“Lack of Trust Damages Love”

"People not loving one another is one of the worst problems of our
day. Without trust, people regard one another as threats. They
regard one another as dangerous. For example, they can easily attack
one another on the streets. Their anger can explode at any moment.
But love happens when there is trust. Love happens when people are
valued and when there is compassion and when there is forgiveness .
If everything about someone makes you angry, if you look for
defects in everything, then you cannot love anyone. One must seek
beauty in everything and see the best in everything. Then we can
love very much. We must look for the best in everything."

Peace And Love Are The Essence Of Islam

The Qur'an is the true Book revealed to people as a guide to the
true path and in this Book, Allah commands man to adopt moral
perfection in the light of Islamic tenets. This morality is based
upon concepts such as love, compassion, understanding and mercy.
The word "Islam" is derived from the word meaning "peace" in Arabic.
Islam is a religion revealed to mankind with the intention of
presenting a peaceful life through which the infinite compassion and
mercy of Allah manifest on earth. Allah calls all people to Islamic
morals through which compassion, mercy, peace and love can be
experienced all over the world. Allah addresses believers as
follows:
O You who believe! Enter absolutely into peace (Islam ). Do not
follow in the footsteps of satan. He is an outright enemy to you.
(Surat al-Baqara, 208)
As the verse above suggests, Islam is a religion purely based on
love and compassion. The Qur'an emphasizes a love that stems from
faith and has a profound effect on the soul. Altruism, fortitude,
generosity, care and protection all fall within the scope of the
concept of love revealed in the Qur'an. This being the case, Islam
intrinsically calls for peace and fosters a life in absolute
sincerity and honesty before Allah. Therefore it is vitally important
for an individual to live by the religion of Islam to be a Muslim
with his own will and aspiration and observe Allah's commands and
advise from heart and soul through personal conscientious
contentment.
This tenet is the basis of Islam which is described by the verse:
There is no compulsion where the religion is concerned. (Surat al-Baqara: 256)
As stated in the verse, no-one can be compelled to live by Islamic
morals. Conveying the existence of Allah and the morals of the
Qur'an to other people is a duty that believers are charged with.
Muslims who desire to perform their duty spread the message of
religion in order to guide other people. They instruct goodness and
rule out evil as to Allah's provision to " command what is good and
forbid what is wrong " and call people to the path of Allah with
words of purity. Meanwhile they never force them, for they know
that it is only Allah Who guides people to the right way. This is
related in the following verse:
You cannot guide those you would like to but Allah guides those He
wills. He has best knowledge of the guided. (Surat al-Qasas, 56)
The Qur'an also provides an environment where people can fully enjoy
freedom of thought and freedom of religion and allows people to
live by the faith and values they believe in. According to Islam,
everyone has the right to live freely by his beliefs, whatever they
may be. Anyone who wants to found a church, a synagogue or a mosque
must be free to do so. In this sense, freedom of religion, or
freedom of belief, is one of the basic tenets of Islam. There is
always freedom of religion wherever the moral values of the Qur'an
prevail.
Indeed, freedom of thought, belief and expression are at the heart
of Qur'anic moral values. Therefore, true freedom of belief can
prevail only when the moral values of the Qur'an are followed.
Islam is a religion that offers freedom of thought, worship and
expression, protects people's all kinds of rights and brings with it
true freedom.
That is why Muslims also treat Jews and Christians, described in
the Qur'an as "the People of the Book," with great justice, love
and compassion. Allah says in the Qur'an:
"Allah does not forbid you from being good to those who have not
fought you in the religion or driven you from your homes, or from
being just towards them. Allah loves those who are just." (Surat
al-Mumtahana, 8)
Muslims who share the same basic values believe in the need to act
together with Christians and Jews. They therefore strive to
eliminate prejudices stemming from provocations by unbelievers and
fanatics. Jews, Christians and Muslims strive together to spread
moral virtues across the world. They base themselves on the
principles of love, respect, toleration, understanding, harmony and
collaboration with the People of the Book.
Allah also provides Muslims the rationale of this approach in the
Qur'an. Allah explicitly states that the existence of people from
different faiths and dissenting opinions is something that we have
to acknowledge and welcome heartily, for this is how He created
and predestined humankind in this world:
We have appointed a law and a practice for every one of you. Had
Allah willed, He would have made you a single community, but He
wanted to test you regarding what has come to you. So compete with
each other in doing good. Every one of you will return to Allah and
He will inform you regarding the things about which you differed.
(Surat al-Ma'ida, 48)
In acknowledgment of this fact, Muslims have an inner love and
compassion for people of all faiths, races and nations, for they
consider them as the manifestations of Allah in this world and treat
them with an heartfelt respect and love. This is the very basis of
communities administered by Islamic morality.
While talking about a peaceful society, "security" is a vital
concept to focus on. Unless security prevails, peace can never be
attained. In this sense, Islam again brings about the preconditions
for peace, and the only way to ensure security is "entering into
Islam", that is, as stated above, living by the values of the
Qur'an. This fact is related in the verse Surat al-Baqara, 208:
O You who believe! Enter absolutely into peace (Islam). Do not follow
in the footsteps of satan. He is an outright enemy to you.
The values of the Qur'an hold a Muslim responsible for treating all
people, whether Muslim or non-Muslim, kindly and justly, protecting
the needy and the innocent and "preventing the dissemination of
mischief". Mischief comprises all forms of anarchy and terror that
remove security, comfort and peace. As Allah says in a verse, "Allah
does not love corruption". (Surat al-Baqara, 205)
The concept of love as revealed in the Qur'an is much different from
what people generally understand as love. The love taught in the
Qur'an is the true love based on love of Allah and on His approval.
It is never weakened despite being tested on many times and can
withstand time, difficulties, deficiencies and errors.
There is one aspect of love that people are unaware of: It is Allah
Who bestows love on hearts. One can only attain true and lasting
love by striving to earn the approval of Allah, Who inspires love in
people's hearts. Only people who love Allah above all else and who
make no concessions in exhibiting the moral character that He
desires love one another with genuine respect and love.

Islam Condemns All Acts Of Terror and Violence, and So It Does With The Boston Attack

The recent terrorist attack on the Boston Marathon in the USA is
condemned by all true Muslims. We must first state that Islam
prohibits all violence and assaults. The Koran, the essential
reference point of Islam, contains several statements on the
subject.
This terrorist act, in which three people lost their lives and
hundreds were injured, was a savage act of misguided foolishness
designed to set the Western and Islamic worlds against one another.
Such ruthless acts have been used many times in different countries
to try and give the West the impression that Islam is a faith that
regards violence and terror as legitimate. The September 11 th
attacks, again carried out in the USA, were certainly the worst of
these assaults. Immediately after those attacks, numerous people –
including certain politicians and religious figures – issued
statements saying that Islam is a religion that supports terror;
some even encouraged a religious war against the Muslim world. So
it's safe to say that those acts were to some extent successful.
Today we are again hearing statements from various bigots,
extremists and some media organizations in the USA encouraging
violence against Muslims and their isolation from society. We hope
that the American people will be on their guard against such
incitement and will recognize them as crude acts of provocation and
demagoguery.
The word Islam means " peace and ease." It is inconceivable for a
faith that means that to encourage violence and hatred. In the
Koran, verse 32 of Surat al-Ma'ida states quite clearly that someone
who kills one person for no reason has committed a crime as awful
as if he had killed all mankind. The passage in question refers to
the killing of anyone, of whatever faith or race. In other words, a
Muslim will not kill a Christian or a Jew or an atheist. Only if a
Muslim's own life is in danger can he use force against someone
else, and then only in self-defense. The use of violence for any
other reason than self-defense violates the principles of faith of
Islam.
The Koran contains many passages encouraging love and affection.
The following words from verse 159 of Surah Al 'Imran, "… It is a
mercy from God that you were gentle with them …" makes it abundantly
clear that Islam is based on treating people with kindness.
Whoever claims to be a Muslim and says that the faith advocates acts
of terror or violence is either an agent provocateur claiming to
be a Muslim, or someone who is wholly ignorant of the faith. Someone
who says such things out of ignorance will mend his ways if told what
the Koran truly says. People can only be properly informed about
Islam if no credence is attached to provocation. If everyone knows
that Islam views violence and hatred as unacceptable there will be
no more issues for provocateurs or extremists to rage about.
There are people trying to incite hostility toward Islam in the
Christian and Jewish world, and there are also people trying to
incite hostility toward Christianity and Judaism in the Islamic
world. These people are bigoted fanatics who issue provocative
statements based not on the Koran, but on hadiths they fabricate
themselves. This is a very serious and a very real problem in the
Islamic world, and we cannot simply dismiss it. All true Muslims
are deeply uneasy at such people being regarded as members of the
Islamic world and representatives of the faith because these
people have nothing to do with the values espoused by Islam. They
have deprived themselves of fine feelings such as love, affection
and compassion. They are filled with hatred and rage, not only for
members of other faiths, but also for most Muslims from different
sects. They may hate someone they have never met solely because he
belongs to a different group. This is a perverse and unacceptable
perspective for Muslims.
Causing members of different faiths and/or ethnicities to fall out
and inciting conflict among them has been a technique successfully
employed by those wishing to spread war throughout the course of
history. Yet this world is wide and fertile enough for everyone to
live in happiness and peace and well-being. There is no real reason
for conflict or resorting to violence. All the supposed reasons for
war and conflict are hollow ruses.
It is much, much easier to live in peace and love than in conflict
and war. For example, it is unacceptable for either Palestinians or
Israelis to have to live behind walls in fear of bombs, rockets and
other weapons. This plight of these two peoples, one descended from
the Prophet Ishmael and the other from the Prophet Jacob (peace be
upon them both), is a disgrace on all mankind.
Our hope is that people with radical views will ultimately fade away
within the moderate, loving and respectful views held by rational
people – historically, radical movements inevitably burn out or
destroy themselves – but for that to happen it is absolutely
essential for sensible people in the Islamic, Christian and Judaic
worlds to act as one in a spirit of solidarity. An alliance of good
people is essential. Otherwise, neither terror nor acts of violence
can ever be entirely overcome.

Evening Duas 3

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ ، خَلَقْتَنِي
وَأَنَا عَبْدُكَ ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ
أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ ، أَبُوءُ لَكَ بِنِعْمَتِكَ
عَلَيَّ وَأَبُوءُ بِذَنْبِي ، فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ
الذُّنُوبَ إِلَّا أَنْتَ
Translation
The Prophet said "The master supplication (most superior way) to ask
for forgiveness from Allah is:
"O Allah, You are my Lord, none has the right to be worshipped except
You, You created me and I am Your slave and I abide to Your covenant
and promise as best as I can, I seek refuge with You from the evil of
which I have committed. I acknowledge Your favour upon me and I
acknowledge my sin, so forgive me, for verily none can forgive sin
except You."
(The prophet then) said: "If somebody says it during the day with firm
faith in it, and dies on the same day before the evening, he will be
from the people of Paradise; and if somebody says it at night with
firm faith in it, and dies before the morning, he will be from the
people of Paradise."
Transliteration
allaahumma anta rabbiy laa ilaaha illaa anta, khalaqtanee wa ana
‛abduka, wa ana ‛alaa ‛ahdika wa wa‛dika masta-ṭa‛tu a‛oodhu bika min
sharri maa ṣana‛tu, aboo'u laka bi ni‛matika ‛alayya wa aboo'u bi
dhambee, faghfir lee fa innahu laa yaghfir-udh-dhunooba illaa ant
Sources: Bukhari No# 6306, 6323; Abu Dawud No# 5070; At-Tirmidhi
No# 3393; An-Nasa'i No# 5522; Ibn Majah No# 3872

Evening Duas 2

اللَّهُمَّ بِكَ أَمْسَيْنَا وَبِكَ أَصْبَحْنَا ، وَبِكَ نَحْيَا وَبِكَ
نَمُوتُ وَإِلَيْكَ الْمَصِيرُ
Translation
O Allah, by Your leave we have reached the evening and by Your leave
we have reached the morning, by Your leave we live and die and unto
You is our return.
Note:
(As-sabah) translated as morning refers to the time after the Fajr
prayer until the sun rises.
(al-masa-a) translated as evening refers to the time after the Asr
prayer until the sun sets, however some scholars say that it refers to
the time after the sun sets and onwards.
Transliteration
allaahumma bika amsaynaa wa bika aṣbaḥnaa, wabika naḥyaa wa bika
namootu wa ilaykal-maṣeer
Sources: Abu Dawud No# 5068; At-Tirmidhi No# 3391; Ibn Majah No# 3868

Evening Duas 1

أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلهِ وَالْحَمْدُ لِلهِ ، لَا إِلَهَ
إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ ولَهُ
الْحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ،
رَبِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذِهِ اللَّيْلَةِ وَخَيْرَ مَا
بَعْدَهَا ، وَأَعُوذُ بِكَ مِنْ شَرِّ هَذِهِ اللَّيْلَةِ وَشَرِّ مَا
بَعْدَهَا ،
رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ وَسُوءِ الْكِبَرِ ، رَبِّ أَعُوذُ
بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ
Translation
We have reached the evening and at this very time unto Allah belongs
all sovereignty, and all praise is for Allah. None has the right to be
worshipped except Allah, alone, without partner, to Him belongs all
sovereignty and praise and He is capable of all things.
My Lord, I ask You for the good of this night and the good of what
follows it and I seek refuge with You from the evil of this night and
the evil of what follows it.
My Lord, I seek refuge with You from laziness and senility. My Lord, I
seek refuge with You from torment in the Fire and the torment in the
grave.
Note: (al-masa-a) translated as evening refers to the time after the
Asr prayer until the sun sets, however some scholars say that it
refers to the time after the sun sets and onwards.
Transliteration
amsaynaa wa amsal-mulku lillaahi wal-ḥamdu lillaahi, laa ilaaha
ill-allaahu waḥdahu laa shareeka lah, lahul-mulku wa lahul-ḥamdu, wa
huwa ‛alaa kulli shay'in qadeer,
rabbi as'aluka khayra maa fee haadhi-hil-laylati wa khayra maa
ba‛dahaa, wa a‛oodhu bika min sharri haadhi-hil-laylati wa sharri maa
ba‛dahaa,
rabbi a‛oodhu bika minal-kasali wa soo'il-kibari, rabbi a‛oodhu bika
min ‛adhaabin fin-naari wa ‛adhaabin fil-qabr
Sources: Muslim No# 2723; At-Tirmidhi No# 3390.

Story, - Shattered heart & love

It was last year when I met her during a
school carnival. I was
walking with my friend into the school of
business when she
bumped into her classmates. I didn't know
what actually
happened but I remembered I was staring
at this particular lady in the group. From
that day
onwards, she never left my mind. After
months of consideration, I
finally took the first step. I wrote a letter
to her confessing I
actually was attracted by her and if we
could be friends. I got my
friend to pass her the letter and we
started being friends. At first, she didn't
know what I looked like as she didn't
remember seeing me. One day,
my friend tricked me into going to her
computer lab. She was there. It was then
we first met and spoke. She shook my hand
and introduced herself. Ever since then, I
started seeing more of her. I started
sending her messages
to my cell phone daily. It could be a daily
good-night message or just to tell her to
take care. She would usually reply to my
messages. One day, after the exams, I
finally asked her out. We went to eat
dinner and after that, we went back to
school at night and sat at the exit staircase
staring at the stars, drinking and chatting.
It was then I felt that I was really in love
with this lady. She sent me home later.
From that
day on, I could not get her out of my
mind.
Somehow, I started seeing her quite often.
She works at
Starbucks so I would go there to study and
hang out. Hanging out
was just an excuse for me to see her. We
would bump into each other in school daily
and smile and say Hi. Sometimes, we
would joke around and just chat. During
holiday, I bought a gift for her. It took me
some time to actually pass it to him. She
was appreciative. In return, she gave
me a wallet. At first, I was joyful. Then, I
found out she gave my friend a present
too when she hadn't bought her anything.
But that didn't mean
anything to me. Receiving a gift
from her was all I could think of. Months
later, after our second
trip to the movies we started seeing each
other less and the
messages became less. After 4 months, I
finally got my friend to ask whether she
liked me or she knew my feelings for her.
All the while, she wanted to ask me that
but I wasn't ready to face
the truth. Deep down in my heart, I
actually knew the answer
but I couldn't face up to reality. After 4
months, I felt I was ready. I got my
answer. She rejected me. She didn't like
me. However, my
friend didn't tell me that. Instead,
she got another friend to tell me the
answer over the phone. I
kept silent and tears started falling from
my eyes. The tears
just kept falling. It didn't stop. My heart
was shattered. It left a
scar behind. I no longer can love.
I no longer can face her. To me, love was a
mistake. But I would
never regret ever loving her......yeah this
was hw my love had cm to an end. Thanx
the readers

Story, - My 1st love

I'm a boy ...i love to a girl...her name is chavi.she is in my
school..i everytime look him..and think that why i love him..everytime
ithought about chavi....but unfortunatily my friend also love him...he
talk me about him always....one day i go near to chavi..and purposed
him....she said that i want some time fot thinking...and next day in
school she gave reply... she said yes... but next day kuldeep slept on
my face..and said that harshit u r lier...
Kuldeep also purposed him...but chavi not agree...
Next day chavi told me that kuldeep and his friend teas chavi
everytime...i get angry..and i was went for fight for my first love...
Still chavi love me...

Fathwa, - Would it be permissible to take birth control to stop her menstruation in order to avoid menstr

Question:
Would it be permissible to take birth control to stop her menstruation
in order to avoid menstruation during Hajj?
Answer:
Walaikum assalam wa rahmatullah,
1. Birth control pills are in of themselves permitted. They are, thus,
permitted to take�though superior to avoid to the extent of their
harm.
2. It is permitted to take such birth control pills�and other
period-delaying medication�to delay one�s period during one�s Hajj.
However, it is best to let one�s period run its course. The only
action of Hajj directly affected by menstruation if tawaf, and this is
only significant with regards to the main obligatory tawaf (tawaf
al-ziyara), which is not permitted to be performed in a state of major
ritual impurity, and if unperformed leaves one�s Hajj unperformed and
keeps one in a state of ihram. [Ibn Abidin, Radd al-Muhtar]
Wassalam,

Fathwa, - Incipience of menstruation whilefasting

Question:
In the sister's halaqa I go to we had a disagreement on what to do if
a woman starts menstruating while fasting. We agreed the fast was
broken and must be made up, but some said if it happened after 10 am
than you have to still act like you are fasting and not eat anything
until iftar time. Is this true or is it culture?
Answer:
Assalamu alaykum
In the name of Allah the Inspirer or truth.
A woman does not have to act like she is fasting for the rest of the
day if her fast is invalidated by the coming on of menstruation. There
is a light disagreement among the jurists as to whether she has to act
like a fasting person on this day [See Radd al-Muhatar 1:193] but no
mention or distinction made on the basis of the time the menstruation
begins.
However, she does act as a fasting person for the rest of the day
until iftar on the day her menstruation ends (al-Durr al-Mukhtar
2:106)
And Allah knows best.
Wassalam

Fathwa, - Is it immodest to tell my brothers that I am not fasting b/c of my period

Question:
Is it permissible for a woman to allow her mahrams to notice that she
is not fasting due to her period (during Ramadan)? Some cultures view
it as "immodest"? However, practically speaking, it becomes a burden
trying to eat while not being noticed by the guys in your house. What
is the Islamic perspective on this?
Answer:
In the name of Allah Most Merciful Most Compassionate
I pray you are well and in the best of health and iman.
It is permissible for a woman's mahrams to know she is menstruating.
Modest or not would go back to the norms of your household and
culture. From the etiquette of Islam it might be better to take your
food to your room and eat while your brothers are fasting especially
if your eating would cause them fitna or you could ask them to leave
the kitchen because you don't want to eat in front of them.
And Allah alone gives success.

The Day of ‘Arafah

The blessed ten days ofThul-Hijjahare honored and distinguished with
the Day of'Arafah. Indeed the Day of'Arafahis one of the greatest days
in the sight of Allaah The Exalted, a day when Allaah The Almighty
forgives sins and wrongdoings, fulfills supplications and boasts of
His slaves to the inhabitants of Heaven.
Additionally, the blessed Day of'Arafahis the day when the religion of
Islam was perfected and when Allaah The Almighty completed His favor
upon Muslims. It was narrated that a Jew once asked 'Umar ibn
Al-Khattaab"'O Commander of the Believers, there is a verse in your
Book, which you )Muslims( read. Had it been revealed to us, the Jews,
we would have taken that day )on which it was revealed( as a day of
celebration.''Umar ibn Al-Khattaab asked him, 'Which verse is that?'
The Jew replied, 'The verse that reads )what means(:}This day I have
perfected for you your religion and completed My favor upon you and
have approved for you Islam as religion.{]Quran 5:3['Umarreplied,
'Indeed, we know when and where this verse was revealed to the
Prophet. It was a Friday when he was standing at 'Arafah]during the
Farewell Hajj[.'"]Al-Bukhaari and Muslim[
The Day of'Arafahis a source of pride to all Muslims and one of the
'Eedsin Islam. Hence,the Prophet,sallallaahu'alayhi wa sallam,
said:"The Day of 'Arafah, the Day of An-Nahr )the 10th day of
Thul-Hijjah( and the Days of Tashreeq are our feasts, the people of
Islam. They are days of eating and drinking."]At-Tirmithi[
Moreover, the Day of'Arafahis a day when Allaah The Exalted boasts
about His slaves, who are worshipping Him duly ]on that blessed day[
to the angels; a day when Allaah The Almighty forgives their sins and
emancipates them from the fire of Hell. What a great and a blessed day
it is!
TheProphet,, said:"There is no day on which Allaah frees a greater
number of His slaves from Hellfire than the Day of 'Arafah. Allaah
comes close then boasts about them to the angels, then asks ]a
rhetorical question[, 'What do these want?'"]Muslim[
Moreover, it was narrated that theProphet,, said:"Allaah The Exalted
boasts of His slaves standing at 'Arafaat to the inhabitants of Heaven
as He tells them, 'See how My slaves have come to Me dusty and with
tousled hair.'"]Ahmad[
Allaah The Almighty made that day an introduction to the Day
ofAn-Nahr)the 10th day ofThul-Hijjah(. On the Day of'Arafah, pilgrims
stand humbly beseechingAllaahThe Almightyin supplicationto grant them
forgiveness and accept their repentance. Hence, the
obligatoryTawaaf)circumambulation( that pilgrims should perform on the
Day ofAn-Nahris calledTawaaf Az-Ziyaarah; after having their sins
forgiven on theDay of 'Arafah, Allaah The Exalted grants them the
permission to come to His House on the Day ofAn-Nahr. In fact, the Day
of'Arafahcan be likened to a purification process ]from sins[; a
preparation procedure for the Day ofAn-Nahr.
It was narrated that theProphet,, commanded Bilaalto silence the
people on the Day of'Arafah. Then, he said:"Allaah The Exalted has
been so generous with you on the Day of 'Arafah; He forgave the
sinners among you for the sake of the doers of good among you, and He
granted the doers of good what they have asked for, proceed to Mina in
the Name of Allaah."]Ibn Majah, it was authenticated by some scholars[
Therefore, whoever wants his sins to be forgiven and wishes to besaved
from Hellfireon that blessed Day of'Arafah, should firmly adhere to
fulfilling the due reasons that are more likely to incur forgiveness
andemancipation from the fire of Hell,which entails the following:
1- Shielding one's organs from committing all that is forbidden: Ibn
'Abbaassaid,"So-and-so ]one of the Companions[ was the co rider of the
Prophetthe one riding behind himon the Day of 'Arafah. This young man
kept looking at womenrepeatedly andthe Prophetkept moving that man's
head away so as to avert his eyes from these women. Then, the
Prophetsaid to him: 'O nephew, whoever protects his hearing, sight and
tongue against what is prohibited on this day, would certainly be
granted forgiveness."]Ahmad[ Scholars said that its chain of narrators
is weak.
2- Fasting:
The Prophet,, said:"I seek from Allaah The Almighty that fasting the
Day of 'Arafah would expiate the sins of two years; the previous year
and the year to come."]Muslim[
Actually, fasting the Day of 'Arafahis only for Muslims who are not
performingHajjas thepilgrims should not fast that day imitatingthe
Prophet,. He drank on the Day of 'Arafahwhile the people were looking
at him. The wisdom behind that is to make thepilgrim strong enough to
recite the due supplications andThikr)remembrance( on the eve of
'Arafah.
Another means of attaining mercy on that blessed day, is reciting more
and more ofThikrand supplications especially those declaring the
Oneness of Allaah The Almighty; as it is the essence of Islam that was
perfected on that particular day.The Prophet,, said:"The best
supplication is that made on the Day of 'Arafah, and the best thing
that I have ever said along with all the previous prophets is 'La
ilaaha illa Allaah wahdahu la sharika lah, lahul mulk wa lahul hamd,
wa huwa 'ala kulli shay'in qadeer)None is worthy of worship but
Allaah, The Exalted Alone, without any partners. All sovereignty and
praise belongs to Him and He is over all things
Omnipotent(.'"]At-Tirmithi[
Moreover, thepilgrims should reciteThikrand supplicate Allaah The
Exalted frequently to grant them forgiveness and free them from Hell.
It is the situation wherein one's supplications are more likely to be
answered. Additionally, pilgrims should adhere to the duemannersduring
supplication such as facing theQiblah, raising the handsup to the
shoulder ]with palms open facing up[andshowing helplessness, weakness
and need before Allaah The Almighty. They should follow on the
footsteps of the Prophet,, who, after finishing his prayers on the Day
of'Arafah, stood at the rocks down the mountain of'Arafah, faced
theQiblahandkept supplicating Allaah The Exalteduntil sunset.
Dear pilgrim, beware of sins and wrongdoings that might hinder
forgiveness such as arrogance, vanity and insistence on committing
grave major sins. Furthermore, the pilgrim should come to his Creator
with a humble and submissive heart showing his helplessness and
humility before Him; indeed He is The Best to be asked and The Most
Generous to grant you whatever you request and accept your
supplication.
Dearpilgrim, standing at'Arafahis an augustand dignified stance;
therein the feelings of the pilgrims differ. Some might feel mostly
bashful and afraid ]of Allaah The Exalted[ such as Mutarrif ibn
'Abdullaah ibn Ash-Shikhkheer and Bakr Al-Muzani. When they stood at
'Arafah one of them said, "O Allaah, do not withhold Your mercy and
forgiveness from all thepilgrims because of me."Whereas, the other
said,"What an honored and blessed Day it is, had it not been for me
being here."
Moreover, when Al-Fudhayl ibn 'Iyaadhstood at'Arafahand while
otherpilgrimsinvoking Allaah The Almighty, he was crying like the
bereaved ]of a child[ and could not even supplicate Allaah The
Almighty. It was almost sunset when he raised his sight to the sky and
said,"O Allaah, How ashamed I am of my sins before You, even if You
have forgiven me!"
Others sought refuge in the mercy and generosity of Allaah The
Exalted. Ibn Al-Mubaaraksaid, "I came to Sufyaan Ath-Thawri on the eve
of 'Arafah and he was on his knees crying and weeping. When I asked
him about the worst person in this gathering, he answered, 'He who
doubts that Allaah The Exalted might not forgive his sins today.'"
Moreover, Al-Fudhayl ibn 'Iyaadhlooked at the pilgrims on the eve
of'Arafahcrying and mentioning Allaah The Exalted and wondered, "Do
you think that if these pilgrims asked a man for one sixth of a
Dirham, he would turn them down?"They answered,"No, he would
not."Al-Fudhayl ibn 'Iyaadhsaid to them,"Indeed, it is easier for
Allaah The Exalted to grant them His forgiveness than this man to give
them one sixth of a Dirham."
Dear pilgrim, you should remain in a state between hope and fear on
that great day. You should fear the punishment of Allaah The Almighty
and at the same time hope for His forgiveness and reward.
Furthermore, on the Day of'Arafahamong this great gathering of
pilgrims, you should remember the momentuous Day of Judgment when all
human beings shall stand before Allaah The Almighty. The Day
of'Arafahshould remind you of that difficult Day when you will be held
accountable before Allaah The Exalted. It is a Day that renders the
children gray-haired due to its gravity. On the Day of Judgment, when
people will be gathered barefoot, naked and not circumcised so as to
reap what they had sowed; every soul will be recompensed ]in full for[
for what it had earned and no one shall be wronged.
Dear pilgrim, do more righteous deeds that might save you on that
august Day while you still can and before it is too late.

Sublime Benefits and Objectives of Hajj - II

4- Reinforcing Islamic brotherhood and solidarity:
Hajjis rather like an international annual public and formal
conference. Unlike other acts of worship, it provides a live, direct
and bright reality in terms of useful moral values on the human level.
This is achieved through the meeting of the masses of pilgrims in a
harmonious way that symbolizes and represents Muslims in the different
regions of the world. They get to know each other, unite, exchange
opinions and organize their affairs in spite of the differences in
their colors, homelands, languages, levels and life styles, realizing
the verse in which Allaah The Almighty Says )what means(:}And indeed
this, your religion, is one religion, and I am your Lord, so fear
Me.{]Quran 23:52[
Moreover, this scene reminds the soul of past memories and urges one
to study it and deduce lessons therefrom in order to head towards a
promising future when Muslims achieve for themselves, their countries
and their coming generations more security, dignity, pride, growth and
prosperity.
The season ofHajjis considered an excellent opportunity for the Muslim
masses to achieve greater cooperation and solidarity in order to unify
their ranks in the face of contemporary challenges, regardless of
their different appearances and manners.
5- Getting used to self-restraint and discipline:
Pilgrims practice self-restraint and discipline when they abandon the
adornment of the life of this world and assumeIhraam. They abstain
from shaving hair, cutting nails, using perfumes and such other acts
that are known to be forbidden duringIhraam. All this is performed for
the sake of Allaah The Almighty, in compliance with His orders and
hoping to attain His pleasure and reward and to draw closer to Him.
At-Tabaraani narrated inAl-Kabeerthat the Prophet,, said:"Allaah
boasts about the people of 'Arafaat to the Angels, and Says: 'Look at
My slaves, they have come to Me, shaggy and dusty, they have come from
every deep valley. So, bear witness that I have answered their
supplication, accepted their intercession and granted mercy to the
negligent among them for the sake of the benevolent ones.'"
6-Hajjis a real mirror of human equality and a preview of the
gathering of people on the Day of Judgment:
InHajj, the meanings and manifestations of human equality among the
masses of people appear clearly. They are all in a state ofIhraamand
in one place; they gather at the same time and wait to perform the
same rituals in sequence. All of them are equal, like the teeth of a
comb. There is no difference between the rich and the poor, the old
and the young. They are all wearing similar simple white pieces of
cloth, which symbolize the oneness of human creation, and that Islam
holds all races and peoples as equal, for they are the same in the
sight of Allaah The Almighty. In addition, through these scenes,
images that stand for the Last Day are evoked in the human soul – the
day when people are gathered to the Lord of the Worlds barefoot and
naked, and no person is favored over others except by their piety and
good deeds.
Islam intended to achieve all the above-mentioned benefits and
purposes. The need for them is renewed with the passage of time and
the development of civilization.
However, there are landmarks and practices that pilgrims should not
forget or be lenient therewith. These include:
1- Sincerity of intention to Allaah The Almighty, remembering His
greatness in all the states and times, honoring the symbols of Allaah
The Almighty, engaging in remembering, glorifying,
recitingTalbiyah)saying,"Labbayk Allaahumma Labbayk")O Allaah, I
hasten to You("( and supplicating Him, for this proves the
truthfulness of souls and the piety of hearts. Allaah The Exalted Says
)what means(:}That ]is so[. And whoever honors the symbols of Allaah -
indeed, it is from the piety of hearts.{]Quran 22:32[
2- Kind treatment to all other pilgrims, gentleness in dealing with
them, favoring them over oneself, hastening to offer them assistance
and advising them, being tolerant of them, having patience with them
and avoiding showing anger at their errors and pointing out their
mistakes in a rude manner.
3- Investing all one's time in goodness, righteousness, kindness and
obedience and not wasting it in that which does not benefit so that
the pilgrim does not waste his effort, make mistakes and lose his
rewards.
4- Avoiding actions that abuse the sanctity ofHajj, its place and time
and violate its status. This entails keeping away from practices that
hurt Muslims or cause harm to them, maintain public and private
utilities, observing cleanliness, avoiding throwing dirt and garbage
in the streets and places where pilgrims gather, avoiding crowds,
keeping away from exhausting and tiring oneself as well as avoiding
sitting on roads and yards and exposing others to harm.
The government of Saudi Arabia has undoubtedly exerted costly and
strenuous efforts to maintain the safety of the pilgrims, insure
services for them, provide them with comfort, and achieve their
interests. This is all so they can perform their rituals easily and
return to their homelands and families secure, assured, happy and
optimistic with theHadeethin which the Prophet,says:"The accepted Hajj
has no reward other than Paradise."]Al-Bukhaari and Muslim[ )The
acceptedHajjis that which does not include any sin or act of
disobedience(

Sublime Benefits and Objectives of Hajj - I

Hajjis one of the pillars of Islam which was prescribed in the ninth
year after theHijrah)emigration( of the Prophet,. It is out of the
mercy of Allaah The Almighty towards His slaves that He has
enjoinedHajjupon them at least once in a lifetime. Allaah The Almighty
Says )what means(:}And ]due[ to Allaah from the people is a pilgrimage
to the House - for whoever is able to find thereto a way.{]Quran 3:97[
Abu Hurayrahnarrated that the Messenger of Allaah,addressed them
saying:"O people, Allaah has made Hajj obligatory for you; so perform
Hajj."Thereupon, Al-Aqra' ibn Haabis said,"O Messenger of Allaah, )is
it to be performed( every year?"The Prophet,, remained silent, but the
man repeated )these words( thrice, whereupon the Messenger of
Allaah,,said:"If I were to say 'yes', it would become obligatory )for
you to perform it every year( and you would not be able to do it."Then
he said:"Leave me with what I have left to you, for those who were
before you were destroyed because of excessive questioning, and their
opposition to their prophets."]Saheeh Muslimand others[
The occasion ofHajjhas many benefits and objectives spanning
ideological, personal, societal, moral and educational aspects. These
include the following:
1- Deepening faith and strengthening piety:
There is no doubt that performingHajjin theSharee'ah-prescribed manner
strengthens faith and cleanses the self from its impurities. It rouses
Islamic emotions with the purpose of realizing the greatness of Allaah
The Almighty and feeling humble submission to Him where pilgrims
actually live for a number of appointed days in the atmosphere of
divine inspiration and in the places of the revelation of the Noble
Quran. Thus, thousands of souls head in overwhelming spirituality
towards greater, more tangible religious commitment, complete
submission to Allaah The Exalted, sincere adherence to and fruitful
interaction with His orders and prohibitions.
Allaah The Almighty referred to this great purpose and the useful
positive meanings it encompasses in the verse in which He Says about
aHajjritual )what means(:}Their meat will not reach Allaah, nor will
their blood, but what reaches Him is piety from you.{]Quran 22:37[
2- Feeling the sacrifices of the first Muslims:
The heightened spirituality of the days ofHajjmakes the Muslims recall
the early days of Prophethood. A believer experiences first-hand the
extent of the sacrifices of the Companionsand realizes the efforts of
the first Muslims who established the basics of religion, adhered to
the rulings and spread the virtues and merits of this religion. They
endured the sufferings and trials they faced from their enemies and
the sacrifices they offered in terms of their souls, money, families,
times and interests. Due to these trials and sacrifices, the Prophet,,
warned againstdisparaging or abusing them. He said:"Allaah, Allaah!
Fear Him with regard to my Companions! Do not revile them after me!
Whoever loves them loves them with his love for me…"He also said in
another narration:"If any one of you spent gold equal to Uhud )in the
cause of Allaah( it would not be equal to even a handful or even half
a handful of what was spent by one of them."]Al-Bukhaari and Muslim[
3- Total obedience to Allaah The Almighty:
Performing the rituals ofHajjin spite of the variety of their forms,
times and places and the difference in their utterances, numbers and
contents instills in the souls of the pilgrims the value of obeying
Allaah, the One and the Only. It teaches them to comply in totality
with His orders, rulings and instructions even if they do not know the
wisdom behind them or their material consequences.
Among the actions that prove this total submission to Allaah are
performingTawaafaround theKa'bahseven times, kissing the Black Stone,
throwing the pebbles with known and appointed times and numbers,
standing at'Arafaatand then heading at night towardsMuzdalifahto stay
the night therein.
Thus, the physical, intellectual and spiritual activities of man merge
in a great and noble manner for him to get used to executing the
orders of Allaah The Almighty and adhering to His instructions with
truthfulness, sincerity, submission and humility without hesitation
nor delay, even if the material benefits of this do not appear
immediately.
'Umarused to kiss the Black Stone and say,"No doubt, I know that you
are a stone and can neither benefit anyone nor harm anyone. Had I not
seen the Messenger of Allaahkissing you, I would not have kissed
you."]Al-Bukhaari and Muslim[
)To be continued(

Dought & clear, - He suffers from compulsive waswaas and speaks words of kufr; does he have to doanything?

My question is: I am a young girl of 19 years who has received a
proposal. He was my senior in high school and unfortunately we had a
short lived haram relationship of talking to each other unlawfully. We
both repented and he wants to marry me. His father is an apostate
suffering from Bipolar type 2 disorder and Obsessive compulsive
disorder. I read that OCD patients suffer from religious obsessions
about the devil. Is he accountable for his apostasy due to his mental
illness? secondly, he wants to know how to deal with this situation in
the correct way as well as the rest of the family. his mother still
lives with his father. Due to his illness, the father also caused
financial ruin (linked to bipolar 2). What are the rights of the
family in this case and the rights of the father over them? He is
extremely non compliant with treatment. Lastly, if i do marry him,
what kind of relationship should I and our children have with his
father?
Praise be to Allah.
Firstly:
Compulsive waswaas refers to thoughts and bad ideas that come one
after another to a person's mind even though he does not want them, in
such a way that he cannot rid himself of them, even though he knows
and is certain that they are foolish and unacceptable thoughts. They
keep coming to his mind compulsively, which causes him a great deal of
anguish and distress.
The remedy for compulsive waswaas and other types of waswaas is to
remember Allah a great deal, obey Him, and turn to Him, beseeching
Him, and seeking refuge with Him; to overlook and ignore the waswaas,
and not let oneself get carried away with it. In some cases there is a
need to consult a doctor.
See the answers to questions no. 39684and 90819.
Allah will not punish a person or call him to account for this
waswaas, because it is beyond his control and overwhelms him; it does
not happen by his choice. Allah, may He be exalted, says
(interpretation of the meaning):
"Allah burdens not a person beyond his scope"
[al-Baqarah 2:286]
"Allah puts no burden on any person beyond what He has given him.
Allah will grant after hardship, ease."
[al-Talaaq 65:7]
"So keep your duty to Allah and fear Him as much as you can"
[al-Taghaabun 64:16].
It was narrated that Abu Hurayrah said: The Messenger of Allah
(blessings and peace of Allah be upon him) said:"Allah, may He be
glorified and exalted, will forgive my ummah for whatever crosses
their minds so long as they do not act upon it or speak of it."
Narrated by al-Bukhaari, 6664; Muslim, 127.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
Allah will not punish the one who suffers from compulsive waswaas,
because He, may He be exalted, says (interpretation of the
meaning):"our Lord! Put not on us a burden greater than we have
strength to bear"[al-Baqarah 2:286]and"Allah burdens not a person
beyond his scope" [al-Baqarah 2:286]. But the one who is suffering
from waswaas has to frequently seek refuge with Allah from the
accursed Shaytaan and ignore it; if he does that, then it will depart
from him by Allah's leave. End quote.
Fataawa Noor 'ala ad-Darb, 24/2
If this man speaks words of kufr (disbelief) and words that put him
beyond the pale of Islam because of this compulsive waswaas, without
being aware of what he is saying or understanding what it means, or he
understands what it means but he did not intend to say it and did not
say it voluntarily – rather he said it under the pressure of this
waswaas which forced him to say it – then he will not be punished for
it, because it is beyond his control. He comes under the same ruling
as one who speaks words of kufr because he is forced to do so. Allah,
may He be exalted, says (interpretation of the meaning):
"Whoever disbelieved in Allah after his belief, except him who is
forced thereto and whose heart is at rest with Faith but such as open
their hearts to disbelief, on them is wrath from Allah, and theirs
will be a great torment"
[an-Nahl 16:106].
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If he is forced to disbelieve and he disbelieves, but his heart is at
rest with Faith, then he is not deemed to be a disbeliever, because
there is an impediment to doing so, which is that he was forced. End
quote.
Majmoo' Fataawa wa Rasaa'il al-'Uthaymeen, 3/54
It says inal-Mawsoo'ah al-Fiqhiyyah, 13/229:
It is not permissible to describe as a disbeliever one who was forced
to utter words of disbelief when his heart was at rest with Faith.
Allah, may He be exalted, says (interpretation of the
meaning):"…except him who is forced thereto and whose heart is at rest
with Faith …" [an-Nahl 16:106]. End quote.
See also the answer to question no. 62839
Based on that, this man is not to be deemed an apostate, unless he
says or does something to indicate disbelief at the time when he is
aware of what he is doing, and he says or does it voluntarily. In that
case he would be deemed an apostate and would bear full responsibility
for his words or deeds.
Secondly:
The family's role towards this poor father may be summed up as follows:
1.All the members of the family have to show patience towards him with
regard to unpleasant things that happen with him, because that is
happening without him intending it to.
2.They should strive to find treatment for him and spend as much as
they can on that, and use tricks to treat him. Many cases of waswaas
are in fact cases of sickness that can be treated by psychologists and
the like.
3.They should offer a lot of supplication and beseech Allah to remove
this harm and heal him.
4.Ruqya as prescribed in Islam. His son, wife or any other family
member or other person may perform ruqya for him as prescribed in
Islam. Allah may heal types of chronic sickness by His grace, by means
of Islamically prescribed ruqya from the Qur'an and Sunnah.
See also the answer to question no. 3476
Thirdly:
If this suitor is of good character and religiously committed, then
there is nothing wrong with marrying him, whether his father is
healthy or otherwise, and whether he is a Muslim or an apostate. None
of those factors are an impediment to marrying his son, so long as the
son is religiously committed and of good character.
However we do not think that you should rush to accept such a person;
rather proceeding with caution in the case of such proposals that may
lead to complicated social problems is better, more sensible and
wiser.
You have to let your guardians know about the matter and they should
find out the facts for themselves, so that they can make the right
decision for their daughter.
If you feel that this will have an impact on your life and your social
relationships, then you are still young, so if you wait for a more
suitable opportunity that is less likely to cause you problems, then
perhaps that is better and more appropriate.
If you insist on accepting this suitor, and your guardians agree to
it, then you and your husband should have separate accommodation; that
is more likely to avoid problems and keep you away from troubles.
Moreover, he will be the grandfather of your children and also your
father-in-law, the father of your husband, so you should strive hard
to treat him. And Allah knows best.

Dought & clear, - Specifying the name of the person on whose behalf the sacrifice is being offered

Do I have to slaughter the hadiy (sacrificial animal) myself or is it
permissible to appoint one of the companies or banks in Makkah that
specialise in that (to do it on my behalf)?
Praise be to Allah.
The individual is not obliged to slaughter his hadiy himself; it is
permissible to appoint a trustworthy person to do that on his behalf.
However it is important to note something that has to do with
appointing or delegating someone to do that on one's behalf, which is
that at the time of slaughter, it is essential to state the name of
the one on whose behalf it is being done. So the one who is doing the
actual slaughter should intend that it is on behalf of So and so; it
is not permissible to slaughter a number of sheep, for example, on
behalf of a number of people without stating the names with each
slaughter.
Based on that, it is not permissible to appoint companies or banks
that do not specify the names of the people on whose behalf the
sacrifice is being offered, except in the case of necessity, when it
is not possible for the individual to go to the slaughter place
himself or to find a trustworthy person to slaughter the sacrifice on
his behalf.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: Some
Hajj groups collect money from the pilgrims for the hadiy (sacrifice),
and they slaughter the animals on their behalf, but they may fail to
mention the name of the one on whose behalf the sacrifice is offered
at the time of slaughtering each animal. Is this permissible?
He replied: This is not permissible. It is essential to state on whose
behalf this sacrifice is being offered every time an animal is
slaughtered. For example, if there are thirty men in the group, and he
(the person who is offering the sacrifice on their behalf) buys thirty
sheep for them, he should have a list of their names in front of him,
and every time he brings a sheep forward (for slaughter), he should
say: "This is on behalf of So and so," because it is essential to
state on whose behalf it is being offered. If he just sacrifices
thirty sheep on behalf of thirty men, that is not valid.
End quote fromal-Liqa' ash-Shahri, 73/32
He (may Allah have mercy on him) was also asked: We have heard that
you warned people against giving money to these companies, but what is
the solution with regard to what has happened in the past? We did Hajj
more than once, and we gave money to these companies and they did not
take our names. What is the ruling on what was done in the past? Is it
acceptable? If it is not acceptable, what do we have to do?
Answer: We did not warn against giving the hadiy (sacrifice), because
in fact the hadiy is necessary. The individual has two choices: either
to give money to these companies or to sacrifice it himself and leave
it on the ground, in which case neither he nor anyone else will
benefit from it. If the person is able to slaughter his hadiy and eat
from it, give some of it as a gift and give some of it in charity,
then undoubtedly this is much better. This is possible for some people
who have acquaintances in Makkah and are able to delegate them to do
this on their behalf, telling them: Slaughter the hadiy on our behalf.
In that case he can benefit from it, or he can go to Makkah, go to the
slaughterhouse and buy an animal and slaughter it there, and he will
find people crowding around him to take it from him. But what I think
is a serious mistake is to send the cost of the sacrifice to another
country so that it can be sacrificed there. This is the thing for
which there is no basis. The Prophet (blessings and peace of Allah be
upon him) used to send the sacrificial animal to Makkah to be
sacrificed in Makkah. There is no report from him, either in a saheeh
(sound) or da'eef (weak) hadeeth, that suggests that he sent his
sacrificial animal (udhiyah) to any other place; rather he used to
slaughter it in his house, and they would eat from it, give some of it
as gifts and give some as charity.
End quote fromal-Liqa' ash-Shahri, 34/17
If the company writes down the name of the person on whose behalf the
sacrifice is being offered, and hangs it around the sheep's neck, as
some companies do, and the slaughterer forms the intention that this
sacrifice is on behalf of the person whose name is written on this
paper, then that is acceptable and valid. It fulfils the need to
specify on whose behalf the sacrifice is being offered, and it is not
necessary to mention the person's name after that.
And Allah knows best.

Dought & clear, - Is the person who prays Friday prayeronly not a kaafir?.

Is it correct that who prays Friday prayer only is not considered
kaafir? I read that sheikh Ben Uthaimeen, may Allah have mercy on him,
said: whoever prays Friday prayer is not a kaafir; because he never
neglects it, because the prophet, peace be upon him, said (the prayer)
not (prayer). Is it true that ibn Uthaimeen and ibn Taymiyah said
this?.
Praise be to Allaah.
There is a difference of opinion among those who say that the one who
does not pray is a kaafir, with regard to the exact definition of the
omission of prayer which makes him a kaafir. Most of them are of the
view that he becomes a kaafir if he omits one obligatory prayer or two
obligatory prayers.
Some of them are of the view that the one who does not pray does not
become a kaafir unless he gives up prayer altogether.
The former opinion was narrated by Ishaaq ibn Raahawayh (may Allaah
have mercy on him) from the Sahaabah and Taabi'een. Imam Muhammad ibn
Nasr al-Maroozi (may Allaah have mercy on him) said: I heard Ishaaq
say: it is narrated in a saheeh report from the Messenger of Allaah
(blessings and peace of Allaah be upon him) that the one who does not
pray is a kaafir, and this was the opinion of the scholars from the
time of the Prophet (blessings and peace of Allaah be upon him) until
our own time, that the one who deliberately does not pray without any
excuse until the time for the prayer is over is a kaafir.
The ending of the time means delaying Zuhr until sunset and delaying
Maghrib until the sun rises.
The end of the times for prayer was set as described above because the
Prophet (blessings and peace of Allaah be upon him) joined prayers at
'Arafah and Muzdalifah and when travelling, so he prayed one of them
at the time of the other. Because the Prophet (blessings and peace of
Allaah be upon him) offered the first prayer at the time of the second
in some cases, and the second prayer at the time of the first in other
cases, the time for both became one time in cases where one has an
excuse, just as the menstruating woman, if she becomes pure before
sunset, is commanded to pray both Zuhr and 'Asr, and if she becomes
pure at the end of the night, she is commanded to pray both Maghrib
and 'Isha'. End quote fromTa'zeem Qadr al-Salaah(2/929).
Muhammad ibn Nasr (Allaah have mercy on him) narrated that Imam Ahmad
said: No one becomes a kaafir because of sin except the one who
deliberately does not pray. If he does not pray until the time for the
next prayer begins, he must be asked to repent three times. End quote.
It was narrated that Ibn al-Mubaarak said: Whoever deliberately does
not pray with no excuse until the time is over, is a kaafir. Ta'zeem
Qadr al-Salaah (2/297).
Ibn Hazm said:
We narrated from 'Umar ibn al-Khattaab (me Allaah be pleased with
him), Mu'aadh ibn Jabal, Ibn Mas'ood and a number of the Sahaabah
(may Allaah be pleased with them), and from Ibn al-Mubaarak, Ahmad ibn
Hanbal, Ishaaq ibn Raahawayh (may Allaah have mercy on them), and from
17 of the Sahaabah in total (may Allaah be pleased with them) that the
one who deliberately and consciously does not offer an obligatory
prayer until the time for it ends is a kaafir and an apostate. This is
also the view of 'Abd-Allaah ibn al-Maajishoon, the companion of
Maalik. And it was the view of 'Abd al-Malik ibn Habeeb al-Andalusi
and others. End quote fromal-Fasl fi'l-Milal wa'l-Ahwa' wa'l-Nihal,
3/128.
He (may Allaah have mercy on him) said: And it was narrated from
'Umar, 'Abd al-Rahmaan ibn 'Awf, Mu'aadh ibn Jabal, Abu Hurayrah and
others among the Sahaabah (may Allaah be pleased with them) that the
one who deliberately does not offer one obligatory prayer until the
time for it ends is a kaafir and an apostate. End quote from
al-Muhalla (2/15).
This view was also expressed in fatwas by the Standing Committee for
Issuing Fatwas, led by Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have
mercy on him).
Fataawa al-Lajnah al-Daa'imah(6/50, 40)
Some of the scholars quoted as evidence for this opinion the words of
the Prophet (blessings and peace of Allaah be upon him): "Whoever does
not pray 'Asr, all his good deeds are cancelled out." Narrated by
al-Bukhaari (528), because cancellation of good deeds can only happen
as a result of becoming a kaafir, and because of what has been quoted
above from the Sahaabah who narrated these hadeeths.
With regard to the second opinion, which is that the one who does not
pray does not become a kaafir unless he gives up prayer altogether,
this is the view of Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him), although he also ruled to be a kaafir the one who
misses some prayers and is called by the ruler to pray but does not
pray. He also stated that the one who prays sometimes and does not
pray sometimes, if he resolves in his heart to give up prayer
altogether, then he is inwardly a kaafir, i.e., it is between him and
Allaah, may He be exalted.
See:Majmoo' al-Fataawa, 22/49, 7/715;Sharh al-'Umdah, 2/94.
This was also the view of Shaykh Ibn 'Uthaymeen (may Allaah be pleased
with him) who said: What appears to be the case from the evidence is
that he does not become a kaafir unless he gives up prayer all the
time, in the sense that he has decided not to pray, so he does not
pray Zuhr, 'Asr, Maghrib, 'Isha' or Fajr. This is the one who is a
kaafir. But if he prays one or two obligatory prayers, then he is not
a kaafir and he cannot truly be described as having given up prayer.
The Prophet (blessings and peace of Allaah be upon him) said: "Between
a man and shirk and kufr stands his giving up prayer (al-salaah)" and
he did not say "salaah (a prayer)". End quote
fromal-Sharhal-Mumti'(2/26).
We could not find any written comment of his concerning one who only
offers Friday prayer, but we asked him about that verbally and he
replied that it seems that he does become a kaafir because Friday
prayer is one of 35 prayers in the week, so the one who only prays
Friday prayer can be described as giving up prayer altogether so he
could become a kaafir as a result.
And Allaah knows best.