was narrated that Abu Sa€ ¦’²eed al-Khudri said:
€ ¦’³The Messenger of Allaah (peace and blessings of Allaah be upon him) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, € ¦’±O women! Give charity, for I have seen that you form the majority of the people of Hell.€ ¦’² They asked, € ¦’±Why is that, O Messenger of Allaah?€ ¦’² He replied, € ¦’±You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.€ ¦’² The women asked, € ¦’±O Messenger of Allaah, what is deficient in our intelligence and religious commitment?€ ¦’² He said, € ¦’±Is not the testimony of two women equal to the testimony of one man?€ ¦’² They said, € ¦’±Yes.€ ¦’² He said, € ¦’±This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?€ ¦’² The women said, € ¦’±Yes.€ ¦’² He said, € ¦’±This is the deficiency in her religious commitment.€ ¦’²’´ (Narrated by al-Bukhaari, 304)
It was narrated that Jaabir ibn € ¦’±Abd-Allaah said: € ¦’³I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of fear of Allaah (taqwa) and urging us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them. Then he said, € ¦’±Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, € ¦’±Why is that, O Messenger of Allaah?€ ¦’² He said, € ¦’±Because you complain too much and are ungrateful to your husbands.€ ¦’² Then they started to give their jewellery in charity, throwing their earrings and rings into Bilaal€ ¦’²s cloak.€ ¦’´(Narrated by Muslim, 885)
Our believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they learned of this, did good deeds which would be the means, by Allaah€ ¦’²s leave, of keeping them far away from being included in that majority of the inhabitants of Hell.
So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allaah has forbidden, especially shirk in its many forms which are widespread among women, such as seeking one's needs from someone other than Allaah, going to practitioners of witchcraft and fortune-tellers, etc.
We ask Allaah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it.
(Narrated by al-Bukhaari, 3241; Muslim, 2737)
With regard to the reason for that, the Prophet (peace and blessings of Allaah be upon him) was asked about it and he explained the reason.
It was narrated that € ¦’±Abd-Allaah ibn € ¦’±Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: € ¦’³I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.€ ¦’´ They said, € ¦’³Why, O Messenger of Allaah?€ ¦’´ He said, € ¦’³Because of their ingratitude (kufr).€ ¦’´ It was said, € ¦’³Are they ungrateful to Allaah?€ ¦’´ He said, € ¦’³They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, € ¦’±I have never had anything good from you.€ ¦’²’´ (Narrated by al-Bukhaari, 1052)
It was narrated that Abu Sa€ ¦’²eed al-Khudri said:
€ ¦’³The Messenger of Allaah (peace and blessings of Allaah be upon him) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, € ¦’±O women! Give charity, for I have seen that you form the majority of the people of Hell.€ ¦’² They asked, € ¦’±Why is that, O Messenger of Allaah?€ ¦’² He replied, € ¦’±You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.€ ¦’² The women asked, € ¦’±O Messenger of Allaah, what is deficient in our intelligence and religious commitment?€ ¦’² He said, € ¦’±Is not the testimony of two women equal to the testimony of one man?€ ¦’² They said, € ¦’±Yes.€ ¦’² He said, € ¦’±This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?€ ¦’² The women said, € ¦’±Yes.€ ¦’² He said, € ¦’±This is the deficiency in her religious commitment.€ ¦’²’´ (Narrated by al-Bukhaari, 304)
It was narrated that Jaabir ibn € ¦’±Abd-Allaah said: € ¦’³I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of fear of Allaah (taqwa) and urging us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them. Then he said, € ¦’±Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, € ¦’±Why is that, O Messenger of Allaah?€ ¦’² He said, € ¦’±Because you complain too much and are ungrateful to your husbands.€ ¦’² Then they started to give their jewellery in charity, throwing their earrings and rings into Bilaal€ ¦’²s cloak.€ ¦’´(Narrated by Muslim, 885)
Our believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they learned of this, did good deeds which would be the means, by Allaah€ ¦’²s leave, of keeping them far away from being included in that majority of the inhabitants of Hell.
So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allaah has forbidden, especially shirk in its many forms which are widespread among women, such as seeking one's needs from someone other than Allaah, going to practitioners of witchcraft and fortune-tellers, etc.
We ask Allaah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it.
God grants ease with every hardship
God has given us the good news that, by His grace, He will create ease with every hardship when testing people in this world. God tells us this good news in the following verses:
For truly, with hardship comes ease; truly, with hardship comes ease. (Qur'an, 94:5-6)
When we look at the Prophet’s (saws) and pious people’s lives in the Qur’an, we find it striking that, in every seemingly hard situation they encounter, God creates simplicity. God, with his attribute “The Conqueror,” opens up and simplifies all paths.
The Qur’an gives examples of believers who had to leave their homes, that is, they had to emigrate, because of the reactions and abuse they experienced when they were struggling in the name of God. These people had to leave their jobs, houses, gardens, and belongings and emigrate to strange lands where they knew no one. When looked at from the outside, this seems like a hard situation. But, in Surat An-Nisa’ God informs us that He made the situations of the believers who had to emigrate easier and that He blessed them:
Those who migrate for the cause of God will find many places of refuge in the land and ample sustenance. If anyone leaves his home, as a refugee for God’s and His Messenger’s sake, and he is overtaken by death, it is God Who will reward him. God is Ever-Forgiving and Most Merciful. (Qur'an, 4:100)
Consequently, God proved His promise to the believers living in our Prophet’s time. The Companions of the Prophet (saws), who didn’t give importance to worldly goods and who selflessly undertook any hardships in the name of God, were given means of sustenance and sheltered in the best possible way by God. God made their work much easier compared to other people’s work. The ease and mercy the companions received are mentioned in the Qur’an:
When you were few and oppressed in the land, and afraid of your enemies’ onslaught, He gave you refuge and supported you with His help and bestowed great benefits upon you, so that hopefully you would be thankful.
(Qur'an, 8:26)
Other experiences in the lives of the other prophets are clear example of making life easy for the believers.
For example, this alleviation of hardship is obvious in many incidents in the life of Prophet Joseph (peace be upon him). After being thrown into a well by his brothers, the Prophet Joseph (peace be upon him) was found by a caravan. The people who found Joseph (peace be upon him) sold him to a vizier, (minister), as a slave. Shortly afterwards, Joseph (as) was accused of wrongdoing and thrown into jail, even though he hadn’t done anything wrong. The turn of events in Joseph (as)’s life may at first sight seem very difficult. But, God rewarded him for his demonstration of good morals and gratefulness, and showed that He willed ease along with hardship. The Prophet Joseph (as), through seemingly negative events, was placed at the head of the treasury and became an important minister.
God supports the believers by alleviating the hardship the Prophet Moses (as) experienced. The Prophet Moses (as), in his struggle against one of the most ferocious people who ever lived, Pharaoh, gains superiority with God’s help and support. When Moses (as) prays to God to give him his brother Aaron (as) as a helper, God answers his prayers. Besides this, by equipping Moses (as) with miraculous powers, God enables him to defeat Pharaoh’s sorcerers. And the Prophet Moses (as), even in the most trying times, doesn’t forget that God’s help is with the believers. When being followed by Pharaoh’s army and the Red Sea blocking their way ahead, Moses (as) reminds his companions that God’s help is always with them and that God will show them a way out:
He said, “Never! My Lord is with me and He will guide me.” So We bade Moses: “Strike the sea with your staff.” And it split in two, each part like a towering cliff. And We brought the others right up to it. We rescued Moses and all those who were with him. Then We drowned the rest. (Qur'an, 26:62-66)
Another illustration from the life of the Prophet (saws) is the occasion when the Prophet Mohammad (saws) is being pursued by the unbelievers and he hides in a cave along with a believer. There being a believer who supports Prophet Mohammad (saws) when he is under the threat of unbelievers, is one of the examples of the easing of hardship that God provided.
If you do not help him, God will help him as He did when the unbelievers drove him out and there were two of them in the Cave. He said to his companion, “Do not be despondent, God is with us.” Then God sent down His serenity upon him and sent to his aid invisible warriors, so that he routed the unbelievers and exalted the word of God. God is Almighty, All-Wise. (Qur’an, 9:40)
Actually, when a person looks at the inner meaning of things, he can see how God facilitates everything at every moment of his life. But, people who can see this reality are those who fear God, who put themselves in God’s hands, who know that whenever they face a difficulty it is in their fate, and who have faith in God as their only real friend and guardian.
In His verses, God informs us that He will bless these kinds of people when they least expect it and make their tasks easier:
… This is admonishment for all who believe God and the Last Day. Whoever has fear of God—He will give him a means of salvation out and provide for him from where he does not expect. Whoever puts his trust in God—He will be all-sufficient for him. God will surely bring about what He decrees. God has appointed a measure for all things. (Qur'an, 65:2-3)
He who has plenty should spend according to his wealth, and the poor man should spend from what God has given him. God does not demand from any man more than He has given him. God, after difficulty, will bring ease. (Qur'an, 65:7)
As God tells us in His verses, He simplifies things for those who sincerely abide by His commands. Those who believe in this, never show any weakness in the face of hardships.
In Surat al-Inshirah, God gives us the good news that there is ease with every suffering again, and that it is He Who lifts the burdens from people:
Did We not lift up your heart and relieve you of the burden which weighed down your back? Did We not give you high renown? For truly, with hardship comes ease; truly, with hardship comes ease. (Qur'an, 94:1-6)
----
How perfect You are O Allah, and I praise You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance.
'Our Lord, give us good in this world, and good in the hereafter, and safeguard us from the punishment of the Fire.'
(Qur'an, 2:200-201)
With kind n humble regards,
Your Sister In Islam
Umme Safoora
For truly, with hardship comes ease; truly, with hardship comes ease. (Qur'an, 94:5-6)
When we look at the Prophet’s (saws) and pious people’s lives in the Qur’an, we find it striking that, in every seemingly hard situation they encounter, God creates simplicity. God, with his attribute “The Conqueror,” opens up and simplifies all paths.
The Qur’an gives examples of believers who had to leave their homes, that is, they had to emigrate, because of the reactions and abuse they experienced when they were struggling in the name of God. These people had to leave their jobs, houses, gardens, and belongings and emigrate to strange lands where they knew no one. When looked at from the outside, this seems like a hard situation. But, in Surat An-Nisa’ God informs us that He made the situations of the believers who had to emigrate easier and that He blessed them:
Those who migrate for the cause of God will find many places of refuge in the land and ample sustenance. If anyone leaves his home, as a refugee for God’s and His Messenger’s sake, and he is overtaken by death, it is God Who will reward him. God is Ever-Forgiving and Most Merciful. (Qur'an, 4:100)
Consequently, God proved His promise to the believers living in our Prophet’s time. The Companions of the Prophet (saws), who didn’t give importance to worldly goods and who selflessly undertook any hardships in the name of God, were given means of sustenance and sheltered in the best possible way by God. God made their work much easier compared to other people’s work. The ease and mercy the companions received are mentioned in the Qur’an:
When you were few and oppressed in the land, and afraid of your enemies’ onslaught, He gave you refuge and supported you with His help and bestowed great benefits upon you, so that hopefully you would be thankful.
(Qur'an, 8:26)
Other experiences in the lives of the other prophets are clear example of making life easy for the believers.
For example, this alleviation of hardship is obvious in many incidents in the life of Prophet Joseph (peace be upon him). After being thrown into a well by his brothers, the Prophet Joseph (peace be upon him) was found by a caravan. The people who found Joseph (peace be upon him) sold him to a vizier, (minister), as a slave. Shortly afterwards, Joseph (as) was accused of wrongdoing and thrown into jail, even though he hadn’t done anything wrong. The turn of events in Joseph (as)’s life may at first sight seem very difficult. But, God rewarded him for his demonstration of good morals and gratefulness, and showed that He willed ease along with hardship. The Prophet Joseph (as), through seemingly negative events, was placed at the head of the treasury and became an important minister.
God supports the believers by alleviating the hardship the Prophet Moses (as) experienced. The Prophet Moses (as), in his struggle against one of the most ferocious people who ever lived, Pharaoh, gains superiority with God’s help and support. When Moses (as) prays to God to give him his brother Aaron (as) as a helper, God answers his prayers. Besides this, by equipping Moses (as) with miraculous powers, God enables him to defeat Pharaoh’s sorcerers. And the Prophet Moses (as), even in the most trying times, doesn’t forget that God’s help is with the believers. When being followed by Pharaoh’s army and the Red Sea blocking their way ahead, Moses (as) reminds his companions that God’s help is always with them and that God will show them a way out:
He said, “Never! My Lord is with me and He will guide me.” So We bade Moses: “Strike the sea with your staff.” And it split in two, each part like a towering cliff. And We brought the others right up to it. We rescued Moses and all those who were with him. Then We drowned the rest. (Qur'an, 26:62-66)
Another illustration from the life of the Prophet (saws) is the occasion when the Prophet Mohammad (saws) is being pursued by the unbelievers and he hides in a cave along with a believer. There being a believer who supports Prophet Mohammad (saws) when he is under the threat of unbelievers, is one of the examples of the easing of hardship that God provided.
If you do not help him, God will help him as He did when the unbelievers drove him out and there were two of them in the Cave. He said to his companion, “Do not be despondent, God is with us.” Then God sent down His serenity upon him and sent to his aid invisible warriors, so that he routed the unbelievers and exalted the word of God. God is Almighty, All-Wise. (Qur’an, 9:40)
Actually, when a person looks at the inner meaning of things, he can see how God facilitates everything at every moment of his life. But, people who can see this reality are those who fear God, who put themselves in God’s hands, who know that whenever they face a difficulty it is in their fate, and who have faith in God as their only real friend and guardian.
In His verses, God informs us that He will bless these kinds of people when they least expect it and make their tasks easier:
… This is admonishment for all who believe God and the Last Day. Whoever has fear of God—He will give him a means of salvation out and provide for him from where he does not expect. Whoever puts his trust in God—He will be all-sufficient for him. God will surely bring about what He decrees. God has appointed a measure for all things. (Qur'an, 65:2-3)
He who has plenty should spend according to his wealth, and the poor man should spend from what God has given him. God does not demand from any man more than He has given him. God, after difficulty, will bring ease. (Qur'an, 65:7)
As God tells us in His verses, He simplifies things for those who sincerely abide by His commands. Those who believe in this, never show any weakness in the face of hardships.
In Surat al-Inshirah, God gives us the good news that there is ease with every suffering again, and that it is He Who lifts the burdens from people:
Did We not lift up your heart and relieve you of the burden which weighed down your back? Did We not give you high renown? For truly, with hardship comes ease; truly, with hardship comes ease. (Qur'an, 94:1-6)
----
How perfect You are O Allah, and I praise You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance.
'Our Lord, give us good in this world, and good in the hereafter, and safeguard us from the punishment of the Fire.'
(Qur'an, 2:200-201)
With kind n humble regards,
Your Sister In Islam
Umme Safoora
Subscribe to:
Posts (Atom)