FW: AL-ASMA-UL-HUSNA (THE BEAUTIFUL NAMES OF GOD)

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Subject: AL-ASMA-UL-HUSNA (THE BEAUTIFUL NAMES OF GOD)

786.
The most beautiful names belong to God, so call on Him thereby. (7:180)
Those who believe, and whose hearts find satisfaction in the
remembrance of GOD, for withoutdoubt in the remembrance of Goddo
hearts find satisfaction. (13:28)

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Hypocrites say that family ties are what matter, but Allah reveals in the Qur'an that it is the ties of faith that matter

Allah reveals in the Qur'an that believers should be respectful,
affectionate and loving toward their parents, and commands them to be
protective toward and watch over their relatives. A pure believeris
kind, affectionate and full of love in respect of his family and
everyone, expecting no reward for being so. However, in the event that
any one of his family or his relatives tries to prevent him having
faith in Allah,following the Prophet (saas) or living by religious
moral values, then of course he will obey Allah's command and turn his
back on the person seeking to divert him from Allah's path. It is
revealed in one verse that:
Say: "If your fathers or your sons or your brothers or your wives or
your tribe, or any wealth you have acquired, or any business you fear
may slump, or any house which pleases you, are dearer to you than
Allah and His Messenger and striving in His Way, then wait until Allah
brings about His command. Allah does not guide people who are
deviators." (Surat at-Tawba, 24)
As revealed in the verse, nothing is finer and more valuable for a
pure believer than Allah, His Messenger (saas) andstriving on Allah's
path.
But hypocrites' criteria and values are based on self-interest, rather
than the Qur'an. This comes out in their familial relations, as in
their relations with everyone else. The family is not a holy and
sacred concept for the hypocrite, but somewhere that will help him
survive, provide him with opportunities and make material means
available. To put it another way, it is a gateway to income.
Therefore, the reason why hypocrites regard family ties as important,
in their own eyes, is self-interest. They imagine that their brothers,
spouses, parents or other relatives among believers will regard
thisbond as important. The fact is, however, that Allah has revealed
that the important bond for believers and His approval is that of
faith.
In concentrating on family ties, hypocrites dothis not because they
really love their families, would be prepared to make sacrifices for
them or would watch over and protect them, but out of self-interest.
When there is no hope of personal gain, they never think of their
familial ties, brothers or parents. Indeed, it is revealed in the
Qur'an that when faced with the torment of the Hereafter they will
willingly give up their children, parents and all they love in order
to save themselves.
The bonds between believers and their families are honestly based on
love of Allah and His approval. The believer is warm, full of love,
protective, loyal and altruistic toward his family, as he is toward
all those who have faith.A devout believer will never even say "ugh"
to his parents. In addition, as required by Allah's command, if one of
the members of his family tries to turn him from Allah's path or
pressurizes him to engage in idolatry, he will never heed that person,
even if it is his mother or father.
Indeed, by citing examples from the lives of the prophets, it is
revealed in the Qur'an that throughout the course of history true
believers have always left their spouses, children or parents for not
believing in Allah, for not living by the moral values of the deen,
for engaging in denial or for being hypocrites. For example;
The Prophet Abraham (as) Who Fell out with His Father:
Abraham would not have asked forgiveness for his father but for a
promise he made to him,and WHEN IT BECAME CLEAR TO HIM THAT HE WAS AN
ENEMY OF ALLAH, HE RENOUNCED HIM . Abraham was tender-hearted and
forbearing. (Surat at-Tawba, 114)
He said, "Do you forsake my gods, Abraham? If you do not stop, I will
stone you. Keep away from me for a good longtime." He said, "Peace
beupon you. I will ask my Lord to forgive you. He has always honored
me. I WILL SEPARATE MYSELF FROM YOU AND ALL YOU CALL UPON BEDISES
ALLAH and I will call upon my Lord. It may well be that,in calling on
my Lord, I will not be disappointed.' (Surah Maryam, 46-48)
The Prophet Noah (as) Falls out With His Son:
Noah called out to his Lord and said, "My Lord, my son is one of my
family and Your promise is surely the truth and You are the Justest of
Judges." (Surah Hud, 45)
He said, " NOAH, HE IS DEFINITELY NOT OF YOUR FAMILY. He is someone
whose action was not righteous. Do not, therefore, ask Me for
something about which you have no knowledge.I admonish you lest you
should be among the ignorant." (Surah Hud, 46)
The Prophets Noah (as) and Lot (as) Fall out withTheir Wives:
ALLAH HAS MADE AN EXAMPLE FOR THOSE WHO ARE UNBELIEVERS: THE WIFE OF
NOAH AND THE WIFE OF LOT. They were married to two of Our servants who
were righteous but they betrayed them and werenot helped at all
against Allah.They were told, "Enter the Fire along with all who enter
it." (Surat at-Tahrim, 10)
Allah Commands People in the Qur'an Not to TakeThose Who Seek to Turn
Them from Allah's Path As Guides and to Turn away from Them, Even If
They Are Their Parents, Brothers of Children:
We have instructed man to honor his parents, BUTIF THEY ENDEAVOR TO
MAKE YOU ASSOCIATE WITH ME SOMETHING ABOUT WHICH YOU HAVE NO
KNOWLEDGE, DO NOT OBEY THEM. It is to Me youwill return and I will
inform you about the things you did. (Surat al-'Ankabut, 8)
You who believe, DO NOT BEFRIEND YOUR FATHERS AND BROTHERS IF THEY
PREFER DISBELIEF TO FAITH. Those among you who do befriend them are
wrongdoers. (Surat at-Tawba, 23)
You who believe! SOME OF YOUR WIVES AND CHILDREN ARE AN ENEMY TO YOU ,
so be wary of them. (Surat at-Taghabun, 14)
You will not find people who believe in Allah andthe Last Day having
love for anyone who opposesAllah and His Messenger, THOUGH THEY BE
THEIR FATHERS, THEIR SONS, THEIR BROTHERS OR THEIR CLAN. (Surat
al-Mujadala, 22)

The most urgent question is the establishment of true faith (tahqiq ul-iman)

The problem underlying present-day thinking and the troubles
afflicting everyone, no matter what their social status, nation, race
or country, is the lack of a sincere faith in and genuine devotion and
complete submission to Allah. The fact that, with the support of the
theory of evolution, people have gradually turned their backs on faith
in Allah and religious moral values since the 1800s has caused
terrible disasters to take place, one after the other.
Imperialism, which attached no value to people of other nations and
races, regarded them as literally a species of animal and enslaved
them and exploited all their resources, communism that maintained that
war, conflict and bloody revolutions were the only solution that would
supposedly lead mankind to happiness, fascism that evaluated people
according to their skull measurementsand regarded other races and
societies as enemies needing to be eliminated, and all such irrational
ideologies thatviolate good conscience and science have all drawn
strength from Darwinism and literally turned the world into a sea of
blood.
Similarly, it is Darwinism that lies at the root of the erroneous
world view that indoctrinates people with the idea that nobody should
trustanyone else, that everyone should be suspicious of everyone else,
that allows no one the right to love anyone else and with the lie
thatmight is right, rather than truth, that human beings are the
result of blind chance and will therefore never have to account for
their actions to anyone.
In essence, the movement of the antichrist is spreading Darwinism and
materialism and keepingthem alive by using all the technical and
technological means available today. The movement of the antichrist is
inculcating irreligion by the use of newspapers, magazines,
television, radio, movies and the Internet, is usingDarwinism as a
supposed scientific foundation to keep irreligion propped up, and has
taken the Islamic world captive and is inflicting huge suffering on
it.
The most important thing to be done in an environment in which the
system of the antichrist is so active is to be instrumental in people
sincerely believing in the existence and oneness ofAllah. The
prevalence of true faith, espoused with one's entire conscience, is
the most important way of immediately eliminating all these pains and
troubles. When people genuinely believe, whenthey genuinely love and
are devoted to Allah, it isobvious that the world will attain the
beauty of Paradise. Because sincere faith means people enjoying
complete love, joy, peace, beauty, quality and nobility. Where there
is certain faith, there will also be art, science, progress, peace and
everything.
That is why the first priority is the intellectual elimination of the
error of Darwinism, which people shelter behind asa superstitious
faith, andto tell people of the countless proofs of the evident
existence of Allah in the finest and most effective manner. In doing
this, however, it is of the greatest importance to adopt a scientific
and rational approach.
Irrational and illogical talk that is unrealistic and insincere will
just have a negative impact on people and may turn them even further
away from the religion of Allah. For that reason, it is very important
that in preaching the religion Muslims should make thebest use of
their time and opportunities, be instrumental in people coming to love
and fear Allah rather than talking about matters they can easily learn
from catechisms, Islamic law books and other religious texts, and
telling them things that will enable them to realize the joy that
comes from living for. A Muslim must possess the culture and knowledge
with which to smash the idol of denial, Darwinism, by making the most
rational use of the opportunities offered by science. He must possess
a knowledge of all branches of science and know how to make the most
productive use of them for the religion of Allah. He must be able to
describe the proofs of the existence of Allah in the wisest, most
memorable, most impressive and finest manner, by using all the
technological means at his disposal.
At a time when lack of faith is inflicting terrible disasters on
mankind, it is irrational to spend time and opportunities on matters
that are not urgent instead of first being instrumental in people
either coming to faith or strengthening the faith that they already
have.

The difference in thewordings of the Muslims in good will wishes like 'Good Morning', 'Good appetite', 'Bless you', 'Get well soon'.

There are some patterns of speech which becamea custom in every
society. This is a commonlanguage all people speak. Like saying
"GoodMorning" when they get up in the morning or when they meet in the
evening saying "good evening", when they areabout to go to bed at
night saying "good night, sleep tight", whenthey are eating
saying"good appetite", when one is ill saying "get wellsoon", when one
is doing something saying" more power to you", when one sneezes saying
"bless you"…
Almost everyone gets adapted to these patterns he sees in the society
ever since his childhood. However when one is saying these words, he
should not forget that Allah is the Only Power that would enable all
these good wishes.
And that is where the difference of a Muslim is seen. A Muslim behaves
consciously in every stephe takes, in every word he says, in every
thoughtin his mind. He never forgets that every incident he has ever
experienced all his life has happened by the Wish of our Lord. It is
only the Almighty Allah Who will enable a person to have a good day or
a good night, Who will cure him and make him healthy, Who will give
him peace and comfort in his sleep, Who will make the food he eats
delicious and beneficial or Who will ease and finalize the work he
does.
Apart from this it is our Lord Whom a Muslim loves with the most
profound and intense love, with the highest devotion and Whom he is
most loyal to. He mightforget many people he loves, many incidents or
many objects from time time. But his love for Allah is so strong that
he lives in the awareness ofthe existence, power, love, friendship,
compassion and justice of our Lord in every minute, every single
second of his 24 hours. There is not even a single moment that the
existence and dominion of Allah is not in his mind.
And for Muslim to commemorate Allah, mentioning and exaltingAllah is a
very big act of worship. It is at the sametime one of the
blessingsthat a Muslim's soul findsmost pleasure in. For that reason
he would want to commemorate Allah, to exalt His Name, to praise Him
by mentioning His greatness in every possibility he gets. A Muslim
wants to mention his love for Allah, his devotion, his submission in
every turn of phrase in the form of a prayer.
Consequently, a Muslim's way of daily talking is very different from
other people just like all his demeanors and attitudes are. A Muslim
puts the fact that it is Allah Who will create that act, into words in
every speech he makes. In every good will expression, he verbalizesthe
fact that he wishes those blessings from Allah. For instance instead
of using phrases like "Good Morning","Good Night", "Good Evening",
"Sleep tight","Good Appetite", "Get well soon", "More powerto you",
"Bless you", he mentions the Name of our Almighty Lord Who will be
creating all these wishes by saying "May Allah give you a nice day",
"May Allah give you a nice night", "May Allah give you a good
evening," "May Allah give you a nice sleep","May Allah bless you a
good appetite", "May Allah cure your illness,""May Allah ease your
work", "May Allah bless you a long life".
Apart from this, when someone says his good wishes with the
remembrance of Allah's name, he again responds by showing the same
awareness in faith. For instance when someone says"May Allah give you
a nice day", he doesn't respond by only saying"to you too". He
commemorates and exalts Allah's Name and praises our Lord. He responds
by saying "MayAllah give you a nice daytoo". Or in responding toa
Muslim who says "May Allah give you good night", he does not respond
only by saying"To you too" –Allah is beyond that- He responds by
saying "MayAllah give you a good night too". He would notuse such a
wording without mentioning Allah's name even if he was thinking about
Allahin that moment. He doesn't find it becoming to the love, devotion
friendship he feels for Allah to assume even a slightest defect in his
wordings.
This stems from the good morality of the Muslim. In his consciencehe
cannot bring himself to talk about an incidenthe knows that Allah will
create, without mentioning His name. No matter what the wording the
other person uses is, his response will definitely be by mentioning
Allah'sname and by exalting our Lord.
... and certainly the remembrance of Allah is the greatest, and Allah
knows what you do. (Surat Al-Ankabut: 45)
To Allah belong the Most Beautiful Names, so call on Him by them and
abandon those who desecrate His Names. They will be repaid for what
they did. (Surat Al-A'raf: 180)

The Virtue of Nurturing Girls - II

Consider, may Allaah have mercy upon you, how Allaah The Almighty
mentions houses in relation to women in three occasions in His Book,
despite thefact that these houses (in most cases) belong to their
guardians. Allaah The Almighty Says (what means):
• {And remember what is recited in your houses of the verses of Allaah
and wisdom.} [Quran 33:34]
• {And abide in your houses.} [Quran 33:33]
• {Do not turn them out of their [husbands'] houses.} [Quran 65:1]
So, be eager to bring up your daughters to abide in the home, and
adhere to firmness for it is more beneficial for their religion and
more likely to bring you honor in this world and the Hereafter.
Third: Giving her shelter in a house full of Thikr (mentioning and
remembering Allaah), worship and righteous deeds. It is true that some
women do not come out of their houses, but their houses, at the same
time, are inhabited by the human devils and the jinn, where women do
not veil themselves from the men who are not their Mahrams
(unmarriageable relatives), and their sons and those of the paternal
and maternal uncles and aunts go and come and enter everywhere they
like with neither a cover nor a veil.
The same is true of the driver andthe servant, as if they have foster
relations with them, for they enter upon the women of the house with
no veil. Such a house is not fit to be a refuge, for it is a house in
which honor is violated.
Also, some women do not come out of their houses, but their houses are
filled with corruption-causing devices and channels of singing and
adultery. The girl there thus learns, listens to and sees what is
unlawful, is temptedaway from her religion and straysand gets
corrupted more than if she goes to markets.
Is this a refuge, O slaves of Allaah?
The real refuge lies in a screeningshelter that guards and maintains
your honor: "Whoever has three daughters whom he gives refuge,
provides for and shows mercy to, Paradise is inevitably guaranteed for
him."
That was the refuge; now what isintended by providing for them?
This is explained in the narration of Muslim: "Whoever looks after two
girls until they attain the ageof maturity." An-Nawawi said, "It means
to raise them andprovide them with sustenance." It is further
explained in his (the Prophet's saying: "And dresses them from what he
has."
Yes, O slaves of Allaah! To provide the woman with what she
necessarily needs of food, clothing and sustenance is among the
obligatory duties and one of the greatest acts that bring men closer
to Allaah.
Men should provide women with these things so that they would not need
to come out of the house to work and earn their living. They should
provide them with these necessities so that they would not think about
committing a sin or deviation.
The Prophet said: "To provide for them," and did not say to make them
transgress by giving them what is beyond their needs as many fathers,
may Allaah guide them, do with their daughters. They give their
daughters all that they ask for, and whenever one's daughter has a
desire for a certain thing, they hasten to buy it for her to fulfill
her desire, and whenever they request anything, they hurrywith full
power in response to her command.
This kind of indulgence destroys the girl and would shorten her
marital life. Once such a girl moves to the house of her husband and
is no longer pampered, she rebels against herhusband because she
misses what she was brought up on.
On the other extreme are other men who fall short of fulfilling the
necessities of their women, shouting at them things like,"Why do you
not come out and work like so-and-so who obtains her needs and what is
sufficient for her?" Allaah The Almighty Says (what means): {And [they
are] those who, when they spend, do so not excessively or sparingly
but are ever, between that, [justly] moderate.} [Quran 25:67]
The third qualification and condition included under being kind (to
girls) lie in his statement: "And shows mercy to them." What is the
real nature of mercy? What is intended by it?
The first thing that occurs to the mind is its apparent and general
meaning; to show mercy to themis to sympathize and show pity for them,
not to beat them, and everything else included in the meaning of
mercy, which are, no doubt, true. However, the real mercy one should
show girls lies in two things:
First: to show mercy to them by earnestly seeking and seriously
working to keep them away fromthe Wretched Settlement that is the
Fire. That is to bring them up on the rituals of Islam, the
establishment of prayers, adherence to Hijaab and the maintenance of
their chastity: {O you who have believed, protect yourselves and your
families froma Fire whose fuel is people and stones.} [Quran 66:6]
The man who shows sympathy towards his daughters, pampers them and is
spiritually and materially kind to them, and, at the same time does
not command them to perform prayers, to observe fast or to adhere to
Hijaab, is in fact a tyrant and plain enemy of them, for he is not
sincere in advising them, and he does not help themand keep them away
from the Fire of Hell.
That is the real mercy, O companyof believers. The Prophet said: "My
parable in relation to that of my Ummah (nation) is like a man who
kindled a fire and when it lit all around him, moths and insects
started falling into the fire. I am there to catch hold of you (in
order to save you) from the fire. But you plunge into it and overpower
my efforts."
This is only one of many forms with which Allaah The Almighty honored
the woman and raised her esteem. Which honor and high esteem are
better than exhorting men to enter Paradise and be gathered in the
company of the Prophet and kept awayfrom the Fire of Hell, if they are
kind to the girls in their care, look after their affairs and take
care of them perfectly?
So, fear Allaah, O slave-girl of Allaah, and be proud of that honor,
and remember that the final statement of the Prophet before he left
this world was: "And I advise you to be kind and good to women."
Thus, he commanded and advised us to be good and kind to you, O woman.
So, be a good helper to your guardians to achieve that great task, and
bear in mind that your honor and glory lie in your adherence to your
religion. And, O men, be good and kind to your girls – your daughters
and sisters, and be aware of the fact that this great reward you have
been told about is qualified by these heavy qualifications, which are
easy for the person on whom Allaah The Almighty makes it easy, and
within the capacity of him who strives his utmost and is eager todo
them.
And Allaah is the guardian of success.

The Virtue of Nurturing Girls - I

This article in its two parts, Allaah willing, will be about a
righteous good deed, and whoever performs it perfectly, according to
its required conditions, will attain three things:
First : he will be veiled from Hell and never enter it.
Second : on the Day of the Greatest Terror, (i.e. the Day of
Judgment), he will be gathered inthe company of the Prophet .
Third : Paradise will be guaranteed for him, where he will be in the
company of the Prophet .
What an excellent and great reward this is! This great reward, O
believers, requires that certain conditions be fulfilled perfectly.
What is this deed and what are its conditions?
I say, seeking the help of Allaah The Exalted, that it is to take
careof girls, being in charge of them and looking after their affairs
andinterests. That is the position of our religion with the woman whom
it honors, maintains, and guards; it encourages men to enter Paradise
and receive great rewards should they take care of her and guard her.
How great the favors of Allaah The Almighty are on the daughters of
Eve and how sad that some people show ingratitude and deny them!
The Prophet said in an authentic Hadeeth on the authority of the
Mother of the Believers 'Aa'ishah : "Whichever (people) are tried by
any of them (girls), and he treats them kindly, they will screen him
from the fire (of Hell)." [Al-Bukhaari and Muslim]
He further said: "Whoever has three girls and is patient with them and
clothes them from what he has, they will veil him from the fire (of
Hell)."
That is the first reward that you, O slave of Allaah, would receive
for that work, which is to be screened and veiled from the fire of
Hell, and whoever is drawn away from the fire and admitted to Paradise
has indeed attained his desire.
May Allaah make us all among those who attain that reward!
Concerning the second reward, which is to be gathered in the company
of the Prophet it was narrated on the authority of Anas that he said,
"The Messenger of Allaah said: 'Whoever looks after two girls until
they attain the age of maturity, would come on the Dayof Judgment with
me and him being (as close to each other) as these (and he joined his
fingers).'" [Muslim]
As for the third reward, then consider the following texts:
It was narrated on the authority of Jaabir that the Prophet said:
"'Whoever has three daughters whom he gives refuge to, provides for
and shows mercyto, Paradise is certainly guaranteed for him." A man
asked, "And (for) two, O Messenger of Allaah?" He replied: "And also
(for the one who has) two (daughters)." [Ahmad] [Al-Bukhaari in
Al-Adab Al-Mufrad]
It was narrated on the authority of Abu Sa'eed that the Prophet said:
"No one has three or two daughters or sisters, and he fears Allaah
regarding them and is kind to them, except that he will enter
Paradise."
It was narrated on the authority of Anas that he said, "The Messenger
of Allaah said: 'Whoever has two daughters or sisters to whom he is
kind as long as they are with him, he andI will be in Paradise (as
close to each other) as these (and then heput two of his fingers
together).'"
What a great reward this is! And, what an excellent position this is!
However, such great rewards have heavy qualifications and various
objectives that must be realized by great striving and patience.
What are these conditions and restrictions?
All the conditions are included in his (the Prophet's ) saying: "And
he is kind to them."
To be kind to girls in such a way as to befit the Sharee'ah is the
all-inclusive condition and the greatest qualification. The narrations
previously mentioned came to explicate and clarify in detail this
general reference. The Prophet said: "…Whom he gives refuge to,
provides for and shows mercy to."
Al-Haafith said, "All these terms are included under the term "Ihsaan"
(to be kind)."
What is the meaning of giving refuge to them? What is intendedby
providing for them? And, how should we show mercy to them?
Giving refuge has three facets:
First: Giving her refuge with a good righteous mother, to be an
example for her to follow. The first stage of giving refuge to girls
is to keep them with a righteous pious chaste mother tomaintain and
guard them. Have you not heard the advice of the Prophet : "Then,
succeed (by choosing) the religious woman lest you would lose (good)"?
Second: Giving her refuge in her boudoir, inside her house, which is
to teach her to abide in her house and not to come out unless there is
a necessity, an urgent need or an act of worship.In other words: "To
attend the goodness and supplications of Muslims."
That is the significance of the statement of Allaah The Almighty(which
means): {And abide in your houses.} [Quran 33:33]
Allaah The Almighty commands women to abide in their houses, for it is
more suitable to screen them and guard their lives.
(To be continued)

Children's Names: Between Destruction andConstruction

Islam greatly cares for the Muslim child and the creation of the units
of sound upbringing from which he grows and is nurtured and which
contain all the factors of righteousness which helpthe child to be
righteous and pious as Allaah The Almighty ordered His slaves. Such
care encompasses everything that contributes to the righteousness of
the child, starting from choosing a righteous mother to the other
aspects of upbringing and guidance.
The rights of the child, the fulfillment of which was asserted by the
Prophet, , include choosing a good name for him/her. This is stressed
for important reasons:
1- Choosing a good nameis the child's right over his father
The Prophet, , said: "The child's right over hisfather includes
choosing a good name for him andbringing him up well." One day, a
father complained to the Commander of the Believers 'Umar ibn
Al-Khattaab about the undutifulness of his son. 'Umar asked the son,
"What makes you undutiful to your father?" The son said, "O Commander
of the Believers, what are the child's rights over his father?" He
said, "To choose a good name and a good mother for him and to teach
him the Quran." The son said, "O Commander of the Believers, my father
did not do anything of that." 'Umar turned to the father and said,
"You were undutiful to your son before he became undutiful to you."
Shaykh Bakr Abu Zayd ( ) highlighted the danger of neglecting thisright, saying,
I have pondered on the majority of sins and misdeeds and concluded
that repentance eliminates them and wipes out their effect
immediately. However, there is a sin that persiststhroughout the
offspringand its shame affects the grandchildren because ofthe
grandfathers. This sinbecomes a silly joke played among men, children
and women. Repentance of that sin needs a tough long journey because
it is registered in the birth certificate, ID card,
schoolcertificates, driving license and official documents. It is the
nameof the baby which the father failed to choose. He failed to choose
one that is approved by the Sharee'ah (Islamic legislation) and that
which is appropriate in the Arabic language and inspired by the sound
innate disposition. Muslims in general must care about choosing the
names of their children and choose a name which neither contradictsthe
Sharee'ah nor the Arabic language.
2- The name's impact on formulating the child's personality
The child is psychologically affected by his name and nickname and his
view ofhimself is affected by thatas well. We find some children
suffering from their names because their names carry bad or awkward
meanings, causing great embarrassment to them whenever they
introducethemselves to others. Some are surprised; others ridicule;
and a third group blames the child for something that he has not done
as if he was the one who named himself. On the contrary, if the
parents choose a beautiful and meaningfulname for their child, this
would make him pleased and happy whenever he introduces himself to
someone and whenever anyone praises or shows admiration for the name.
Imaam Ibn Al-Qayyim emphasized that there is a relationship and
connection between the person and his name, and that names
influencethose who bear them, and vice versa. He mentioned a very
important aspect of upbringing in choosing the name. That is the good
name of the personencourages and urges him to do commendable acts out
of shyness of his name which contains good meanings. It is noted that
the lowly and elite people usually choose the names that suit them and
agree withtheir conditions.
3- Man's name reflects hisidentity
A name with Islamic features confirms that the bearer of the name
isnot only a Muslim, but also a Muslim who is proud of Islam and his
Muslim identity. Thus, theProphet, , guided us tothe best of names. He
said: "Name yourselves after the prophets. The dearest names to Allaah
are 'Abdullaah and 'Abdul-Rahmaan; the most truthful names are Haarith
and Hammaam; and the ugliest of names are Harb (fight) and Murrah
(bitterness)." ] Saheeh [
The dearest names to Allaah The Almighty are the names whose meaning
signifies that the person is a slave of Allaah The Almighty, and thus,
the person will remain all the time recalling the meanings ofworship
and submission to his Lord The Almighty. Also, the prophets' names,
may Allaah exalt their mention, help their bearers remember the life
of the Prophet whom he was named after as well as remember his effort
and work for the sake of delivering the divine message and making the
word of truthand religion reign supreme.
There are some names which reflect a clear flaw in the parents' pride
in Islam and their Muslim identity. Those parents did not approve any
names save the names of artists and football players to give to their
children. The child remains influenced throughout his life by theowner
of that name, male or female, he imitates and emulates him/her and
takes him/her as a role model.
4- The Prophet's utmost care for choosing good names
The Prophet, , was very annoyed by the bad names which were given to
people, places, tribes and mountains. One day he was walking between
two mountains. He asked about their names, and when he was told that
their names were Faadhih (i.e. shameful) and Mukhzi (i.e.
disgraceful), he changed his direction and did not pass between them.
The Prophet, , prevented the one whosename was Murrah (i.e.
bitterness) or Harb (i.e. war) from milking a ewe.It was narrated
that:
The Messenger of Allaah asked for someone to milk a dairy she-camel,
saying: "'Who milks this?' A man stood up. The Messenger of Allaah
said: 'What is your name?' The man said, 'Murrah (bitterness).'The
Messenger of Allaah said to him: 'Sit down.' Then he said: 'Who milks
this camel?' A man stood up and the Messenger of Allaah said: 'What is
your name?' He said, 'Harb (war).' The Messenger of Allaah said: 'Sit
down.' Then he said: 'Who milks this camel?' A man stood up, and the
Messenger of Allaah said to him: 'What is your name?' The man said,
''Ya'eesh (he lives).' The Messenger of Allaah said to him: 'Milk
it!'" [Maalik]
The Prophet, , forbade giving ugly and bad names, stating the
reasonfor this in the following Hadeeth (narration): It was narrated
on the authority of Samurah that the Prophet, , said: "Do not name
your child Yasaar (affluence), Rabaah (winning), Najeeh (successful)
or Aflah (prosperous), because if you would once ask, 'Is Yasaar
(affluence) here? Or 'Is Rabaah (winning) here?',while he is not
there, then the reply would be, 'No (winning or affluencehere).'" ]
Saheeh [
Al-Khattaabi said,
The Prophet, , explained the reason for disapproval and prohibition of
giving these names because the Arabs used these names with their
embedded meanings for seeking blessings through them or seeing good
omens in their beautiful nuances. Thus, the Prophet, , forbade them
from doingso lest what they sought from these names would change to
the opposite. Put differently, if they asked whether the man with such
of these nameswas there and the reply was in the negative, they would
consider it an evil omen and despair of affluence and success. The
Prophet, , forbade them from any means which would make them think ill
of Allaah The Almighty and despair of His goodness.
The Prophet, , liked the names with good meanings and supplicated for
their bearers
· The Prophet, , said concerning some Arab tribes: "May Allaah forgive
the tribe of Aslam! May Allaah forgivethe tribe of Ghifaar! The tribe
of 'Usayyah disobeyed Allaah and His Messenger." [Al-Bukhaari]
· He said to Suhayl (diminutive of Sahl wich mean easy) ibn 'Amr when
he arrived on the Day of Al-Hudaybiyah peace treaty: "Your matter has
become easy."
· He said to Buraydah when he asked him about his name and he replied
that his name was Buraydah (diminutive of Bard meaning coolness):
"'Abu Bakr, our matter has become peaceful.' He then asked: 'What
tribe are you from?' Buraydah replied, 'From the tribe ofAslam
(safer).' He said to Abu Bakr : 'We are safe.' Then he asked: 'What
clan are you from?' Buraydah replied, 'From Sahm.' He said: 'May your
Sahm (lot) win!'"
· The Prophet, , considered this matter in the interpretation of
dreams. He said: "I saw in my dream as if we were in the house 'Uqbah
ibn Raafi' and we were givenripe dates from those of Ibn Taab. I
interpreted it to mean that a good end and glory will be for us inthis
world, and that our religion has become ripe."
Let the names of our children be like the prophets' names, names
implying worship of Allaah The Almighty, names of the noble Companions
who are the best of mankind after theProphet, , and every name which
carries noble meanings that urge doing every good deed and bar from
bad behavior and misdeeds. By doing so, all meaningsof goodness and
glory will be instilled in their souls.

Important questionsabout the beliefs of Ahl as-Sunnah concerning the names and attributesof Allah.

Names and Attributes of Allah,- Are all the attributes of Allah
similar to one another or are there several different attributes, each
of one isdifferent from another? Similarly, do His names have the same
meaning or similar meanings, or does each name have a meaning that is
differentto others? Is it permissible to say that the attributes of
Allah are infinite, and so are His names, or are they finite and
limited, and that Allah knows them?.
Praise be to Allaah.
Firstly:
There is no doubt that the attributes of Allah are different with
regard to their meanings. The attribute of power is not the sameas the
attribute of might,which is not the same as the attribute of
knowledge. No rational person would say that they are similar to one
another in terms of meanings. We will explain that further below.
Secondly:
The belief of Ahl as-Sunnah wa'l-Jamaa'ah concerning the names ofAllah
is that they are the same in that they refer to His Essence, may He
beglorified and exalted, and are different with regard to their
meanings.
To explain that further, we say: His names al-Qadeer (the Powerful),
al-'Aleem (TheAll-Knowing), al-'Azeez (the Almighty), al-Hakeem (the
Wise) – for example – all point toone Essence, which is theholy
Essence of Allah. So in this regard they are the same and not
different. But at the same time, the attributesof power, knowledge,
might and wisdom differfrom one another. So in this sense they differ
from one another.
So the beautiful names of Allah are synonymous in that they refer to
one Essence, but the attributes referred to in those names differ from
one another.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Allah, may He be glorified, has told us thatHe is All-Knowing,
Powerful, All-Hearing, All-Seeing, Forgiving, Most Merciful, and other
names and attributes. We understand the meaning of that, and wecan
differentiate between knowledge and power, between mercy and hearing
and vision; we know that all the names agree in that they refer to the
Essence of Allah. Even though they have different meanings, they are
in agreement and are the same with regard to His Essence, different
with regard to His Attributes.
Majmoo' al-Fataawa, 3/59
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
The names and attributes of Allah, may He be exalted, are namesin that
they refer to His Essence and they are attributes with regard tothe
meanings contained in these words. In the first regard they are the
same because they refer to one Essence, namely Allah, may He be
exalted and glorified, and in the second regard they are different
because each one has a different meaning.
So al-Hayy (the Ever-Living), al-'Aleem (the All-Knowing), al-Qadeer
(the Powerful), as-Samee' (the All-Hearing), al-Baseer (the
All-Seeing), ar-Rahmaan (the Most Merciful), ar-Raheem (the Most
Compassionate), al-'Azeez (the Almighty), al-Hakeem (the All Wise) are
all names of one named entity, who is Allah, may He be exalted,but the
meaning of al-Hayy (the Ever-Living) is different from the meaning of
al-'Aleem (the All-Knowing), and the meaning of al-'Aleem(the
All-Knowing) is different from the meaning of al-Qadeer (the
Powerful), and so on.
Rather we say that they are names and attributesbecause the Qur'aan
refers to that, as Allah, may He be exalted, says (interpretation of
the meaning):
"And He is the Oft-Forgiving, Most Merciful"
[Yoonus 10: 10]
"And your Lord is Most Forgiving, Owner of Mercy"
[al-Kahf 18:58].
The second verse indicates that the Most Merciful is the One Who has
the characteristic of mercy. There is consensus among linguists and
the way people understand the language that no one can be called
'aleem (knowing) except one who has knowledge; no one can be called
samee'(hearing) except one who has hearing; no onecan be called baseer
(seeing) except one whohas sight. This matter is too clear to need any
proof.
Al-Qawaa'id al-Mathla fi Sifaat Allah wa Asma'ihi al-Husna, p. 8
The same may be said about the names of the Qur'aan, the names of the
Prophet (blessings and peace of Allah be upon him) and the names of
the Last Day. Ineach case they all refer to one thing – the Qur'aan or
the Messenger or the Last Day – but at the same time they differ in
that each of these names refers to an attribute that is different from
others, so the names carry different meanings.
Thirdly:
The belief of Ahl as-Sunnah wa'l-Jamaa'ah concerning the
beautifulnames of Allah – according to the correct view – is that they
are not limited to a specific number and the same may be said
concerning His attributes. Allah, may He be exalted, has namesthat He
has kept to Himself in the knowledge of the unseen with Him, and these
names refer to attributes. So His names and attributes are not limited
to a specific number.
Among the evidence for this belief is the following:
-1-
It was narrated that 'Abd-Allaah ibn Mas'ood said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "There
isno-one who is afflicted by distress and grief, and says: 'Allaahumma
inni 'abduka ibn 'abdika ibn amatija naasyati bi yadika, maada fiyya
hukmuka, 'adlun fiyya qadaa'uka. As'aluka bi kulli ismin huwa laka
sammayta bihi nafsaka aw anzaltahu fi kitaabika aw 'allamtahu ahadan
min khalqika awista'tharta bihi fi 'ilm il-ghayb 'indaka an
taj'alal-Qur'aana rabee' qalbi wa noor sadri wa jalaa' huzni wa
dhihaab hammi (O Allaah, I am Your slave, son of Your slave, son of
Your maidservant; my forelock is in Your hand, Your command over me is
forever executed and Your decree over me is just. I ask You by every
name belonging to You which You have named Yourself with, or revealed
in Your Book, or You taught to any of Your creation, or You have
preserved in the knowledge of the Unseen with You, that You make the
Qur'aan the life of my heart and the light of my breast, and a
departure for my sorrow and a release for my anxiety),' but Allaah
will take away his distress and grief, and replace it with joy." He
was asked: "O Messengerof Allaah, should we learn this?" He said: "Of
course; everyone who hears it should learn it."
Narrated by Ahmad, 3704; classed as saheeh by Shaykh al-Albaani in
as-Silsilah al-Saheehah, 199.
Ibn al-Qayyim (may Allah have mercy on him) said:
The beautiful names of Allah are not limited andare innumerable.
Allah, may He be glorified and exalted, has names and attributes that
He has kept to Himself in the knowledge of the unseen with Him. They
are not known to any Angel who is close to him or any Prophet who was
sent, as it says in thesaheeh hadeeth: "…. I ask You by every name
belonging to You which You have named Yourself with, or revealed in
Your Book, or You taught to any of Your creation, or You have
preserved in the knowledge of the Unseen with You…"
So His names may be divided into three types:
(i) Those by which he called Himself and taught them to
whomever He willed of His Angels or others, but He did not reveal them
in His Book.
(ii) Those that He revealed in His Book andtaught them to
His slaves.
(iii) Those that He kept to Himself in the knowledge of the
unseen, so none of His creation knows them. Hence the du'aa' says:
"You have preserved" i.e., only You know them; it does not mean that
He is the only one who is called by them, because the names that are
proven to be only forHim include names that Allah revealed in His
Book.
Badaa'i' al-Fawaa'id, 1/174-176
Ibn Katheer (may Allah have mercy on him) said:
It should be noted that the beautiful names of Allah are not limited
to ninety-nine.
Tafseer Ibn Katheer, 2/328
See also Majmoo' al-Fataawa by Ibn Taymiyah, 22/482-486
-2-
It was narrated that 'Aa'ishah said: I noticed that the Messenger of
Allaah (blessings and peace of Allah be upon him) was not in the bed
one night, so I looked for him, and my hand fell on the sole of his
foot. He was in the mosque, with his feet held upright, and he
wassaying, "O Allaah, I seek refuge in Your pleasure from Your wrath,
in Yourforgiveness from Your punishment. I seek refuge in You from
You. Icannot praise You enough; You are as You have praised Yourself."
Narrated by Muslim, 486
The attributes – as we have mentioned – are connected to the names.
Every name that is proven to be a name of Allah refers to an attribute
as befits His Majesty, may He be glorified and exalted.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
He (the Prophet (blessings and peace of Allah be upon him) stated that
praise of Allah cannot be limited; if he knew all His names he would
know all His attributes and thus be able to praise Him sufficiently,
because His attributes are only expressed through His names.
Dar' Ta'aarud al-'Aql wa'n-Naql, 3/332, 333
Some of them thought that the names of Allah, may He be exalted, were
limited to a specific number, which is ninety-nine! An-Nawawi (may
Allah have mercy on him) narrated that the scholars are unanimously
agreed that the names of Allah are not limited to this number. In the
answer to question no. 41003 we have quoted the evidence to show that
they are not limited to this number, as well as quoting the opinions
of the scholars in refutation of those who thought that the names of
Allah, may He be exalted, were limited to this number.
To sum up: the names, attributes and actions of Allah, may He be
exalted,have no limit. No one will doubt this who studies the evidence
of the Qur'aan and Sunnah,examines the belief of Ahl as-Sunnah
wa'l-Jamaa'ah, and bases his belief in the names and attributes of
Allah on proper rules and guidelines.
And Allah knows best.

Is there any proven report that attributes a knee to Allah, may He be glorified and exalted?.

Names and Attributes of Allah,- I read in the book Naqd 'Uthmaan ibn
Sa'eed 'alaBishr al-Muraysi the following report from Mujaahid:
"Dawood will say on the Day of Resurrection: 'Bring me closer.' It
will be said to him: 'Come closer." So hewill come closer until he
touches His knee.'"
Do Ahl as-Sunnah wa'l-Jamaa'ah believe that Allah has a knee? Did
Shaykh al-Islam Ibn Taymiyah or Ibn Baaz or Shaykh Ibn 'Uthaymeen (may
Allah have mercy on them all) say that? Is this report attributed to
the Prophet (blessings and peace of Allah be upon him)?.
Praise be to Allaah.
What the questioner has mentioned about the report of Mujaahid was
narrated by ad-Daarimi (may Allah have mercy on him) in his book
an-Naqd (p. 463) via Sufyaan ibn 'Uyaynah from Humayd al-A'raj from
Mujaahid.
In the commentary of Shaykh Mansoor as-Saamiri on an-Naqd, it says
that this report was narrated by 'Abdullah ibn Ahmad ibn Hanbal in his
book as-Sunnah (hadeeth 1085, 1181) from Mujaahid from 'Ubayd ibn
'Umayr, without any mention of touching the knee, and he classed it as
saheeh from him.
There are other narrations and versions of the report from Mujaahid,
'Ubayd ibn 'Umayr, Sa'eed ibn Jubayr and others, with isnaads some of
which are saheeh and some areda'eef. All of these narrators are among
thesenior Taabi'een. Even if these people were narrating from the
Prophet (blessings and peace of Allah be upon him), these reports
would be classed as mursal and da'eef, but they did not narrate
thatfrom the Prophet (blessings and peace of Allah be upon him);
perhaps they narrated it from the books of the Children of Israel.
Whatever the case, the basic principle of Ahl as-Sunnah (may Allah
have mercy on them) was not to ascribe any attribute to Allah, may He
be exalted, on the basis of the words of anyof the Sahaabah or
Taabi'een; rather attributes can only be ascribed to Allah, may Hebe
exalted, on the basis of the texts of the Qur'aan and saheeh Sunnah.
The attributes of Allah, may He be glorified and exalted, are
tawqeefi, which means that nothing of that nature can be ascribed to
Him except that which Allah ascribed to Himself or that His Messenger
(blessings and peace of Allah be upon him ascribed to Him, becauseno
one is more knowledgeable about Allah than He Himself, and no created
being is more knowledgeable about his Creator than the Messenger of
Allah (blessings and peace of Allah be upon him).
At the same time, Ahl as-Sunnah do not deny any attribute for Allah,
may He be exalted, except that which Allah Himself negated or that His
Messenger (blessings and peace of Allah be upon him) negate.
Seeing as the "knee" is not proven in any verse or saheeh hadeeth, we
do not ascribe it to Allah,may He be exalted, because it is not
proven. But we do not deny it either, because there is no text of the
Qur'aan orSunnah to that effect. If this attribute was proven in the
texts of the Qur'aan or Sunnah, then our attitude towards it would be
the same as our attitude towards all the other divine attributes that
areproven in the Qur'aan and Sunnah, which is to affirm it and to
believe in it without any distortion, denial, likening Him to His
creation or discussing how.
See the answer to question no. 145804
We have not seen this attribute affirmed in the books of Shaykh
al-IslamIbn Taymiyah or Ibn al-Qayyim (may Allah have mercy on them),
and it has not been confirmed by our two contemporary shaykhs, Ibn
Baaz and al-'Uthaymeen (may Allah have mercy on them).
And Allah knows best.

Names and Attributes of Allah,- Is it permissible to say “So and so is my benefactor (wali ni‘mati)”?.

Is it permissible to say "So and so is my benefactor (wali ni'mati)"?
Praise be to Allah.
The basic principle is that the One who is to be described as wali
an-ni'mah (benefactor or source of blessings) is Allah, may He be
exalted,Who bestows His abundant blessings, both visible and
invisible, upon His slave.
Ibn al-Qayyim (may Allah have mercy on him) said:
All goodness is to be attributed to Allah; it is in His hands, by His
leaveand from Him. He is the benefactor and source of the individual's
blessings, as He is the One Who initiated them without anyone being
entitled to them; He bestows them upon him,even though the individual
may be displeasing Him by his turning away from Him and his negligence
and sin. So Allah deserves all praise and thanks, and the slave
deserves blame, criticism and shame.
End quote from al-Fawaa'id, p. 113.
But that does not prevent any of His slaves whom He has blessed from
being a benefactor or source of blessings to another of His slaves.
Yetit must be noted that there is a huge difference between the true
blessings of Allah to all of His slaves, as He is the Creator of those
blessings and the One Who divides provision among them and causes
provision to come down from His stores, and the blessings that some of
His slaves bestow upon others, from what Allah has given to them and
caused them to possess and put under their control. They are no more
than a means of directing the blessings of Allah to other slaves of
Allah. The blessings bestowed by the Creator are unlimited, whereas
the blessings bestowed by people are limited to what Allah has given
to them.
Giving the name "benefactor" or"source of blessings" (wali an-ni'mah)
to the one who does a favour is something that is knownin Arabic
language and in Islam. The closest thing to that and the most
well-known example is the use of this name for a master who has
manumitted a slave.
Al-Bayhaqi (21966) narrated that Huzayl ibn Shurahbeel said: A man
came to 'Abdullah ibn Mas'ood and said: I manumitted a slave of mine
and made him a saa'ibah (a freed slave with no wala' connection to
anyone), then he died and left behind some wealth. 'Abdullah said: The
people of Islam did not free slaves as saa'ibah; rather the people of
the Jaahiliyyah used to do that. You are his heir and his benefactor
or the source of his blessings (wali ni'matihi). If you are not
comfortable with that, then show it to us and we will put it in the
bayt al-maal (the treasury of the Muslims)."
This report was originally narrated by al-Bukhaari, 6753
Al-Qaadi 'Iyaad (may Allah have mercy on him) said in al-Mashaariq (2/18):
The "benefactor" or "source of blessing" (wali an-ni'mah) is the one
who manumits a slave. End quote.
Al-Jassaas (may Allah have mercy on him) said in Ahkaam al-Qur'aan (2/231):
(It refers to) the master who has manumitted a slave, because he is
the source of the favour of manumission. Hence he is called "source of
blessing" or "benefactor" (wali an-ni'mah). End quote.
He also (may Allah have mercy on him) said:
He (the Prophet (blessings and peace of Allah be upon him)) made the
rights of the "benefactor" or "source of blessing" (wali an-ni mah,
i.e., the master who manumits a slave) like the rights of the father.
The evidence for that is the hadeeth: "No son can repay his father
unless he finds him enslaved and buys him and manumits him." (Narrated
by Muslim, 1510). So he described the ransom of the father as
equivalent to his rights (over his son), andequal to his favours to
his son.
End quote from Ahkaam al-Qur'aan, 1/169
See also: Sharh Muntaha al-Iraadaat, 2/500; Kashshaaf al-Qinaa',
4/405; Ikhtilaaf al-A'immah al-'Ulama', 2/85; Anees al-Fuqaha', p. 98;
al-Fawaakih ad-Dawaani, 2/250
In linguistic terms:
Ibn Manzoor (may Allah have mercy on him) said:
The master who is the "benefactor" or "source of blessings" is the one
who manumits the slave i.e., he blesses his slave by manumitting him.
End quote from Lisaan al-'Arab, 15/405
See also: Tahdheeb al-Lughah, 5/205; al-Misbaah al-Muneer, 2/614; Taaj
al-'Uroos, 40/243.
Based on that, there seems to be no reason not to use this phrase to
refer to some people, bearing in mind the difference mentioned above.
However there is the fear that this matter may involve some going to
extremes and exaggerating about people. In that case it should not be
used for that reason, not becausea person cannot be a source of
blessing to another.
And Allah knows best.

Jinns & their Purpose of Creation

The jinn are part of the creation of Allaah. He created them from fire
before He created Adam,as Allaah says (interpretation of the meaning):
"And indeed, We createdman from dried (sounding) clay of altered mud.
And the jinn, We createdaforetime from the smokeless flame of fire"
[al-Hijr 15:26-27]
Just as Adam had descendents, so Iblees had descendents too, as Allaah
says of Iblees (interpretation of the meaning):
"Will you then take him (Iblees) and his offspringas protectors and
helpers rather than Me while they are enemies to you? What an evil is
the exchange for the Zaalimoon (polytheists, and wrongdoers, etc)"
[al-Kahf 18:50]
Allaah created the jinn and mankind to worshipHim. Whoever obeys
Himwill enter Paradise and whoever disobeys Him will enter Hell:
"And I (Allaah) created not the jinn and mankind except that they
should worship Me (Alone).
I seek not any provision from them (i.e. provisionfor themselves or
for My creatures) nor do I ask that they should feed Me(i.e. feed
themselves or My creatures).
Verily, Allaah is the All Provider, Owner of Power, the Most Strong"
[al-Dhaariyaat 51:56 - interpretation]
All of the jinn, like mankind, are accountable. Among them there are
believers and kaafirs, those who obey Allaah and those who disobey
Him, as Allaah tells us that they said:
"'There are among us some that are righteous, and some the contrary;
we are groups having different ways (religioussects)'"
[al-Jinn 72:11 - interpretation of the meaning]
The jinn will be rewarded or punished inthe Hereafter just like
mankind. Allaah tells us that they said:
"'And of us some are Muslims (who have submitted to Allaah, after
listening to this Qur'aan), and of us someare Al?Qaasitoon
(disbelievers those who have deviated from the Right Path)'. And
whosoever has embraced Islam (i.e. has become a Muslim by submitting
to Allaah), then such have sought the Right Path.'
And as for the Qaasitoon (disbelievers who deviated from the Right
Path), they shall be firewood for Hell"
[al-Jinn 72:14-15 - interpretation of the meaning]
The jinn and mankind will all be brought to account on the Day of
Resurrection before the Lord of the Worlds. Noneof them will be able
to postpone that or flee from it.
"O assembly of jinn and men! If you have power to pass beyond the
zones of the heavens and the earth, then pass beyond (them)! But you
will never be able to pass them, except with authority (from Allaah)!"
[al-Rahmaan 55:33 - interpretation of the meaning]
Whoever among the jinnor mankind tries to flee from the Reckoning will
never be able to do so, as Allaah says (interpretation of the
meaning):
"There will be sent against you both, smokeless flames of fire and
(molten) brass, and you will not be able to defend yourselves
[al-Rahmaan 55:35]
When the Messenger (peace and blessings of Allaah be upon him) wasin
Makkah, a group of the jinn came to him; they heard the Qur'aan and
were moved by it:
"And (remember) when We sent towards you (Muhammad) a group (three to
ten persons) of the jinn, (quietly) listening to the Qur'aan. When
they stood in the presence thereof, they said: "Listen in silence!"
And when it was finished, they returned to their people, as warners"
[al-Ahqaaf 46:29 - interpretation of the meaning]
Some of the jinn believed when they heard the Qur'aan, as Allaah says
(interpretation of the meaning):
"Say (O Muhammad): 'It has been revealed to me that a group (from
threeto ten in number) of jinnlistened (to this Qur'aan). They
said:"Verily, we have heard a wonderful Recitation (this Qur'aan)!
It guides to the Right Path, and we have believed therein, and weshall
never join (in worship) anything with our Lord (Allaah)"'"
[al-Jinn 72:1-2]
Both Adam and Iblees fell into sin, but Adam regretted it and
repented, and Allaah accepted his repentance:
"Then Adam received from his Lord Words. And his Lord pardoned him
(accepted his repentance). Verily, He isthe One Who forgives (accepts
repentance), the Most Merciful"
[al-Baqarah 2:37 - interpretation of the meaning]
But Iblees refused and was arrogant, so he was one of the disbelievers:
"And (remember) when We said to the angels: 'Prostrate yourselves
before Adam.' And they prostrated except Iblees (Satan), he refused
and was proud and was one of the disbelievers (disobedient to Allaah)"
[al-Baqarah 2:34 - interpretation of the meaning]
Whoever disobeys Allaahout of pride and arrogance, among the jinn and
mankind, is following the Shaytaan and will be gathered with him in
the Fire of Hell if he does not repent, as Allaah said to Iblees:
"(Allaah) said: 'The truth is - and the truth I say
That I will fill Hell with you [Iblees (Satan)] and those of them
(mankind)that follow you, together'"
[Saad 38:84-85 - interpretation of the meaning]
The friends of the Most Merciful (Allaah), among the jinn and mankind,
co-operate in righteousness and piety, and the friends of the
Shaytaan, among the jinn and mankind, co-operate in sin and
transgression. Allaah says (interpretation of the meaning):
"And so We have appointed for every Prophet enemies - Shayaateen
(devils) among mankind and jinn, inspiring one another with adorned
speech as a delusion (or by way of deception). If your Lord had so
willed, they would not have done it; so leave them alone with their
fabrications"
[al-An'aam 6:112]
The jinn used to have places near the heavens where they would sit to
eavesdrop (on the inhabitants of the heavens), but when Allaah sent
His Messenger Muhammad (peace and blessings of Allaah be upon him)
theywere no longer allowed to do that. Whoever among them tries to
listen is burned with a flaming fire, as Allaah tells us that the jinn
said:
" 'And we have sought toreach the heaven; but found it filled with
stern guards and flaming fires.
And verily, we used to sitthere in stations, to (steal) a hearing, but
anywho listens now will find a flaming fire watching him in ambush'"
[al-Jinn 72:8-9 - interpretation of the meaning]
The jinn are with us on this earth, but by the mercy of Allaah they
see us and we do not see them, as Allaah says of Iblees and his tribe
(interpretation of the meaning):
"Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe)
see you from where you cannot see them"
[al-A'raaf 7:27]
Whoever can see you when you cannot see him, and he is your enemy, is
more dangerous. So you must always beware of him and protect yourself
from the devils among the jinn and mankind.
From Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri.

Jinn-Spirits, - The dwelling-places of the jinn

The jinn live on this earth where we do. Theyare mostly to be found in
ruins and unclean places like bathrooms, dunghills, garbage dumps and
graveyards. Hence the Prophet (peace and blessings of Allaah be upon
him) taught us to take precautions when entering such places, by
reciting the adhkaar (prayers) prescribed by Islam. One of these was
reported by Anas ibn Maalik (may Allaah be pleased with him), who
said: "When the Messenger of Allaah (peace and blessings of Allaah be
upon him) entered the toilet, he would say, 'Allaahumma innee a'oodhu
bika min al-khubuthi wa'l-khabaa'ith (O Allaah, I seek refuge with You
from the evil ones, male and female).'" (Reported by al-Bukhaari, 142;
and Muslim, 375).
Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or
dirty - masculine form), and khabaa'ith is the plural of
khabeethah(evil or dirty - feminine form), and that what is meant is
male and female shayaateen.