Al-Hajjaaj Ibn Yoosuf At-Thaqafee,the ruler of Iraq was sitting in his
court surrounded by his dignitaries and army commanders (chief of
staffs). They were discussing the affairs of the state trying to find
solutions to people's problems. One of Al-Hajjaaj's men entered and
whispered some words to him, so he stopped the conversation and said
loudly: "Lethim enter immediately!"
The man entered with a messageand said to Al-Hajjaaj: "This is an
urgent message that has just been brought by the messenger from
'Sindh' territories". Al-Hajjaaj took the message and began to read
it. Before he had finished, he stood up abruptly in a rage. The
attendants got worried, and one of them said:
"May Allaah rectify your affairs? What was said in this message
toupset you? Has anything wrong happened to the Caliph 'Al-Waleed Ibn
`Abdul-Malik'? Has any of our enemies attacked any part of our land?"
Al-Hajjaaj did not speak for a while then he erupted in a rage and
started to tell them the content of the message. He said,"The king of
the island of Sri Lanka sent us some ships full of gifts. On board,
there were some Muslim women. On their way, some pirates from the city
of 'Daibul' (a port at the mouth of the River Sindh in Pakistan )
attacked it. They stole the gifts and took the women as captives.
When Al-Hajjaaj became calm, he wrote a message to 'Daahir' the king
of Sindh demanding him to release the Muslim women, but the king was
unable to do so. He sent a message to Al-Hajjaaj telling him that the
captives had been caught by notorious thievesand that he could not
rescue them. Al-Hajjaaj was not convinced with the answer of theking
of Sindh, so he intended to punish those pirates and restore dignity
to the Muslims. He sent a military expedition to fight the pirates,
but they were completelydefeated on the land of Sindh . So,he sent
another expedition, but italso failed to fulfill its mission.
After the defeat of his expeditions, Al-Hajjaaj realized that he must
plan and prepare himself so his enemies would notunderestimate the
Muslim state. He intended to send a huge army to conquer the
territories of Sindh, propagate Islam there, and help its people get
rid of the injustice of their governors. At the same time, he wanted
to secure the borders of the Islamic state and trade routes. He sent
for the Umayyad Caliph in Damascus Al-Waleed Ibn `Abdul-Malik' asking
for his permission to prepare and equip the army. Ittook Al-Hajjaaj
some months to prepare the army and recruit thousands of experienced
and brave soldiers. He equipped themwith the most powerful weapons,
supplies, and food sufficient for their expedition.
After preparing the army, he began to review the names of thearmy
leaders he had in order to choose one who could fulfill this mission.
Then he decided to choose his cousin Muhammad Ibn Al-Qaasim whose
reputation had begun to increase even though he was still less than
twenty years old. He was an emerging star who was known for his power,
bravery, and skill instrategies of war and undertaking military
campaigns. He had the ability to lead soldiers to victory. He was
patient in fighting and firm in the battlefield. The news that
Muhammad Ibn Al-Qaasim had been chosen to lead the army, spread, so
the soldiers were optimistic and were confident that Allaah would
grant them victory. The young leader began to survey the army
preparations, set the military plans, explored his enemy's position,
and came to know the points of their power and weakness. When he was
sure that everything was all ready, he ordered his soldiers to depart.
The army set out towards its target, fully equipped and thoroughly
prepared. The soldiers were shouting "Allaahu Akbar" (Allaah is the
Greatest). When the army reached 'Makraan', they rested there for some
days. The young leader started to split his army into two divisions.
One division went through the land route and the other through the
sea.
Then Muhammad Ibn Al-Qaasim went to the city of 'Daibul' and started
to besiege it. All of this happened on Rabee' Al-Awwal, 89A.H. At the
same time, the Islamicwarships carrying the soldiers, supplies, and
weapons arrived. They completely besieged the city. The leader ordered
the soldiers to strike the city with catapults and to target the huge
idol that was being worshiped bythe people of the city. This idol was
named 'Budh'. The idol was destroyed under the heavy stone shots of
the catapult.
The courageous soldiers climbed the walls of the city using ropy
ladders. After three days of the siege, the Muslims were able to flood
into the city after the soldiers of 'Daahir - the king of Sindh -
escaped.
The Muslims entered the city and treated its people with justice and
kindness. Muhammad Ibn Al-Qaasim planned to establish a camp for the
Muslims in the city and he built a mosque there. He also prepared the
city to be a sea base for Muslims in the Indian Ocean .
After Muhammad Ibn Al-Qaasim was sure the city of 'Daibul' was stable,
he left some Islamic guardforces there. Then he led his armyto conquer
more cities. He won all the battles because he only fought to free all
people from slavery and tyranny, and to implement justice and spread
peace and security.
The policy of Muhammad Ibn Al-Qaasim towards the people of Sindh
encouraged many people to join him. He conquered all the territories
of Sindh one after the other yet, he was not content until all Sindh
become under the Islamic state. He fought with Daahir who wanted to
ambush Muhammad Ibn Al-Qaasim by dragging him inside the city and then
kill him.
Muhammad Ibn Al-Qaasim realized the king's plan, so he prepared his
own plan that would surprise the king. He crossed the river of
'Mahraan' at night with thousands of his soldiers. After few hours,
the whole army was on the other side facing the army of 'Daahir'.
In the morning, the battle flared and Daahir was leading the battleon
the back of an elephant surrounded by other elephants. The battle
lasted for few hours, and the Muslims were victorious. Daahir was
killed, and his soldierswere scattered and ran away from the
battlefield.
After this great victory, Muhammad Ibn Al-Qaasim continued conquering
the remaining territories of Sindh. Hestarted to establish the
foundations of the Islamic rule. He spread justice, so people welcomed
him and gave their allegiance to the Muslims who protected their souls
and money. A lot of them became Muslims and their response to Islam
was great despite their different social backgrounds. In addition to
the public, governors, leaders, ministers, and princes of different
areas became Muslims like prince Kaakah Ibn Jandar the cousin of
Daahir the king of Sindh. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
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Saturday, April 27, 2013
Muhammad Ibn Al-Qaasim: a young leader
Dought & Clear, - Ruling on swearing by the life of the Qur’aan.
|
I swore an oath that my brother should not sleepin the house, and I
said "By the life of the Qur'aan, you shall never sleep in the house."
Then he slept in the house. What do I have todo?.
Praise be to Allaah.
Firstly:
In the answer to question no. 122729 we stated that it is permissible
to swear by the names and attributesof Allah.
The Qur'aan is the word of Allah, and His word is one of His
attributes, so it is permissible to swearby the Qur'aan. The scholars
of the Standing Committee said:
It is permissible to swearby Allah and His Attributes. The Qur'aan
isthe word of Allah, which is one of His attributes, so it is
permissible to swear by it.
End quote from Fataawa al-Lajnah ad-Daa'imah, 1/354
Secondly:
Swearing by the life of the Qur'aan is not mentioned, as far as we
know, in Islam, either in the Book of Allah or the Sunnah of His
Messenger(blessings and peace of Allah be upon him) or the words of
any of his Companions (may Allah be pleased with them).
It seems that the one who swore by this oath intended to swear by the
Qur'aan and spoke inthe manner of the common folk when they swear by
the life of that by which they are swearing. What appears to be the
case is that it comes under the same rulings as the ruling on one who
swears by the Qur'aan.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We have many people who swear by things other than Allah. For example
they say, "By the life of the Prophet Muhammad (blessings and peace of
Allah be upon him)" or "By the life of 'Eesa" or "By the life of Moosa
(peace be upon him)" or "By the life of the Qur'aan" or "By the life
of my father's grave" or "I swear by my honour". Please advise me
about that; may Allah reward you with the best of rewards.
He replied: Swearing by anything other than Allah is not permissible.
Rather the oath should be by Allah alone, may He be glorified and
exalted, because it is proven that the Messenger of Allah (blessings
and peace of Allah be upon him) said: "Whoever swears an oath, let him
not swear by anything except by Allah, or else let him remain silent."
And he said: "Whoever swears by anything other than Allah has
associated something with Him (shirk)." Swearing by anything other
than Allah is one of the haraam actions that constitute kufr
(disbelief), but it comes under the heading of minor shirk, unless he
meant that this by whichhe swore was as great asAllah, or that it has
control over the universe, or that it deserves to be called upon
instead of Allah, in which case it becomes major kufr (al-kufr
al-akbar) – Allah forbid.
So if he said "By the life of So and so" or "By the life of the
Messenger" or "By the life of Moosa" or "By the life of 'Eesa" or "By
my father's grave", or he swore by honesty or by the Ka'bah and so on,
all of that is swearing by something other than Allah, and all of that
is not permissibleand is an evil action.
What should be done is to not swear by anything except Allah, may He
be glorified and exalted, or by one of His attributes, or by one of
His names. The Qur'aan isthe word of Allah, and the Qur'aan is one of
theattributes of Allah. So if aperson says "By the Qur'aan" or "By the
life of the Qur'aan", there is nothing wrong with that, because the
Qur'aan is the word of Allah, may He be glorified and exalted.
End quote from Fataawa Noor 'ala ad-Darb by Ibn Baaz (p. 236-237)
Thirdly:
If a person swears that his brother or someone else should not sleep
in the house, then he sleeps there, he has to offer expiation for
breaking an oath (kafaarat yameen).
The scholars of the Standing Committee were asked:
I swore an oath to someone, saying: "By Allah, you should not
slaughter the animal," but he did not heed my words and he slaughtered
it, and I ate some of it. Is there any sin on me, and is there any
expiation I have to offer? If there is any expiation I must offer,
please advise me about it.
They replied: If the situation is as you describe, there is no sin on
you for eating from it, but you have to offer expiation for breaking
an oath (kafaarat yameen), by feeding ten poor persons with the same
kind of food as youeat, or clothing them, or freeing a believing
slave.If none of that is possible, then you have to fast for three
days.
End quote from Fataawa al-Lajnah ad-Daa'imah, 23/85
Ibn Baaz (may Allah havemercy on him) was asked:
I have children and I often swear that they should not do such and
such, but they do not respond to my words. DoI have to offer any
expiation in this case?
He replied: If you swear an oath to your children or anyone else, with
the aim that they should do something or should notdo something, then
they go against that, you have to offer expiation for breaking an oath
(kafaarat yameen). End quote from Majmoo' Fataawa Ibn Baaz (23/119)
Fourthly:
If your oath to your brother that he should not sleep in the house was
the result of an argument, then it is not Islamically appropriate.
When you swore that oath, what is Islamically prescribed in your case
is to break the oath and offer expiation for it, because of the report
narrated by al-Bukhaari (6718) and Muslim (1649) from Abu Moosa
al-Ash'ari (may Allah be pleased with him), according to which the
Prophet (blessings and peace of Allah be upon him) said: "By Allaah,
if Allaah wills, I do not swear an oath then see something better than
that, but I expiate my oath and do that which is better."
And Muslim (1650) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: "Whoever swears an oath then sees that something
else is better than it, let him do that and offer expiation for his
oath."
An-Nawawi (may Allah have mercy on him) said:
These hadeeths indicate that if a person swears to do something or not
to do something, and breaking the oath is better than adhering to it,
it is mustahabb for him to break the oath and he has to offer
expiation. This is something agreed upon.End quote.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
I swore an oath that my brother should not sleepin the house, and I
said "By the life of the Qur'aan, you shall never sleep in the house."
Then he slept in the house. What do I have todo?.
Praise be to Allaah.
Firstly:
In the answer to question no. 122729 we stated that it is permissible
to swear by the names and attributesof Allah.
The Qur'aan is the word of Allah, and His word is one of His
attributes, so it is permissible to swearby the Qur'aan. The scholars
of the Standing Committee said:
It is permissible to swearby Allah and His Attributes. The Qur'aan
isthe word of Allah, which is one of His attributes, so it is
permissible to swear by it.
End quote from Fataawa al-Lajnah ad-Daa'imah, 1/354
Secondly:
Swearing by the life of the Qur'aan is not mentioned, as far as we
know, in Islam, either in the Book of Allah or the Sunnah of His
Messenger(blessings and peace of Allah be upon him) or the words of
any of his Companions (may Allah be pleased with them).
It seems that the one who swore by this oath intended to swear by the
Qur'aan and spoke inthe manner of the common folk when they swear by
the life of that by which they are swearing. What appears to be the
case is that it comes under the same rulings as the ruling on one who
swears by the Qur'aan.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We have many people who swear by things other than Allah. For example
they say, "By the life of the Prophet Muhammad (blessings and peace of
Allah be upon him)" or "By the life of 'Eesa" or "By the life of Moosa
(peace be upon him)" or "By the life of the Qur'aan" or "By the life
of my father's grave" or "I swear by my honour". Please advise me
about that; may Allah reward you with the best of rewards.
He replied: Swearing by anything other than Allah is not permissible.
Rather the oath should be by Allah alone, may He be glorified and
exalted, because it is proven that the Messenger of Allah (blessings
and peace of Allah be upon him) said: "Whoever swears an oath, let him
not swear by anything except by Allah, or else let him remain silent."
And he said: "Whoever swears by anything other than Allah has
associated something with Him (shirk)." Swearing by anything other
than Allah is one of the haraam actions that constitute kufr
(disbelief), but it comes under the heading of minor shirk, unless he
meant that this by whichhe swore was as great asAllah, or that it has
control over the universe, or that it deserves to be called upon
instead of Allah, in which case it becomes major kufr (al-kufr
al-akbar) – Allah forbid.
So if he said "By the life of So and so" or "By the life of the
Messenger" or "By the life of Moosa" or "By the life of 'Eesa" or "By
my father's grave", or he swore by honesty or by the Ka'bah and so on,
all of that is swearing by something other than Allah, and all of that
is not permissibleand is an evil action.
What should be done is to not swear by anything except Allah, may He
be glorified and exalted, or by one of His attributes, or by one of
His names. The Qur'aan isthe word of Allah, and the Qur'aan is one of
theattributes of Allah. So if aperson says "By the Qur'aan" or "By the
life of the Qur'aan", there is nothing wrong with that, because the
Qur'aan is the word of Allah, may He be glorified and exalted.
End quote from Fataawa Noor 'ala ad-Darb by Ibn Baaz (p. 236-237)
Thirdly:
If a person swears that his brother or someone else should not sleep
in the house, then he sleeps there, he has to offer expiation for
breaking an oath (kafaarat yameen).
The scholars of the Standing Committee were asked:
I swore an oath to someone, saying: "By Allah, you should not
slaughter the animal," but he did not heed my words and he slaughtered
it, and I ate some of it. Is there any sin on me, and is there any
expiation I have to offer? If there is any expiation I must offer,
please advise me about it.
They replied: If the situation is as you describe, there is no sin on
you for eating from it, but you have to offer expiation for breaking
an oath (kafaarat yameen), by feeding ten poor persons with the same
kind of food as youeat, or clothing them, or freeing a believing
slave.If none of that is possible, then you have to fast for three
days.
End quote from Fataawa al-Lajnah ad-Daa'imah, 23/85
Ibn Baaz (may Allah havemercy on him) was asked:
I have children and I often swear that they should not do such and
such, but they do not respond to my words. DoI have to offer any
expiation in this case?
He replied: If you swear an oath to your children or anyone else, with
the aim that they should do something or should notdo something, then
they go against that, you have to offer expiation for breaking an oath
(kafaarat yameen). End quote from Majmoo' Fataawa Ibn Baaz (23/119)
Fourthly:
If your oath to your brother that he should not sleep in the house was
the result of an argument, then it is not Islamically appropriate.
When you swore that oath, what is Islamically prescribed in your case
is to break the oath and offer expiation for it, because of the report
narrated by al-Bukhaari (6718) and Muslim (1649) from Abu Moosa
al-Ash'ari (may Allah be pleased with him), according to which the
Prophet (blessings and peace of Allah be upon him) said: "By Allaah,
if Allaah wills, I do not swear an oath then see something better than
that, but I expiate my oath and do that which is better."
And Muslim (1650) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: "Whoever swears an oath then sees that something
else is better than it, let him do that and offer expiation for his
oath."
An-Nawawi (may Allah have mercy on him) said:
These hadeeths indicate that if a person swears to do something or not
to do something, and breaking the oath is better than adhering to it,
it is mustahabb for him to break the oath and he has to offer
expiation. This is something agreed upon.End quote.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Dought & Clear, - She is asking about the ruling on her husband who went to practitioners of magic and stopped praying.
My mother emotionally blackmailed me into marrying my first cousin 9
years ago when I was just 15 years old. i kept quiet out of fear and
since then have been blessd with 3 beautifil boys alhamdulillaah.
Since the last 2 years we have been problems andhe went to see someone
who plays with magic. Asfar as my limited knowledge is concerned that
takes one out of thefold of islam. Also for a while he was neglecting
his prayers and would only d pray sometimes anod do his jumah. But he
has rpented since andprays 5 times a day alhamdulillaah. HE also said
he didnt know whathe was doin with regards to the magic as he was not
in the right state of mindbut i dont know what to think as he said he
diddnt know it was wrong amd kufr as he thought it would get us out of
a difficult situation. He possesses no knowledge with regards to deen
so my questions are:
1. Did the magic take him out of islam??, is it the same ruling for
one who knows that its wrong and one who doesnt ?.
2. Also did the fact he neglected some of his prayers take him out of
islambecause said he repented and started praying agai.n.
3.Also he left the house 3months ago and before he left he said to my
mum she is finished from me and me from her' does tha count as a
talaq? As he wa angry and left the house. He is currently abroad and
hasnt really provided forthe kids or me. H left all our debts to me
but he said he will contribute once i let him back in but i dont know
what to do. i love my kids and would do anything for them.
I hope you can assist me in this matter soon as this has affected me
and especiallymy 3 children who are all under the age of 8. It has
left them distrssed and they want him back in the house. He has gone
abroad for now and will be back iwthin a few weeks and i need this
matter resolved soon inshaAllaah.
Praise be to Allaah.
Going to practitioners ofmagic, soothsayers and fortune-tellers is a
majorsin, because the Prophet (blessings and peace of Allah be upon
him) said: "Whoever goes to a fortune-teller and asks him about
something, his prayer will not be accepted for forty nights." Narrated
by Muslim, 2230.
And he (blessings and peace of Allah be upon him) said: "Whoever goes
to a soothsayer andbelieves what he says has disbelieved in that which
was revealed to Muhammad (blessings and peace of Allah be upon him)."
The one who goes to a fortune teller or practitioner of magic and
believes his claim to have knowledge of the unseen has gone out of
Islam.
But if he goes to him butdoes not believe his claim to have knowledge
of the unseen, then he has committed a major sin but he has not gone
out of Islam by doing that.
If the man was ignorant and did not realise that going to
practitioners ofmagic is haraam, then we hope that this is an excuse
for him before Allah, may He be exalted.So there are no consequences
for his going to them and he has not gone out of Islam by doing that.
But in the case of one who goes to a practitioner of magic knowing
that that is haraam, this is the one who has committed a major sin
that may reachthe level of going out of Islam.
See also the answer to questions no. 112069 and 32863 .
Secondly:
The ruling that the one who does not pray out of laziness becomes a
kaafir is the subject of a great difference of opinion among the
scholars and each point of view has evidence on which it relies. The
fatwa adopted by this website suggests the most likely opinion to
becorrect is that which saysthat the one who does not pray is a
kaafir; this is the view of many scholars.
This has been discussed previously in the answers to questions no.
10094 and 5208 .
Praise be to Allah Who has blessed your husband and guided him to
start praying and to pray regularly.
Thirdly:
If a man says concerninghis wife, "she is finished from me and me from
her", this is a phrase thatmay be understood as referring to divorce
or it may not. Hence it cannotbe deemed to count as a divorce unless
the husband aimed thereby to divorce her and that was his intention;
if he did not intend to divorceher and did not aim to do that, then no
divorce has taken place.
See also the answer to questions 98670 , 85575 and 127280 .
As your husband has come to his senses and has started to pray
regularly and has repented from going to practitioners of magic
inaddition to the fact that he was unaware of the shar'i ruling at
that time,what you have to do is to turn over a new leaf with him. And
we ask Allah to bestow His mercy upon you and to reconcile between
your hearts and bring you back together.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
years ago when I was just 15 years old. i kept quiet out of fear and
since then have been blessd with 3 beautifil boys alhamdulillaah.
Since the last 2 years we have been problems andhe went to see someone
who plays with magic. Asfar as my limited knowledge is concerned that
takes one out of thefold of islam. Also for a while he was neglecting
his prayers and would only d pray sometimes anod do his jumah. But he
has rpented since andprays 5 times a day alhamdulillaah. HE also said
he didnt know whathe was doin with regards to the magic as he was not
in the right state of mindbut i dont know what to think as he said he
diddnt know it was wrong amd kufr as he thought it would get us out of
a difficult situation. He possesses no knowledge with regards to deen
so my questions are:
1. Did the magic take him out of islam??, is it the same ruling for
one who knows that its wrong and one who doesnt ?.
2. Also did the fact he neglected some of his prayers take him out of
islambecause said he repented and started praying agai.n.
3.Also he left the house 3months ago and before he left he said to my
mum she is finished from me and me from her' does tha count as a
talaq? As he wa angry and left the house. He is currently abroad and
hasnt really provided forthe kids or me. H left all our debts to me
but he said he will contribute once i let him back in but i dont know
what to do. i love my kids and would do anything for them.
I hope you can assist me in this matter soon as this has affected me
and especiallymy 3 children who are all under the age of 8. It has
left them distrssed and they want him back in the house. He has gone
abroad for now and will be back iwthin a few weeks and i need this
matter resolved soon inshaAllaah.
Praise be to Allaah.
Going to practitioners ofmagic, soothsayers and fortune-tellers is a
majorsin, because the Prophet (blessings and peace of Allah be upon
him) said: "Whoever goes to a fortune-teller and asks him about
something, his prayer will not be accepted for forty nights." Narrated
by Muslim, 2230.
And he (blessings and peace of Allah be upon him) said: "Whoever goes
to a soothsayer andbelieves what he says has disbelieved in that which
was revealed to Muhammad (blessings and peace of Allah be upon him)."
The one who goes to a fortune teller or practitioner of magic and
believes his claim to have knowledge of the unseen has gone out of
Islam.
But if he goes to him butdoes not believe his claim to have knowledge
of the unseen, then he has committed a major sin but he has not gone
out of Islam by doing that.
If the man was ignorant and did not realise that going to
practitioners ofmagic is haraam, then we hope that this is an excuse
for him before Allah, may He be exalted.So there are no consequences
for his going to them and he has not gone out of Islam by doing that.
But in the case of one who goes to a practitioner of magic knowing
that that is haraam, this is the one who has committed a major sin
that may reachthe level of going out of Islam.
See also the answer to questions no. 112069 and 32863 .
Secondly:
The ruling that the one who does not pray out of laziness becomes a
kaafir is the subject of a great difference of opinion among the
scholars and each point of view has evidence on which it relies. The
fatwa adopted by this website suggests the most likely opinion to
becorrect is that which saysthat the one who does not pray is a
kaafir; this is the view of many scholars.
This has been discussed previously in the answers to questions no.
10094 and 5208 .
Praise be to Allah Who has blessed your husband and guided him to
start praying and to pray regularly.
Thirdly:
If a man says concerninghis wife, "she is finished from me and me from
her", this is a phrase thatmay be understood as referring to divorce
or it may not. Hence it cannotbe deemed to count as a divorce unless
the husband aimed thereby to divorce her and that was his intention;
if he did not intend to divorceher and did not aim to do that, then no
divorce has taken place.
See also the answer to questions 98670 , 85575 and 127280 .
As your husband has come to his senses and has started to pray
regularly and has repented from going to practitioners of magic
inaddition to the fact that he was unaware of the shar'i ruling at
that time,what you have to do is to turn over a new leaf with him. And
we ask Allah to bestow His mercy upon you and to reconcile between
your hearts and bring you back together.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Dought & Clear, - Does the hadeeth “I am not afraid that you will worship others along with Allah after my death” mean that shirk will never occur among this ummah?.
Narrated 'Uqba bin 'Amir:
Bukhari - Volume 2, book 23, number 428: Narrated 'Uqba bin 'Amir: One
day the Prophet went out and offered the funeral prayers of the
martyrs ofUhud and then went up the pulpit and said, "I will pave the
way for you as your predecessor and will be a witness on you. By
Allah! I see my Fount (Kauthar) just nowand I have been given the keys
of all the treasures of the earth (or the keys of the earth). By
Allah! I am not afraid that you will worship others along with Allah
after my death, but I am afraid that you will fight with one another
for the worldly things." This hadeeth is often used bythose comitting
bidah asjustification for some of the acts which can be labeled as
"shirk" (such as calling out on others besides Allah, grave
worshipping, etc.). The claim is that the Ummah of the Prophet (SAW)
arenot at risk of comitting shirk. What is the correctinterpretation
of this hadeeth.
Praise be to Allaah.
Firstly:
The hadeeth was narrated by al-Bukhaari (1344) and Muslim (2296) from
'Uqbah ibn 'Aamir, and says that the Prophet (blessings and peace of
Allah be upon him) came out one day and prayed for the people of Uhud
as he used to pray for the dead. Then he went to the minbar and said:
"I will be there ahead of you, and I will be your witness. By Allaah,
I can see my Cistern now. I am given the keys to the treasures of the
earth, orthe keys to the earth. By Allaah, I do not fear that you will
associate others with Allaah after I am gone, but I fear that you will
compete with one another for them (the treasures of the earth)."
What is meant by his praying for them (the people of Uhud) as he used
to pray for the dead is his offering supplication for them with the
du'aa' that is recited in the funeral prayer. This was seven years
after they were martyred (may Allah be pleased with them).
There is nothing in the hadeeth to say that shirk(association of
others with Allah) will not happen in this ummah; rather it may be
understood that he did not fear it for the entire ummah, based on the
fact that it has occurred among some of them, as is indicated in other
texts in which he (blessings and peace of Allah be upon him) stated
that some of his ummah would fall into shirk.
An-Nawawi (may Allah have mercy on him) said in his commentary on
Muslim (Sharh Muslim): In this hadeeth we see the miracles of the
Messenger of Allah (blessings and peace of Allah be upon him), because
what it means isa foretelling that his ummah would be given the
treasures of the earth, which did indeed come to pass; and that they
would not all apostatise because Allah,may He be exalted, protected
them from that; and that they would compete with one another for
worldly gain. And all of that came to pass. End quote.
Al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on him)
said:The words "I do not fear that you will associate others with
Allah" mean:(I do not fear that you will do that) en masse, because
that happened with some of them – may Allah protect us. This hadeeth
is one of the miracles of the Prophet (blessings and peace of Allah be
upon him), hence the author narrated it under the heading of the signs
of Prophethood.
End quote from Fath al-Baari, 3/211
Secondly:
The saheeh Sunnah indicates that among this ummah will be somewho
associate others with Allah, may He be exalted.
1.
al-Bukhaari (7116) and Muslim (2906) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "The Hour will not begin until the
backsides of the women of Daws wobble (as they go) around
Dhu'l-Khalasah."
Dhu'l-Khalasah was a false god of Daws that they used to worship
during the Jaahiliyyah.
2.
Muslim (2907) narrated that 'Aa'ishah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Night and day
will not cease until al-Laat and al-'Uzza are worshipped." I said: O
Messenger of Allaah, when Allaah revealed the words "He it is Who has
sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the
religion of truth (Islamic Monotheism) to make it victorious over all
(other) religions even though the Mushrikoon (polytheists, pagans,
idolaters, and disbelievers in the Oneness of Allaah and in His
Messenger Muhammad صلى الله عليه وسلم) hate (it)" [al-Saff 61:33], I
thought that that had been fulfilled and would never be undone. He
said: "As much of that as Allaah wills will happen, then Allaah will
send a pleasant wind which willcause everyone in whose heart is faith
the size of a grain of mustard seed to die, then there will be left
those in whom there is no good, and they will revert to the religion
of their forefathers."
Thus it becomes clear that some of the Muslimswill fall into shirk and
apostasy, without that affecting the entire ummah, for it is protected
against uniting in misguidance.
How can the Muslim doubt that calling upon the dead, beseeching them
at times of calamity and asking them to relieve distress are acts of
shirk? In fact this is the essence of what the earlier mushrikeen used
to do, seeking to draw close to Allah or seeking intercession with
Him, asAllah says (interpretationof the meaning):
"And those who take Auliya (protectors and helpers) besides Him (say):
"We worship them only that they may bringus near to Allah." Verily,
Allah will judge betweenthem concerning that wherein they differ.
Truly, Allah guides not him who is a liar, and a disbeliever."
[az-Zumar 39:3]
"And they worship besides Allah things that hurt them not, nor
profitthem, and they say: 'These are our intercessors with Allah.'
Say: 'Do you inform Allahof that which He knows not in the heavens and
on the earth?' Glorified and Exalted be He above all that which they
associate as partners with Him!
Mankind were but one community (i.e. on one religion - Islamic
Monotheism), then they differed (later), and had not it been for a
Word that went forth before from your Lord, it would have been settled
between them regarding what they differed"
[Yoonus 10:18, 19]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
one who makes the angels and Prophets mediators on whom he calls and
in whom he puts his trust, and asks them to bring benefits and ward
off harm, such as asking them for forgiveness of sins, guidance of
hearts, relief of distress and meeting his needs, is a kaafir
according to the consensus of the Muslims.
End quote from Majmoo'al-Fataawa, 1/124
This consensus was narrated by more than one of the scholars who
affirmed it, see: al-Furoo'by Ibn Muflih, 6/165; al-Insaaf, 10/327;
Kashshaaf al-Qinaa', 6/169; Mataalib Ooli'n-Nuha, 6/279. These are the
essential reference books of Hanbali fiqh.
In Kashshaaf al-Qinaa' it says, after mentioning this consensus under
theheading of the ruling onthe apostate: Because this is like the
action of the idol worshippers who say, 'We only worship them so that
they might bring us closer to Allah.'
End quote.
More than one of the scholars has clearly stated that what some ofthe
ignorant Muslims do of focusing their devotion on graves is the
essence of what the earlier mushrikeen used to do.
Ar-Raazi (may Allah have mercy on him) said in hiscommentary on the
verse from Soorat Yoonus quoted above, explaining the explanations
that the mushrikeen gave for their worship of idols:
Fourthly: they made these idols and statues in the image of their
Prophets and great men,and claimed that if they devoted themselves to
worshipping these statues, those great men would be intercessors for
them with Allah, may He be exalted. The equivalent to that in our own
times is the devotion of many people to venerating thegraves of great
men, in the belief that if they venerate their graves, they will
intercede for them with Allah.
End quote from Mafaateeh al-Ghayb, 17/49And Allah knows best. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
Bukhari - Volume 2, book 23, number 428: Narrated 'Uqba bin 'Amir: One
day the Prophet went out and offered the funeral prayers of the
martyrs ofUhud and then went up the pulpit and said, "I will pave the
way for you as your predecessor and will be a witness on you. By
Allah! I see my Fount (Kauthar) just nowand I have been given the keys
of all the treasures of the earth (or the keys of the earth). By
Allah! I am not afraid that you will worship others along with Allah
after my death, but I am afraid that you will fight with one another
for the worldly things." This hadeeth is often used bythose comitting
bidah asjustification for some of the acts which can be labeled as
"shirk" (such as calling out on others besides Allah, grave
worshipping, etc.). The claim is that the Ummah of the Prophet (SAW)
arenot at risk of comitting shirk. What is the correctinterpretation
of this hadeeth.
Praise be to Allaah.
Firstly:
The hadeeth was narrated by al-Bukhaari (1344) and Muslim (2296) from
'Uqbah ibn 'Aamir, and says that the Prophet (blessings and peace of
Allah be upon him) came out one day and prayed for the people of Uhud
as he used to pray for the dead. Then he went to the minbar and said:
"I will be there ahead of you, and I will be your witness. By Allaah,
I can see my Cistern now. I am given the keys to the treasures of the
earth, orthe keys to the earth. By Allaah, I do not fear that you will
associate others with Allaah after I am gone, but I fear that you will
compete with one another for them (the treasures of the earth)."
What is meant by his praying for them (the people of Uhud) as he used
to pray for the dead is his offering supplication for them with the
du'aa' that is recited in the funeral prayer. This was seven years
after they were martyred (may Allah be pleased with them).
There is nothing in the hadeeth to say that shirk(association of
others with Allah) will not happen in this ummah; rather it may be
understood that he did not fear it for the entire ummah, based on the
fact that it has occurred among some of them, as is indicated in other
texts in which he (blessings and peace of Allah be upon him) stated
that some of his ummah would fall into shirk.
An-Nawawi (may Allah have mercy on him) said in his commentary on
Muslim (Sharh Muslim): In this hadeeth we see the miracles of the
Messenger of Allah (blessings and peace of Allah be upon him), because
what it means isa foretelling that his ummah would be given the
treasures of the earth, which did indeed come to pass; and that they
would not all apostatise because Allah,may He be exalted, protected
them from that; and that they would compete with one another for
worldly gain. And all of that came to pass. End quote.
Al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on him)
said:The words "I do not fear that you will associate others with
Allah" mean:(I do not fear that you will do that) en masse, because
that happened with some of them – may Allah protect us. This hadeeth
is one of the miracles of the Prophet (blessings and peace of Allah be
upon him), hence the author narrated it under the heading of the signs
of Prophethood.
End quote from Fath al-Baari, 3/211
Secondly:
The saheeh Sunnah indicates that among this ummah will be somewho
associate others with Allah, may He be exalted.
1.
al-Bukhaari (7116) and Muslim (2906) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "The Hour will not begin until the
backsides of the women of Daws wobble (as they go) around
Dhu'l-Khalasah."
Dhu'l-Khalasah was a false god of Daws that they used to worship
during the Jaahiliyyah.
2.
Muslim (2907) narrated that 'Aa'ishah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Night and day
will not cease until al-Laat and al-'Uzza are worshipped." I said: O
Messenger of Allaah, when Allaah revealed the words "He it is Who has
sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the
religion of truth (Islamic Monotheism) to make it victorious over all
(other) religions even though the Mushrikoon (polytheists, pagans,
idolaters, and disbelievers in the Oneness of Allaah and in His
Messenger Muhammad صلى الله عليه وسلم) hate (it)" [al-Saff 61:33], I
thought that that had been fulfilled and would never be undone. He
said: "As much of that as Allaah wills will happen, then Allaah will
send a pleasant wind which willcause everyone in whose heart is faith
the size of a grain of mustard seed to die, then there will be left
those in whom there is no good, and they will revert to the religion
of their forefathers."
Thus it becomes clear that some of the Muslimswill fall into shirk and
apostasy, without that affecting the entire ummah, for it is protected
against uniting in misguidance.
How can the Muslim doubt that calling upon the dead, beseeching them
at times of calamity and asking them to relieve distress are acts of
shirk? In fact this is the essence of what the earlier mushrikeen used
to do, seeking to draw close to Allah or seeking intercession with
Him, asAllah says (interpretationof the meaning):
"And those who take Auliya (protectors and helpers) besides Him (say):
"We worship them only that they may bringus near to Allah." Verily,
Allah will judge betweenthem concerning that wherein they differ.
Truly, Allah guides not him who is a liar, and a disbeliever."
[az-Zumar 39:3]
"And they worship besides Allah things that hurt them not, nor
profitthem, and they say: 'These are our intercessors with Allah.'
Say: 'Do you inform Allahof that which He knows not in the heavens and
on the earth?' Glorified and Exalted be He above all that which they
associate as partners with Him!
Mankind were but one community (i.e. on one religion - Islamic
Monotheism), then they differed (later), and had not it been for a
Word that went forth before from your Lord, it would have been settled
between them regarding what they differed"
[Yoonus 10:18, 19]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
one who makes the angels and Prophets mediators on whom he calls and
in whom he puts his trust, and asks them to bring benefits and ward
off harm, such as asking them for forgiveness of sins, guidance of
hearts, relief of distress and meeting his needs, is a kaafir
according to the consensus of the Muslims.
End quote from Majmoo'al-Fataawa, 1/124
This consensus was narrated by more than one of the scholars who
affirmed it, see: al-Furoo'by Ibn Muflih, 6/165; al-Insaaf, 10/327;
Kashshaaf al-Qinaa', 6/169; Mataalib Ooli'n-Nuha, 6/279. These are the
essential reference books of Hanbali fiqh.
In Kashshaaf al-Qinaa' it says, after mentioning this consensus under
theheading of the ruling onthe apostate: Because this is like the
action of the idol worshippers who say, 'We only worship them so that
they might bring us closer to Allah.'
End quote.
More than one of the scholars has clearly stated that what some ofthe
ignorant Muslims do of focusing their devotion on graves is the
essence of what the earlier mushrikeen used to do.
Ar-Raazi (may Allah have mercy on him) said in hiscommentary on the
verse from Soorat Yoonus quoted above, explaining the explanations
that the mushrikeen gave for their worship of idols:
Fourthly: they made these idols and statues in the image of their
Prophets and great men,and claimed that if they devoted themselves to
worshipping these statues, those great men would be intercessors for
them with Allah, may He be exalted. The equivalent to that in our own
times is the devotion of many people to venerating thegraves of great
men, in the belief that if they venerate their graves, they will
intercede for them with Allah.
End quote from Mafaateeh al-Ghayb, 17/49And Allah knows best. - -
▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
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