Makkah - The dearest of all lands to Allaah and His Messenger

The Value of Glorifying the SacredCity:
The importance of values lies in the fact that they are the criterion
by which people, ideologies,actions, positions and subjects can be
judged and measured; moreover,values decide the identityof the
community; the values in a given community have a direct effect and
influence on the manners and conductwhich the members of that
community adopt.
Whenever the values of acommunity originate from the teachings of its
faith, the behaviour and conduct of its people will reflect such a
faith and they will certainly enjoy fine and fulfilling lives within
their respective communities.
Strengthening the social values that Islam instructsand emphasises
upon is the safety valve that protects and guards the community, and
one of the greatest and most important of such values is to glorify
the symbols of Allaah. Indeed, such glorification results in lofty
social customs and etiquettes that guaranteethe stability of the
Muslimcommunity and assures happiness in this life and the Life to
come.
Allaah Almighty has madethis city a Sacred and Secure one and has
honoured His House )the Ka'bah(; He made glorifying this city one of
the most honourable actsof worship by which a person draws close to
Allaah; He says )what means(:"That ]is so[. And whoever honours the
symbols]i.e. rites[ of Allaah — indeed, it is from the piety of
hearts."]Quran 22: 32[
Glorifying what Allaah and His Messengerhave glorified results in
establishing great social values that will yield countless benefits to
the Muslims, and will reflect the unity of the Muslims - a nation that
direct themselves to one Qiblah)direction during prayer towards
Ka'bah(, believe in one religion and harbour the same objectives and
hopes, as if their hearts are that of a single person.
The Prophettaught us how to build this value ofglorifying Makkah -
since his prophethood started in Makkah itself - in a practical manner
that is away from fantasy and ina realistic manner that is easy to
comprehend, andmade it deeply rooted in the hearts in a way that
guaranteed the continuity of such glorification by those who reside in
the Sacred City and those who come to visit it. He did so with great
wisdom and with tender care which causedpeople to long to see
andglorify thisSacredCity.
Words and actions that reflects its love:
Imaam Al-Bukhaarireported on the authority of 'Aai`shahthat she said:
"When the Prophetcame to Al-Madeenah, both Abu Bakr and Bilaal became
sick. Whenever fever attacked Abu Bakr, he would recite the following
verses of poetry:
A person wakes up among his household-active he is
While death is in fact closer to him than his shoelaces
Whenever fever eased from Bilaal,he would recite the following verses of poetry:
Will I ever again go back to spenda night- only once
In the valley with Ith-khir and Jaleel )plants( in abundance?]1[
And will I one day again drink from the water of Mijannah? ]2[
And will again see )the mountains of( Tafeel and Shaamah? ]3[
Then he would say: 'O Allaah! Curse Shaybah binRabee'ah and 'Utbah bin
Rabee'ah and Umayyah bin Khalaf as they forced us from our land to a
land full of diseases'. Then the Prophetsaid:"O Allaah! Make
Al-Madeenah dear to our hearts just like you made Makkah dear to our
hearts, and even more so. O Allaah! Bless our Saa' and our Mudd]4[and
make it a healthy place for us, and move its fever to the area of
Al-Juhfah."Bilaalalso said: 'We arrived at Al-Madeenah and it was
aland full of diseases as thevalleyofBathaanwould have putrid water
running through it.'"
Ibn 'Abbaasnarrated: "The Prophetsaid, addressing Makkah:"How good you
are as a land and how dear you are to my heart! Had your people not
forced me out of you, I would have never come outand left you and
would have never resided in any other city but you."]At-Tirmithi & Ibn
Hibbaan[
Ibn 'Abbaasnarrated: "When the Prophetwas forced to leave Makkah he
headed out toa cave, turned around, and said, addressing Makkah:"You
are the most beloved land to Allaah, and you are the most beloved land
to me. Had the polytheists not forced me out of you, I would never
have come out and left you. The worst enemy is the one who
transgresses the sanctities of Allaah, or kills a soul without
dueright or kills a soul as revenge from the era of pre-Islaamic
ignorance."Then Allaah revealed the following verse )which means(:"And
how many a city was stronger than your city ]i.e. Makkah[ whichdrove
you out? We destroyed them; and there was no helper for them."]Quran
47:13["]Ibn Jareer At-Tabari[ Imaam Al-Qurtubisaid: "This is an
authenticnarration." ]End of quote[
Imaam At-Tirmithi, Ahmad and 'Abd bin Humaydreported that 'Abdullaah
bin 'AdiyyIbn Al-Hamraa'narrated: "I saw the Prophetstanding on a
hillock ]5[ and addressing Makkah, saying:"I swear by Allaah! You are
the best of the lands of Allaahand you are the most beloved land to
Allaah, and had it not been that I was forced to leave you, I would
have never left you."
Imaam Al-Faakihireported on the authority of 'Amr bin Shu'ayb, who
reported from his father who reported from his father that he )'Amr's
grandfather( said: "The Prophetsent 'Itaab binUsayd as a leader for
the people of Makkah and said to him:"Do you know where I am sending
you? I am sending you to the people )dear to( Allaah. There is no city
dearer to Allaah - the Almighty, the Glorified - and to myself than
thiscity, and had it not been that its people forced me out of it, I
would never have left it."
This is Makkah and this is its virtue. Will we win thehonour of
glorifying it and loving it with its due love and glorification?
Footnotes:
]1[ Jaleel: a weak plant that the residents of Makkah would use in their homes.
]2[ Mijannah: a place thatwas a few kilometres from Makkah which had a market.
]3[ Shaamah and Tafeel: Two mountains about 50 Km from Makkah.
]4[ Saa and Mudd: measures of weight for food
]5[ This small hill was at the lower end of the market overlooking Makkah.

Dought & clear - How can I call someone who wants to become Christian?

I have a friend whose father is Muslim and her mother is Christian,
and her father is separated from her mother. The daughter wants to
follow the Christian religion; how can I make her come back to Islam?
Praise be to Allah.
Perhaps one of the most difficult questions asked by many of those who
send questions to our website is that which is mentioned here, "How
can I make my friend come back to Islam?" That is because people's
hearts are in the hands of the Most Merciful, andno one holds the keys
to people's hearts except Him, may He be glorified and exalted.
Because weare keen to save all people from the doom of apostasy from
Islam, we feel sorry for the questioner and we hopethat Allah will
help her and enable her to speak the words of truth and sincerity that
will be a means of her friend becoming steadfast in Islam. We say to
her that no matter what words we write, whatever advice we give, even
if we were to do everything that is possible, the most successful way
to help her friend to become steadfast is being completely sincere in
advising her, being compassionate towards her and showing her love,
friendship and sincere words that will move her and revive in her
heart the faith that is diminishing. She should also pray sincerely
for her, asking Allah to save her from that. That can only be achieved
with a sincere heart and warm feelingstowards her. That is the only
thing that will makeher stop and think and look at her situation
andthe real reasons that are encouraging her to apostatise and become
Christian. If you do that, we do not doubt that she will decide to
remain in Islam and saveherself from great danger.
Throughout all that, you should be keen to discuss things with her and
make her ask questions about the reality of what she is going to do
and what it is that she is missing in Islam and has found in
Christianity?!
We think that you should focus on two important basic matters:
-1-
The great importance of Tawheed or affirming the Oneness of Allah.
Thisis the foundation of the religion of Islam and the basis of the
messages of all of the Prophets. This is the message that Allah
commanded His Prophet to address to the People of the Book:
"This is what We recite to you (O Muhammad SAW) of the Verses and the
Wise Reminder (i.e. the Qur'an).
Verily, the likeness of 'Eesa (Jesus) before Allahis the likeness of
Adam. He created him from dust, then (He) said to him: 'Be!' - and he
was.
(This is) the truth from your Lord, so be not of those who doubt.
Then whoever disputes with you concerning him ['Eesa (Jesus)] after
(all this) knowledge that has come to you, [i.e. 'Eesa (Jesus)] being
a slave of Allah, and having no share in Divinity) say: (O Muhammad
SAW): 'Come,let us call our sons and your sons, our women and your
women, ourselves and yourselves- then we pray and invoke (sincerely)
the Curse of Allah upon those who lie.
Verily! This is the true narrative [about the story of 'Eesa (Jesus)],
and, Laa ilaaha ill-Allah (none has the right to beworshipped but
Allah, the One and the Only True God, Who has neither a wife nor a
son). And indeed, Allah isthe All-Mighty, the All-Wise.
And if they turn away (and do not accept thesetrue proofs and
evidences), then surely, Allah is All-Aware of those who do mischief.
Say (O Muhammad SAW): 'O people of the Scripture (Jews and
Christians): Come to a word that is just between us and you, that we
worship none but Allah (Alone), and that we associate no partners with
Him, and that none of us shall take others as lords besides Allah.'
Then, if they turn away, say: 'Bear witness that we are Muslims.'
O people of the Scripture(Jews and Christians)! Why do you dispute
about Ibraheem (Abraham), while the Tawraat (Torah) and the Injeel
(Gospel) were not revealed till after him? Have you then no sense?
Verily, you are those who have disputed about that of which you have
knowledge. Why do you then dispute concerning that of which you have
no knowledge? It is Allah Who knows, and you know not.
Ibraheem (Abraham) was neither a Jew nor a Christian, but he was a
true Muslim Haneefa (Islamic Monotheism - to worship none but Allah
Alone) and he was not ofAl-Mushrikoon.
Verily, among mankind who have the best claim to Ibraheem (Abraham)
are those who followed him, and this Prophet (Muhammad SAW) and those
who have believed(Muslims). And Allah is the Wali (Protector and
Helper) of the believers.
A party of the people of the Scripture (Jews and Christians) wish to
lead you astray. But they shallnot lead astray anyone except
themselves, and they perceive not.
O people of the Scripture! (Jews and Christians): Why do you
disbelieve in the Ayaat of Allah, [the Verses about Prophet Muhammad
SAW presentin the Tawraat (Torah) and the Injeel (Gospel)] while you
(yourselves) bear witness (to their truth).
O people of the Scripture(Jews and Christians): Why do you mix truth
with falsehood and conceal the truth while you know?"
[Aal 'Imraan 3:58-71].
-2-
Belief in all the Messengers of Allah, loving them and acknowledging
their status. If she were to ponder this matter, she would find that
Islam is the only religion that believes in all of the Messengers and
Prophets and acknowledges them as they should be acknowledged. It was
the final message that confirmed the Books and Messengers that came
before it and completed their laws and their message. When the people
are called on the Day of Resurrection, for those who believed in the
Prophets to enter Paradise, the Muslims will be the first to enter. As
for those followers of other religions, they disbelieved in Muhammad
(blessings and peace of Allah be upon him) completely, asdid those who
believed in Moosa (Moses) and did not believe in 'Eesa (Jesus). At
that time they will be in grave danger before Allah, may He be
glorified and exalted. Allah says (interpretationof the meaning):
"The Messenger (Muhammad SAW) believes in what has been sent down to
him from his Lord, and (so do) the believers. Each one believes in
Allah, His Angels, His Books, and His Messengers. They say,'We make no
distinction between one another of His Messengers' - and they say, 'We
hear, and we obey. (We seek) YourForgiveness, our Lord, and to You is
the return (of all)'"
[al-Baqarah 2:285].
Al-Bukhaari (3442) and Muslim (2365) narrated that Abu Hurayrah said:
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "I am the closest of the people to 'Eesa ibn Maryam, in this
world and in the Hereafter. TheProphets are brothers; their mothers
are different but their religion is one"
We checked everything that we have published previously on our site
about calling non-Muslims and helping Muslims to remain steadfast in
Islam, and we found a good number of fatwas and questions that you can
learn from and makeuse of in your efforts to call your friend. They
also include a number ofimportant references concerning this matter.
These answers appear under the following numbers:
219, 2690, 10469, 12615, 12628, 12637, 14418, 154022, 182059, 182799
Take from the above whatever is appropriate to your friend's
situation, and strive to accompany that with sincere du'aa'
(supplication) for her in her absence; ask Allah, may He be glorified
and exalted, to guide her to the straight path, for du'aa' is the
weapon, but not everyone is aware of its importance.
And Allah knows best.

Dought & clear - What is the ruling on offering the regular Sunnah prayer that is usually offered after theobligatory prayer, before the obligatory prayer?

Is it permissible for someone to pray the 2 unit of sunnah of esha
salaah beforehand of the obligatory prayer ? If someone prayed it
without knowledge about the ruling, what is the stand ?
Praise be to Allah.
The regular Sunnah prayers are of two types:
1.The Sunnah prayers that are offered before the obligatory prayer.
They are: two rak'ahs before Fajr and four rak'ahs with two tasleems
(i.e., offered two by two) before Zuhr.
The time for this type of Sunnah prayer begins when the time for that
prayer begins, and lasts until one begins to offer the obligatory
prayer.
2.The Sunnah prayers that are offered after the obligatory prayer.
They are: two rak'ahs after Maghrib, two rak'ahs after 'Isha' and two
rak'ahs after Zuhr.
The time for this type of Sunnah prayer begins when the obligatory
prayer is over and lasts until the end of the time for that prayer.
Ibn Qudaamah (may Allah have mercy on him) said: With regard toevery
Sunnah prayer that is offered before the obligatory prayer, itstime
lasts from the beginning of the time for that prayer until the start
of the obligatory prayer. With regard to every Sunnah prayer that is
offered after the obligatory prayer, its time lasts from when that
prayer is finished until the end of that time.
End quote fromal-Mughni, 1/436
It says inal-Mawsoo'ah al-Fiqhiyyah(25/281-282): The regular Sunnah
prayers are connected to the obligatory prayers; someof them are
offered before the obligatory prayer, such as the Sunnah prayer of
Fajr and the Sunnah prayer that comes before Zuhr. And some of them
are offered after the obligatory prayer, such as the Sunnah prayer
that comes after Zuhr, the Sunnah prayers of Maghrib and 'Isha', Witr,
and qiyaam in Ramadan (i.e., Taraweeh).
With regard to whateverof these Sunnah prayers come before the
obligatory prayer, the time for them begins when the time for the
obligatory prayer begins, and ends when the iqaamah for the obligatory
prayer is given, if that iqaamah is given in a group or congregation
(jamaa'ah), because once the iqaamah is given for prayer, there isno
prayer except the prescribed obligatory prayer. But if an individual
is going to offer the prayer on his own, the time for the Sunnah
prayer lasts untilhe begins the obligatoryprayer.
With regard to the Sunnah prayers that come after the obligatory
prayer, such as the Sunnah prayer that comes after Zuhr and the Sunnah
prayers of Maghrib and 'Isha', the time for each of them begins when
the obligatory prayer has been completed and lasts until the time of
theobligatory prayer ends and the time for the nextprayer begins.
End quote.
Based on the above, if a person offers the Sunnah prayer that should
be offered after 'Isha' before he prays 'Isha', it is as if he has
performed that Sunnah before its time. Hence it will not be counted as
a regular sunnah prayer; rather it is a naafil prayer between the
adhaan and iqaamah, for which one earns the reward of a naafil prayer,
not a regular Sunnah prayer.
An-Nawawi (may Allah have mercy on him) said:It is mustahabb to pray
two rak'ahs or more before 'Isha', because of the hadeeth of
'Abdullahibn Maghfal, according to which the Prophet (blessings and
peace of Allah be upon him) said: "Between each two calls (the adhaan
and iqaamah) there should be a prayer, between each two calls there
should be a prayer, between each two calls there should be a prayer" –
and the third time he said, "for whoever wishes." Narrated by
al-Bukhaari and Muslim. What is meant by the two calls is the adhaan
and iqaamah, according to scholarly consensus.
End quote fromal-Majmoo', 3/504
For more information please see the answer toquestion no. 128164
With regard to the one who used to do that andwas unaware of the
ruling as mentioned above, then we hope that Allah, by His bounty and
grace, will grant him the reward of one who offered the regular Sunnah
prayer, because he was unaware of the ruling on that matter.
And Allah knows best.

Dought & clear - Can the husband’s cheating be justified by blaming his wife for refusing intimacy with him?

If a husband cheats on his wife, can he blame his wife for his sin or
be partially blamed? Not to say that they did not have intercourse for
months or so, but refrained from sexual intimacy for a much shorter
time (such as a week or more weeks, past the time the menstrual time
has ended and intimacy is possible but has not occurred for whatever
reason). Can he justify his actions by saying that she will get the
sin because he did not fulfill his desires? Can at any point the wife
be blamed, if it is a long period of time since sexual intimacy?
Praise be to Allah.
One of the worst things that the one who has been disobedient towards
Allah can do is trying to justify his sin by referring to something
that is worse than it and trying to justify his transgression of the
sacred limits by making up excuses when he knows that the truth of the
matter is that he was overcome bydesires, by his nafs (self) that
prompts him to do evil, lust that he could not control and a conscious
decision to commit this action.
And he does this at the time when what the onewho has committed an
action that is contrary toIslam should do is hastento admit his
shortcomings and ask Allah for forgiveness. Allah, may He be glorified
and exalted, loves for His slave who has slipped up and falleninto the
mire of immoralactions to hasten to regret it and turn to his Lord,
may He be glorified, and admit what he has done, then ask Allah, may
He be glorified and exalted, to forgive him, help to do righteous
deeds and protect him from evil deeds. Allah, may He be glorified and
exalted, says (interpretation of the meaning):
"And turn in repentance and in obedience with true Faith (Islamic
Monotheism) to your Lord and submit to Him, (in Islam), before the
torment comes upon you, then you will not behelped"
[az-Zumar 39:54]
"And those who, when they have committed Fahishah (illegal sexual
intercourse etc.) or wronged themselves with evil, remember Allah and
ask forgiveness for their sins; - and none can forgive sins but Allah
- And do not persist in what (wrong) they have done, while they know"
[Aal 'Imraan 3:135].
We may ponder the story of our father Adam (peace be upon him) and how
he hastened to admit his sin and take responsibility for what he had
done and for his shortcomings. Allah, mayHe be exalted, says
(interpretation of the meaning):
"They said: "Our Lord! We have wronged ourselves. If You forgive us
not, and bestow not upon us Your Mercy, we shall certainly be of the
losers"
[al-A 'raaf 7:23].
So Allah, may He be glorified and exalted, rewarded him by accepting
his repentance and forgiving him, by His grace. Allah, may He be
glorified, says (interpretation of the meaning):
"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].
This is a good example for all of us; we should remember the grace
andkindness of Allah, and we should put our trust in Him acknowledging
our sins and our wrongdoing towards ourselves, and we should hasten to
repent as Allah, may He be glorified and exalted, says (interpretation
of the meaning):
"If they (hypocrites), when they had been unjust to themselves, had
come to you (Muhammad SAW) and begged Allahs Forgiveness, and the
Messenger had begged forgiveness for them: indeed, they would
havefound Allah All-Forgiving(One Who accepts repentance), Most
Merciful"
[an-Nisa' 4:64].
As for the accursed Iblees, he persisted in hisdisobedience and did
not admit his shortcomings; rather he tried to pin the blame onothers
and he argued about his reasons for going against the command of
Allah, may He be glorified and exalted, as Allah tells us
(interpretation of the meaning):
"(Allah) said: 'What prevented you (O Iblees) that you did not
prostrate, when I commanded you?' Ibleessaid: 'I am better than him
(Adam), You created me from fire, and him You created from clay.'
(Allah) said: '(O Iblees) get down from this (Paradise), it is not for
you to be arrogant here.Get out, for you are of those humiliated and
disgraced.'"
[al-A'raaf 7:12-13].
On the other hand:
It is not permissible for the wife to try to justify her disobedience
by forsaking her husband's bed with made-up excuses. Marital
intimacyis a confirmed right and there is a stern warning against
wives who fall short in that regard. The Prophet (blessings and peace
of Allah be upon him) said: "If a man calls his wife to his bed and
she does not come to him, and he goes to sleep angry with her,
theangels will curse her until morning."
Narrated by al-Bukhaari (3237) and Muslim (1436).
This is a stern warning to every wife who refuses to share her
husband's bed for any reason other than a legitimate shar'i excuse
such as menses, nifaas (postpartum bleeding) or sickness. If she
refusesfor several weeks, then the sin is greater and more abhorrent,
and sheis required to repent and seek forgiveness, and also ask her
husband to forgive her, so as to turn over a new leaf and to create a
calm and happy family atmosphere in the home, filled with
tranquillity, respect and fulfilment of rights and duties.
And Allah knows best.