Dought & clear - If kaafirs have good morals, will they enter Paradise? Will the children of the kuffaar enter Paradise?.

Is it true that all the kuffaar, even if their morals are good and
they do not harm anyone, will enter Hell? If the answer is yes, then
what about non-Muslim children and those who had no choice but to be
born kaafirs?.
Praise be to Allaah.
You should note that all the kaafirs who hear themessage of the
Prophet(peace and blessings of Allaah be upon him) and do not enter
Islam will go to Hell. Allaah says (interpretation of the meaning):
"Verily, those who disbelieve (in the religion of Islam, the Qur'aan
and Prophet Muhammad) from among the people of theScripture (Jews and
Christians) and Al-Mushrikoon will abidein the fire of Hell. They are
the worst of creatures"
[al-Bayyinah 98:6]
The Prophet(peace and blessings of Allaah be upon him) said: "By the
One in Whose hand is mysoul, no one of this nation, Jew or Christian,
hears of me then dies without having believedin that with which I was
sent, but he will be one of the people of the Fire." Narrated by
Muslim, 153.
The point is not whethertheir morals are good, rather the point is
whether they submit to Allaah and obey his commands. Do you not see
the Magians [Zoroastrians] or the Buddhists, for example, who worship
fire or idols instead of Allaah, and they do not worshipAllaah or
submit to Him alone, and the Christians who say that God has a son,
and other mushriks (those who associate others with Allaah). Theyare
being ill-mannered towards Allaah, and insulting and reviling Him. The
Prophet(peace and blessings of Allaah be upon him) said: "Allaah says,
'The son of Adam denied Me and he had no right to do so. And he
reviled Me and he had no right to do so.As for his denying Me, it is
his saying: He will not remake me as He made me at first - and the
initial creation [of him] is no easier for Me than remaking him. As
for his reviling Me, it is his saying: Allaah has taken to Himself a
son, while I am the One, the Everlasting Refuge. I begot not nor was I
begotten, and there is none comparable to Me.'" Narrated by
al-Bukhaari, 4974.
So how can their morals be good when they are so ill-mannered towards
Allaah, even though Allaah has given them hearing and sight, and has
made everything easy for them, and has sent His Messengers to them and
revealed His Books to them, and bestowed His blessings upon them, so
it is His right that they should thank Him and not be ungrateful to
Him or disbelieve in Him. If they do not do that then they deserve His
punishment and wrath. Allaah says (interpretation of the meaning):
"and your Lord treats no one with injustice"
[al-Kahf 18:49]
With regard to the situation of their children who die when still
young, Shaykh 'Abd al-'Azeez ibn Baaz was asked about that and he
said:
If one who is not yet accountable dies among kaafir parents, then he
comes under the same rulings as them in this world, so he should not
be washed and the funeral prayer should not be offered for him, and he
should not be buried in the Muslim graveyard.
But in the Hereafter his case is referred to Allaah.It was narrated in
a saheeh report that whenthe Messenger of Allaah(peace and blessings
of Allaah be upon him) wasasked about the childrenof the mushrikeen he
said: "Allaah knows best what they would have done." Narrated by
al-Bukhaari, 1384.
Some of the scholars were of the view that Allaah's knowledge about
them will be mademanifest on the Day of Resurrection, and that they
will be tested, as will the people who lived during the fatrah
(interval between two Prophets) and others. If they do what they are
told to do then they will enter Paradise, and if they disobey then
they will enter Hell. There are saheeh ahaadeeth from the
Prophet(peace and blessings of Allaah be upon him) which say that the
people who lived during the fatrah (interval between two Prophets)
will be tested on the Day of Resurrection. These are the people whom
the call of the Messengers did not reach and those who come under a
similar ruling, such as the children of the mushrikeen, because Allaah
says (interpretation of the meaning):
"And We never punish until We have sent a Messenger (to give warning)"
[al-Isra' 17:15]
This is the most correct view among the various opinions concerning
the people who lived duringthe fatrah (interval between two Prophets)
and others whom the call did not reach, and it is the view favoured by
Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim, and a
number of the earlier and later generations.

Do you know, what is religion? Let's find out from Holy Prophet Muhammad (saw)!

Once a man came to Holy Prophet Muhammad (saw) and said: O messenger
of Allah, what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then he came to his frontand asked: O Messenger of Allah, what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then he came to his left side and asked: what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then he came to his back side and asked the same question: what is religion?
Holy Prophet Muhammad (saw) replied: Akhlaq (Good Conduct, Morality).
Then Holy Prophet Muhammad (saw) said looking at him: Not to be
angryis Akhlaq (Good Conduct, Morality).
Holy Prophet Muhammad (saw) was asked: What is misfortune?
Holy Prophet Muhammad (saw) replied: Bad Conduct.
Hence, religion Islam according to our Holy Prophet Muhammad (saw) is
nothing but Akhlaq (Good Manners, Morals). And Akhlaq (Good Manners,
Morals) isbased on the cleanliness of both our inner self (Nafs, Soul)
and our outerself (Physical, Body).
It is of great importance to be mindful that Akhlaq(Good Manners,
Morals) forms an important component of our religion Islam and our
Imaan (faith).
Allah (SWT) speaks about the importance of good conduct, ethics,
morals orcharacter in the Noble Qur'an. Allah (SWT) orders and
reminds us continuously throughout the Noble Qur'an to develop good
character and treat people well, where HE (SWT) says:
1. And say to My servants (that) they speak that which is best. (17:53)
2. Worship Allah, and do not associate partners with him. And be good
toyour parents, and the relatives, and to the orphans, and to the poor
people, and the neighborthat is close to you and the neighbor that is
not close to you, and your companion on the journey. (4:36)
Many Ahadith can be quoted concerning good conduct, ethics, morals
orcharacter. The following are some of what Holy Prophet Muhammad
(saw) said:
1. I have been sent is to perfect good manners (Morality, Islamic Behavior).
2. The dearest of you to me is he who is the best of you in Akhlaq.
3. The most complete of believers in Imaan (faith) are those who are
best incharacter.
4. The most (important) things that cause people to reach Heaven are
divine piety and a good temper.
5. There is not anything that will be placed on thescale weightier
than good Akhlaq, and, certainly, the one who has good Akhlaq reaches
by it the rank of one whocontinuously observes Saum (Fasts) and
performs abundant (Nafl)Salah.
6. Verily, a servant can gain the rank of him whoboth fasts during the
day and keeps vigil at night, keeping up prayers, through his good
disposition.
7. Fear Allah (SWT) wherever you are, followup an evil deed with a
good deed, and meet with the people, interact with the people, with
good Akhlaq.
8. Imam Ali (as) said to hisson, Imam Hassan (as): O' my son! No
wealth is more valuable than intelligence and no poverty is similar to
ignorance; no terror is worse than arrogance, and no life is more
pleasant than being good tempered.
9. Imam Ali (as) says, Good behavior lies in three traits: Avoiding
unlawful things, acquiring the lawful ones, and being fair to one's
family members.
10. Imam Hassan (as) says: The most preferableadornment is graceful manners.
11. Imam Hassan (as) says: Verily, the best of bests is a good temper.
12. Imam Ali ibn Husayn (as) said: Fair speech increases wealth,
stretches sustenance, postpones death, creates love among family
members, and causes the person to enter Heaven.
13. Imam Sadiq (as) said: There are three things that each of which is
brought by a person to Allah (SWT), Allah (SWT) will necessitate
Heaven for the one: donation in poverty, a good temper with all
people, and justice to one's self.

Akhlaq, Islamic Behavior, Good Conduct, Morality, Good Manners, Islamic Etiquette

Akhlaq is an Arabic term referring to the practice of virtue, morality
and good manners in Islamic Theology and Philosophy (Falsafah). It is
most commonly translated in English as; islamic behavior, disposition,
good conduct, nature, temper, ethics, morals or character (of a
person).
Akhlaq is the plural for the word Khulq which means
disposition."Disposition" is that faculty (Malakah) of the soul (Nafs)
which is the source of all those activities that man performs
spontaneously without thinking about them. Malakah is a property of
the soul which comes into existence through exercise and repetitive
practice and is not easily destroyed.
A particular disposition (Malakah) may appear in human beings because
ofone of the following reasons:
1.Natural and physical make up (Fitrah): It is observed that some
people are patient while others are touchyand nervous. Some are easily
disturbed and saddened while others show greater resistanceand
resilience.
2.Habit (Ada): It is formedbecause of continual repetition of certain
acts and leads to the emergence of a certain disposition.
3.Practice and conscious effort: Which if continued long enoughwill
eventually lead to the formation of a disposition.
Even though the physical make-up of an individualproduces certain
dispositions in him, it is by no means true that man has no choice in
the matter and is absolutely compelled to abide by the dictates of his
physical make-up. On the contrary, since man has the power to choose,
he can overcome the dictates of his physical nature through practice
and effort, and can acquire the disposition ofhis choice.
Of course, it should be admitted that those dispositions which are
caused by the mental faculties such as intelligence, memory, mental
agility and the like, are not alterable. All other dispositions,
however, may be changed according to man's will. Man can control his
lust, anger and other emotions and desires, and channel them to edify
himself andpropel himself along the path of perfection and wisdom.
When we speak of man's capacity to bring about changes in his
dispositions, we do not mean that man should destroy his instincts of
reproduction or self-preservation. Man could not exist without these
instincts. What we mean is that one should avoid going to either
extremes in regard to them, and maintain a condition of balance and
moderation so that they may perform their functions properly. Just as
the seed of a date grows into a fruitful tree through proper care, or
awild horse is trained to serve his master, so also can man attain
perfection and wisdom through self-discipline and intelligent
perseverance.
Human perfection has many levels. The greater the amount of
self-discipline and effort on the part of the individual, the higher
thelevel of perfection that he would attain. In other words, he stands
between two extreme points, the lowest of which is below the level of
beasts and the highest of which surpasses even the high station of
angels. The human movement between these two extremes is discussed by
ilm al-Akhlaq (Science of Ethics). It is the goal of ethics to raise
and guide man from the lowest animal state to that exalted position
superior to that of the angels.
In a hadith from Imam Ali (as)is related as saying, Allah (SWT)
created Angels with intellect but without anger or desire. And created
animals withanger and desire but without intellect. And created man
with intellect (reason), anger and desire. If man's reason over powers
his anger and desires, he rises to the status of that higher than
angels. But ifhis anger and desires overpower his intellect and reason
he becomes lower in status than that of an animal.
The importance of ethics is thus revealed. And it is because of the
reasons mentioned above that ethics is considered to bethe most
exalted and valuable of sciences; Moreover, we know that man is the
noblest of creatures, the ultimate purpose of whose existence is to
attain perfection; therefore, it follows that ethics is the noblest of
all sciences.

Ramadan Articles - Blessings of Qiyaam in the Nights of Ramadan – I

Blessings of Qiyaam in the Nights of Ramadan – I
Monday 01/08/2011 Print
1- It was narrated that Abu Hurayrahsaid that the Prophet,, used to
encourage performingQiyaam)voluntary night prayer( inRamadanwithout
firmly enjoining it. Then, he says:"Whoever performs Qiyaam in )the
nights of( Ramadan out of sincere faith and hoping to attain the
reward of Allaah, his pastsins will be forgiven."TheProphet,, died
leavingthe situation as such –i.e.Taraaweeh)voluntary night prayer(
was performed individually not in congregation. It continued this way
during the caliphate of Abu Bakrand at the beginning of the caliphate
of 'Umar.
It was narrated that 'Amr ibn Murrah Al-Juhanisaid that a man from the
Qudhaa'ah came to the Prophet,, and said,"'OMessenger of Allaah! If I
testify that there is none worthy of worship except Allaah and that
you are Muhammad the Messenger of Allaah, perform the five)obligatory(
prayers, fast the month )of Ramadan(, observe Qiyaam in Ramadan and
pay Zakaah )obligatory charity(?' So, the Prophetsaid:'Whoever dies
onthat will be one of the affirmers of truth and themartyrs.'"
Determining the Night ofAl-Qadr:
2- The best night inRamadanis the Night ofAl-Qadrfor the Prophet,,
said:"Whoever establishes Qiyaam in theNight of Al-Qadr –and manages
to reach it – outof sincere faith and hoping to attain the reward of
Allaah, his pastsins will be forgiven."
3- Most probably, it is thenight of the twenty-seventh day. The
majority ofHadeeths)narrations( support this view. Zirr ibn
Hubayshsaid: Ubayy ibn Ka'bwas told: 'Abdullaah ibn Mas'oodsaid,"He
who stands )for the nightprayer( throughout the year will hit upon the
Night of Al-Qadr!Whereupon, Ubayysaid,
"May Allaah have mercy upon him; he said these words with the
intentionthat people might not rely only on one night. I swear by
Allaah, besides Whom there is none worthy of worship but Him, that the
Night of Al-Qadr is in Ramadan )Heswore without reservation(. By
Allaah, I know the night; it is the night on which the Messenger of
Allaahcommanded us to perform Qiyaam. It is thatwhich precedes the
morning of the twenty-seventh day and its indication is that the sun
rises bright on that day white and without rays."
This was also reported to have been said by the Prophet,. ]Muslim and others[
Permissibility of prayingQiyaamin congregation:
4- PerformingQiyaamin congregation is permissible inRamadan. Rather,
it is better than performing it individually for the Prophet,,
performed it himself and explained its virtue in the narrationof Abu
Tharrin which he says,
"We fasted Ramadan with the Prophetand he did not lead us in Qiyaam at
all. When seven nights remained, he led us in Qiyaam until a third of
the night had passed. When six nights remained, he did not lead us in
Qiyaam. When five nights remained, he led us in Qiyaam until half of
the night had passed. I )Abu Tharr( said,'O Messenger of Allaah, I
wish you had continued until the end of the night.' So, he
said:'Whoever prays with the Imaam till the Imaam leaves will be
rewarded as if he performed Qiyaam all night.'When four nights
remained, he did not lead us in Qiyaam. When three nights remained, he
gathered his family, wives and people and ledus in Qiyaam till we were
afraid to miss Suhoor)pre-dawn meal(. Then, he did not lead us in
Qiyaam for the rest of themonth."]Authentic[ ]At-Tirmithi, An-Nasaa'i,
Abu Daawood and Ibn Maajah[
The reason why the Prophet,, did not continue to pray it in congregation:
5-The Prophet,, did not lead them inQiyaamthe rest of the month outof
fear that night prayersinRamadanmight become obligatory for them so
they might not be able to perform it as mentioned by 'Aa'ishahin the
twoSaheehs. After the death of the Prophet,, this fear no longer
existed, as Allaah The Almighty had made theSharee'ah)Islamic
legislation( complete. Hence, abandoning congregation in
theQiyaam)voluntary night prayer( ofRamadanno longer applied and the
previous ruling, which is the permissibility of congregation,
remained. That is why it was revived by 'Umaras mentioned in the
authentic narrations of Al-Bukhaari and others.
Permissibility of congregation for women:
6- It is permissible for women to attend it as mentioned in the above
narration of Abu Tharr. Rather, it is permissible for them to have a
differentImaamother than that of men. Itwas proved that when
'Umargathered people forQiyaam, he appointed Ubayy ibn Ka'banImaamfor
men and Sulaymaan ibn Abu HathmahanImaamfor women. It wasnarrated that
'Arfajah Ath-Thaqafi, may Allaah be pleased with him, said,"'Ali ibn
Abi Taalibused to command people to perform Qiyaam in Ramadan and
appoint an Imaam for men and another for women. I )'Arfajah( was the
Imaam of women."This applies if the mosque is vast so that neither of
them would distract the other.