Engagment, - Dought & clear, - * Her father is addicted to alcohol and works for a Christian who sells pork; does she have to inform her suitor of that?

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I am a twenty-four-year-old woman and religiously committed, praise be to Allah. I have received a proposal of marriage from a young man who is of good character and religiously committed, and comes from a conservative and religiously committed family. When he asked about my father’s work, he was told that he is a butcher, but in fact he works as a butcher and salesman at the same time, for a foreign Christian man who sells pork and my father receives a wage for his work. In addition to that, my father is addicted to alcohol, something which tarnishes our honour and reputation. I am confused about my situation and I do not know whether I should tell my suitor frankly about these matters or not. If he asks me about them, how should I reply? Please note that I am not sure that he will marry me if he finds out the truth, and I want to get married so that I can live in a halaal manner after suffering a great deal because committing haraam things (in the past). I hope that you can advise me as to the right thing to do.
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Praise be to Allah.
We ask Allah, the Most Generous, to relieve you of the distress you find yourself in, and to make it easy for you to have a blessed marriage.
Undoubtedly the marriage contract is one of the most important and significant contracts in a person’s life, because of the things that result from it that have an impact on the family and the community, and what the husband and wife hope for from it of a happy life, bonding with another family, and righteous offspring.
It is important for anyone who wants to propose marriage to know about the family of his potential wife, and their reputation and standing. Based on that, the new marriage must be based on complete honesty and frankness, after which whatever Allah decrees will happen.
If you father’s problem has to do with a private matter or a sin that he is concealing, then you do not have the right to expose him, or to mention that to the suitor. As for the issue of his work, if it is hidden at present, it will inevitably become known, and if he does not come to know of it from you, he will come to know of it from other people.
Human relationships, if they are not based on honesty, frankness, sincerity and avoidance of deceit and treachery, quickly deteriorate, leading to negative consequences.
Muslim (55) narrated from Tameem ad-Daari (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Religion is sincerity.” We said: To whom? He said: “To Allah, to His Book, to His Messenger, and to the leaders of the Muslims and their common folk.”
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Allah, may He be glorified, has enjoined sincerity and transparency when dealing with others in particular, and in all other issues in general, and He has prohibited treachery, deceit and concealment.
End quote fromal-Fataawa al-Kubra(6/150)
What we advise you to do is inform your suitor about your father’s situation and his work, and tell him that you are keen to set him straight and advise him. If he does not respond, then there is no blame on you for that, so long as you are keen to do what is right and obey your Lord, and are adhering to the noblest of attitudes. The Sahaabah themselves were originally disbelievers, until Allah bestowed upon them the blessing of faith, yet despite that their fathers and mothers died in a state of disbelief; in some cases their fathers and mothers lived to see Islam, but did not believe in it. Allah, may He be exalted, says (interpretation of the meaning):
“No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another”
[al-An‘aam 6:164]
“And no bearer of burdens shall bear another’s burden, and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin”
[Faatir 35:18].
Who knows? Perhaps your speaking frankly to him will prompt him to accept it, and increase the likelihood of love between you, so he will understand your situation and will appreciate your honesty with him and your desire to start the marriage on the right foot.
Be gentle in telling him; you do not have to give all the details frankly and in full. Tell him that you would like to seek his help in dealing with this trial and that you would like him to help you to advise your father, exhort him and remind him.
Whatever Allah has decreed for you inal-Lawh al-Mahfoozwill happen. Allah, may He be exalted, says (interpretation of the meaning):
“No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lawh Al-Mahfooz), before We bring it into existence. Verily, that is easy for Allah.
In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you”
[al-Hadeed 57:22-23].
If what you want comes to pass, then praise be to Allah. If what you dislike happens, then perhaps you dislike something but it is good for you.
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

General hadeeths, Dought & Clear, - * He is asking about the worst of people and the worst in disbelief:is it Pharaoh or Abu Lahab?

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

I was discussing with my friend about who the worse person was in the sight of allah from bani Adam(AS) I said that firun was the worse person EVER because he claimed to be god and he rejected the 8 or 9 signs of musa and allah left his hody for mankind to reflect and allah will place fir'un, haamman and his people in the worse punishment in the day of judgement. But my friend said that it is Abu lahb the worse person who ever lived because he had a whole chapter in the quran after him. And he beated the best person who ever lived(prophet muhamed AS) and mocked the best person i.e our nabi(AS) which i agree but that doesnt match to the evil of fir'un. So who was worse?
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Praise be to Allah
Focusing on such matters and arguing about them is a waste of the Muslim’s time and energy, that he could have spent on things that are more beneficial to him and to the Muslims around him.
The Muslim needs to know the most perfect of people in faith and the best of them in attitude so that he can follow their example and do deeds like theirs, more than he needs to know the worst of people in disbelief.
So long as it is established in the Muslim’s mind that the two people mentioned were disbelievers in Allah and enemies to Him, for Allah warned them in His Book of the most severe punishment, that is sufficient.
But if the Muslim’s aim in finding out about these people is so that he will be more cautious of doing deeds like theirs and so that he can warn people about such deeds, then there is nothing wrong with that.
Secondly:
If we look at these two men and their words and deeds, and what was revealed concerning them of verses in the Holy Qur’an, we will have no doubt that Pharaoh was worse in terms of disbelief and stubbornness than Abu Lahab, because he claimed lordship and divinity, and he called the people to sanctify him and venerate him, and he thought little of his people and they obeyed him; he misled his troops and they supported him; he showed enmity towards the close friends of Allah and tortured the people, slaughtering their sons and letting their womenfolk live. No arrogant tyrant is mentioned in the Qur’an as much as this tyrant is mentioned. Mention is made of his abhorrent words and deeds, and of his wrongdoing, stubbornness and tyranny, and of how he misled his people and led them astray. And mention is made of his terrible fate on the Day of Resurrection. Allah, may He be exalted, says (interpretation of the meaning):“The Fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘aun’s (Pharaoh) people to enter the severest torment!’” [Ghaafir 40:46].
As for Abu Lahab, he disbelieved in Allah and His Messenger, and took people as enemies or as allies on that basis, and he died in a state of disbelief and loss, but he did not cause as much harm to the believers as Pharaoh did, and he did not go as far in disbelief as Pharaoh did, who claimed lordship and divinity, and said:“ ‘I am your lord, most high’” [an-Naazi ‘aat 79:24]and“ ‘I know not that you have an ilah (a god) other than me’” [al-Qasas 28:38].
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is well established among the people of all religions, Muslims, Jews and Christians, that Pharaoh was one of the worst disbelievers in Allah; in fact in the Qur’an, Allah does not tell the story of any disbeliever by name more than the story of Pharaoh, and He does not tell us more detail of the disbelief, transgression and arrogance of any disbeliever more than He tells us about Pharaoh. End quote.
Majmoo‘ al-Fataawa(2/125)
And Allah knows best.

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General hadeeths, Dought & Clear, - * Tafseer of the verse “Then He Istawa (rose over) towards the heaven when it was smoke, and said to it and to the earth: ‘Come both of you willingly or unwillingly.’ They both said: ‘We come, willingly.’”

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What is the Tafseer of Soorah 41:11? "Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient."
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Praise be to Allah
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Say (O Muhammad (blessings and peace of Allah be upon him)): Do you verily disbelieve in Him Who created the earth in two Days and you set up rivals (in worship) with Him? That is the Lord of the Alameen (mankind, jinns and all that exists).
He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four days were equal in the length of time), for all those who ask (about its creation).
Then He Istawa (rose over) towards the heaven when it was smoke, and said to it and to the earth: ‘Come both of you willingly or unwillingly.’ They both said: ‘We come, willingly.’
Then He completed and finished from their creation (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils). Such is the Decree of Him the All-Mighty, the All-Knower”
[Fussilat 41:9-12].
Here Allah, may He be exalted, tells us that He created the earth in two days, then “He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance” at the end of four days, i.e., in two further days. Then the creation of the seven heavens took two days, so the total was six days which were days with Allah (that are not like earthly days).
See question no. 31865.
The words “Then He Istawa (rose over) towards the heaven” mean that He turned to the creation thereof.
As-Sa‘di (may Allah have mercy on him) said:
Then after creating the earth, He turned to the creation of the heaven, when it was smoke that had appeared on the surface of the water. End quote.
Tafseer as-Sa‘di(p. 745).
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
With regard to the words of Allah, may He be exalted, “Then He Istawa (rose over) towards the heaven”, there are two interpretations among Ahl as-Sunnah.
The first view is that what is meant is that He rose up towards the heaven. This is the view that is regarded as more likely to be correct by Ibn Jareer (at-Tabari), who said in hisTafseer, after mentioning the difference of opinion:
The most likely interpretation of the words of Allah, may He be glorified, “Then He Istawa (rose over) towards the heaven”, is that He rose over them and rose up, then He controlled them by His might and created them as seven heavens. End quote.
This was also mentioned by al-Baghawi in hisTafseer, quoting from Ibn ‘Abbaas and most of the commentators among the earlier generations. That is based on the apparent meaning of the wordastawa(translated here as rose over).
Knowledge of the manner of this rising is to be referred to Allah, may He be glorified and exalted.
The second view is that what is meant byastawahere is intending and turning to. This view was mentioned by Ibn Katheer in his commentary on Soorat al-Baqarah and by al-Baghawi in his commentary on Soorat Fussilat.
Ibn Katheer said: That is, He turned to the heaven; istawa’ here conveys the meaning of intending and turning because the preposition used here isila(meaning to, rather than‘alameaning above or over). Al-Baghawi said: That is, He turned to the creation of the heaven. This view is not an attempt to interpret the word in a manner other than its apparent meaning, because the verb astawa is followed by a preposition that is indicative of purpose and aim, thus the meaning is shifted to something that is appropriate to that preposition. Do you not see that Allah, may He be exalted, says (interpretation of the meaning):“A spring wherefrom the slaves of Allah will drink” [al-Insaan 76:6]? What is meant is that the slaves of Allah will quench their thirst thereby, because the prepositionbi(translated here as wherefrom, as opposed to the usualmin, meaning from) means that the meaning should be shifted. So the verb should have a meaning that is appropriate to the preposition that follows it, so that it will have a meaning that makes sense. End quote.
Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(3/312)
With regard to the words “when it was smoke” what is meant by smoke here is water vapour.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
This smoke is the water vapour that existed at that time, as is mentioned in reports from the Sahaabah and Taabi‘een, and as is also the view of the People of the Book. End quote.
Majmoo‘ al-Fataawa(5/564)
He also said: It was said that it is the water vapour that rose from the water over which the Throne was, for water vapour is a type of smoke. End quote.
As-Safadiyyah(2/76). See:Tafseer Ibn Katheer(7/166)
“and said to it and to the earth: ‘Come both of you willingly or unwillingly.’”
Ibn Katheer said:
That is: respond to My command and comply with what I want you to do, willingly or unwillingly.
It was narrated that Ibn ‘Abbaas said: Allah, may He be exalted, said to the heavens: Let My sun, My moon and My stars appear in you. And He said to the earth: Let your rivers flow through you, and bring forth your fruits. And they said, “ ‘We come, willingly.’” This view was favoured by Ibn Jareer (may Allah have mercy on him).
And he said:
“They both said: ‘We come, willingly’” i.e., we respond willingly to You, with all that we contain of what You want to create of angels, humans and jinn, in obedience to You. This was narrated by Ibn Jareer.
Al-Hasan al-Basri said: If they had refused to comply with His command, He would have punished them with a punishment of which they would have felt the pain. This was narrated by Ibn Abi Haatim. End quote.
Tafseer Ibn Katheer(7/167)
As-Sa‘di said:
That is, comply with My command, willingly or unwillingly, for My command will inevitably be executed. “They both said: ‘We come, willingly’” for we cannot go against Your will. End quote.
Tafseer as-Sa‘di(p. 745)
“Then He completed and finished from their creation (as) seven heavens in two Days” that is, He finished shaping the seven heavens in two days, i.e., two further days, namely Thursday and Friday.
“and He made in each heaven its affair” i.e., He decided and arranged for every heaven what it needs of angels and what it contains of things that no one knows except Him.
“And We adorned the nearest (lowest) heaven with lamps (stars)” which are the stars that shine on the people of earth
“as well as to guard” that is, to protect them against the devils lest they listen to those on high.
“Such is the Decree of Him the All-Mighty, the All-Knower” that is, the Almighty to Whose might all things are subjected, so that He subjugates them and subdues them, the All-Knowing Who knows the movements of all creatures.
Tafseer Ibn Katheer(7/167).
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)