<b>Human Being Has a Great Capacity For Self-Delusions</b>

<b>Al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi</b>

Imam Ibn ul Qayyim al Jawziyyah

Translation: Suheil Laher

There are two things one should be take heed of if one wishes to attain success and felicity:

1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur'an, for along with the sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allah is true, the Messenger is true, the Qur'an is true, and that Allah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and sunnah.

2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:

Through relying on Allah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.

Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with ahadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"

Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.

Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.

Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.

Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'

Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:

"Your Lord will give you, so that you become pleased." [surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [surah Zumar, 93]

This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,

"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [surah Nisa,48]

Also,

"None will burn in it except the most miserable one who rejected and turned away [from the truth]." [surah Layl, 15-16]. This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it.

"[Hell] has been prepared for the unbelievers." [surah Baqarah, 24].

The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven

"has been prepared for the pious" [surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.

Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [surah Nisa, 31]

Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him.

Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."

How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him?

"And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [surah Fussilat, 23]

So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.

Ponder over this.

Consider: how is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!

Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"

What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be? Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?

So, if we reflect over this, we will realize that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.

Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception.

"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [surah Baqarah, 218]

So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people.

"Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful. [surah Nahl, 119]

So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.

I decided to start a new thread for this because of it's importance and because i am having major problems with it....

I find myself much too distracted in salaah... i am trying everything but the khushuu in salaah seems to be low..... can any one tell me with proper evidence... more about this khushuu and how to properly observe it

i am desperate

Allaah, Jalla wa 3alaa, Says (translation of approximate meaning):

{There has already been for you an excellent example to be followed in Ibraaheem and those with him, when they said to their people, "Indeed we are disassociated from you and from whatever you worship other than Allaah. We have rejected you, and there has started between us and you animosity and hatred forever until you believe in Allaah alone."} (al-Mumtahinah v. 4)

I sometimes sit down and ponder, how many of us are actually following this example, this obligatory example, which Allaah, Jalla wa 3alaa, Has Obligated us to follow in numerous other places in the Qur'aan.

We go to school (high school, college, etc.) or go to our jobs and workplaces, and we talk as if there is nothing big between us and them (the Kuffaar). As if the difference between us and them is really a 'superficial' thing. And even if we believe in it at the level of our hearts (theoretically), then how many of us believe in it actively (practically)?

Have you ever told those individuals who resist and/or oppose Islaam, that you hate them? Why you hate them? The major reason for this hate?

Many Muslims talk about hate that they have for the Kuffaar, because of the oppression that is inflicted upon us from them. Is this the main hatred Ibraaheem was praised for? No it was not!

It was hatred FOR THEM due to their belief in false religions and worship of idols ('primitive' ones or so-called 'civilized' and 'modern' idols).

And some will claim 'But this will turn them away from Islaam!' They have not uderstood the issue correctly. There is a difference between general declaration of animosity towards them, versus specific individuals (who have not heard the Message), and there is a difference between those who were not exposed to the Message, versus those who have. And the hatred and animosity must always at least exist in the heart. What we speak of is its active, public and open manifestation, display, and declaration.

And this declaration against their false religions and idols, is always needed.

And when they are exposed to this declaration of animosity, they are forced to consider and ponder, Why? Why? Why do they hate me? Did I do something wrong? Maybe I did? Am I a fool? Maybe I am? Yes, some hearts have returned to their Lord by the blessings Allaah Places in these words and actions.

And we must remember, to declare the causes of this hatred, and reasons, otherwise the message is not understood. And the particular falsehood (false religions and idols), that the people of our localities worship have to be mentioned, one by one, until it is a well known and famous fact amongst them, that the followers of this Religion (Islaam) hate us and hate our religions and idols.

Oh brother and sister, oh carriers of the Prophet's banner, you are not a part of the Victorious Aided and Supported Group, until you make this declaration, openly and publicly, for a major characteristic of this blessed group is the openness of their call, and its apparentness, as the Prophet mentioned (Peace and Blessings be upon him). And there is no victory for this Ummah and its Deen, until we establish this.

Lastly, a reminder to my brothers, that the declaration of faith, is one of negation and affirmation, negation of the right of worship from everything and everyone other than Allaah, and affirming it to Him alone, negating love, friendship and alliance from Allaah's enemies, and affirming that alone to Allaah, His Messenger, and the Believers. So as we declare our enmity towards the Kuffaar, we must not forget to also declare what the Truth is, that is the affirmation part of our beliefs, such as that it is Allaah alone who deserves worship, that His Religion is the Only acceptable one by Him, that He Shall certainly Resurruct us and Take us into account, that His final Message was to the Prophet Muhammad, Sallallaahu 3alayhi wa Sallam, and that our friendship and alliance is to the believers.

And the last of our words is that All Praise is to Allaah, the Lord of the Universe.

THE CONCEPT OF: AL WALA’A WA BARA’A

The topic of walaa' and baraa' is of great importance for three main reasons:-

Firstly: that the concept of walaa' and baraa' is one of the greatest fundamentals of the Islaamic creed ('aqeedah).

Shaykh Ahmad ibn 'Ateeq, rahimahullaah, said:

"There isn't in the Book of Allaah the Exalted - after the issue concerning the obligation of tawheed and the forbiddance of its opposite - any issue which has as so many proofs, nor so clearly explained, than the issue of walaa' and baraa'."

As regards walaa' (allegiance), it is manifesting sincere love and help for Allaah, and for His Prophets, and for the Believers. Whereas baraa' (enmity) is manifesting enmity and dissociation from falsehood and its people. And these matters are actually from the most fundamental issues of faith (eemaan).

Secondly: that the Muslim live in a very crucial time in which many of the basic and vital Islaamic concepts have either been forgotten, misunderstood or neglected; and from such basic concepts is the concept of walaa' and baraa'. The consequence of this is that many Muslims are no longer aware of those qualities that distinguish a believer from an unbeliever; which has in turn caused the faith of many Muslims to be severely weakened and has led many of them to take the unbelievers as intimate friends and allies - imitating their manners, ways and aspirations.

Thirdly: that because the concept of walaa' and baraa' is so central to the meaning of: 'laa ilaaha illallaah', then any errors concerning it, actually means an error in understanding the very kalimah itself.

Understanding the essentials of Walaa' and Baraa'

In order to understand the issue at hand, we need to discuss the following six matters:-

[1] The Meaning of 'laa ilaaha illallaah'

It means: "None has the right to be worshipped, except Allaah. So with this, the worship of all other deities has been negated; and worship has been affirmed for only Allaah alone."

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"There is no happiness for the hearts, nor complete delight, except in loving Allaah and drwaing close to Him with whatever He loves. And it is not possible to [truly] love Him, except by turning away from all that is loved besides Him. This is the reality of 'laa ilaaha illallaah' and it is the Religion of the close friend (khaleel) of Allaah; Ibraaheem 'alayhis-salaam, as well as that of all the Prophets and Messengers."

So love of Allaah, and doing that which He loves and is pleased with, is the reality of laa ilaaha illallaah. Al-Haafidh al-Hakamee, rahimahullaah, said:

"The signs that a person loves his Lord is: that he gives precedence to what He loves, even if it opposes the person's own desires; [ii] to hate what his Lord hates, even if his own desires incline towards it; [iii] to show sincere love and help (walaa') to those who ally themselves with Allaah and His Messenger; [iv] to show enmity to those who show enmity to Allaah and His Messenger; [v] to follow His Messenger sallallaahu 'alayhi wa sallam; and [vi] to accept his guidance."

Imaam Ibn al-Qayyim, rahimahullaah, said in poetry form:

"A condition for true love is that your love should agree with; The love of the one whom you love, without there being disobedience.

If you claim to love Him, yet show opposition;

Then your love is but a false pretence.

Do you love the enemies of the Beloved, whilst claiming to love Him;

Yet still seek love in return.

And you fight and show enmity to those whom He loves;

Is this true love, O brother, or the following of Shaytaan.

There is no worship without singling Him out exclusively;

Along with submitting the heart and limbs to Him in humility."

[2] The Implications of laa ilaaha illallaah

The declaration of laa ilaaha illallaah implies having walaa' and baraa' for certain matters.

The kalimah implies showing walaa' (sincere love and help) to Allaah, His Religion, His Book, His Prophets, and His righteous worshippers; as well as taking them as close allies and helpers:

"Indeed your helper and protecter is none other than Allaah, His Messenger, and the Believers." [soorah al-Maa'idah 5:55].

It implies dissociation for those who worship other than Allaah and enmity towards all that is worshipped besides Him:

"Indeed there is for you an excellent example in the Prophet Ibraaheem and those with him, when they said to their people: Indeed we are free from you and whatever you worship besides Allaah; we have rejected you, and there has arisen between us and you enmity and hatred, until you believe and worship Allaah alone." [soorah al-Mumtahanah 60:4].

"Whosoever rejects at-taaghoot and believes in Allaah, has grasped the most trustworthy hand-hold that never breaks." [soorah al-Baqarah 2:256].

Shaykh Muhammad ibn 'Abdul-Wahhaab, rahimahullaah, said:

"And know that a person will not be considered a Believer, except by rejecting all that is worshipped besides Allaah. The proof is this Verse."

It implies having love for what Allaah has prescribed:

"Follow that which has been revealed from your Lord, and do not follow any friends and helpers other than Him." [soorah al-A'raaf 7:3].

It implies having enmity for those laws and judgements that oppose Islaam:

"Do they seek after a judgement from the times of ignorance. And who is better in judgement than Allaah, for a people who have certainty." [soorah al-Maa'idah 5:5].

It implies dissociation from every religion other than Islaam:

"Whoever seeks after a Religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the

loosers." [soorah Aal-'Imraan 3:85].

[3] What laa ilaaha illallaah Negates and Affirms

The kalimah negates certain matters, and affirms certain matters.

It negates four matters:- aalihah, tawaagheet, andaad, and arbaab

<em> Aalihah: If a person directs his hopes and fears to something, believing that it can bring benefit or ward of harm in and of itself, then such things have been made into deities that are worshipped besides Allaah (aalihah). So the kalimah negates this for anything other than Allaah.</em>

<em>"If Allaah afflicts you with some harm, there is no one who can remove it except Allaah. And if He desires good for you, there is no one who can repel His favour." [soorah Yoonus 10:107].</em>

<em> [ii] Tawaagheet: whoever is worshipped and is pleased with it, or claims having some qualities of divinity; such as claiming to have knowledge of the unseen, or deems it permissible to legislate laws in opposition to Allaah's Laws - then such people are transgressors who have overstepped the limits (tawaagheet).</em>

<em> "To every nation We sent Prophets and Messengers, ordering: Worship Allaah alone, and turn away from the taaghoot." [soorah an-Nahl 16:36].</em>

<em> [iii] Andaad: Whatever draws a person away from obedience to Allaah, whether family, children, wealth or dwelling, become rivals (andaad) to Allaah.</em>

<em> "And of mankind there are those who take others besides Allaah as rivals to Allaah. They love them as they should love Allaah." [soorah al-Baqarah 2:165].</em>

<em> [iv] Arbaab: those who knowingly give verdicts in opposition to Allaah's Laws, and are then followed in this, have been made into lords (arbaab) besides Allaah.</em>

<em>"They took their rabbis and priests to be lords besides Allaah." [soorah at-Tawbah 9:31].</em>

<em> The kalimah also affirms four matters:- </em>

<em><em>: Sincerity: That the object of our worship should be Allaah, and that all worship should be exclusively directed to Him alone (ikhlaas):</em></em>

<em><em>"And they have not been commanded, except that they should sincerely and exclusively worship Allaah alone, ." [soorah al-Bayyinah 98:5].</em></em>

<em><em>[ii]: Love: That Allaah should be loved more than anything and everything else.</em></em>

<em><em>"But those who believe are stronger in their love of Allaah." [soorah al-Baqarah 2:165].</em></em>

<em><em>[iii], [iv]: Fear and Hope: that reverential fear and hope should be for Allaah alone:</em></em>

<em><em>"So do not fear them, but fear Me and beware of disobeying Me, if you are true believers." [soorah Aal-'Imraan 3:175]. </em></em>

<em><em>"So whoever hopes to see his Lord and be rewarded by Him, then let him make his worship correct and make it purely and exclusively for Him; and let him not give any share of it to other than Him." [soorah al-Kahf 18:110].</em></em>

<em><em>[4]: The Companions and laa ilaaha illallaah </em></em>

<em><em>How the Companions, radiallaahu 'anhum, understood and acted upon the requirements of this great kalimah, has been beautifuly explained to us by Imaam Sufyaan ibn 'Uyaynah, rahimahullaah. </em></em>

<em><em>Muhammad ibn 'Abdul-Malik al-Musaysee said: </em></em>

<em><em>We were with Sufyaan ibn 'Uyaynah in the year one-hundred and seventy, and a person asked him about faith (eemaan), so he replied: "It is statement and action." The man asked: Does it increase and decrease? He replied: "It increases as Allaah wishes, and it decreases as Allaah wishes; to the extent that no more than the likes of this remains, [and he demonstrated with his hand]." The man asked: How should we deal with those who claim that it is statement without action? </em></em>

<em><em>Sufyaan replied: "This is what they used to say before the rulings and limits of eemaan were established. Indeed Allaah, the Mighty and Majestic, sent our Prophet Muhammad sallallaahu 'alayhi wa sallam to all of mankind to tell them that none has the right to be worshipped except Allaah, and that I am the Messenger of Allaah. So when they said that, there blood and wealth would be protected, except by right, and their reckoning would be with Allaah. When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded the Prophet sallallaahu 'alayhi wa sallam to order them to Pray; so he ordered them and they did it. By Allaah! Had they not done so, then their first act would not have benefited them. </em></em>

<em><em>When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded him to order them to migrate to Madeenah; so he ordered them and they did so. By Allaah! Had they not done so, then neither their first act, nor the Prayer would have benefitted them. </em></em>

<em><em>When Allaah, the Most Blessed, the Most High was satisfied with the truthfulness of this from their hearts, He commanded him to order them to return to Makkah, in order to fight their [disbelieving] fathers and sons; until they said the kalimah that they had said, prayed their Prayer, and joined them in their migration. So he ordered them and they did so. By Allaah! Had they not done so, then neither their first act, nor the Prayer, nor their migration would have benefited them. </em></em>

<em><em>When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded him to order them to migrate to perform tawaaf around the house in worship of Him, and to shave their heads out of humility; so he ordered them and they did so. By Allaah! Had they not done so, then neither their first act, nor the Prayer, nor their migration, nor their fighting their fathers would have benefited them. </em></em>

<em><em>When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts, He commanded him to order them to migrate to give charity from their wealth in order that it may purify them; so he ordered them and they did so - giving a little and alot. By Allaah! Had they not done so, then neither their first act, nor the Prayer, nor their migration, nor their fighting their fathers, nor their performing tawaaf would have benefited them. </em></em>

<em><em>When Allaah, the Mighty and Majestic, was satisfied with the truthfulness of this from their hearts - which were no in harmony with the rulings and limits of eemaan, Allaah, the Mighty and Majestic, said:</em></em>

<em><em>"This day have I perfected your Religion for you, completed My favour upon you, and have chosen Islaam as your Religion." [soorah al-Maa'idah 5:3].</em></em>

<em><em> Sufyaan then said: So whoever abandons any part of eemaan, then he is an unbeliever in our view. However, if he leaves it out of laziness or neglect, then we will discipline him, and he is - in our view - deficient in eemaan.. This is the Sunnah; relate it from me to whoever asks you about it." </em></em>

<em><em>Shaykh Muhammad ibn 'Abdul-Wahhaab said:</em></em>

<em><em>"If we have clearly understood this, then we will know that many of those who clain to follow the Religion really do not understand 'laa ilaaha illallaah'. Since how are we to explain the patience that the [early] Muslims had to endure when under torture, captivity, beating, and migration to Ethiopia. And this, along with the fact the he sallallaahu 'alayhi wa sallam was the most merciful of people; had there been a way to spare his Companions [these hardships], then he would have done so."</em></em>

<em><em>[5]: The Meaning of Walaa' and Baraa'</em></em>

<em><em>Shaykhul-Islaam Ibn Taymiyyah said:</em></em>

<em><em>"The declaration of 'laa ilaaha illallaah' requires not to love and hate, except for the sake of Allaah; neither should there be any walaa and baraa, except for the sake of Allaah; and that one should love and hate that which Allaah loves and hates."</em></em>

<em><em>Linguistically the word walaa' implies: love, help and drawing close. And baraa' is its opposite. Another term that is frequently used for baraa' is the term 'adaa (enmity). </em></em>

<em><em>The technical meaning of walaa and baraa: </em></em>

<em><em>Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:</em></em>

<em><em>"Wilaayah (closeness) is the opposite of 'adaawah (enmity). The root of wilaayah is love and intimacy, and the root of 'adaawah is enmity and being distant."</em></em>

<em><em> Shaykh 'Abdul-Lateef aalush-Shaykh, rahimahullaah, said: </em></em>

<em><em>"The root of walaa is love and the root of 'adaa is enmity. From them both spring actions of the hearts and the limbs. Those [actions] that enter into the reality of walaa and baraa include: the giving of help, socialising, co-operation, jihaad, migrating, and their like."</em></em>

<em><em> So walaa and baraa are necessary consequences of the kalimah - as is proven from the Book and the Sunnah. Some of the evidences from the Book of Allaah include:</em></em>

<em><em>"Let not the Believers take the unbelievers as intimate friends and helpers (awliyaa) in preference to the Believers. Whoever does so will never be helped by Allaah in any way; unless you fear a danger from them. And Allaah warns you against punishment from Himself. And to Allaah is the final return." [soorah Aal-'Imraan 3:28]. </em></em>

<em><em>"Say: If you do love Allaah, follow me. Allaah will love you; forgive you your sins. Allaah is Oft-Forgiving, Most Merciful. Say: Obey Allaah and the Messenger, but if they turn away, then know that Allaah does not love the unbelievers." [soorah Aal-'Imraan 3:31-32]. </em></em>

<em><em>"They desire that you reject faith and disbelieve; as they have rejected faith, and thus that you all become equal and like one another. So do not take intimate friends from amongst them, until they believe and migrate in the Path of Allaah." [soorah an-Nisaa 4:89]. </em></em>

<em><em>"O you who Believe! Do not take the jews and the christians as friends and protectors; they are friends and protectors one to another. Whoever takes them as friends is one of them. Indeed, Allaah does not guide a wrong-doing people." [soorah al-Maa'idah 5:51]. </em></em>

<em><em>"O you who Believe! Whoever turns back from his Religion; know that in his place Allaah will bring a people whom He loves and who love Him; humble towards the Believers, and stern against the unbelievers, fighting in the Path of Allaah and not fearing the blame of the blamers." [soorah al-Maa'idah 5:54].</em></em>

<em><em> The Prophet sallallaahu 'alayhi wa sallam said:</em></em>

<em><em>"Be sincere to every Muslim, and dissociate from the unbelievers." </em></em>

<em><em>"The strongest hand-hold of faith is to love and hate for the sake of Allaah." </em></em>

<em><em>"The strongest hand-hold of faith is to have allegience and closeness (walaa) and enmity and dissociation ('adaa) for the sake of Allaah; and to love and hate for the sake of Allaah."</em></em>

<em><em> Ibn 'Abbaas radiallaahu 'anhu said</em></em>

<em><em>"Whoever loves for Allaah's sake and hates for Allaah's sake; has walaa for Allaah's sake and 'adaa for Allaah's sake will recieve, because of this, Allaah's allegience and closeness (wilaayah). A person will not experience the taste of faith - even if he prays and fasts in abundance - until he is like this. Today the people in general base their friendships upon worldy affairs, but this will not benefit them at all [i.e. in the Hereafter]."</em></em>

<em><em> Shaykh 'Abdur-Rahmaan ibn Hasan said about the above saying: </em></em>

<em><em>"It will not benefit them, rather it will actually harm them; just as Allaah, the Exalted, said:</em></em>

<em><em>"Friends on that day will be enemies one to another; except the pious." [soorah az-Zukhruf 25:67].</em></em>

<em><em> Shaykh Sulaymaan ibn 'Abdullaah, rahimahullaah, also commented: </em></em>

<em><em>"His saying: 'has walaa for Allaah's sake' explains the necessity of loving for the sake of Allaah, which means: expressing allegience. It also indicates that mere love alone is not sufficient. Rather, it is essential that along with this love, there should be allegiance, which is a necessary consequence of this love. This entails assisting, honouring, respecting and being with those whom you love inwardly and outwardly. His saying: 'and 'adaa for Alaah's sake' explains the necessity of hating for the sake of Allaah, which means: displaying enmity by actions such as jihaad against the enemies of Allaah; dissociation from them; and being far from them, both inwardly and outwardly. It indicates to the fact that mere hatred in the heart does not suffice. Rather it is essential, that along with this, there should be a manifestation of its requirements; just as Allaah, the Most High, said:</em></em>

<em><em> "Indeed there is for you an excellent example in the Prophet Ibraaheem and those with him, when they said to their people: Indeed we are free from you and whatever you worship besides Allaah; we have rejected you, and there has arisen between us and you enmity and hatred, until you believe and worship Allaah alone." [soorah al-Mumtahanah 60:4]."</em></em>

<em><em>[6]: Walaa' and Baraa' and the Creed of Ahlus Sunnah wal Jammah</em></em>

<em><em>Ibn Taymiyyah, rahimahullaah, said: "It is upon the Believer to have enmity for Allaah's sake and allegiance for Allaah's sake. If the person is a Believer, then it is upon him to show allegiance to him; even if he is wronged by him. This is because wrong-doing does not cut-off the allegience [which is required] by faith (al-mawaalaatul-eemaaniyyah). Allaah, the Most High, said:</em></em>

<em><em>"And if two parties from amongst the Believers fight each other, then make peace and reconciliation between them." [soorah al-Hujuraat 49:9].</em></em>

<em><em>So they are considered to be brothers, along with the fact of them fighting and transgressing against each other; and the order is given to make reconciliation between them. So the Believer should consider: That it is obligatory to show allegiance to a Believer, even if he wrongs you and over-steps the limits concerning you. Whereas it is obligatory to shoe enmity to the unbeliever, even if he gives you things and shows kindness to you. Indeed Allaah sent the Messengers, and revealed the Books so that the whole way of life would be for Allaah; so that His awliyaa would be loved, His enemies would be hated, and that honour and reward would be for His awliyaa, and dishonour and punishment would be for His enemies. </em></em>

<em><em>If a person combines in him both good and evil; obedience and disobedience; righteousness and wickedness; Sunnah and bid'ah; then he is deserving of allegiance and reward in proportion to what he has of good, and he is deserving of enmity and punishment in proportion to what he has of evil. So it may be that a person possess what warrants both honour and dishonour, and he possess some of this and some of that. This is just like a thief that is poor; whose hand is cut off for what he has stolen, but he is given what wll satisfy his needs from the storage of charity. So this is a fundamental principle that is agreed upon by Ahlus-Sunnah wal-Jamaa'ah; but is opposed by the Khawaarij, the Mu'tazilah, and those that agree with them." </em></em>

<em><em>The people are of three categories with regards to walaa and baraa:- </em></em>

<em><em><em>: Those whom we should sincerely love and have allegiance for; showing no enmity towards them whatsoever: The people of this category are the true Believers; the Prophets, the truthful ones, the martyrs, and the righteous. </em></em></em>

<em><em><em>[ii]: Those whom we should purely hate and have enmity for, without showing love and allegiance to them: In this category fall the unbelievers, the mushriks, the hypocrites, the apostates and the athiests. And this is the case, even if such people are closely related:</em></em></em>

<em><em><em>"You will not find any people who believe in Allaah and the Last day loving those who resist Allaah and His Messenger; even though they were their fathers, or their sons, or their brothers, or their relatives." [soorah al-Mujaadalah 58:22]. </em></em></em>

<em><em><em>"O you who believe! Do not take as intimate friends and protectors your fathers and your brothers, if they love unbelief over faith. And if any do so, then they are the wrong doers." [soorah at-Tawbah 9:23].</em></em></em>

<em><em><em> However, this does not negate being just to them, nor treating them kindly when possible, nor giving to them their rights, nor desiring guidance for them. Rather, these things are prescribed, either as obligations or recommendations. </em></em></em>

<em><em><em>[iii]: Those who are to be loved and shown allegiance to from one angle, but are to be hated and shown enmity to from another angle: In this category fall the sinful and disobedient ones from amongst the Muslims. So we should love due to what they possess of faith (eemaan), and hate them for what they have of sins and disobedience to Allaah; providing such sins are not the greater type of unbelief (kufr) or shirk. Loving them requires sincerely advising them; as well as commanding them with good and forbidding them from evil. </em></em></em>

<em><em><em>Summing up the creed of Ahlus-Sunnah in this matter: </em></em></em>

<em><em><em>Shaykhul-Islaam Ibn Taymiyyah said:</em></em></em>

<em><em><em>"As for praise and censure, love and hate, allegiance and enmity - these are things for which Allaah sent down His proof; and His proof is His Book. So whosoever is a Believer (mu'min), then it is obligatory to show allegiance to him; whatever group he is from. But whosoever is an unbeliever (kaafir), then it is obligatory to show enmity to him; whatever group he is from ... Whoever has in him both faith and wickedness; he is given allegiance in proportion to his faith, and shown enmity to in proportion to his wickedness. He is not expelled from [the fold] of faith in totality merely because of committing sins and acts of disobedience; as is the view of the Khawaarij and the Mu'tazilah." </em></em></em>

السلام عليكم ورحمة الله وبركاته

ابواب جهنم السبعة

البـــاب الأول:-

يسمى جهنم لآنه يجهم في وجوه الرجال والنساء فيأكل لحومهم ، وهو أهون عذابا من غيره.

البــاب الثــاني :-

ويسمى لظــى آكلة اليدان والرجلان تدعو من أدبر عن التوحيد وتولى عما جاء به محمد عليه الصلاة والسلام.

البــابا الثالث:-

يقال له سقر انما سمي سقر لأنه يأكل اللحم دون العظم

البــاب الرابــع :-

يقال له الحطمة تحطم العظام وتحرق الأفئدة وترمي بشرر كالقصر فتطلع الشرر إلى السماء ثم تنزل فتحرق وجوهم وايديهم فيكون المع حتى ينفذ ثم يبكون الدماء حتى تنفذ ثم يبكون القيح حتى ينفذ

البـــاب الخامس :-

يقال له الجحيم انما سمي بذلك لأنه عظيم الجمرة ، الجمرة الواحدة اعظم من الدنيا

البــــــاب السادس :-

يقال له السعير سمى هكذا لأنه يسعر فيه ثلاثمائة قصر في كل قصر ثلاثمائة بيت في كل بيت ثلاثمائة لون من العذاب وفيه حيات وعقارب وقيود وسلاسل وأغلال ، وفيه جب الحزن ليس في النار عذاب أشد منه إذا فتح باب الحزن حزن أهل النار حزنا شديداً .

البـــاب السابع :-

يقال له الهاوية من وقع فيه لم يخرج ابدا وفيه بئر الهباب يخرج منه نار تستعيذ منها النار ، وفيه الذين قال الله فيهم {سأرهقه صعودا} ، وهو جبل من نار يوضع أعداء الله على وجوههم على ذلك الجبل مغلولة ايديهم إلى أعناقهم، مجموعة أعناقهم إلى أقدامهن ، الزبانية وقوف على رؤسهم بأيديهم مقامع من حديد إذا ضرب أحدهم بالمقمعة ضربة سمع صوتها الثقلان.

وأبواب النار من حديد ..

فرشها :- الشوك

غشاوتها :- الظلمة

أرضها :- نحاس ورصاص وزجاج أوقد عليها الف عام حتى احمرت وآلف عام حتى ابيضت وآلف عام حتى اسودت فهي سوداء مظلمة قد مزجت بغضب الله .

اللهم أجرنا من النار

اللهم أجرنا من النار

اللهم أجرنا من النار

منقول

فلكم مني خالص الشكر والامتنان

السلام عليكم

من الإعجاز العددي للقرآن الكريم ... للدكتور طارق السويدان

ذكر الله سبحانه وتعالى في آياته أشياء كثيرة، وجاء العلماء ودققوا فيها

فوجدوا توافقاً غريباً ومن ذلك ما تشاهده عبر هذه القائمة

الكلمة

عدد مرات الذكر في القرآن الكريم

الدنيا

115 مرة

الآخرة

115 مرة

الملائكة

88 مرة

الشياطين

88 مرة

الحياة

145 مرة

الموت

145 مرة

النفع

50 مرة

الفساد

50 مرة

الناس

368 مرة

الرسل

368 مرة

إبليس

11 مرة

الإستعاذة من إبليس

11 مرة

المصيبة

75 مرة

الشكر

75 مرة

الإنفاق

73 مرة

الشكر

73 مرة

الضالون

17 مرة

الموتى

17 مرة

المسلمين

41 مرة

الجهاد

41 مرة

الذهب

8 مرات

الترف

8 مرات

السحر

60 مرة

الفتنة

60 مرة

الزكاة

32 مرة

البركة

32 مرة

العقل

49 مرة

النور

49 مرة

اللسان

25 مرة

الموعظة

25 مرة

الرغبة

8 مرات

الرهبة

8 مرات

الجهر

16 مرة

العلانية

16 مرة

الشدة

114 مرة

الصبر

114 مرة

محمد صلى الله عليه وسلم

4 مرات

الشريعة

4 مرات

الرجل

24 مرة

المرأة

24 مرة

الصلاة

5 مرات

الشهر

12 مرة

اليوم

365 مرة

البحر

32 مرة

البر

13 مرة

ذكرت كلمة البحار (أي المياه) في القرآن الكريم 32 مرة، وذكرت كلمة البر (أي اليابسة) في القرآن الكريم 13 مرة.

فإذا جمعنا عدد كلمات البحار المذكورة في القرآن وعدد كلمات البر، فسنحصل على المجموع كالتالي: 45.

وإذا قمنا بصنع معادلة بسيطة كالتالي:

1. مجموع كلمات البحر (تقسيم) مجموع كلمات البر والبحر (ضرب) 100%

32 ÷ 45 × 100% = 71,11111111111%

2. مجموع كلمات البر (تقسيم) مجموع كلمات البر والبحر (ضرب) 100%

13 ÷ 45 × 100% = 28,88888888889%

وهكذا بعد هذه المعادلة البسيطة، نحصل على هذا الناتج المعجز الذي توصل له القرآن من 14 قرناً، فالعلم الحديث توصل إلى أن:

نسبة المياه على الكرة الأرضية: 71,11111111111%

ونسبة اليابسة على الكرة الأرضية: 28,88888888889%

وإذا جمعنا العدد الأول مع العدد الثاني فإنا نحصل على الناتج = 100%

وهي مجموع نسبة الكرة الأرضية بالفعل، فما قولك بهذا الإعجاز! هل هذه صدفة؟ من علم محمد هذا الكلام كله؟ من علم النبي الأمي في الأربعين من عمره هذا الكلام؟

ولكني أقول لك: (وما ينطق عن الهوى، إن هو إلا وحي يوحى، علمه شديد القوى)، فاسجد لربك شكراً لأنك من المسلمين، لأنك من حملة هذا الكتاب العظيم، وأنا أقول لك إن هذا بعض الإعجاز العددي وليس الإعجاز كله، فهناك مجلدات وكتب تتكلم عن الإعجاز العددي والفلكي والكوني والطبي والجيولوجي والهندسي والعقلي...إلخ.وإن شاء الرحمن القدير،سيكون لنا لقاء آخر بإذن الله مع إعجازات القرآن الكريم.

من سلسلة الإعجاز العلمي في القرآن الكريم للدكتور طارق السويدان

I have a Question:

I have heard soo much about muslim men having beard and how it is supposed to be... i have also heard alot of differences in opinion on how this beard is to be worn...

does anyone know with proof the exact islamic position on this?

as salam alykom

She was telling another 6 month revert. Be prepared because the minute u believe, u actually signed a contract of war with shaytan. Isnt' this true? Do u all find it true and how?? let us here...

<b>A plea to all Muslim Sisters in Islam, for your own sake!</b>

Oh Sisters in Islam, Assalamu-Alaikum. I may not be a great Muslim scholar, but I have seen the need to impart this message from what I believe in my heart, after hearing many inspirational speakers and reading speeches, hadith and Qur’anic verses.

Before I begin, it is necessary that I address a common misconception associated with that of the hijab. Though it is generally assumed that hijab is just the head covering worn by many of our Muslim sisters, such a definition is subject to a great deal of limitations.

The hijab is not just a head covering; it involves the covering of the body as well (hijab covers the ‘aurah of the female’s body). It is not merely an individual’s physical appearance, but also their behaviour, manners, speech & appearance. Thus ‘dress is only one facet of the total being’

What many Muslims believe to be the hijab, is truly the ‘Khimar’. The khimar is the head covering which should be worn by our Muslim sisters. My plea to you is to wear the khimar (properly) and in doing so, all aspects of hijab will come into play automatically.

You are aware of Jannah and Judgement Day. You are aware that we are accountable for all our deeds. Many Muslim sisters deny themselves a great blessing and a form of modesty by not wearing the Khimar. They argue that it’s not compulsory, and they find weak arguments to justify this claim!

In spite of all this, I ask you, sisters… You want to be happy, you want to be free. Does wearing the Khimar prevent this? Or is your source of happiness from things which you should not be involved in as a Muslim? You complain of heat and this is what you use to justify not wearing it… What about hotter climates than yours, what do those sisters do? Have you ever noticed the men in the fields? They are fully covered, even their heads! You see nothing of their body except for their hands & face, and they are out in the blazing sun all day!

Additionally there is the popular excuse that you are afraid of being discriminated against… My sisters, though we do indeed live in a society, where Muslims are discriminated to a great extent, hiding the fact that we are Muslims makes us no different to the disbelievers. We must be proud of our religion, not ashamed! Allah said in the Holy Qur’an (Surah 33, verse 59) “O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyed...”

Sisters, ask yourselves these questions… Where and when do you want to be happy? Do you want to be happier in this life or in the hereafter? Are you willing to be happier and have more “fun” in this life, at the expense of being happier in the hereafter? Is happiness more important now, or is it more important when you meet Allah??? You are strongly influenced by the media, culture and by people, that your happiness is in this Dunya (This world). You may not even realize that this is the way you think, otherwise you would have been wearing the Khimar. Think about it? The Kafirs (disbelievers) have influenced you into thinking that this is true liberation and happiness. Is it really happiness though?

Non Muslim men stare at you in a very disrespectful manner, they literally “rape you” with their eyes! I have on many occasions, observed how men on the streets look at every single female that passes and looks at her entire body in a sinful manner. They never take their eyes off the individual until she can no longer be seen! They throw dirty comments at you. These are the things that sometimes end up with a female being raped, or being abused physically or verbally. Does this comfort you? Does it make you feel more beautiful?

Remember that Allah has stored for you a place in paradise where you shall live in bliss for eternity! Provided of course that you do what is required. Are you willing to give up this eternal place in paradise, for a little happiness in this world that isn’t going to last for eternity? Let’s just say ‘IF’ wearing the Hijab is not compulsory, and that’s a big ‘IF’. But, ‘What IF???’ I ask you this, my dear sisters: Why gamble with your destiny? Why gamble with your eternal place in paradise? Wouldn’t it be safer and better to wear the Khimar as the Holy Prophet’s wives and all the female Muslims did at that time?

Allah also said in the Holy Qur’an (Surah 24, verse 31) “And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; hence let them draw their head-coverings over their bosoms.* And let them not display [more of] their charms to any but their husbands, or their fathers, or their husband’s fathers…”

* If you read the Arabic text of this verse, you would find the word “Khumur”. The noun khimar (of which khumur is the plural) denotes the head-covering customarily used by Arabian women before and after the advent of Islam.

There is no such dispute over what constitutes a woman's 'aurah. It is stated that her entire body is 'aurah and must be covered, except her hands and face. Allah says in the Qur'an, "And to display of their adornment only that which is apparent (do not expose any adornment or beauty save the hands and face)." It has been authentically related from Ibn 'Abbas, Ibn 'Umar and 'Aishah that the Prophet said, "Allah does not accept the prayer of an adult woman unless she is wearing a headcovering (khimar, hijab)." Some sisters only wear khimar when they stand before Allah in the mosque, but I ask you this; aren’t we always standing before Allah?

Why must you make this such a task, sisters? You identify yourself as a Muslim and wearing this simple piece of cloth preserves your dignity and ensures your modesty. It is the mark of a true Muslim sister, a mark of piety. Your outer appearance is part of your Iman, sisters. Which are more essential? Faith or fashion? And who ever said, wearing the Hijab makes you look ugly?

Quote (Unknown Author): “A Muslim woman who covers her head is making a statement about her identity. Anyone who sees her will know that she is a Muslim and has a good moral character. Many Muslim women who cover are filled with dignity and self esteem; they are pleased to be identified as a Muslim woman. As a chaste, modest, pure woman, she does not want her sexuality to enter into interactions with men in the smallest degree. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out.”

Anees Muhammad (a brother in Islam)

Email: admin@youthofislam.com abd@naseeha.com

Website: http://www.youthofislam.com

www.naseeha.com

What are some of your opinions on the usage of wearing a leather jacket made out of pork skin. I bought this jacket by mistake and fund out it was prok afterwards..I have gotten diferent answers .......is this haram to wear it?