Bismillah


as salam alykom dear members


I m sure everyone was wondering where did we go? Alhamdulelah we are back. Matter of fact the whole situation was related to heavy traffice due to the Fatwa section on the Arabic page. Alhamdulelah, Islam had to move us to another server.


Insh aAllah all data is on and we will just continue our path and goal may Allah Keep us all on the correct path.


Sobhan Allah, when I checked us on Alexa I found traffic is really heavy. May Allah Keep us always a place to properly spread the message of Islam. ameen.

English Yusuf Ali: [3:28]


Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.





Tafsir


<b>(3:28) The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing. *25 Allah warns you to beware of Him for it is to Allah that you will return. *26</b>


*25. This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and to behave in such a manner as to create the impression that he is on the same side as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude owards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer.


*26. One should not be overwhelmed by the fear of other human beings to the extent of losing the fear of God. Human beings can harm a man but the most they can do is to ruin his transient, earthly life. God, on the other hand, can subject him to everlasting torment. If one is constrained in extraordinary circumstances to resort to a prudent concealment of faith (taqiyah) in order to save one's life, this concealment should remain within reasonable limits. The most one is permitted to do is to protect one's life and property without jeopardizing either the interests of Islam or of the Muslim community as a whole, and without causing loss of life and property to other Muslims. One must never allow saving one's own life to lead to the propagation of unbelief at the expense of Islam and to the dominance of unbelievers over Muslims. Here the believers are warned that, no matter how dangerous the circumstances surrounding them, they cannot escape God's reproach if they give substantial aid to those rebelling against Him, and cause any harm to God's chosen religion, to the community of believers or to any individual believer. For, it is to God that one will ultimately return for reckoning.


moreover....


Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers - for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway - unless you protect yourselves against them, as a safeguard (tuqātan, 'as a safeguard', is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words, but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it. God warns you, He instills fear in you, of His Self, [warning] that He may be wrathful with you if you take them as patrons; and to God is the journey's end, the return, and He will requite you.


لا يتخذ المؤمنون الكافرين أولياء يوالونهم من دون اي غير المؤمنين ومن يفعل ذلك اي يواليهم فليس من دين الله في شيء إلا أن تتقوا منهم تقاة مصدر تقيته اي تخافوا مخافة فلكم موالاتهم باللسان دون القلب وهذا قبل عزة الإسلام ويجري فيمن هو في بلد ليس قويا فيها ويحذركم يخوفكم الله نفسه أن يغضب عليكم إن واليتموهم وإلى الله المصير المرجع فيجازيكم.



فيه مسألتان :



الأولى : قال ابن عباس : نهى الله المؤمنين أن يلاطفوا الكفار فيتخذوهم أولياء ، ومثله لا تتخذوا بطانة من دونكم . وهناك يأتي بيان هذا المعنى . ومعنى فليس من الله في شيء اي فليس من حزب الله ولا من أوليائه في شيء ، مثل وسئل القرية . وحكى سيبويه هو مني فرسخين أي من أصحابي ومعي . ثم استثنى وهي :


الثانية : فقال : إلا أن تتقوا منهم تقاة . قال معاذ بن جبل ومجاهد : كانت التقية في جدة الإسلام قبل قوة المسلمين ، فأما اليوم فقد اعز الله الإسلام أن يتقوا من عدوهم . قال ابن عباس : هو أن يتكلم بلسانه وقلبه مطمئن بالإيمان ، ولا يقتل ولا يأتي ماثما . وقال الحسن : التقية جائزة للإنسان إلى يوم القيامة ، ولا تقية في القتل . وقرأ جابر بن زيد ومجاهد والضحاك : إلا أن تتقوا منهم تقاة . وقيل : إن المؤمن إذا كان قائما بين الكفار فله أن يداريهم باللسان إذا كان خائفا على نفسه وقلبه مطمئن بالإيمان . والتقية لا تحل إلا مع خوف القتل أو القطع أو الإيذاء العظيم . ومن أكره على الكفر فالصحيح أن له أن يتصلب ولا يجيب إلى التلفظ بكلمة الكفر ، بل يجوز له ذلك على ما يأتي بيانه في النحل إن شاء الله تعالى . وأمال حمزة والكسائي تقاة ، وفخم الباقون ، وأصل تقاة وقية على وزن فعلة ، مثل تؤده وتهمة ، قلبت الواو تاء والياء ألفا . وروى الضحاك عن ابن عباس أن هذه الآية نزلت في عبادة بن الصامت الأنصاري وكان بدريا تقيا وكان له حلف من اليهود ، فلما خرج النبي صلى الله عليه وسلم يوم الأحزاب قال عبادة : يا نبي الله ، إن معي خمسمائة رجل من اليهود ، وقد رأيت أن يخرجوا معي فأستظهر بهم على العدو . فأنزل الله تعالى : لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين . الآية .


وقيل : إنها نزلت في عمار بن ياسر حين تكلم ببعض ما اراد منه المشركون ، على ما يأتي بيانه في النحل .


قوله تعالى : ويحذركم الله نفسه . قال الزجاج : أي ويحذركم الله إياه . ثم استغنوا عن ذلك بذا وصار المستعمل ، قال تعالى : تعلم ما في نفسي ولا أعلم ما في نفسك . فمعناه تعلم ما عندي وما في حقيقتي ولا أعلم ما عندك ولا ما في حقيقتك . وقال غيره : المعنى ويحذركم الله عقابه ، مثل وسئل القرية . وقال : تعلم ما في نفسي أي مغيبي ، فجعلت النفس في موضع الإضمار لأنه فيها يكون . وإلى الله المصير . أي وإلى جزاء الله المصير . وفيه إقرار بالبعث .


it is very clear that the tafsir of this verse DOES NOT mean do not befriend the unbelievers as in terms, i cannot be ur friend cz u are a kaffir.....


it is very important for us muslims to learn and make sure of what we learn , and to prevent ignorance from spreading, on whihc non muslims feed on.


I hope this tafsir explains a lot of this misconception of this verse and clear things up


stop making Islam a religion of hate....


:assalam:

<b>Types: There are three types of Shirk, namely:
</b>


(1) Ash-Shirk-al-Akbar, i.e. major Shirk


(2) Ash-Shirk-al-Asghar, i.e. minor Shirk


(3) Ash-Shirk-al-Khafi, i.e. inconspicuous Shirk.


Manifestations: (1) Ash-Shirk-al-Akbar (The major Shirk): The major and serious polytheistic form, it has four aspects:


(a) Shirk-ad-Du'â, i.e. invocation.This aspect implies invoking, supplicating or praying to other deities besides Allah.







Almighty Allah says:


"And when they embark on a ships they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others," (V.29:65)



(B) Shirk-al-Niyyah wal-Iradah wal-Qasd. This aspect implies inten-tions, purpose and determination in acts of worship or religious deeds not for the sake of Allah but directed towards other deities.



Almighty Allah says:



"Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do."(V. 11:15,16)


© Shirk-at-Tâ'a. This aspect implies rendering obedience to any authority against the Order of Allah.



Almighty Allah says:



"They (Jews and Christians) took their Rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded (in the Torah and the Gospel) to worship none but One Ilâh (God i.e., Allah), Lâ ilâha illâ Huwa (none has the right to be worshipped but He). Praise and Glory be to Him, (far above is He) from having the partners they associate (with Him)." (V.9:31).


Once, while Allah's Messenger SAW was reciting the above Verse, 'Adi bin Hatim said, "O Allah's Prophet! They do not worship them (rabbis and monks)." Allah's Messenger said, "They certainly do. They (i.e. Rabbis and monks) made legal things illegal, and illegal things legal, and they (i.e. Jews and Christians) followed them; and by doing so they really worshipped them."(Narrated by Ahmad, At-Tirmidhi, and Ibn Jarir). (Tafsir At-Tabari, Vol.10, Page No. 114).


(d) Shirk-al-Mahabbah. This implies showing the love which is due to Allah Alone, to others than Him.



Almighty Allah says:


"And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment." (V. 2:165)



(2) Ash-Shirk-al-Asghar Ar-Riyâ' (The minor Shirk, i.e. acts performed to show off). Any act of worship or any religious deed done in order to gain praise, fame or for worldly purposes, falls under this minor form.



Almighty Allah says:


"Say (O Muhammad SAW ) : 'I am only a man like you, it has been inspired to me that your Ilâh (God) is One Ilâh (God i.e Allah). So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.' " (V. 18:110)



(3) Ash-Shirk-al-Khafi (The inconspicuous Shirk). This type implies being inwardly dissatisfied with the inevitable condition that has been ordained for one by Allah; conscientiously lamenting that had you done or not done such and such or had you approached such and such you would have had a better status, etc.



The Noble Prophet Muhammad SAW said:


"Ash-Shirk-al-Khafi in the Muslim nation is more inconspicuous than the creeping of black ant on black rock in the pitch-darkness of the night." And this inconspicuous Shirk is expiated by saying thrice the following sentences within a day and a night: "O Allah! I take Your refuge from that I should ascribe anything as partner in Your worship, being conscious of that, and I beg Your pardon for that sin which I am not aware of."


AL-KUFR-DISBELIEF AND ITS VARIOUS MANIFESTATIONS


Kufr is basically disbelief in any of the articles of Faith in Islam.


The articles of Faith are: To believe in -


(1) Allah,



(2) His angels,


(3) His Messengers,


(4) His revealed Books,


(5) The Day of Resurrection, and


(6) Al-Qadar, Divine Preordainments (Fate i.e. whatever Allah SWT has ordained must come to pass).



There are two aspects of disbelief:



(1). The major disbelief (Al-Kufr-al-Akbar): This aspect excludes one completely from the fold of Islam. There are five types (of this major disbelief):-


(a) Kufr-at-Takdhîb. This implies disbelieving the divine truth or denying of any of the articles of Faith.


Almighty Allah says:


"Then who does more wrong than one who utters a lie against Allah and denies the truth [this Qur'ân, the Prophet (Muhammad SAW), the Islamic Monotheism, the Resurrection, and the reward or punishment according to good or evil deeds], when it comes to him. Is there not in Hell an abode for the disbelievers? " (V. 39:32)



(B) Kufr-al-Ibâ' wat-Takabbur ma'at-Tasdîq. This implies rejection and pride to submit to Allah's Commandments after conviction of their truth.


Almighty Allah says:



"And (remember) when We said to the angels: 'Prostrate yourself before Adam.' And they prostrated except Iblis, he refused and was proud and was one of the disbelievers (disobedient to Allah)." (V. 2:34).


© Kufr-ash-Shak waz-Zan. This implies doubting or lacking of conviction in the six articles of Faith.


Almighty Allah says:



"And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: 'I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord (on the Day of Resurrection) I surely shall find better than this when I return to Him.' His companion said to him during the talk with him: 'Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man? But as for my part (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord.' " (V.18:3538)


(d) Kufr-al-I'râd. This implies turning away from the truth knowingly or deviating from the obvious signs which Allah has revealed.


Almighty Allah says:



"We created not the heavens and the earth and all that is between them except with truth and for an appointed term. But those who disbelieve turn away from that whereof they are warned." (V.46:3)


(e) Kufr-an-Nifâq. This implies hypocritical disbelief.


Almighty Allah says:



"They have made their oaths a screen (for their hypocrisy). Thus they hinder (men) from the Path of Allah. Verily, evil is what they used to do. That is because they believed, then disbelieved, therefore their hearts are sealed, so they understand not." (V.63:2-3)


(2) The minor disbelief (Al-Kufr-al-Asghar): This aspect of disbelief does not exclude one from the fold of Islam. It is also termed Kufr-an-Ni'mah. This implies disbelief manifesting itself in ungratefulness for Allah's Blessings or Favours.


Almighty Allah says:



'And Allah puts forward the example of a township (Makka), that dwelt secure and well-content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad SAW ) which they (its people) used to do." (V.16:112).

:s:





English Yusuf Ali: [7:180]


The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in his names: for what they do, they will soon be requited.



Dear beloved members, this thread inshallah will be dedicated to make dua using the names of Allah (swt) and inshallah we will earn deeds ameen and benefit others with such dua, that are narrated as well as the ones we wish to say...


:w:


lets start shall we :)

by Shaikh Ahmed Najmee (hafidhahullaah)


<b>undefined</b>


Firstly: It is a must for the one who seeks knowledge to purify


his intention for Allaah the Lord of the worlds, and make his


seeking the `ilm (knowledge) being only for the purpose and goal of


obtaining the pleasure of Allaah; and in order to know the truth, to


act by it, and to know falsehood so as to refrain from it.


Secondly: To act by that, which he has learned from knowledge within


in himself, and to try and teach what he has learned from knowledge


to others.


Thirdly: To safeguard what he has learned by memorizing it, and


reviewing the `ilm (knowledge) so it does not escape him.


Fourthly: To be steadfast in learning what he does not know, so to


add knowledge on top of knowledge.


Fifthly: To ask Allaah constantly to bestow & grant him with


beneficial knowledge and provisions that are vast, and actions that


are accepted; and the Prophet (SallAllaahu `Alaihi Was Salaam) would


say if he prayed the fajr prayer after he would make tasleem (salaam


to the right then the left) this du'aa:


"O Allaah, I ask you for knowledge which is beneficial and


sustenance which is good, and deeds which are acceptable." (To be


said after making salaam for the fajr prayer)


Sixthly: If he was to feel tired and weak when he is in front of knowledge and ready to study, then he should ask Allaah to make for him will power and a desire to gain knowledge and dedicate himself to it.


Seventhly: Its obligatory on the student of knowledge to refrain


from disobedience, for indeed disobedience kills the heart and


weakens the understanding and its narrated about Imaam Shaafi'ee he


said: "I complained to my teacher Wa'kee about my weak memory so he


directed me to leave of sin and then he said, `know!!!! That


knowledge is light; and the light of Allaah He does not give it to a


disobedient person." And I say the proof for that is found in the


Book of Allaah when He Glorified be He Says,


O you who believe! If you obey and Fear Allaah, He will grant you


Furqaan a criterion, and will expiate for you your sins, and forgive


you, and Allaah is the Owner of Great Bounty.


O you who believe Fear Allaah, and believe too in His Messenger


(SallAllaahu `Alaihi Wa Sallam), he will give you a double portion


of His Mercy, and he will give you a light by which you shall walk


(straight), and he will forgive you. And Allaah is Oft-Forgiving,


Most Merciful.


So what is important is that the student of knowledge needs


consistent striving, striving against himself and against ones


passions and lower desires and its greed, and to tire himself out in


acquiring knowledge, and to hope that Allaah will enable him to


achieve that, and the success (tawfeeq) is from Allaah.


Soorah Al-Anfaal (8):29


Soorah Al Hadeed (57):28


Translated from the book Fataawa Jaaliyya pg. 111

Here we have Usool al- Kafi that is a collection narrations and traditions attributed to the Shiite Imams, Ahlul Bayt and the Prophet. Al-Kafi is the MOST reliable Shia Book, as the reliable Shia Scholars said and declared . Its author is Thiqat al-Islam Muhamad Ibn Yaqoob AlKulayni (A VERY reliable Shia Scholar, died in 328 H). Some Shi'ites scholars believe usool Al-Kafi was presented to the legendary Imam Qaem who liked it and said: "It suffices our Shi'ites" (al-Tharee'ah ela Tasaneef al-Shi'a: Agha Buzurg al-Tahraani; vol.17, p.245)


Al-Kafi is a collection of Hadiths attributed to the prophet Muhamad p.b.u.h and The Infallible Imams -according to Shia- and like AhlSunnah, who give much importance to their Hadith book (Saheeh AlBukhari), Shia give the same or maybe even more importance to their Book (Al-Kafi) . Unlike AhlSunnah who call AlBukhari's Book as (Saheeh AlBukhari), Shia do not call Al-Kafi as (Saheeh Al-Kafi), nevertheless, Shia treat Al-Kafi as it is (Saheeh) and their most reliable scholars declare it as a (Saheeh) .


Ironically we find Mr. Mulla Baqir Majlisi stating in his commentary on al-Kafi, named Mir'at al-'Uqul, that 9,485 out of the 16,121 narrations in al-Kafi are unreliable! Now here we reach two conclusions, either Imam Qaem made a mistake to authenticate a book, 60% of whose contents would later be discovered to be unreliable or Mr. Mulla Baqir Majlisi (the most reliable and respected Shia Scholars ever existed) did not know what he was talking about.


Any way Here are some of the Shia most reliable Scholars' sayings about Al-Kafi :


[1] AlHur Al'amily said "The authors of the Four Books of shia (Al-Kafi , AlIstibsaar , AlTahzeeb , Mun La YahDuruHu Alfaqeeh) have testified that the Hadiths of their books are accurate (saheeh) , firm and well conducted from the roots that all shia agreed on , and if you consider those scholars (the authors of the four books) are reliable then you must accept their sayings and their narrations . " [Alwasa'el , volume 20 , page 104]


Here are some contents of the shi'ites most important book al-Kafi


EXAMPLES of the CONTENTS of AL-KAFI:


[1] The Imams have knowledge of All that was given to the angels and the prophets. ( Al-Kafi vol.1 p.255 )


[2] The Imams know when they will die, and they only die by their choice. ( Al-Kafi vol.1 p.258 )


[3] The Imams have knowledge of the past and future; and nothing is hidden from them. ( Al-Kafi vol.1 p.260 )


[4] "Bad'ah" ALLAH tells a lie. (Al Kafi, Vol. No.1, Page No. 148. A Shia doctrine.)


[5] We are the eyes of the God in his creature and the final authority in all human beings. (Al Kafi, Vol. No. 1, Page No. 145)


[6] The Hujjat (Ultimate proof) of God can not be established without Imam. (Al Kafi, Vol. No. 1, Page No. 177)


COMMENT: No doubt that these words are clear Kufr (Disbelief) and Shirk (Polytheism), because the knowledge of the unseen is only for Allah alone .. These words with no doubt countradict what Allah said in Surah Luqmaan "Verily, Allah With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things)" [Quran 31:34]


[7] "Obedience to `Ali is true humility and disobedience to him is disbelief in Allah" (Al-Kafi vol.10 p.54)


[8] "Whoever sets up another Imam besides `Ali and delays `Ali's caliphate is a polytheist" (Al-Kafi vol.10 p.55)


[9] Sahabah (R.H) became infidel by denying the divine right (Wilayat) of Hazrat Ali. First three caliph and other Sahabas became infidel by denying the divine right of (Wilayat) of Hazrat Ali. (Al Kafi, Page No. 420)


COMMENT: These words declare Sahabahs all AhlSunnah as kufaar (Disbelievers) and Mushrikeen (Polytheists), because we -AhlSunnah- do not believe in the Shia Imamate of `Ali (which is believing that `Ali is Infallible,..etc ) also We -AhlSunnah- believe that Abubakr ® is the first caliphate, Omar ® the second and Othman ® the third, thus, We delay `Ali's caliphate to be the 4th after Abubakr, Omar and Othman, thus, Shia declare in their most reliable book that AhlSunnah are Kufaar and Mushrikeen !!!


[10] Imam posses more attribute than a Prophet posses. (Al-Kafi, Vol. No. 1, Page No. 388)


[11] All Imams are equal in rank and status to Prophet Muhammad (s.a.w.s). (Al Kafi, Vol. No. 1, Page No. 270)


[12] The false verse "And We made `Ali your in-law" has been added to Surah Al-InShirah . ( Al-Kafi p.289 )


[13] Alkileeni reported that Jabir asked AbuJa`far p.b.u.h : "Why `Ali ibn Aby Talib was named Amir-ul-Mumineen?" AbuJa`far replied: "Allah named him so, and He revealed in His Book " And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed and made them testify as to themselves (saying): Am I not your Lord, Muhammad my messenger and `Ali Amir-ul-Mumineen ?..." (Al-Kafi vol.1 p.412)


COMMENT: We all know that "Muhammad my messenger and `Ali Amir-ul-Mumineen" is not part of the Quranic verse [Quran 7:172], but as you just read, AlKileeni narrated in his book Al-Kafi that the Infallible Imam -according to Shia- (AbuJa`far) said that the verse [Quran 7:172] was revealed by Allah with "Muhammad my messenger and `Ali Amir-ul-Mumineen", This is a serious claim by Shia that the Quran was changed and corrupted !!! This is a serious "Tahreef" of the Holy Quran... and please continue reading:


[14] "Abu Baseer reported that he said to Imam Ja'far, "O Abu Abdullah (Imam Ja'far as-Sadiq) What is Mus-haf Fatimah?" He replied "It is a Qur'an containing three times what is found in your copy of the Qur'an; yet by Allah, it does not contain even a single letter from your Qur'an. (Al-Kafi vol.1 p.457)


[15] No one possess complete knowledge of Holy Qur'an except Imams. (Al Kafi, Vol. No. 1, Page No. 228)


[16] Imam knows his hour of death and his death is in his control. (Al Kafi, Vol. No. 1,Page No. 258)


[17] According to Shia's nothing can remain hidden from the Imams, they have a complete knowledge of past, present and future. (Al Kafi, Vol. No. 1, Page No. 260)


[18] To hide secret and to weep on the operations of Imam is Jihad. (Al Kafi, Vol. No. 2, Page No. 226)


[19] Allah [swt] said, in several places in His Glorious Book: 24:30 Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do yet we read in the authentic al-Kafi: "Narrated Muhammad bin Yahya, from Ahmad bin Muhammad, from Ali bin al-Hakam, from Ali bin Suwaid said: I said to Abu al-Hasan: I have the problem of looking at the pretty woman, so I (keep) looking at her. He said: Laa Ba's (No Problem) if Allah knows that your intention is true, but beware of Zina, it causes the blessings and faith to perish (al-Kafi (fil Furoo') al-Kulainy, Book of Nikaah, Chapter of Zina, vol.5, p.542, narration 6.)


COMMENT: so according to this narration Gazing lewdly at women is okay.


More to come Insha'Allah

Shaykh 'Abdur-Rahmaan ibn ‘Abdullaah al-'Ajlaan


Reference: Question and Answer session


Category: Women's Matters


I am a 23 year old Muslim sister who would like to get married, unfortunately, my father and most of my brothers do not pray. Only one of my brothers establishes the prayer but he is in prison. I would like to know if my father is still considered to be my Walee (legislated guardian) even though he does not pray, if not who can be my Walee? Is it possible for my brother to be my Walee and if so, how should we proceed?


If your father proclaims that there is no deity worthy of worship in truth other than Allaah, and that Muhammad is the servant and Messenger of Allaah, then he is a Muslim[1], and he is your Walee so long as he is not declared to be a disbeliever by a judge. If a judge declares him to be a disbeliever, then he is no longer a Walee, but as long as a judge did not declare him to be a disbeliever, then the basis is that guardianship belongs to him.


As for his relatives and companions who are around him, those who know of his state, that he has abandoned the prayer, it is upon them to advise him and his children that do not pray. It is upon them to be gentle with them, to call them to Allaah Ta’aala, to encourage them to practice good, to warn them from practicing evil and from the punishment of Allaah. Allaah Ta’aala said about the dwellers of the hellfire:


{What has caused you to enter Hell? They will say: "We were not of those who used to offer the Salaat}


[1] The Shaykh here is not claiming that one who does not pray is still a Muslim, he is only making the point that he is not to be declared a disbeliever by the masses, his affair is to be brought back to the Islaamic Judges and they are the ones to declare him to be a disbeliever after the conditions have been met and the preventatives removed.


Translator: Nadir Ahmad, Abu Abdul-Waahid


Date Published: Sunday, 08 April 2007


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ولاية من لا يصلي على ابنته


الشيخ عبد الرحمان بن عبدالله العجلان


المرجع: سؤال و جواب


الباب: مسائل النساء


ان اخت مسلمة عمرى 23 وارغب في الزواج ولكن والدى واخوانى لا يصلون . فقط واحد يصلى وهو في السجن، هل يعتبر والدى ولي لي وهو لا يصلى؟ و من يمكن اتخذه ولياً؟وهل يمكن ان يكون اخى المسجون وليا لي, وكيك نصنع؟


اذا كان ابوك يشهد ان لا اله الا الله وان محمد رسول الله فهو مسلم ،وهو وليك ما لم يحكم بكفره حاكم. فاذا حكم بكفره حاكم فليس بولى ، وما دام لم يحكم بكفره فالاصل ان الولاية له وعلى من حوله من اهله ومعارفه ممن علم بحاله وتخلفه عن الصلاة ان يناصحه ويناصح اولاده الذين لا يصلون ، وعليه ان يرفق بهم ، ، وان يدعوهم الى الله تعالى ويرغبهم في الخير ويخوفهم من الشر ، ومن عقا بالله ونقمته، وقد قال الله تعالى عن اله النار


{ما سلككم في سقر قالوا لم نك من المصلين}


المترجم: أبو عبد الواحد نادر أحمد

http://www.islamiska.org/media/yahya.htm

Quote: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ﴿111:1
<b>(111:1) Broken were the hands of Abu Lahab and he was doomed to utter failure. *1</b>


*1 His real name was 'Abd al-'Uzza, and he was called Abu Lahab on account of his glowing, ruddy complexion. Lahab means the flame of fire, and Abu Lahab the one with a flaming, fiery face. His being mentioned here by his nickname (Kunyat), instead of his real name, has several reasons. First, that he was better known by his nickname than by his real name; second, that the Qur'an did not approve that he should be mentioned by his polytheistic name `Abd al 'Uzza (slave of 'Uzza); third, that his kunyat goes well with the fate that has been described of him in this Surah.


Some commentators have translated tabbat yada Abi Lahab to mean: "May the hands of Abu Lahab be broken", and tabby to mean: °may he perish" or "he perished". But this, in fact, was not a curse which was invoked on him, but a prophecy in which an event taking place in the future, has been described in the past tense, to suggest that its occurrence in the future is certain and inevitable.


In actual fact, at last the same thing happened as had been foretold in this Surah a few years earlier. Breaking of the hands obviously does not imply breaking of the physical hands, but a person's utterly failing in his aim and object for which he has exerted his utmost. And Abu Lahab indeed had exerted his utmost to defeat and frustrate the message of lslam presented by the Holy Prophet (upon whom be peace). But hardly seven or eight years after the revelation of this Surah most of the big chiefs of Quraish, who were a party with Abu Lahab in his hostility to Islam, were killed in the Battle of Badr. When the news of the defeat reached Makkah, he was so shocked that he could not survive for more than seven days. His death occurred in a pitiabie state. He became afflicted with malignant pustule and the people of his house left him to himself, fearing contagion. No one came near his body for three days after his death, until the body decomposed and began to stink. At last, when the people began to taunt his sons, according to one tradition, they hired some negroes, who lifted his body and buried it. According to another tradition, they got a pit dug out and threw his body into it by pushing it with wood, and covered it up with earth and stones. His utter failure became manifest when the religion which he had tried his utmost to impede and thwart, was accepted by his own children. First of all, his daughter, Darrah, migrated from Makkah to Madinah and embraced lslam; then on the conquest of Makkah, both his sons, `Utabh and Mu`attab, came before the Holy Prophet (upon whom be peace) through the mediation of Hadrat `Abbas, believed and took oath of allegiance to him.

:s:

Quote:<div align="center">:sl: warahmatulahi wabarakatuh.
1. Know that if you do not live within the scope of today, your thoughts will be scattered, your affairs will become confused, and your worrying will increase. This is the meaning of the hadith:


<b>“When you are in the morning, do not expect to see the evening, and when you are in the evening, do not expect to see the morning.”</b>


2. Forget the past and all that it contained. Being absorbed in things that are gone is sheer lunacy.


3. Do not be preoccupied with the future, because the future is in the world of the unseen, do not let it bother you until it comes.


4. Do not be shaken by criticism; instead, be firm. Know that the level of people’s criticism increases in proportion to your worth.


5. Faith in Allah and good deeds are the means of a good and happy life.


6. Whoever desires peace, tranquillity, and comfort shall find it all in the remembrance of Allah.


7. One should know with certainty that everything is according to a divine decree.


8. Do not expect gratitude from anybody.


9. Train yourself to be ready and be prepared for the worst eventuality.


10. Perhaps what has happened is in your best interest (though you may not comprehend how that is so).


11. Everything that is decreed for the Muslim is best for him.


12. Enumerate the blessings (of Allah) and be thankful.


13. Whatever you have, is better than many others.


14. From one hour to the next comes relief.


15. In times of hardship, one turns to supplication and prayer.


16. Calamities should positively reshape your outlook and strengthen your heart.


17. Indeed, with each difficulty there is relief.


18. Do not let trifles be the cause of your destruction.


19. Indeed, your Lord is Oft-Forgiving.


20. Do not be angry... Do not be angry... Do not be angry.


21. Life is bread, water, and shade, so do not be perturbed by a lack of any other material thing.


22. Remember the verse:


<b>“And in the heaven is your provision, and that which you are promised.” Surah Adh-Dhariyat – Ayah 22.</b>


23. Most evil that is supposed to happen never occurs.


24. Look at those who are afflicted and be thankful.


25. When Allah loves a people, He causes them to endure trials.


26. You should constantly repeat those supplications that the Prophet taught us to say during times of hardship.


27. Work hard and seriously in that which is fruitful, and cast off idleness.


28. Abandon spreading rumours and receiving rumours. Upon hearing them do not believe them.


29. The hardship that befalls you is expiation for your sins.


Details Taken From – “Don’t Be Sad” by Shaykh Aaidh Al-Qarni.





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