Questions and Answers on Jinns

Question 1: Who are the jinn?
The jinn are among the creatures that Allah (swt)created. Allah (swt)
created angels, jinn, mankind, animals, plantsand others. Jinn have
some qualities like human beings. These qualities are intellect,
discrimination, freedom,and the power to choosebetween right and
wrong, between true and false, as well as between good and bad.
Question 2: When did Allah (swt) create the jinn?
Allah (swt) created the jinn before Adam (pbuh)was created. Both were
created in heaven and lived in paradise. One may read in Surah
Al-Hijr(The Rocky Tract) [Qur'an, 15:26-27]. However, nothing was
mentioned about the duration of time of the jinn's creation before
Adam (pbuh).
Question 3: What are jinn created from?
Jinn are created from fire of hot wind [Qur'an, 15:27]; and from
smokeless fire [Qur'an, 55:15]. They were originally made from fire
and then molded and shaped in the form and shape that Allah (swt)
wanted them to be.
Question 4: Do jinn have bodies?
Yes and no! It depends upon the information that one has. One group of
scholars believe that jinn do not have bodies of their own. They also
do not inhabit bodies of other creatures. However, they do exist
independently by themselves. Therefore, they do not know how they
exist without bodies: smoke, flame, fire or what?
The other group of scholars do believe that jinn do have bodies either
definite or subtle. If their bodies are definite then they have some
density; otherwise,if they are subtle, then they are so fine that our
weak eyes cannot see them. One may read Surah Al-A'raf (The Heights)
[Qur'an, 7:27]. Even if they are subtle they should have weightand
density similar to that of the air itself.
Question 5: Do jinn die?
Yes. Jinn do die. As long as they are creatures created by Allah
(swt), they should die. They arecreatures that marry, produce
children, eat, drink, and die like all other creatures in the
universe. One may read Qur'an Surah Al-Rahman (The Most Merciful)
[Qur'an, 55:26-28].
Question 6: Do the jinn feel envy of us?
Yes. There are two types of evil eye: human and the jinn. One has to
read regularly 'A'oozu Billahi Minash-shaitanir Rajeem. Also, by
reading Ayah Al-Kursi and Al-Mu'awwazatain, one will be protected from
the evil eyes of both the jinn and mankind.
Question 7: Are there messengers and prophets from within the community of jinn?
Yes. Allah (swt) has sent prophets and messengers to jinn from within
the jinn community. Also, Allah (swt) sent Prophet Muhammad (pbuh) to
mankind, to jinn, and to other creatures. In SurahAl-An'am (The
Cattle), Allah (swt) explains that He sent messengers to men and to
jinn. See Qur'an [6:130].
Question 8: Do jinn have different religions, sects and denominations?
In Surah Al-Jinn (Ch. 72), Allah (swt) informs us that some jinn
accepted Islam, while others refused. Those who refused have deviated,
and developed for themselves different methods, different ways of
life, and different religions, sects and denominations.
Question 9: Do jinn marry and have children?
Yes. Jinn do marry and they do have children. The way they marry is
not known to us yet. We may be able to know thefuture if Allah (swt)
wants us to know.
People never knew about microbes, viruses, and the unseen micro
creatures. Now we are able to know many things about their life
cycles, their life duration, their methods of duplication or
reproduction: sexually and asexually. The mere fact that we do not
know how the jinn marry and reproduce does not negate their being
married and reproduced. The Qur'an stipulates in Surah Al-Kahf (18:50)
that they have offsprings. Similarly, the Qur'an states in Surah
Al-Rahman (55:56) that jinn and human beings never touched
(married)the ladies of paradise.
Question 10: Do jinn have animals as pets?
Yes. Jinn do have animals or beasts of their own. The Prophet (pbuh)
mentioned that every piece of dung is fodder for the beasts of the
jinn. However, we do not know what type of beasts the jinn have. The
same thing is to be said as to the varieties ofbeasts, their number,
their shape, their size, their weight and so on.
Question 11: Do jinn have homes of their own?
Yes. The jinn do have homes. They live all over the planet earth.
However, there are special places that one may find them in abundance
and on a regular basis. These are deserts, ruins, places of impurities
such as dunghills, bathrooms and graveyards. They live in houses of
human beings too. For those who enter their houses mentioning the name
of Allah (swt), the jinn cannot have a place to stay overnight in that
house. If the people of the house mention the name of Allah (swt)
before eating, then the shaitan will not be able to eat with them.
Question 12: Is it true that animals see jinn andangels?
Yes. Animals do see angels and shaitan. When a rooster sees an angel,
it starts crowing. However, when a donkey starts braying it is seeing
a jinn.

A CLOSER LOOK AT CHRISTIANITY

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Was Jesus sent to be crucified?
One of the fundamental beliefs of Christianity relates that Jesus died
and allowed for the shedding of his blood forthe sake of granting
forgiveness to people. In other words Jesus died on the cross as a
sacrifice for our sins. Let us investigate this topic from the Bible,
and find out whether Jesus was sent to be crucified and whether he was
crucifiedat all.
Willingness of Jesus Christto die for our sins
Peter and the two sons ofZebedee were with Jesus Christ before the
elders of the people and the chief priests came to takehim to be
crucified. Jesus at this point talked to Peter and the two sons
ofZebedee as in Matthew 26:38 "Then saith he untothem, My soul is
exceeding sorrowful, even unto death: tarry yehere, and watch with
me." Then Jesus went a little further away from them and prayed to God
as in Matthew 26:39 "Andhe went a little farther, and fell on his
face, and prayed, saying, O my Father, if it be possible, let this cup
pass from me:nevertheless not as I will, but as thou wilt."
It is very clear from the above verse in Matthew 26:39 that Jesus had
no intention of dying. In thisverse it is shown that Jesus was praying
strongly (Matthew mentions Jesus repeatingthis prayer three times) to
have this death removed from him. Had Jesus Christ been sent to be
crucified, he would not have hesitated to be killed at all.
God answered the prayers at Jesus Christ
After Jesus made the above mentioned prayer he was answered by God
according to Hebrews 5:7"Who in the days of his flesh, when he had
offered up prayers and supplications with strongcrying and tears unto
him that was able to savehim from death, and was heard in that he
feared." These words clearly showwhen Jesus was praying strongly to
God, God granted him his request. The words "heard in that he feared"
(Hebrews 5:7) mean that God granted him what he requested. So the
above verse showswhen Jesus asked of God to "let this cup pass
from"(Matthew 26:39) him, Godresponded to his prayer and saved him
from death or crucifixion.
Why would Jesus have to die on the cross?
According to the Christiandoctrine, Jesus died on the cross as a
sacrifice forour sins. Every human is born with sins, or all humans
will eventually sin, and therefore it was necessary that someone as
pure as Jesus would becrucified to nullify these sins. The question
is; whydoes anyone have to die for our sins when God, the all
merciful, could as easily grant us forgiveness if we asked for it? Why
does He have to make someone suffer for our sins or for someone else's
sins? Isn't that unjust of Him? According to the Bible the way to
redemption could be obtained without the need for sacrifice. The Bible
says:
Ezekiel 18:20 The soul that sinneth, it shall die. The son shall not
bear theiniquity of the father, neither shall the father bear the
iniquity of the son: the righteousness of the righteous shall be upon
him, and the wickedness of the wicked shall be upon him. Ezekiel 18:21
But if the wicked will turn fromall his sins that he hath committed,
and keep all my statutes, and do that which is lawful and right,he
shall surely live, he shall not die.
Clearly the soul that sins shall die. Clearly, no one shall bear the
iniquity (sins) of others. So Jesus cannot bear the sins of others
either. If one is righteous then it shall be upon him, and if one
commits a sin then it shallbe upon him, and not on Jesus. Finally, the
way to repentance and forgiveness is by turning from all sins, doing
what is right, and keeping the commandments.
Also we see the same message given by Solomon. He says in the book of
Ecclesiastes 12:13"Let us hear the conclusion of the whole matter:
Fear God and keep his commandments:for this is the whole duty of man."
This is the whole message, and this is the conclusion of messages. It
is that one should fear God, keep Hiscommandments, and nothing else.
Again in II Chronicles 7:14"If my people, which are called by my name,
shall humble themselves, and pray, and seek my face, and turn from
their wicked ways; then will I hear from heaven, and will forgive
their sin, and will heal their land" This clearly states that to seek
forgiveness from God we have to humble ourselves, pray, seek God,and
turn away from wickedness.
Finally the Bible says in I Samuel 15:22 "And Samuel said Hath the
LORD as great delight in burnt offerings and sacrifices, as in obeying
the voice of the LORD? Behold, to obey is better than sacrifice, and
to hearken than the fat of rams." This clearly states that obeying God
is better than sacrifice whether this sacrifice is of objects,
animals, or humans, or any other type. What God likes is for us to
heed and obey Him, and if that is what God likes then it is not of Him
to come later and change His mind and His ways. God says in the Holy
Qur'an, "Verily God isAll-Knowing, All-Wise" (9:28).
Now that we have seen this, Christians say that Jesus has changed some
of these laws. Did Jesus come to change laws? Let's look at what Jesus
says. In Matthew 5:17"Think not that I am come to destroy the law, or
the prophets: I am not come to destroy, but to fulfil." Jesus clearly
states that he was not sent to abolish the law, the law of which had
already existed. What is mentioned above cannot be discounted. Then
Jesus continues to say, in Matthew 5:18 and 19 "Forverily I say unto
you, Till heaven and earth pass, one jot or one tittle shall in no
wise pass from the law, till all be fulfilled. Whosoever therefore
shall break one of these least commandments, and shall teach men so,
he shall be called the least in the kingdom of heaven: but whosoever
shall do and teach them, the same shall be called great in the kingdom
of heaven." Jesus here asserts that not even as much as a tittle (dot)
shallpass from the law. Every thing is kept the way it was. This is
why the previous laws cannot be removed or discarded, and those who
willfully change these laws "he shall be called the least inthe
kingdom of heaven."
Is Jesus the same as God?
In John 10:30 Jesus said,"I and my Father are one"This verse,
according to Christians, shows God and Jesus Christ to be same. On the
other hand, we read in John 20:17,"Jesus saith unto her, Touch me not;
for I am not yet ascended to my Father: but go to my brethren, and say
unto them, I ascend unto my Father, and your Father; and to my God and
your God." Here Jesus stated that there was a distinction between him
and God. In other words that Jesus himself had a God. Also, Matthew
27:46"And about the ninth hour Jesus cried with a loud voice, saying,
Eli, Eli, lama sabachthani? That isto say, My God, my God, why hast
thou forsaken me?" Here Jesus Christ cried in loud voice callingfor
his God.
These are two different and opposite ways Jesus relates himself to
God. The first one, he and God are one, and the second; he refers to a
higher authority than him, which is God. Now assuming that both are
correct statements then we have a contradiction. If, for example,
Jesus Christ was God himself as in John 10:30 then it would be more
appropriate for him to say " .and to myself and your God." in John
20:17, or "Myself, Myself, why hast thou forsaken me?" in Matthew
27:46. If, on the other hand, one of them is wrong and the other is
correct then we have to discard the one we believe to be incorrect!
Since God doesnot make mistakes then we no longer believe the Bible is
the word of God (because we believe there is a contradiction of God's
words in the Bible).
A third possibility is that we have to look at how we can interpret
the words of Jesus in those verses. As far as John 20:17 and Matthew
27:46 it is very clear Jesus had aGod whom he prayed to and Whom had a
higher authority than his own. We can back this up with other verses
from the Bible that say, "I can of mine own self do nothing: as I
hear; I judge: and my judgment is just; because I seek not mine own
will, but the will of the Father which hath sent me." (John 5:30) Also
Jesus said,"...for my Father is greater than I" (John 14:28). If Jesus
and God were the same then he would not have said what he said in the
above verses.
Now, the only verse that can be interpreted is John 10:30. It is the
only one that does not render itself clear. The only way John 10:30
could be interpreted such that it does not contradict all the other
verses is by saying that Jesus meant he and God had something in
common.
To find out what the common grounds were, we have to look at the
context in which this verse came:
John 10:27 My sheep hearmy voice, and I know them, and they follow me:
John 10:28 And I giveunto them eternal life; and they shall never
perish, neither shall any man pluck them out of my hand. John 10:29 My
Father, which gave them me, is greater than all; and no man is able to
pluck them out of my Father's hand. John 10:30I and my Father are one.
As can be seen from John 10:28 and John 10:29 Jesus was telling the
Jewsthat he and God share something in common, and it was: no one can
pluck the faithful from either of their hands. Thiswas the common
factor between Jesus and God in this case, and not that Jesus was
himself God, or that they were exactly the same.
Let us go on to see what Jesus says in John 10:
John 10:31 Then the Jewstook up stones again to stone him. John 10:32
Jesus answered them, Many good works have I showed you from my Father;
for which of those works do ye stone me? John 10:33 The Jews answered
him, saying, For a good work we stone thee not; but for blasphemy; and
because that thou, being a man, makest thyself God. John 10:34 Jesus
answered them, Is it not written in your law, I said, Ye are gods?
John 10:35 If he called them gods, unto whom the word of God came, and
the scripture cannot be broken; John 10:36 Say ye of him, whom the
Father hath sanctified, and sent into the world, Thou blasphemest;
because I said, I am the Son of God?John 10:37 If I do not the works
of my Father, believe me not. John 10:38 But if I do, though ye
believe not me, believe the works: that ye may know, and believe, that
the Father isin me, and I in him. John 10:39 Therefore they sought
again to take him:but he escaped out of their hand, John 10:40 And
went away again beyond Jordan ...
In John 10:31 we see thatthe Jews misunderstood what Jesus had meant
by"I and my Father are one." (John 10:30). And inJohn 10:33 they
accused him of blasphemy. Now, had Jesus been God, or had he and God
been one in a literal sense thenhe wouldn't have hesitated to clarify
the matter at that point. Jesus at that point said,"Is it not written
in your law, I said, Ye are gods?" What he was trying to say was that
if the Jews called "I and my Father are one" blasphemy then they
should call what waswritten in their law "Ye are gods" blasphemy too.
The reasoning behind this is "Ye are gods" does not mean that you, the
Jews, are Gods, it is rather an expression. It just means that you are
godly people. The same applies to "I and my Father are one." It does
not mean that Jesus is God or that he and God are the same literally.
It's just an expression. (The same goes for calling himself "the Son
of God." This statement should notbe taken literally either).
The Holy Qur'an says, " ... Nothing whatsoever (is there) like the
like of Him, and He (alone) is All-Hearing and All-Seeing" (42:11).
Nothing at all is like God, not Moses, not Jesus, not Muhammad, and
certainly nothing of His creation.
Is Jesus the Son of God?
One of the fundamental beliefs in Christianity is the literal sonship
of Jesus Christ to God. This belief comes from the verse in John 3:16
"For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting
life."Also in I John 5:1"Whosoever believeth that Jesus is the Christ
is born of God: and every one that loveth him that begat loveth him
also that is begotten of him." these verses clearly state that Jesus
is the only begotten, and born Son of God.
Let us look at other verses from the Bible to find out whether Jesus
was the only begotten son of God, or that there were more than one.
Alsolet us investigate whether Jesus was the only one born of God.
Finally, let us investigate whether the word begotten is to be taken
literally.
Was Jesus the only begotten son of God?
In the book of Psalms 2:7 we find "I will declare the decree: the LORD
hathsaid unto me, Thou art my Son; this day have I begotten thee."
David, in this verse, is saying that God had told him he was the son
of God and God has begotten him. Clearly Jesus is not the only
begotten son of God.
Of course, one could say that although Jesus was not the only begotten
son of God, he had no human father in contrast to David who had a
human father. That is true! Since Jesus had no human father it makes
the relationship betweenhim and God a closer one. The question is
whatabout Adam? Adam had neither human father nora human mother, and
according to the Bible he too was the son of God. The Bible says, "And
Jesushimself began to be about thirty years of age,being (as was
supposed) the son of Joseph, which was the son of Heli" (Luke 3:23)
The Bible goes on to mention the supposed genealogy of Jesus Christ.
At the end of this genealogy the Bible comes to Adam, and it says,
"Which was the son of Enos, which was the son of Seth, which was the
son of Adam, which was the son of God." (Luke 3:38)
So Adam is also the son ofGod. According to the assumption: "because
Jesus had no human father then he is closer toGod than David who had a
human father," we can safely conclude that Adam is better than Jesus
because he did not have a human father or mother.
The truth is Jesus and Adam do not differ in God's sight. They were a
mere creation of God. The Holy Qur'an says in clear terms, "Verily,
similitude of Jesus with God is as the similitude ofAdam; He created
him outof dust then said He unto him BE, and he became." (3:59)
Who was Jesus if not the literal son of God?
According to the Bible in Matthew 21:11 "And the multitude said, This
is Jesus the prophet of Nazareth of Galilee." This was Jesus. He was a
prophet of God, He was sent like other prophets to deliver the message
of his ONE and only ONE God (glory be to Him). Also, in Luke 24:19 the
Bible says"And he said unto them, What things? And they said unto him,
Concerning Jesus of Nazareth, which was a prophet mighty in deed and
word before God and all the people."
Jesus was a true messenger of God Almighty. He was sent by Him to
deliver His will, The Bible says in John 5:30 "I can of mine own self
do nothing: as I hear,I judge: and my judgment is just; becauseI seek
not mine own will, but the will of the Father which hath sent me."
These are the true characteristics of a prophet. They do as they are
commanded. They are sent to deliver a message, and the only difference
between themand other humans is their utmost righteousness, "mighty
indeed and word" (Luke 24:19) They are the best of all the people of
their time. They are the only ones who could bear andact upon the
commandments of God completely and fully. They are loved by God
because of that, and theirnearness to God comes from that.
The same applies to all other prophets. Adam, Noah, Abraham, Ismael,
Isaac, Jacob, Jonah, Moses, Jesus, Jonas, Muhammad and all the other
prophets shared the same qualities. The qualities of those who could
withstand all formsof tribulations in God's name. They all fully
abided by what God has commanded them. The Qur'an says, "Say: (O' Our
Apostle Muhammad!) (unto the People) 'We believe in God and what hath
been sent down to us, and what hath been sent down to Abraham and
Ishmael, and Isaac, and Jacob, and the Tribes, and what was given to
Moses, and Jesusand the Prophets from their Lord, we make no
difference between any of them, and we unto Him are muslims"' (3:84).
(Note that "what was given to Moses, and Jesus" is not the same as the
current Bible written by Paul, John, Luke, Matthew, and so on. Rather
they were the true books of Moses and Jesus. These are not to befound
today.)
Oneness of God
One of the main doctrines in Christianity isthe trinity. This idea
comes from I John 5:7"For there are three that bear record in heaven,
the Father, the Word and the Holy Ghost: and these three are one."
This verseindicates that God, Jesus, and the Holy Ghost are one. These
words are John's words and not Jesus words nor God's, but according to
the Christians John was inspired by God, and thatis the reason for
taking his words as the truth. Let us investigate the Bible to see if
God is One and only One, or that He is, or they are three in one.
* tobe contineud...


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Ruling on eating balut (egg containing a dead chick)

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Belut is a fertilized duck or chicken egg that contains a
nearly-developed embryo. This egg is boiled and eaten in the shell.
The prevalent belief here in the Philippines is that it contains a
high level of protein and is good for the heart. It is sold in
themarkets and streets of the Philippines. What is the ruling on
eating this kind of egg?.
Praise be to Allaah.
The description of this egg on some websites is as follows:
Development of the chick usually takes 28 days, but balut is an egg
that has been incubated for only 18 days, during which they get a real
embryo with a primitive skeleton.
When the egg reaches the age of 16-20 days, it is ready to be taken to
market, where it will be boiled for thousands of customers who enjoy
this food. This depends on the size of the egg. The egg that is 18
days old is the best. The sellers wash the eggs thoroughly with
sponges, then when they are perfectly clean, they are put in a pot
andboiled. End quote.
With regard to the ruling on eating the egg with the embryo that is
not fully developed, the ruling is that it is haraam, because it comes
under the heading of eating maytah (something that has died without
being slaughtered properly). Eating maytah is definitely haraam
according to Islam.
The scholars of the Standing Committee for Issuing Fatwas were asked
about the ruling on eating this egg and they ruled that it is haraam.
They were asked:
When we visited the Philippines, we noticed that the people of that
country commonly eat a dish they call balut. This is a chicken egg
that is placed in an incubator until it develops the form of a small
chick with all its features. Three days before the egg is peeled, they
cook the egg in water until it is done, then they break the egg and
eat the chick that is inside it.
Please advise us of the ruling on eating this food.
They replied:
If the situation is as described, then the chickis regarded as maytah
(something that died without being properly slaughtered) and it is not
permissible to eat it, because it had taken shape inside the egg, and
the prohibition on maytah is something that is well known and well
established in Islam.


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And Allah knows best./

Ruling on feeding dried blood to chickens

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What is the ruling on chickens if they are fed dried blood? A lot of
chickenfeed that chickenfarmers buy to fatten their chickens, both in
this country and abroad,contains dried blood, because in it there is a
kind of protein that helps chickens grow.
Praise be to Allaah.
With regard to feeding chickens or other animals that may be eaten
with impure substances (najasah) such as blood and the like, if it is
a small amount, that does not matter and it does not make them haraam
or make them jallaalah (animals that feed on filth and dung); rather
the jallaalah should be detained until it becomes pure and clean,if
most of its food is impure (najis).
But if only a small amount of the animal's food is impure (najis),
then it does not have any impact and it does not make the animal
haraam, so long as the ratio is 20% or 30% and so on. This does not
matter. Rather what makes it haraam is if the ratio is more than that
- 60% or 70%. If this is the ration, then the animal is regarded as
jallaalah, so it should be detained so that it can be given good and
pure food andwater. If it has been detained for a suitable number of
days, then it becomes pure and is halaal. This applies if theimpure
material is the majority of what it eats. The time for detaining
animals varies. Chickens should be detained for three days, and that
is enough for them to be fed good food and goodwater. Other animals,
such as sheep, cattle andthe like should be detained for longer
thanthat, such as seven days or more, so that they canbe given good
food and water, and their flesh becomes good (halaal) after that. We
have asked many of those who have knowledge of this matter, and they
said that what is fed to chickens of dried blood is a small amount in
comparison to other, pure food.


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And Allah knows best./

Ruling on eating chicken that was fed hormones or ground meat

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Does the meat of chickengrown by giving steroidsis halal evenif it is
slaughtered correctly?
Praise be to Allaah.
If the manufactured food or medicines did not contain anything harmful
or impure (najis), there is nothing wrong with eating chickens to whom
they were fed, if they have been slaughtered in the proper shar'i
manner by a Muslim or a kitaabi (i.e., Jew or Christian).
But if the feed or medicine is harmful to man, and will make him sick,
for example, it is haraam to feed them to chickens and to eat those
chickens, because Allah says (interpretationof the meaning):
"and do not throw yourselves into destruction"
[al-Baqarah 2:195].
And the Prophet (blessings and peace of Allah be upon him) said:
"There should be neitherharming not reciprocating harm." Narrated by
Ibn Maajah (2431) and classed as saheeh by al-Albaani in Irwa'
al-Ghaleel (896).
If the feed is naajis (impure), such as meat from animals that died
without being slaughtered properly (maytah) or blood and so on, that
may be put inthe feed, then the matter is subject to further
discussion.
Is most of the feed is made from those impuresubstances or from taahir
(pure) things suchas grains and the like?
If most of the feed is pure, it is permissible to eat it, and there is
nothing wrong with that.
But if most of its feed is naajis (impure) -- this is what the
scholars call "an animal that feeds onfilth" -- it is not permissible
to eat unless it has been detained andfed with taahir food thatwill
make its meat good.
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (11/298):
The animal that feeds onfilth is one whose food ismostly impure (najaasah).
There are two scholarly views concerning this: one view is that it is
haraam because it has been nourished by impure matter that has an
effect on its meat.
The other view is that it is halaal. This is based onthe idea that
impure things become pure when they undergo a transformation. They
said: The impurity that it ate has been transformed into blood, flesh
and the like that grows in the body, so it is taahir. End quote.
Shaykh al-Islam Ibn Taymiyah said:
The Prophet (blessings and peace of Allah be upon him) forbade the
milk of an animal that feeds on filth or impurity, but if the animal
is detained until it becomes pure, then it is halaal according to
Muslim consensus, because before that the effect of the impurity could
be seen in its milk, eggs and sweat, so it gave off a rotten and evil
stench. Once that is removed, it becomes taahir (pure). If the ruling
is established for a reason, it ceases to apply once that reason isno
longer present.

- - -
And Allah knows best./

Ruling on eating duck and pigeon

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I am not sure if i can eat meat as a duck OR pigeon. are they Halal.
Praise be to Allaah.
The basic principle with regard to food and drinkis that it is
permissible unless there is proof thatit is haraam. Allah says
(interpretation of the meaning): "He it is Who created for you all
that ison earth" [al-Baqarah 2:29].
It was narrated that Ibn 'Abbaas said: The people of the Jaahiliyyah
used to eat some things and refrain from others because they found
them off-putting. Then Allah, may He be exalted,sent His Prophet
(blessings and peace of Allah be upon him), revealed His Book, and
explained what is permissible and what is forbidden. Whatever
theQur'aan has permitted is permissible and whatever it has forbidden
is forbidden, and whatever it does not mention is pardoned. Then he
recited: "Say (O Muhammad صلى الله عليه وسلم): I find not in that
which has been revealed to me anything forbidden to be eaten byone who
wishes to eat it, unless…" [al-An'aam 6:145] until the end of the
verse.
Narrated by Abu Dawood (3306); classed as saheeh by Shaykh al-Albaani
(may Allah have mercy on him).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: The second
type is that concerning which no prohibition was narrated; it is
permissible, but on condition that it be slaughtered properly, such as
duck and waterfowl.
End quote from Fath al-Baari.
With regard to ducks and pigeons, there is no evidence to suggest that
it is haraam to eat them, so we go back to the original principle,
whichis that they are permissible. In fact the permissibility of
eating pigeons can be seen in the fact that the Sahaabah (may Allah be
pleased with them) ruled that if a muhrim (pilgrim in ihram) hunted
the pigeons of the Haram (sanctuary), the expiation for that is a
sheep, which indicates that it is permissible to eat them (i.e.,
pigeons -- the prohibition is on hunting when in ihram and within the
boundaries of the Haram).
Ibn Qudaamah (may Allah have mercy on him) said: Similar rulingswere
made by 'Umar, 'Uthmaan, Ibn 'Umar, Ibn'Abbaas and Naafi' ibn 'Abd
al-Haarith…
End quote from al-Mughni, 3/247
An-Nawawi (may Allah have mercy on him) said:Our companions are
unanimously agreed that it is permissible to eat ostriches, chickens…
ducks, sand grouse, sparrows, larks, francolin and pigeons…
End quote from Sharh al-Muhadhdhab, 7/22
He also said: Whatever lives in the water and onland, including
waterfowl such as ducks,geese and so in, is halaalas stated above, but
if any of these dies of natural causes (i.e., is not slaughtered in
the proper manner) it is not halaal, and there is no difference of
scholarly opinion on this point. Rather it is essential that it be
slaughtered properly.And Allah knows best.

Marriage According to Quran and Sunnah

And those who say: "Our Lord! Bestow on us
from our wives and our offspring
who will be the comfort of our eyes,
and make us leaders for the Muttaqûn" Those will be rewarded with the
highest place
(in Paradise) because of their patience.
Therein they shall be metwith greetings
and the word of peace and respect.
(Qur'an 25:74-75)
The order to Marry
Hadith - Sahih Bukhari Volume 7, Book 62, No. 1,Narrated Anas bin Malik
A group of three men came to the houses of the wives of the Prophet
asking how the Prophet worshipped (Allah), and when they were informed
about that, they considered their worship insufficientand said, "Where
are we from the Prophet as his past and future sins have been
forgiven." Then oneof them said, "I will offer the prayer throughout
the night forever." The other said, "I will fast throughout the year
and will not break my fast." The third said, "I will keep away from
the women and will not marry forever." Allah's Apostle came to them
and said, "Are you the same people who said so-and-so? By Allah, I am
more submissive to Allah and more afraid of Him than you; yet I fast
and break my fast, I do sleep and I also marry women. So he who does
not follow my tradition in religion, is not from me (not one of my
followers)."
Hadith - Sahih Bukhari, Volume 7, Book 62, Number 4, Narrated 'Abdullah
We were with the Prophet while we were young and had no wealth
whatever. So Allah's Apostle said, "O young people! Whoever among you
can marry, should marry, because it helps him lower his gaze and guard
his modesty (i.e. his private parts from committing illegal sexual
intercourse etc.), and whoever is not able to marry, should fast, as
fasting diminishes his sexual power."
Saying of Salaf - Sufyan ibn 'Uyaynah
Sufyân ibn 'Uyaynah (rahimahullâh) said, "Themost nimble of creatures
still have need of a voice.The cleverest women still need to have a
husband, and the cleverest man still needs to consult wisemen."
Al-Mahr (The Dowry)
The Noble Qur'an 4:4
And give to the women (whom you marry) their Mahr (obligatory bridal
money given by the husband to his wife at the time of marriage) with a
good heart, but if they, of their own good pleasure, remit any part of
it to you, take it, and enjoy it without fear of any harm (as Allâh
has made it lawful).
Stipulations in Marriage Contract
Hadith - Abu Dawud and AI-Hakim on the authority of Abi hurairah,Sahih
Al- Jami AI-Sayhir, (No. 6714)
Regarding contracts the Prophet (Peace be upon him) said: The rights
are decided by the conditions.
Hadith - Malik's Muwatta Book 28, Number 28.6.16
Yahya related to me fromMalik that he had heard that Said ibn
al-Musayyabwas asked about a woman who made a stipulation on her
husband not to take her away from her town. Said ibn al-Musayyab said,
"He takes her away if he wishes."
Malik said, "The custom among us is that when a man marries a woman,
and he makes a condition in the marriage contract that he will not
marry after her or take a concubine, it means nothing unless there is
an oath of divorce or setting-free attached to it. Then it is obliged
and required of him."
Ibn Qudaamah (may Allaah have mercy on him) said in his book Al-Mughni:
"If he married her on the condition that he should not make her move
from her house or her city, then this condition is valid, because it
was reported that the Prophet said: 'The most deserving of conditions
to be fulfilled are those by means of which sexual intercourse becomes
permissible for you.' If he married her onthe condition that he
willnot marry another wife, then she has the right to leave him if he
does take another wife." In conclusion, then, the conditions of the
marriage contract are divided into three types, one of which must be
adhered to, which is of benefit to the wife, such as her being able to
stipulate that he cannot make her move from her house or city, or
travel with him, or take another wife or a concubine. He has to adhere
to these conditions, and if he does not, then she has the right to
annul the marriage." [Al-Mughni by Ibn Qudaamah, part 7, Kitaab
al-Nikaah]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
this question and he replied in Al-Fataawa al-Kubra:
"Question: a man marrieda woman and she stipulated that he should not
take another wife or make her move from her house, and that she
couldstay with her mother, so he married her on this basis. Does he
have to adhere to this, and if he goes against these conditions, does
his wife have the right to annul the marriage or not?
Answer: yes, these conditions and similar ones are valid according to
the madhhab of Imaam Ahmad and other scholars among the Sahaabah and
Taabi'een,such as 'Umar ibn al-Khattaab, 'Amr ibn al-'Aas, Shurayh
al-Qaadi, al-Oozaa'i and Ishaaq. According to the madhhab of Maalik,
the condition states that if hemarries another wife, (the first wife)
has the choice of what to do, andthis is a valid condition. The woman
has the right to leave him in this case. This is similar to the idea
in the Madhhab of Imaam Ahmad. The basis for this is the hadeeth
narrated by (al-Bukhaari and Muslim) in al-Saheehayn from the Prophet
(peace and blessings of Allaah be upon him): 'The most deserving of
conditions to be fulfilled are those by means of which
sexualintercourse becomes permissible for you.' 'Umar ibn al-Khattaab
said: 'Rights are in accordance with conditions.' The Prophet dictated
that the conditions which make sexual intercourse permissible are more
deserving of fulfilment than others. This is the ruling on conditions
of this nature." [al-Fataawa al-Kubra, part 3, Kitaab al-Nikaah].

In Marriage

The Noble Qur'an 30:21
And among His Signs is this, that He created for you wives from among
yourselves, that you may find repose in them, and He has put between
you affection and mercy. Verily, in that are indeed signs for a people
who reflect.
The Noble Qur'an 4:19
O ye who believe! ye are forbidden to inherit women against their
will.Nor should ye treat them with harshness that ye may take away
part of the dower ye have given them except where they have been
guilty of open lewdness; on the contrary live with them on a footing
of kindness and equity. If ye take a dislike to them it may be that ye
dislike a thing and Allah brings about through it a great deal ofgood.
Hadith - Tirmidhi
"The most perfect of the believers is the best of you in character,
and the best of you are those among you who are best to their wives."

The Virtue of Kindness According to Quran and Sunnah

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The Noble Qur'an 3:159
And by the Mercy of Allah,you dealt with them gently. And had you
beensevere and harsh-hearted, they would have broken away from about
you; so pass over (their faults), and ask (Allah's) Forgiveness for
them; and consult them in the affair. Then when you have taken a
decision, put your trust in Allah, certainly, Allah loves those who
put theirtrust (in Him).
The Noble Qur'an 42:43
And verily, whosoever shows patience and forgives that would truly be
from the things recommended by Allah.
The Noble Qur'an 31:17-19
O my son! Aqim-is-Salat (offer prayers perfectly), enjoin (people) for
Al- Ma'ruf (Islamic Monotheism and all that is good), and forbid
(people) from Al- Munkar (i.e. disbelief in the Oneness of Allah,
polytheism of all kinds and all that is evil and bad), and bear with
patience whatever befalls you. Verily! These are some of the important
commandments ordered by Allah with no exemption.
And turn not your faceaway from men with pride, nor walk in
insolence through the earth. Verily, Allah likes not each arrogant
boaster.
And be moderate (or show no insolence) in your walking, and lower
your voice. Verily, the harshest of all voices is the voice (braying)
of theass.
Hadith - Muslim & Bukhari
"Allah is not kind to him who is not kind to people."
Hadith - Tirmidhi , Saheeh: Related by Aboo Daawood (no. 4177) and
at-Tirmidhee (no. 1877). It was declared authenticby Imaam al-Albaanee
in as-Saheehah (no. 417):
"He who does not thank people does not thank Allah."
Hadith - Abu Dawud and Tirmidhi
"Those who are kind andconsiderate to Allah's creatures, Allah bestows
His kindness and affection on them. Show kindness to the creatureson
the earth so that Allahmay be kind to you."
The Noble Qur'an - Al-Fath 48:29
Muhammad (SAW) is the Messenger of Allâh, and those who are with him
are severe against disbelievers, and mercifulamong themselves. ...

Abu Sufyan ibn al-Harith - Biographies of the Companions (Sahabah)

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Rarely can one find a closer bondbetween two persons such as existed
between Muhammad theson of Abdullah and Abu Sufyan the son of
al-Harith. (This Abu Sufyan of course was not the same as Abu Sufyan
ibn Harb, the powerful Quraysh chieftain.)
Abu Sufyan ibn al-Harith was born about the same time as theblessed
Prophet. They resembledeach other a great deal. They grew up together
and for a timelived in the same household. Abu Sufyan was a cousin of
the Prophet. His father, al-Harith, was the brother of Abdullah; both
were sons of Abd al-Muttalib.
Abu Sufyan was also a foster-brother of the Prophet. He was for a
short time nursed by the lady Halimah who looked after the young
Muhammad in the tough and bracing atmosphere of the desert.
In their childhood and youth, Abu Sufyan and Muhammad were close and
intimate friends. So close were they, that one might naturally have
expected Abu Sufyan to have been among the first to respond to the
call ofthe Prophet, peace be upon him,and follow wholeheartedly the
religion of truth. But this was not to be, at least not for many, many
years.
From the time the Prophet madepublic his call to Islam and first
issued the warning to members of his clan about the dangers of
continuing in their existing stateof unbelief, injustice and
immorality, the fire of envy and hatred erupted in the breast of Abu
Sufyan. The bonds of kinshipsnapped. Where once there was love and
friendship, there was now revulsion and hate. Where once there was
brotherhood, there was now resistance and opposition.
Abu Sufyan at this time was renowned as one of the best fighters and
horsemen of the Quraysh and one of their most accomplished poets. He
used both sword and tongue in the battle against the Prophet and his
mission. All his energies were mobilized in denouncing Islam and
persecuting the Muslims. In whatever battle the Quraysh fought against
the Prophet and whatever torture and persecution they meted out to the
Muslims Abu Sufyan had a part to play. He composed and recited verses
attacking and vilifying the Prophet.
For twenty years almost this rancor consumed his soul. His three
others brothers - Nawfal, Rabiah and Abdullah, had all accepted Islam
but not he.
In the eighth year after the Hijrah, however, shortly before the
Islamic liberation of Makkah,Abu Sufyan's position began to shift, as
he explains: "When the movement of Islam became vigorous and
well-established and news spread of the Prophet's advance to liberate
Makkah, the world caved in on me. I felt trapped. 'Where shall I go?'
I asked myself. 'And with whom?' To my wife and children, I said:
'Get ready to leave Makkah. Muhammad's advance is imminent. I shall
certainly be killed. I shall be given no quartershould the Muslims
recognize me.'
'Now,' replied my family, 'you must realize that Arabs and non-Arabs
have pledged their obedience to Muhammad and accepted his religion.
You are still bent on opposing him whereas you might have been the
first to support and help him.'
They continued trying to influence me to re-consider my attitude to
Muhammad's religion and to re-awaken in me affection towards him.
Eventually God opened my heart to Islam. I got up and said to
myservant, Madhkur: 'Get ready a camel and a horse for us.' I took my
son Jafar with me and we galloped with great speed towards al-Abwa
between Makkah and Madinah. I had learnt that Muhammad had camped
there. As I approached the place, I covered my face so that no one
could recognize and kill me before I could reach the Prophet and
announce my acceptance of Islam directly to him.
Slowly, I proceeded on foot while advance groups of Muslims headed
towards Makkah. I avoided their path out of fear that one of the
Prophet's companions would recognize me. I continued in this fashion
until the Prophet on his mount came into my view. Coming out into the
open, I went straight upto him and uncovered my face. He looked at me
and recognized me. But, he turned his face away. I moved to face him
once again. He avoided looking at me and again turned away his face.
This happened repeatedly.
I had no doubt - as I stood therefacing the Prophet that he would have
been pleased with my acceptance of Islam and thathis companions would
have rejoiced at his happiness. When, however, the Muslims saw the
Prophet, peace be on him, avoiding me, they too looked at me and
shunned me. Abu Bakr met me and violently turned away. I looked at
Umar ibn al-Khattab, my eyes pleading for his compassion, but I found
him even more harsh than Abu Bakr. In fact, Umar went on to incite one
of the Ansar against me.
'O enemy of God,' lashed out the Ansari, 'you are the one who
persecuted the Messenger of God, peace be on him, and tortured his
companions. You carried your hostility towards the Prophet to the ends
of the earth'.
The Ansari went on censuring me in a loud voice while other Muslims
glared at me in anger. At that point, I saw my uncle, al-Abbas, and
went to him seeking refuge.
'O uncle,' I said. 'I had hoped that the Prophet, peace be on him,
would be happy about my acceptance of Islam because of my kinship to
him and because of my position of honor among my people. You know what
his reaction has been. Speak to him then on my behalf that he may be
pleased with me.'
'No, by God,' replied my uncle. 'I shall not speak to him at all after
I have seen him turning away from you except if an opportunity
presents itself. I do honor the Prophet, peace and blessings of God be
on him, and I stand in awe of him.'
'O uncle, to whom then will you abandon me?' I pleaded.
'I do not have anything for you except what you have heard,' he said.
Anxiety and grief took hold of me. I saw Ali ibn Talib soon afterand
spoke to him about my case. His response was the sameas that of my
uncle. I went back to my uncle and said to him: 'O uncle, if you
cannot soften the heart of the Prophet towards me, then at least
restrain that man from denouncing me and inciting others against me.'
'Describe him to me,' said my uncle. I described the man to him and he
said: 'That is Nuayman ibn al-Harith an-Najjari.' He sent for Nuayman
and said to him: 'O Nuayman! Abu Sufyan is the cousin of the Prophet
and my nephew. If the Prophet is angry with him today,he will be
pleased with him another day. So leave him...' My uncle continued
trying to placate Nuayman until the latter relented and said: 'I shall
not spurn him anymore.'
"When the Prophet reached al-Jahfah (about four days journey from
Makkah), I sat down at the door of his tent. My son Jafar stood beside
me. As hewas leaving his tent, the Prophetsaw me and averted his face.
Yet, I did not despair of seeking his pleasure. Whenever he camped at
a place, I would sit athis door and my son Jafar wouldstand in front
of me... I continued in this fashion for some time. But the situation
became too much for me and I became depressed. I said to myself:
'By God, either the Prophet, peace be on him, shows he is pleased with
me or I shall take my son and go wandering through the land until we
die of hunger and thirst.'
When the Prophet came to hear of this, he relented and, on leaving his
tent, he looked more gently towards me then before. I so much hoped
that he would smile."
Eventually the Prophet relented and told Abu Sufyan, "There is now no
blame on you." He entrusted the newcomer to Islam to Ali ibn Abi Talib
saying:"Teach your cousin how to perform wudu and about the Sunnah.
Then bring him back to me." When Ali returned, the Prophet said:
"Tell all the people that the Messenger of God is pleased with Abu
Sufyan and that they should be pleased with him."
Abu Sufyan continued: "The Prophet then entered Makkah and I too
entered in his entourage. He went to the Sacred Mosque and I also
went, trying my best to remain in his presence and not separate from
him on any account...
Later, at the Battle of Hunayn, the Arabs put together an
unprecedented force against theProphet, peace be on him... Theywere
determined to deal a mortal blow to Islam and the Muslims.
The Prophet went out to confront them with a large number of his
companions. I went out with him and when I saw the great throngs of
mushrikin, I said: 'By God, today,I shall atone for all my past
hostility towards the Prophet. peace be on him, and he shall certainly
see on my part what pleases God and what pleases him.'
When the two forces met, the pressure of the mushrikin on theMuslims
was severe and the Muslims began to lose heart. Some even began to
desert and terrible defeat stared us in the face. However, the Prophet
stood firm in the thick of battle astride his mule "Ash-Shahba" like a
towering mountain, wielding his sword and fighting for himself and
those around him... I jumped from my horse and fought beside him. God
knows that I desired martyrdombeside the Messenger of God. My uncle,
al-Abbas, took the reins ofthe Prophet's mule and stood at his side. I
took up my position on the other side. With my right hand I fended off
attacks againstthe Prophet and with my left I held on to my mount.
When the Prophet saw my devastating blows on the enemy, he asked my
uncle: 'Who's this?' 'This is your brother and cousin. Abu Sufyan ibn
al-Harith. Be pleased with him. O Messenger of God.'
'I have done so and God has granted forgiveness to him for all the
hostility he has directed against me.'
My heart soared with happiness. I kissed his feet in the stirrup and
wept. He turned towards me and said: 'My brother! Upon my life!
Advance and strike!'
The words of the Prophet spurred me on and we plunged into the
positions of the mushrikin until they were routed and fled in every
direction."
After Hunayn, Abu Sufyan ibn al-Harith continued to enjoy the good
pleasure of the Prophet and the satisfaction of being in his noble
company. But he neverlooked the Prophet directly in the eye nor
focussed his gaze onhis face out of shame and embarrassment for his
past hostility towards him.
Abu Sufyan continued to feel intense remorse for the many and dark
days he had spent trying to extinguish the light of God and refusing
to follow His message. Henceforth, his days and nights he would spend
reciting the verses of the Quran seeking to understand and follow its
laws and profit by its admonitions. He shunned the world and its
adornments and turned to God with every fibre ofhis being. Once the
Prophet. peace be on him, saw him entering the mosque and asked his
wife: "Do you know who is this, Aishah?" "No, O Messenger of God." she
replied. This is my cousin. Abu Sufyan ibn al-Harith. See, he is the
first to enter the masjid and the last to leave. His eyes do not leave
his shoelace."
When the Prophet, peace be on him, passed away, Abu Sufyan felt
intense grief and wept bitterly.
During the caliphate of Umar, may God be pleased with him, Abu Sufyan
felt his end drawing near. One day people saw him in al-Baqi, the
cemetery not far from the Prophet's mosque where many Sahabah are
buried.He was digging and fashioning agrave. They were surprised.
Three days later, Abu Sufyan waslying stretched out at home His family
stood around weeping but he said: "Do not weep for me. By God, I did
not commit any wrong since I accepted Islam." With that, he passed
away.

Why does the Qur'an allow Muslim men to have four wives?-Click- http://aydnajimudeen.blogspot.com/ for detail|-

There are some situations in which it is advantageous to society to
have men marry multiple wives, and for this reason polygyny is
practiced by many religions and cultures. Aswe have already seen in
answer to question 2, polygyny is permitted in the Bible too. Here we
will see that the Qur'an permits only a restricted and limited form of
that practice. Only 2% of Muslim marriages are of this nature.
Notice that the Qur'an permits but does not command a man to havefour
wives. Furthermore,the Qur'an stipulates that a man is responsiblefor
the maintenance of his wife or wives. If a man has more than one wife,
he has to provide separate living accommodation for eachof his wives.
Multiple marriages are a heavy responsibility on the male. It is not a
pleasure trip as some people may assume. Some even imagine all kinds
of sexual exploits involving a man and his wives altogether. However,
such activity is not permissible in Islam. A man must divide his
timeequally among his wives.He may, for example, spend one night with
each wife on a rotating schedule. If a man cannot maintain justice in
the treatment of his wives, the Qur'an stipulates that he is to have
no more than one wife.
Polygyny provides a solution to some of life's problems. When there is
a shortage of men, for example after a devastating war, many women
will be unable tofind husbands. Most women in that situation,given the
option, would rather be a co-wife than no wife. If one maintainsa
strict monogamy in such a situation, moral depravity is bound to
result.
It may be useful at this point to see what some non- Muslim writers
are now saying on this muchmisunderstood subject. John Esposito says:
Although it is found in many religious and cultural traditions,
polygamy (or more precisely, polygyny) is most often identified with
Islam in the minds of Westerners. In fact, the Qur'an and Islamic Law
sought to control and regulate the number of spouses rather than give
free license. (John Esposito, Islam: The Straight Path, Oxford
University, 1988, p.97).
Esposito then goes on to explain that in a society which allowed men
an unlimited number of wives, Islam limited the number of wives to
four.Then he continued to say:
The Qur'an permits a man to marry up to four wives, provided he can
support and treat them all equally. Muslims regard this Qur'anic
command as strengthening the status of women and the family for it
sought to ensure the welfare of single women and widows in a society
whose male population was diminished by warfare, and to curb
unrestricted polygamy (John Esposito: Islam the Straight Path, p.97).
Karen Armstrong explains much the same in her book entitled Muhammad:
A Western Attempt to Understand Islam. She says:
We have to see the ruling about polygamy in context. In
seventh-century Arabia, when a man could have as many wives as he
chose, to prescribe only four was a limitation, not a license to new
oppression (Karen Armstrong, Muhammad: A Western Attempt to Understand
Islam, Victor Gollancz Ltd., 1991, p.191).
It is unfortunate that theWestern media often gives the wrong
impression of what Islamis all about. Karen Armstrong writes:
Popular films like Harem give an absurd and inflated picture of the
sexual life of the Muslim sheikh which reveals more about Western
fantasy than it does about the reality (p.190).
Some people incorrectly assume that because of this ruling most Muslim
men would have four wives. However, as Huston Smith points
out,"multiple wives are seldom found in Islam today" (The World's
Religions, p. 252). Ira Zepp, Jr. says that "less than 2% of Muslim
marriages are polygamous" (A Muslim Primer, p.180).
About this being a solution for the problem of surplus women, Ira
Zepp, Jr. comments on page 181 of his book:
The Roman Catholic Church is facing the same problem today in parts of
Africa. Social and economic reasons are forcing the Church
toreconsider polygamy as a Christian option. (See Polygamy
Recon,isideredby Eugene Hillman, New York: Orbis Press, 1973).G

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Characteristics of Prayer

134 hadith found in ' Characteristics of Prayer ' of Sahih Bukhari.
699
Narrated Anas bin Malik Al-Ansari: Allah's Apostle rode a horse and
fell down and the right side of his body was injured. On that day he
prayed one of the prayers sitting and we also prayed behind him
sitting. When the Prophet finished the prayer with Taslim, he said,
"The Imam is to be followed and if he prays standing then pray
standing, and bow when he bows, and raise your heads when he raises
his head; prostrate when he prostrates; and if he says"Sami'a-l-lahu
Liman hamida", you should say,"Rabbana wa-laka-l hamd.:
700
Narrated Anas bin Malik: Allah's Apostle fell from a horse and got
injured so he led the prayer sitting and we also prayed sitting.
Whenhe completed the prayer he said, "The Imam is to be followed; if
he says Takbir then say Takbir, bow if he bows; raise your heads when
he raises his head, when he says, 'Sami' a-l-lahu Liman hamida say,
'Rabbana laka-l-hamd', and prostrate when he prostrates."
701
Narrated Abu Huraira: The Prophet said, "The Imam is to be followed.
Say the Takbir when he says it; bow if he bows; if he says 'Sami
a-l-lahu Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if
he prostrates and pray sitting altogether if he prays sitting."
702
Narrated Salim bin 'Abdullah: My father said,"Allah's Apostle used to
raise both his hands up to the level of his shoulders when opening the
prayer; and on sayingthe Takbir for bowing. And on raising his head
from bowing he used to do the same and then say"Sami a-l-lahu Liman
hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising
his hands) in prostrations.
703
Narrated 'Abdullah bin 'Umar: I saw that whenever Allah's Apostle
stood for the prayer, he used to raise both his hands up to the
shoulders, and used to do the same on saying the Takbir for bowing and
on raising his head from it and used to say,"Sami a-l-lahu Liman
hamida". But he did not do that (i.e. raising his hands) in
prostrations.
704
Narrated Abu Qilaba:I saw Malik bin Huwairithsaying Takbir and
raisingboth his hands (on starting the prayers and raising his hands
on bowing and also on raising his head after bowing. Malik bin
Huwairith said, "Allah's Apostle did the same."
705
Narrated 'Abdullah bin 'Umar: I saw Allah's Apostle opening the prayer
with the Takbir and raising his hands to the level of his shoulders at
the time of saying the Takbir, and on saying theTakbir for bowing he
didthe same; and when he said, "Sami a-l-lahu Liman hamida ", he did
the same and then said,"Rabbana wa laka-l-hamd." But he did not dothe
same on prostrating and on lifting the head from it."

49 hadith found in ' Belief ' of Sahih Bukhari.

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7
Narrated Ibn 'Umar: Allah's Apostle said: Islam is based on (the
following) five (principles): 1. To testify that none has the right to
be worshipped but Allah and Muhammad is Allah's Apostle. 2. To
offerthe (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e.
Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.
8
Narrated Abu Huraira: The Prophet said, "Faith (Belief) consists of
more than sixty branches (i.e. parts). And Haya (This term "Haya"
covers a large number of conceptswhich are to be taken together;
amongst them are self respect, modesty,bashfulness, and scruple, etc.)
is a part of faith."
9
Narrated 'Abdullah bin 'Amr: The Prophet said,"A Muslim is the one who
avoids harming Muslims with his tongue and hands. And a Muhajir
(emigrant) is the one who gives up (abandons)all what Allah has
forbidden."
10
Narrated Abu Musa: Some people asked Allah's Apostle, "Whose Islam is
the best? i.e. (Who is a very good Muslim)?" He replied,"One who
avoids harming the Muslims with his tongue and hands."
11
Narrated 'Abdullah bin 'Amr: A man asked the Prophet , "What sort of
deeds or (what qualities of) Islam are good?" The Prophet replied, 'To
feed (the poor) and greet those whom you know and those whom you do
not Know (See Hadith No. 27).
12
Narrated Anas: The Prophet said, "None of you will have faith till he
wishes for his (Muslim) brother what he likes for himself."
13
Narrated Abu Huraira:"Allah's Apostle said, "By Him in Whose Hands my
life is, none of you will have faith till he loves memore than his
father and his children."
14
Narrated Anas: The Prophet said "None of you will have faith till he
loves me more than his father, his children and all mankind."
15
Narrated Anas: The Prophet said, "Whoever possesses the following
three qualities will have the sweetness (delight) of faith: 1. The one
to whom Allah and His Apostle becomes dearer than anything else. 2.
Who loves a person and he loves him only for Allah's sake. 3. Who
hatesto revert to Atheism (disbelief) as he hates to be thrown into
the fire."
16
Narrated Anas: The Prophet said, "Love for the Ansar is a sign of
faith and hatred for the Ansar is a sign of hypocrisy."

Ch 6: The Third Round

G

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Let us see what Isabella had been doing in connection with these
discussions and what were her activities in the meantime. In fact, all
this time her mind was filled with the subject-matter of these
discussions and all other engagements and social entanglementswere
relegated to the background.
After 'the discussion' between the priests and Umar Lahmi she had come
to the conclusion that the priests had no answer to the objections of
Muslims and her belief in Christianity had been shaken and no argument
could keep her firm on it.During this time she had often secretly met
Umar Lahmi and sought information about the Muslim creed. The talk
between Umar Lahmi andher father (the head priest) had also concluded
at her house and more than a month had passed on it. Nevertheless she
continued her enquiry. She had also met several times Ziad b. Umar,
the Qazi of Islam in Cordova, through Umar Lahmi and got consolation
from him.
Ziad b. Umar, besides being a profound scholarof Islam, was a
Godfearing man of piety. Muslims of Spain revered him as a Wali Allah
(Friend of Allah). Isabella's mind was greatly affected by several
visits to him and she became attached to Islam and fully realised that
Islam is the true religion while Christianity is a mixture of
misguidance and disruptions.
The head priest had asked Umar Lahmi in the cathedral to come to his
house next day and had also invited all the priests. So early next
morning Umar Lahmi with some of his associates and divines reached the
house of the head priest and was treated with respect and given
refreshments in a separate room. Then more than forty Christian
divines also arrived and the head priest then addressed Umar Lahmi.
Head Priest: I know the questions which you will ask, but I do not
want to go into details and prolong the talk. I will say just a word
or two which may lead to the result in minutes instead of hours. What
I mean is that Islam and Christianity may be testedby their basic
teachings and whichever teaching is best the religion whichtaught it
will be true. Is itnot so?
Umar Lahmi: I have no objection to anything and I am prepared to
discuss on any lines that you choose. Surely it is bythe teachings of
Christianity and Islam that truth and falsehood can be known.
Head Priest: Bravo, bravo! Surely the help of the Holy Ghost is on
your sideand you will soon come from the wrong path to right guidance.
Now that you have agreed to the lines suggested by me, letme proceed.
In every religion there are basic principles and matters of detail. I
want to put before you the essence ofChristianity in just one word and
desire that youwill also give the essence of your religion in one
word. Do you agree?
Umar Lahmi: Yes, you mayproceed. I agree to whatever you say.
Head Priest (to the priests) : See, this is the way to talk! Just one
word decides the issue. (To Umar Lahmi:) Now listen. The essence of
Christianity is "Love". Christianity has been condensed in a single
word. Now, you have also to give the essence of Islam in one word.
Umar Lahmi: I am proud to say that Islam has also condensed the
essence ofits teachings in a single word which covers all basic
principles and details. The root of Islamic principles and teachings
is Tauhid (unity).
Head Priest: If the essence of Islam is Tauhid(unity), then love has
been excluded from it. Besides, we also say "unity" to be the essence
of our religion.
Umar Lahmi: If Tauhid were the essence of your religion, you should
havesaid so. Why did you say that love is the essence ofyour religion?
Now, it is quite wrong to say that by accepting "unity" as the essence
of religion, "love" is excluded from it.On the other hand, the fact is
that "love" comes from "unity". If "unity" is not taken with all its
requisites, love will be a meaningless word. To accept "love" as the
essence of religion means total denial of "unity," cr not to take it
as the essence of religion.
Head Priest: The thing is that "unity" comes from "love" and not
"love" from "unity".
Umar Lahmi: This is an example of perverted logic. If unity comes
fromlove, then love is quite a meaningless word. Because without
unity, that is, want of knowledge of Allah, love of Allah will be
excluded from it as love of Allah depends on the knowledge of the
divine, and unity is but the true recognition of the divine.Mere love
does not provelove of Allah.
Head Priest: You have started a long discussion. What I mean is that
love has no place in Islam.
Umar Lahmi: If love has no place in Islam, then love does not exist at
all in the world. It can, on the other hand, be said that there is not
the least trace of love in Christianity. Where love ismerely a verbal
claim, it has neither any standard nor proof.
Head Priest: Look here. It is a well-known slogan ofour Scriptures
that God islove. Is it not the proof oflove ?
Umar Lahmi: It is nothing but merely a verbal claim.Unless there is a
standardof love, the prescribed theory of love will not be acceptable.
Head Priest: Now, you define the standard of love. Have not our
Scriptures called God father? Does not father love his children?
Umar Lahmi: Mere repetition of the word love leads us nowhere unless
all its conditions are fulfilled. If anyone loves another, he should
prove it by the sacrifice of his life and possessionsand then only can
he be said to have loved truly. Therefore Islam has prescribed
obedience and service as the criterion of love which is another name
of sacrificeof life and possessions. The Quran says to the Prophet:
"Qul in kuntum tuhibbun Allah fat-tabi'unl yuhbibkum Allah" [Say: If
you love Allah, follow me: Allah will love you].* Thus this verse has
prescribed a standard of love which has discriminated between true and
false love. But in your religion there is no criterion of love. Any
pretender can stand up and say that he loves Allah.
Head Priest: You have again started a long discussion. I want that
everything should be comprehensive so that the decision may be arrived
at quickly. However, if your Qur'an has also called God father, which
is the highest position of love?
Umar Lahmi: If the Qur'anhad used the word fatherfor God, it would
have been the greatest proof of its deficiency. Islam never used this
misleading word for God but, on the other hand, has used such words as
have the most
sublime significance as compared to the term father.
Head Priest: You are very impudent, calling the word "father"
misleading. Now, tell me quickly what better wordIslam has used
instead of father. (The head priest's neck at this time became stiff
and foam came from his mouth in great anger.)
Umar Lahmi: There is no reason for the loss of temper. I have called
the word "father" misleadingbecause it has become the basis of
assigning partners to Allah, and people invented a son to Allah.
Christians also believe in the divinity of Christ. As to the better
word in place of father used by Islam, that word is Rabb (fosterer),
which implies a Being who fosters from beginning toend and his
fostering care never ends. So by using the word "fosterer"Islam has
taught that Allah's. fostering love is never withdrawn. But the
concept of father implies that father will care for his child up to a
certain time and will then become indifferent. Besides, a father can
carefor his child only in optional matters but not in matters beyond
his control. If the child falls ill, father cannot cure his illness
while the fosteringof Allah is. not so; He has power over everything
and in nothing is He helpless and His fosteringcare is everlasting.
This proves that, instead of father, fosterer is more suited to the
Dignity of Allah and, besides, fosterer is indicative of "Unity of
Allah," while father is the source of assigning partner to Allahin the
world.
Head Priest: The effects ofthe fosterer as indicated by you find no
proof in the world while you cannot shut your eyes to father's love.
So how can one accept a word without meaning which has no proof in the
world, while you cannot ignore the effects of father's love.
Umar Lahmi: Unfortunately, the creed of Atonement has clouded your
vision, otherwise you could not have said so. We see every day that a
child is fostered in its mother's womb and in childhood and youth and
old age the fostering care continues. That is, his fostering continues
from beginning to end. Is it not he work of the Rabb (fosterer) which
we see very day?
Head Priest: The Holy Bible says that God has such a love with the
people of the world that He sacrificed His only child for the sake of
men.What better proof can beof love that father secrifices his dearest
thing for love.
Umar Lahmi: This very statement of the Bible refutes your claim. You
mean that the father is one who sacrifices his pure and innocent son
for the sake of impure and sinful men. That is, father's love was
manifested thus that he killed his innocent son. But the fosterer is
one who is not unjust to anyone. On the other hand, He punishes the
unjust. The Quran says: "Wa la tuziru waziratun wizra ukhra" [And no
burdened soul can bear another's burden].* But your father killed his
own child. If to crucify and kill one's innocent and sinless child is
love we cannot touch such love with a pair of tongs.
Head Priest (to other priests) : I had thought that this man was
inclined to Jesus Christ, but he is a stiff "unbeliever". Everything
that I have said is of high order but how can these people understand
them? (To Umar Lahmi:) Your heart has turned black. Christ does not
want to accept you. Now, you go away from here. I have nothing to do
with you. You just came to annoy me. (To the priests:) You should also
have no concern with these people. You have seen that they are so
hot-headed, they would not agree to anything.
Uinar Lahmi But, sir…
Head Priest: Shut up, now. I have seen for what purpose you came here
and with what object you talk to us.
So saying the Head Priest,exhibiting his Christian manners, left for
his room on the upper storey. Umar Lahmi and other Muslim divines came
out raising the cry of "Nasrun min Allah wa fathun qarib" [Help from
Allah and victory is at hand].
Voicing the slogan of victory, Umar Lahmi and other Muslim divines
repaired to their respective homes. Isabella had attentively listened
to the talk of both sides. With her wereher friends and other
respectable Christian ladies. In the evening when Isabella's friends
gathered again comments started on the morning talk. Whatever little
faith Isabella had in Christianity was shattered and she fully
realised that the Christiancreed was just a sham which had neither any
basis nor any principle. Earlier meetings had left her with the
impression that Michael, Peter and others were not well informed, but
her father, the head priest, had profound knowledge of the reality of
Christianity and, therefore, if these people were unable to meet the
questions of Muslims, she had thought, her father would be able to
silence them. But after listening this last talk she was thoroughly
disappointed and had left no alternative but to conclude that the
basis ofChristianity was no betterthan the spider's web.
A month had passed and a great revolution had come in the mind of
Isabella. She had secretly been meeting Umar Lahmi and, through him,
other divines like Ziad b. Umar in Cordova. She wasnow more devoted to
thestudy of the Holy Quran and the truth of Islam was taking deep root
in her mind. She made a comparative study of the Quran and the Bible
to find out which of the twohad greater truth and which was just a
mixture of superstitions. She had given thought according to her
lights to the problems of Unity of Allah, Prophethood, the Quran,
salutation, atonement, intercession, meaning of sin and human acts and
their consequences.
She was no longer a devotee of Christianity, but had bowed her head to
Islam. But often she was perturbed with the idea of giving up a
religion she had followedfrom her birth. What trials and tribulations
shemight have to face on going over to Islam. She will have to forsake
her father, mother, sisters and relatives. How shall be her future
life. But immediately it struck her that trials and troubles have to
be encountered in the path of truth and if, after recognising the
truth, she did not openly declare it she will be guilty in the sight
of Allah.
When Umar Lahmi learnt of her perturbation he secretly sent word to
her to recite ten times each morning and evening theverse of the Holy
Quran: "Rabbi adkhilni mudkhala sidqin wa akhrijni mukhraja sidqin
waj'al-li min-ladunka sultaman nasira" [My Lord! make me enter a
truthful entering, and make me go forth a trouthful going forth, and
grant me from Thy presence an authority to help (me)].* Allah
willing,her anxiety will be relieved.
So Isabella followed this advice. By reciting this verse morning and
evening she felt as if some mysterious power was giving strength to
her heart and removing her fears. This prompt effect of the verse
furtherstrengthened her faith inIslam and she became more devoted to
the Quran and Islam.
Isabella – A girl of Islamic Spain

Can a Muslim fast and pray for the purpose of supplication?

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The other question is can one go to the Al Haram to pray for one's
needs, e.g to pray for cure from sickness , to pray to have children
etc. Still can one fast for some days for the purpose of requesting
for one's needs from Allah for the reasons stated above? (i.e. to pray
for children etc).
Praise be to Allaah.
There is no reason why aMuslim should not pray in al-Masjid al-Haraam
for the purpose of supplication, but it is better for him not to
restrict his intention in the prayer to supplication. Rather his
intention should be to worship Allaah through this prayer and to hope
for its reward in the Hereafter. Moreover, prayer includes dhikr,
reciting Qur'aan, bowing, prostrating anddu'aa', so the du'aa' should
just be a part of the prayer; it is not the primary purpose. Al-Masjid
al-Haraam is one of the blessed and venerated places, so if a person
prays and calls upon Allaah whilst prostrating, for example – then he
will have combined the virtue of the place with the virtueof the
action. If this is done during the last third of the night, he will
also add the virtue of the time.
Shaykh al-Islam Ibn Taymiyah said:
With regard to the words of the Prophet (peace and blessings of Allaah
be upon him), "As for rukoo', glorify your Lord therein, and as for
sujood (prostration) strive in du'aa' therein, because then it is more
likely that you will be answered" (narrated by Muslim, 479, from the
hadeeth of Ibn 'Abbaas) – this contains the command to glorify Allaah
in rukoo', and the command to make du'aa' when prostrating indicates
that du'aa' in sujood is more likely to be answered than in rukoo'.
Hence he said, "because then it is more likely that you will be
answered". And he said, "The closest that the slave is to his Lord is
when he is prostrating." (Narrated by Muslim 482 from the hadeeth of
AbuHurayrah). This is a command that du'aa' should be made in sujood.
Majmoo' al-Fataawa, 22/378
And he said:
Du'aa' is answered whenrain is falling, when battle in joined, when
the adhaan and iqaamah are given, following prayers, when prostrating,
and when offered by one who is fasting, one who is travelling and one
who is oppressed, and so on. All of this is narrated in well-known
ahaadeeth in the books of Saheeh and Sunan. Du'aa' is also likely to
be answered in the sacred places such as'Arafah, Muzdalifah, Mina, the
Multazim and other sacred places in Makkah, and in the mosques in
general. The greater the virtue of the mosque – such as the three
Sacred Mosques [inMakkah, Madeenah and Jerusalem] – the better prayers
and du'aa's are in them.
Majmoo' al-Fataawa, 27/129-130
On the other hand it maybe said:
Doing righteous deeds in the hope that du'aa' will be answered is
something that is prescribed in sharee'ah. Hence doing wudoo' and
praying in al-Masjid al-Haraam may be included among the righteous
deeds that may be done before starting du'aa' in the hope that that
the du'aa'will be answered.
It was narrated from 'Uthmaan ibn Hunayf that a blind man came tothe
Prophet (S) and said:Pray to Allaah to heal me. He said, "If you
wish,you may delay the reward until the Hereafter, for that is better,
or if you wish, I will make du'aa' for you." He said, Make du'aa'. So
he told him to do wudoo' and do it well, and to pray two rak'ahs, and
to say this du'aa': "Allaahumma innias'aluka wa atawajjahu ilayka bi
Muhammadin Nabi al-rahmah. Yaa Muhammad inni qad tawajjahtu bika ila
rabbiy fi haajati haadhihi li tuqdaa. Allaahumma shaffi'hu fiyya (O
Allaah, I ask of You and I turn my face towards You by the virtue of
Muhammad theProphet of Mercy. O Muhammad, I have turned my face by
virtue of you to my Lord concerning this need of mine so that it may
be met. O Allaah, accept his intercession concerning me)."
Narrated by al-Tirmidhi, 3578; Ibn Maajah, 1385; this hadeeth was
classedas saheeh by al-Tirmidhi and by al-Albaani in Saheeh al-Jaami',
1279
The Prophet (peace and blessings of Allaah be upon him) commanded him
to do wudoo' and pray two rak'ahs before he made du'aa'; this
indicates that prayer is one of the righteous deeds by virtue of
whicha person's du'aa' may bemore likely to be answered, and that may
be one of the causes of the du'aa' being answered.
With regard to fasting, what has been said with regard to prayer may
also be said with regard to fasting. The intention behind it should be
to worship Allaah by meansof this great act of worship, and to attain
the reward for it in the Hereafter, and to fear Allaah and earn His
pleasure. Then if he is fasting, it is mustahabb for the fasting
person to make a lot of du'aa', for the du'aa' of the fasting person
will be answered, especially at the time of breaking the fast.
And Allaah knows best.

Ruling on sitting with one who does not pray and who denies that hijab is obligatory and mocks it, and mocks ‘Aa’ishah (may Allaah be pleased with her)

What is the ruling on being in company with aperson who does not pray
or fast, he also denies that hejab is obligatory and makes fun of it.
I heard him once making fun of A'esha may Allah be pleased with her.
What is the ruling especially if he was not one of my womb-related
relatives?.
Praise be to Allaah.
Firstly:
These actions of the person you are asking about sitting with
constitute kufr and apostasy, and we are amazed that he claims tobe a
Muslim when this is the case. Not praying is major kufr, as is proven
in the Qur'aan and Sunnah and by the consensus of the Sahaabah (may
Allaah bepleased with them).
With regard to women's hijab, if what is meant is covering the face
(niqaab), there is a difference of opinion among the scholars
concerning it. The more correct view is that it is obligatory for all
womenand that it does not apply only to the wives of the Prophet
(peace and blessings of Allaah be upon him).
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) said:
With regard to niqaab, covering the face is obligatory, according to
the correct scholarly opinion, and this is whatis supported by the
saheeh evidence, because Allaah says (interpretation of the meaning):
"and to draw their veils all over Juyoobihinna (i.e. their bodies,
faces, necks and bosoms)"
[al-Noor 24:31].
And Allaah said concerning the wives of the Prophet (peace and
blessings of Allaah be upon him) (interpretation of the meaning):
"And when you ask (his wives) for anything you want, ask them from
behind a screen, that is purer for your hearts and for their hearts"
[al-Ahzaab 33:53].
The fact that it is speaking of the wives of the Prophet (peace and
blessings of Allaah be upon him) does not mean that the ruling should
not apply to other Muslim women, because the reason for that is
general, namely "that is purer for your hearts and for their hearts."
So the reason is general and applies both to the wives of the Prophet
(peace and blessings of Allaah be upon him) and to other women. Purity
is required of all, because Allaah says in another verse
(interpretation of the meaning):
"O Prophet! Tell your wives and your daughters and the women of the
believers to draw their cloaks (veils) all over their bodies (i.e.
screen themselves completely except the eyes or one eye to see the
way). Thatwill be better, that they should be known (as free
respectable women)so as not to be annoyed"
[al-Ahzaab 33:59].
End quote from Fataawa al-Shaykh al-Fawzaan (4/242, 243; question no.250).
For more information please see the answer toquestion no. 11774 .
But if what is meant by hijab is covering the head, then there is no
difference of opinion among the scholars concerning the fact that it
is obligatory. His rejection of both types, and his making fun of
them, is apostasy from Islam, because even though covering the face is
not obligatory according to some scholars, they are unanimously agreed
that it is prescribed in Islam and that it is part of the religion of
Allaah, so denying it and making fun of it is kufr which puts one
beyond the pale of Islam.
There is no excuse at all for this heretic to make fun of the Mother
of the Believers 'Aa'ishah (may Allaah be pleased with her), rather it
is indicative of what is in his heart of hypocrisy and heresy, which
showsitself in this slip of the tongue. 'Aa'ishah is the Mother of the
Believers and the wife of the Prophet (peace and blessings of Allaah
be upon him), whose innocence was declared by Allaah in verses that
will be recited until the Day of Resurrection. The one who makes fun
of her is in fact making fun of her husband, who is the Prophet (peace
and blessings of Allaah be upon him), and the one who denies that she
is the Mother of the believers is putting himself outside of their
circle, but he does not harm her at all.
Secondly:
If this is the case with this relative, then he should be told that he
is doing something which implies that he is an apostate, and that he
must repent and come back to his religion. If hemeets his Lord in this
state, he will not be meeting Him as a Muslim.
What you must do - after advising him - is shun his company and beware
of him, unless the one who wants to sitwith him has a sufficientlevel
of knowledge to repel his kufr. His companions should beware of his
evil, and upholding ties of kinshipwith him is not obligatory, rather
it is not permissible to initiate the greeting of salaam with him.
Allaah says (interpretation of the meaning):
"And when they hear Al-Laghw (dirty, false, evil vain talk), they
withdraw from it and say: 'To us our deeds, and to you your deeds.
Peace be to you. We seek not (the way of) theignorant'"
[al-Qasas 28:55].
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
"And when they hear Al-Laghw (dirty, false, evil vain talk)" from an
ignorant person who addresses it to them, "they say" - the words ofthe
slaves of the Most Merciful who have understanding - "To us our deeds,
and to you your deeds" i.e., each will be requited for his deeds that
he did by himself, and he will not bear anything of the burden of
another. This implies that they are innocent of what the ignorant do
of laghw (vain talk), falsehood and idle talk.
"Peace be to you" i.e., you will not hear anything from us but good,
and we will not address you as your ignorance deserves. Even if you
allow yourselves to indulge in this rotten talk, we declare ourselves
to be above it and we protect ourselves from indulgingin it. "We seek
not (the way of) the ignorant'" inany sense.
Tafseer al-Sa'di (p. 620).
The scholars of the Standing Committee were asked:
Is it permissible for me to sit with one who doesnot pray?
They replied:
The one who does not pray deliberately and denies that it is
obligatory is a kaafir, according to scholarly consensus. If he does
notpray because he is heedless and lazy, then he is a kaafir,
according to the correct scholarly opinion. Based on that, it is not
permissible to sitwith these people, rather they should be shunned and
cut off, after explaining to them that not praying is kufr, if they
are the type of people who may be unaware of the ruling. Itis narrated
in a saheeh report from the Messenger of Allaah (peace and blessings
of Allaah be upon him) thathe said: "The covenant that stands between
us and them is prayer; whoever does not pray is a kaafir." And it is
narrated in another saheeh report that he (peace and blessings of
Allaah be upon him) said: "Between a man and kufr and shirk there
stands his giving up prayer." Narrated by Muslim in his Saheeh. This
includes both the one who denies that it isobligatory and the one who
does not do it out of laziness.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa'imah (12/374, 375)
The scholars of the Standing Committee were asked:
Is it permissible to say salaam to one who does not pray?
They replied:
The one who does not pray because he denies it is obligatory is a
kaafiraccording to scholarly consensus, and the one who does not pray
out of laziness, but does not deny that it is obligatoryis a kaafir,
according to the correct scholarly view. So it is not permissible to
say salaams to him, or to return his salaam if he greets you with
salaam, because he is regarded as an apostate from Islam.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah (24/141, 142)
The scholars of the Standing Committee said:
The one who makes fun of the religion of Islam or the Sunnah that is
proven from the Messenger of Allaah (peace and blessings of Allaah be
upon him), such as letting the beardgrow, shortening the clothes to
above the ankles or halfway up thecalves, when he knows that this is
proven, is a kaafir. The one who mocks the Muslim and makes fun of him
because of his adhering to Islam, is a kaafir, because Allaah says
(interpretation of the meaning):
"Say: 'Was it at Allaah ( عز و جل ), and His Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.) and His Messenger (صلى الله
عليه وسلم) that you were mocking?'
66. Make no excuse; you disbelieved after you had believed"
[al-Tawbah 9:65-66]
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah (2/43-44).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
What you must do is shun the one who does not pray, and cut off ties
with him, and do not accept his invitation, until he repents to
Allaahfrom that; but you should also advise him and call him to the
truth,and warn him of the consequences of not praying in this world
and in the Hereafter, in the hope that he may repent and Allaah may
accept his repentance.
Fataawa al-Shaykh Ibn Baaz (10/266)
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is it permissible for me to sit and eat and drink with someone who
doesnot pray and persists in not praying?
He replied:
It is not permissible for you to sit with him and eat and drink with
him, unless you are advising him and rebuking him, and you hope that
Allaahmay guide him at your hands. If you are sitting with him, then
this is what you must do with him, because this comes under the
heading of denouncing evil and calling people to Allaah, and perhaps
Allaah may guide him at your hands.
But if you are sitting with him and eating anddrinking with him
without denouncing him, and he is persisting in not praying, or is
persisting in some majorsin, then it is not permissible for you to mix
with him. Allaah cursed the Children of Israel for something similar
to this. He says (interpretation of the meaning):
"Those among the Children of Israel who disbelieved were cursed by the
tongue of Dawood (David) and 'Eesa (Jesus), son of Maryam (Mary). That
wasbecause they disobeyed (Allaah and the Messengers) and were ever
transgressing beyond bounds.
79. They used not to forbid one another fromAl-Munkar (wrong,
evildoing, sins, polytheism, disbelief) which they committed"
[al-Maa'idah 5:78-79].
In the commentary on this verse it is narrated that one of them would
see another committing sin and tell him not to dothat, then he would
meet him the next day and he would still be persisting in sin, and he
would not tell him not todo that and he would mix with him, and
wouldeat and drink with him and sit with him. When Allaah saw that
they did that, He set them againstone another, and cursed them on the
lips of their Prophets.
And the Prophet of Allaah (peace and blessings of Allaah be upon him)
warned us against doing such things, lest there befall us the
punishment that befell them.