Monthly Archives: July 2018

Doubts in faith

Doubts in faith

05 Jul 2018 Ref-No#: 787

Salamu alaikum. I know that it is normal for muslims to have doubts and that hating these doubts is evidence of faith itself. I also know that if we get these doubts, we will not be punished as long as we don’t speak of them or act on them – and I have been implementing this for many years. However, recently I did something that I don’t normally do, and I am worried that I’ve committed kufr because of it. I got a doubtful thought about islam and then i dwelled on that thought and considered it. And i started having serious doubts like ‘what if?’. I started feeling extremely stressed by this and sought to put my doubts at ease by reminding myself about the signs of Allah, the miracles of Quran, etc. But i have this feeling in my heart like i did something very wrong. I try to tell myself that i only did what Ibrahim AS did by trying to assure myself with the signs but now i just feel like i’m of those who have no certainty in their faith and i feel doomed. I feel empty. I’m worried that because i dwelled on these doubts and tried to clarify the signs of Allah (by watching videos on the miracles of Quran or reading articles etc) that i have essentially ‘acted’ on these doubts and now left islam because of it. I don’t know what to do…

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

The devils mission and objective is to lead people astray. He casts doubts in a person’s heart and make him feel perturbed and uneasy, so that the person loses the interest of carrying out any good deed.

As you have stated in your query, we should just ignore these doubts and thoughts. It is absolutely normal to get evil thoughts. The Sahabah (companions) also got such thoughts. In a narration of Sahih Muslim, Abu Hurairah (may Allah be pleased with him) said,

جاء ناس من أصحاب النبي صلى الله عليه وسلم فسألوه إنا نجد في أنفسنا ما يتعاظم أحدنا أن يتكلم به قال وقد وجدتموه قالوا نعم قال ذاك صريح الإيمان (أخرجه مسلم – (1/ 119)

“Once a group of people came to the Prophet (sallallahu alayhi wa sallam) and submitted: We experience such evil thoughts that it we are too scared to even bring them on our lips.” The Prophet (sallallahu alayhi wa sallam) replied: “Do you really experience these thoughts? Yes, they replied. The Prophet (sallallahu alayhi wa sallam) replied: “That’s a clear signs of faith.” (Sahih Muslim, 1/119)

In another narration, Ibn ‘Abbaas (may Allah be pleased with him) said,

جاء رجل إلى النبى صلى الله عليه وسلم- فقال يا رسول الله إن أحدنا يجد فى نفسه يعرض بالشىء – لأن يكون حممة أحب إليه من أن يتكلم به فقال « الله أكبر الله أكبر الله أكبر الحمد لله الذى رد كيده إلى الوسوسة ». قال ابن قدامة « رد أمره ». مكان « رد كيده». (أخرجه أبو داود في سننه )4/ 490)

A Companion came to the Messenger of Allah (Allah bless him give him peace) and asked: “Sometimes I experience such thoughts that I would rather be reduced to charcoal than get them on my lips” (meaning that to speak of these thoughts was worse than burning in fire). The Messenger of Allah (Allah bless him & give him peace) said: “Allah is the greatest, Allah is the greatest, Allah is the greatest! All praise is to Allah who restricted the devil’s designs to mere evil promptings.” (Sunan Abi Dawud, 4/490)

Therefore, don’t stress yourself out with these evil thoughts. The fact that you are not comfortable with them is a clear proof on your Iman. When the thoughts linger, you become more agitated. That clearly denotes that you are not happy with these thoughts, and hence you are still a Muslim.

If the thoughts continue in your mind, just say the following:

Ta’awudh (a’udhu billahi min ash-Shaytaan ir rajeem)

Hawqala (Laa Hawla wa laa quwwata illa billah)

Aamantu billah (I believe in Allah)

عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم * لا يزال الناس يتساءلون حتى يقال هذا خلق الله الخلق فمن خلق الله فمن وجد من ذلك شيئا فليقل آمنت بالله (أخرجه مسلم في صحيحه – (1/119)

Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him &; give him peace) said: “The devil (shaytan) comes to one of you and says: “Who created this? Who created that? Until he says: “Who created your Lord?” When one experiences this, one should seek Allah’s refuge and stop the matter there”. (Sahih Muslim, 1/119).

Insha Allah, by saying the above, it will not affect your beliefs, even if the thoughts linger and are intense. Furthermore, merely researching and seeking clarification will not cast one out of the fold of Islam. In future, however, you should be a little careful. It can happen that in trying to clarify certain thoughts, you come across articles of the misguided, and then you get even more doubts. Remember, Islam is all about Iman bil Ghayb (believing the unseen). Just verbally tell yourself that you believe in Allah, and ask Allah to protect you from the devil. If the thoughts still make you feel ‘doomed’ and ’empty’ then rather ask a scholar, rather than making your own research.

walima

walima

05 Jul 2018 Ref-No#: 786

Assalamualaikum. I want to ask if a husband wife tried to do intercourse at nikah night but could not complete it as the wife was experiencing pain due to it. They spent their whole night in romance with each other except intercourse. Walima was held second day after the nikah. They were trying each and every day and it took exact two months for them to do the intercourse perfectly.So is the walima valid and is it required to do walim again?? Does Allah punish husband and wife for not doing intercourse on nikah night? Jazakallah. Please replyyy at the earliest…

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

The Walimah feast is Sunnah after the spouses have Khulawa Sahiha. This means that the couple meet privately in such a way that they if they wanted to have intercourse, there would be no hindrance. There is no need for actual intercourse. So as long as they met in total privacy, even if its for a short period, the Walimah will be in accordance with the Sunnah. And even if they did not meet in privacy, the Walimah will still be done, although not in accordance with the Sunnah.

There is no need to repeat the Walimah, and there is no punishment for not having intercourse on the first night.

References

 ووليمة العرس سنة وفيها مثوبة عظيمة الفتاوى الهندية – (5/ 343)

رجل بنى بامراته ينبغي ان يتخذ وليمة، لان الوليمة سنة الفتاوى السراجية  -(ص.330)

باب استحباب الوليمة و كون وقته بعد الدخول:

وقل في فتح الباري: وحديث انس في هذا الباب صريح في انها أي الوليمة بعد الدخول (اعلاء السنن – (11 /10)

والخلوة الصحيحة أن يجتمعا في مكان ليس هناك مانع يمنعه من الوطء حساً أو شرعاً أو طبعاً إذا خلا بامرأته وأحدهما مريض لا يقدر على الجماع أو محرم بفرض أو نفل أو في صوم فرض أو صلاة فرض لا تصح الخلو وفي صوم القضاء والنذر والكفارة روايتان والأصح أنه لا يمنع الخلوة وصوم التطوع لا يمنع الخلوة في ظاهر الرواية وقيل بأنه يمنع بعد الزوال صلاة التطوع لا تمنع الخلوة والحيض والنفاس يمنع الخلوة لأنه يمنع شرعاً وطبعاً ولو كان معها نائم أو أعمى لا تصح الخلوة (فتاوى قاضيخان (1/ 195)

قال : ( والخلوة الصحيحة في النكاح الصحيح كالدخول ) لما روى محمد بن عبد الرحمن بن ثوبان قال : قال رسول الله ( صلى الله عليه وسلم ) : ‘ من كشف خمار امرأة ونظر إليها فقد وجب الصداق دخل بها أو لم يدخل ‘ (الاختيار لتعليل المختار- (3/ 116)

Pronounciation and Forgetfulness.

Pronounciation and Forgetfulness.

04 Jul 2018 Ref-No#: 785

Asalamualaikum

1. When I pray and someone comes into the room I make my recitation quieter because I get anxious/I don’t like people hearing me recite. It can affect my pronunciation – tajweed is something I struggle with anyway. I know that wrong pronunciation is waived if done unintentionally, but because I intentionally quietened my voice, does that mean I intentionally distorted my pronunciation?

2. There are moments during Salah when I’m reciting something and my mind tells me I’m reciting the wrong thing, but I have a moment and realise I actually wasn’t. Also, sometimes in the process of salah before I’m about to recite the next verse, I realise I was planning to recite the wrong thing, but before I speak, I remember the right thing to recite and continue my salah as normal.
Other times, I’m in the middle of recitation and I think that I’ve recited a verse wrong/missed something out, so I recite it again, and the realise that I hadn’t actually initially forgotten it. Do any of these entail Sajdah Sahw?

JazakAllahu Khayrun

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

1) It is fine for you to lower your voice to the extent that atleast you can hear yourself. Whilst reciting softly, you should not have unnecessary Wasaawis (doubts created by the devil) about incorrect pronunciation. As long as you did not intentionally recite a word incorrectly, you should not worry. Intentionally lowering your voice will not alter the ruling.

2) The devil firstly tries to make us miss our prayer. However, if we still pray, he then tries to make us doubt and feel an uneasiness whilst we pray, so that we begin to regard the prayer – na udhu billah – as a burden. Thus, we should not pay attention to any of his whisperings.

The best for you is that if, after Surah Fatiha, you already read 3 verses, or one long verse and then you get these doubts, immediately go into Ruku and complete your Salah as normal.

Merely repeating verses of the Quran due to confusion will not necessitate Sajda Sahw. Yes, if you repeat 4 verses of more of Surah Fatiha, or you repeat any words of At-Tahiyyaat, then you will have to make Sajda Sahw.

References

أما معرفة حدها، فنقول: تصحيح الحروف أمر لا بد منه، ولا تصير قراءة إلا بعد تصحيح الحروف، فإن صحح الحروف بلسانه ولم يسمع نفسه؛ حكي عن الكرخي أنه يجزيه، وبه كان يفتي الفقيه أبو بكر الأعمش؛ لأن القراءة فعل اللسان، وذلك بإقامة الحروف، لا بالسماع، فإن السماع فعل السامع، وإلى هذا أشار محمد رحمه الله في «الأصل» حيث قال:

وإن كان وحده وكانت صلاة يجهر فيها بالقراءة قرأ في نفسه إن شاء، وإن جهر وأسمع نفسه داخلاً في القراءة، لكان إسماع نفسه مستفاداً من قوله قرأ في نفسه، فيكون قوله وأسمع نفسه تكراراً، وحكي عن الفقيه أبي جعفر  الهندواني والشيخ الإمام الجليل أبي بكر محمد بن الفضل البخاري أنه لا يجزيه ما لم يسمع نفسه، وبه أخذ المشايح؛ لأن هذا الكلام ما هو مسموع مفهوم، ألا ترى أنّ ألحان الطيور لا تسمى كلاماً مع أنها مسموعة لأنها غير مفهومة، وألا ترى أن الكتاب لا يسمى كلاماً مع أنه بشرط وجود القراءة في نفسه.

قال الشيخ الإمام الأجل شمس الأئمة الحلواني رحمه الله: الأصح أنه لا يجزيه ما لم يُسمع أذناه ويسمع من بقربه  )  المحيط البرهاني (1/ 422)

قوله ( وأدنى الجهر إسماع غيره إلخ ) اعلم أنهم اختلفوا في حد وجود القراءة على ثلاثة أقوال فشرط الهندواني والفضلي لوجودها خروج صوت يصل إلى أذنه وبه قال الشافعي

 وشرط بشر المريسي وأحمد خروج الصوت من الفم وإن لم يصل إلى أذنه لكن بشرط كونه مسموعا في الجملة حتى لو أدنى أحد صماخه إلى فيه يسمع

 ولم يشترط الكرخي وأبو بكر البلخي السماع واكتفيا بتصحيح الحروف

 واختار شيخ الإسلام وقاضيخان وصاحب المحيط والحلواني قول الهندواني كذا في معراج الدراية ونقل في المجتبى عن الهندواني أنه لا يجزيه ما لم تسمع أذناه ومن بقربه وهذا لا يخالف ما مر عن الهندواني لأن ما كان مسموعا له يكون مسموعا لمن في قربه كما في الحلية والبحر

 ثم إنه اختار في الفتح أن قول الهندواني وبشر متحدان بناء على أن الظاهر سماعه بعد وجود الصوت إذا لم يكن مانع

 وذكر في البحر تبعا للحلية أنه خلاف الظاهر بل الأقوال ثلاثة

 وأيد العلامة خير الدين الرملي في فتاواه كلام الفتح بما لا مزيد عليه فارجع إليه

 وذكر أن كلا من قولي الهندواني والكرخي مصححان وأن ما قاله الهندواني أصح وأرجح لاعتماد أكثر علمائنا عليه

 وبما قررناه ظهر لك أن ما ذكر هنا في تعريف الجهر والمخافتة ومثله في سهو المنية وغيره مبني على قول الهندواني لأن أدنى الحد الذي توجد فيه القراءة عند خروج الصوت يصل إلى أذنه أي ولو حكما كما لو كان هناك مانع من صمم أو جلبة أصوات أو نحو ذلك وهذا معنى قوله أدنى المخافتة إسماع نفسه وقوله ومن بقربه تصريح باللازم عادة كما مر

 وفي القهستاني وغيره أو من بقربه بأو وهو أوضح ويبتني على ذلك أن أدنى الجهر إسماع غيره أي ممن لم يكن بقربه بقرينة المقابلة ولذا قال في الخاصة والخانية عن الجامع الصغير إن الإمام إذا قرأ في صلاة المخافتة بحيث سمع رجل أو رجلان لا يكون جهرا والجهر أن يسمع الكل ا هـ أي كل الصف الأول لا كل المصلين بدليل ما في القهستاني عن المسعودية أن جهر الإمام إسماع الصف الأول ا هـ

 وبه علم أنه لا إشكال في كلام الخلاصة وأنه لا ينافي كلام الهندواني بل هو مفرع عليه بدليل أنه في المعراج نقله عن الفضلي وقد علمت أن الفضلي قائل بقول الهندواني

 فقد ظهر بهذا أن أدنى المخافتة إسماع نفسه أو من بقربه من رجل أو رجلين مثلا وأعلاها تصحيح الحروف كما هو مذهب الكرخي ولا تعتبر هنا في الأصح

 وأدنى الجهر إسماع غيره ممن ليس بقربه كأهل الصف الأول وأعلاه لا حد له فافهم واغنم تحرير هذا المقام فقد اضطرب فيه كثير من الأفهام (رد المحتار – (1/ 534)

أما إذا قرأ مكان الذال ظاءا، أو مكان الضاد ظاءا، أو على العكس تفسد صلاته، وعليه أكثر الأئمة، وروي عن محمد بن سلمة: [أنها] لا تفسد؛ لأن العجم لا يميزون [بين هذه الأحرف] ، وكان القاضي الشهيد المحسن، يقول: الأحسن فيه إن يقول إن جرى على لسانه، ولم يكن مميزا وفي زعمه أنه أدى الكلمة على وجهها لا تفسد.

وكذا روي عن محمد بن المقاتل، وعن الشيخ الإمام إسماعيل الزاهد.

وذكر في (الذخيرة): إذا لم يكن بين الحرفين اتحاد في المخرج، ولا قرابة إلا أنه فيه بلوى عامة، نحو: أن يأتي بالذال مكان الضاد، أو يأتي بالزاي المحضة مكان الذال، والظاء مكان الضاد لا تفسد عند بعض المشايخ.

وأما في قطع الكلمة [بأن أراد يقول: { الحمد لله } ، فقال: { أل } ، فانقطع، ثم قال: حمد لله] ، فقد كان الإمام شمس الأئمة الحلواني يفتي بالفساد، وعامة المشايخ قالوا: لا تفسد لعموم البلوى. (منية المصلي (ص: 184)

 قال قاضي خان: وما قال المتأخرون أوسع، وما قاله المتقدمون أحوط؛ وإن كان الخطأ بإبدال حرف بحرف، فإن أمكن الفصل بينهما بلا كلفة كالصاد مع الطاء بأن قرأ الطالحات مكان الصالحات فاتفقوا على أنه مفسد، وإن لم يمكن إلا بمشقة كالظاء مع الضاد والصاد مع السين فأكثرهم على عدم الفساد لعموم البلوى. (رد المحتار – (1/ 631)

 

Animal That Are Prohibited to eat

Animal That Are Prohibited to eat

04 Jul 2018 Ref-No#: 780

Assalammualaikum Sir or Ms,
My friend asking me that is it halal for muslim people to eat rabbit and camel because in their holy book said that = Clean and Unclean Animals(Leviticus 11:1-47; Acts 10:9-16)7- But of those that chew the cud or have divided hooves, you are not to eat the camel, the rabbit, or the rock badger. Although they chew the cud, they do not have hooves. They are unclean for you,

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

The rulings of what we are permitted to eat and what we need to abstain from in Islam differs from other religions. As a basic principle (although there are many other laws which govern this), it is not permissible to consume animals which:

  • Do not have (red) blood,
  • Do not have flowing blood,
  • Have sharp teeth, fangs and tusks which they use to attack other animals (if they have flowing blood). In short, it is not permissible to consume the flesh of those animals that hunt their prey (carnivores and omnivores).
  • Are not insectivores (animals that eat insects).

Since rock badgers/ hyrax consume insects and grubs, it is not permissible to eat a rock badger.

Rabbits and camels are herbivores and hence they are permissible to be consumed. In fact, the Prophet (sallallahu alayhi wa sallam) himself also ate camel and rabbit meat.

Thus, the rulings will differ in Islam.

References

( أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنْتُمْ حُرُمٌ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ)(المائدة: من الآية1)

  (وَالْأَنْعَامَ خَلَقَهَا لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ) (النحل: 5)

قال: “ولا بأس بأكل الأرنب” لأن النبي عليه الصلاة والسلام أكل منه حين أهدي إليه مشويا وأمر أصحابه رضي الله عنهم بالأكل منه، ولأنه ليس من السباع ولا من أكلة الجيف فأشبه الظبي. (الهداية ) -4/352)

 ( ويجوز غراب الزرع والعقعق والأرنب والجراد ) قال أبو يوسف غراب الزرع له هيئة مخالفة للغراب في صغر جثته ، وأنه يدخر في المنازل ويؤلف كالحمام ويطير ويرجع ، والعقعق يخلط في أكله فأشبه الدجاج والأرنب ، لما روى عمار بن ياسر قال : أهدي لرسول الله عليه

الصلاة والسلام أرنبة مشوية فقال لأصحابه : ‘ كلوا ‘ . قال أبو يوسف : أما الوبر فلا أحفظ فيه شيئا عن أبي حنيفة وهو عندي كالأرنب وهو يعتلف البقول والنبت (الاختيار لتعليل المختار- (5/ 16)

قال رحمه الله ( وحل الأرنب ) لأنه عليه الصلاة والسلام أمر أصحابه أن يأكلوه حين أهدى إليه مشويا رواه أحمد والنسائي ولأنه ليس من السباع ولا يأكل الجيف فأشبه الظبي  (البحر الرائق  -(8/ 196)

Porn greater or Drinking wine greater

Porn greater or Drinking wine greater

03 Jul 2018 Ref-No#: 778

Dear Brother,
Is Watching Porn Gunah e Sagheerah OR Gunah e Kabeera?
where is more Sin, In watching porn or in Drinking wine?

Bundle of Thanks

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Every sin is serious and detrimental, and is a means of distancing from Allah. After showering us with so many favours and bounties, it does not behove us to break any commandment of Allah. Bilal bin Sa’d (may Allah be pleased with him) said,

لا تنظر إلى صغر الخطيئة ولكن انظر من عصيت  (شعب الإيمان – (1/ 269)

“Don’t look at the insignificance of the sin, but look at the greatness of the one who you are disobeying.” (Shu’ab al-Iman, 1/269)

Furthermore, a seemingly ‘small’ sin can be magnified due to other reasons. For example, treating a sin as trivial or inconsequential is enough to intensify that sin to such an extent that it can become more destructive than even relatively greater sins.

It is precisely for this reason that Sahabah were extremely cautious not to disobey Allah. Anas (may Allah be pleased with him) said,

إنكم لتعملون أعمالا هي أدق في أعينكم من الشعر إن كنا لنعدها على عهد النبي صلى الله عليه وسلم من الموبقات قال أبو عبد الله يعني بذلك المهلكات (أخرجه البخاري في صحيحه –  (8/ 103)

“You perpetrate certain sins and regard those sins to be more insignificant than a straw. But, at the time of the Prophet (sallallahu alayhi wa sallam) we used to count those sins among those things that can destroy a man.” (Sahih al-Bukhari, 8 / 103)

Similarly, ‘Abdullah bin Mas’ud (may Allah be pleased with him) said,

عبد الله بن مسعود حديثين أحدهما عن النبي صلى الله عليه وسلم والآخر عن نفسه قال إن المؤمن يرى ذنوبه كأنه قاعد تحت جبل يخاف أن يقع عليه وإن الفاجر يرى ذنوبه كذباب مر على أنفه فقال به هكذا قال أبو شهاب بيده فوق أنفه (أخرجه البخاري في صحيحه – (8/ 67)

 “A believer treats a sin as if it is a mountain over his head that may fall on him any moment. Whereas a regular violator looks at them as a fly that perked on his nose and he waived it away with his hand.” (Sahih al-Bukhari, 8 / 67)

By undermining any sin, a person will tend to commit that sin more frequently. Thus, the prophet (sallahu alayhi wa sallam) said,

عن عبد الله بن مسعود أن رسول الله صلى الله عليه وسلم قال إياكم ومحقرات الذنوب فإنهن يجتمعن على الرجل حتى يهلكنه (أخرجه أحمد في مسنده – (6/ 367)

“Beware of undermining sins. Verily, they gather upon a man until they destroy him.” (Musnad Ahmad, 6/367)

In short, every sin is damaging and a rebellion in its own right, and the conscientious Muslim must strive to avoid it at all cost. The devil makes us trivialize sins so that we do not repent to Allah.

Whilst watching porn is relatively lower than drinking wine, it is still a major sin (Gunah e Kabeerah). Looking at such indecent acts blackens a person’s heart.  In a Hadith, this has been termed as “Adultery of the eye”. Moreover, it can lead to marital problems, as watching such movies could result in one not being satisfied with one’s spouse. Besides all the medical and psychological harms of porn, it is a means of incurring the wrath of Allah. Hence, it should be avoided at all costs.

Selling animate objects

Selling animate objects

01 Jul 2018 Ref-No#: 779

Assalāmu `alaikum Warahmatullāhi Wabarakatuh,

There is a particular item that is trending at the moment and has potential to make a lot of income for the sellers. I wanted to know if selling it was permissible, as it is a small toy although I don’t know if this will fall under imitating Allah’s creation.

Here are a few links to the item:

https://www.aliexpress.com/item/Tendway-Cable-Management-Protector-Winder-Cable-Animal-Shaped-Tiger-Cable-Dog-Shape-Earphone-Accessories-Parts/32879910108.html

https://www.aliexpress.com/item/Dropshipping-1pcs-Cable-Protector-Dog-Cat-Animal-For-Iphone-Shark-Bite-Mobile-Phone-Connector-Accessory-Organizer/32873403818.html

You can also do a search for animal cable protector to see the item.

It is used as a cable protector, to protect your phone cable from breaking and damage.

Could you please let me know if this is permissible to sell, as I would like to sell this as soon as possible while it is still trending and has potential.

JazakAllah Khair

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Pictures and sculptures resembling living beings are prohibited in Shari’ah. If any item resemble living beings with prominent features such as eyes, a nose, mouth, ears, body structure, etc. then it will not be permissible to sell such items.

Although the item is used to protect the phone cable, there is no doubt that the design plays an important role, and hence, it is also called ‘animal’ cable protector. Thus, it is not permissible to sell these.

Stay away for the pleasure of Allah, and Allah will bless you with the same income and even more from other avenues.

References

عن أبي طلحة رضي الله عنهم عن النبي صلى الله عليه وسلم قال لا تدخل الملائكة بيتا فيه كلب ولا صورة (متفق عليه)

ويدخل فيه فرس أو ثور من خزف لاستيناس الصبي لانه لا قيمة له، ولا يضمن متلفه (سكب الأنهر على هامش مجمع الأنهر، ج 3، ص 78)

 (اشترى ثورا أو فرسا من خزف) للاجل (استئناس الصبي لا يصح و) لا قيمة له ف (- لا يضمن متلفه وقيل بخلافه) يصح ويضمن. قنية.

وفي آخر حظر المجتبى عن أبي يوسف: يجوز بيع اللعبة وأن يلعب بها الصبيان (رد المحتار، 5/ 226، سعيد)

إمداد الأحكام، (ج 3 – ص 378)

احسن الفتاوى ، (ج 8 – ص 442)

محمود الفتاوى، (ج 3- ص 19)

فتاوى حقانية، (ج 6، ص 54)

Learning how to love Allah

Learning how to love Allah

01 Jul 2018 Ref-No#: 769

Asselamu Alaykum
Some of the Surahs that we read during salah are made up of: “We are Allahs slaves”, ” Please have mercy on us” , “Save us from hellfire” etc. These make me disbelieve the Love of Allah, his kindness, his Care on us etc. When we say “Oh Allah please Have mercy on us” it is as if he WANTS to punish us (astaghfirullah), When we say “we are your slaves” Then I think of a Slave master who is bad to his slaves, And when we say “Save us from Hellfire” I think that I am deemed to go to hell.
I just want to love Allah and to recognize his love for me too. Because of these thoughts, I’m also leaving Salah sometimes. Please help me my dear brother.

Answer

Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Allah Ta’ala has showered us with every bounty which we enjoy. Allah blessed us with our limbs, our health, our wealth, our luxuries, the air that we breathe, etc. The primary reason for giving us all of these is so that we can utilise these bounties in the obedience of Allah. Yet, inspite of us continuously breaking every commandment of Allah, Allah does not seize these bounties from us. Is this not a clear indication of the great mercy and love that Allah has for us?

The Prophet (sallallahu alayhi wa sallam) explained the great love Allah SWT has for us. Abu Hurairah (may Allah be pleased with him) narrates,

وعن أبي هريرة رضي الله عنه، عن النبيِّ صلى الله عليه وسلم قال: إنَّ لله مائة رحمة، أنزل منها رَحمةً واحدة بين الجنِّ والإنس والبهائم والهوام، فبِها يتعاطفون، وبها يتراحَمون، وبها تعطف الوحشُ على ولدها، وأخَّر الله تسعًا وتسعين رحمة يَرحم بها عبادَه يوم القيامة (رواه مسلم)

The Prophet (sallallahu alayhi wa sallam) said: “Allah has one hundred parts of mercy, of which He sent down one between the jinn, mankind, the animals and the insects. By means of just that one part, all these creations are compassionate and merciful to one another, and wild animals are kind to their offspring. And Allah has held back ninety-nine parts of mercy with which He will be merciful to His slaves of the Day of Resurrection.” (Sahih Muslim)

In another narration, Umar (may Allah be pleased with him) said,

وعن عمر بن الخطاب رضي الله عنه أنَّه قال: قُدِم على رسول الله صلى الله عليه وسلم بِسَبي، فإذا امرأة من السَّبي تَبتغي، إذا وجدَت صبيًّا في السَّبي أخذَته فألصقَته ببطنها وأرضعَته، فقال لنا رسولُ الله صلى الله عليه وسلم: «أترون هذه المرأة طارحَةً ولدَها في النَّار؟»، قلنا: لا والله وهي تقدِر على أن لا تطرَحَه، فقال رسولُ الله صلى الله عليه وسلم: «للهُ أَرحم بعباده من هذه بولدها»؛ (رواه مسلم).

“Prisoners were brought before the Prophet (sallallahu alayhi wa sallam) and behold, there was a woman among the prisoners who was searching (for her son). When she found her child she embraced him and put him to her breast. The Prophet said to us, “Do you think that this lady can throw her son in the fire?” We replied, “No, if she has the power to not throw him (in the fire), she will never do so.” The Prophet then said, “Allah is more merciful to His slaves than this lady is to her son.”  (Sahih Muslim)

This proves that Allah loves us and is merciful to us beyond what we can imagine. Our actions demand the immediate withdrawal of every bounty, but Allah does not take away any.

Likewise, in the hereafter too, Allah will enter us into Jannah solely through His mercy.

Abu Hurairah (may Allah be pleased with him) narrated:

عن أبي هريرة، عن رسول الله صلى الله عليه وسلم أنه قال: «لن ينجي أحدا منكم عمله» قال رجل: ولا إياك؟ يا رسول الله قال: «ولا إياي، إلا أن يتغمدني الله منه برحمة» (رواه مسلم).

The Prophet (peace and blessings of Allah be upon him) said: “No one’s deeds will ever be a means of his salvation.” A person asked, “Not even you, O Messenger of Allah?” He said, “No, not even me, unless Allah showers me with His mercy.” (al-Bukhari, Muslim)

Ofcourse, there will be those too who transgressed so much that they will have to be purified with punishment.

Here we should realise that Punishment is not an indication of ill-will or hatred. Inspite of having utmost love for their children, parents still punish them when they are disobedient. Similarly, governments imprison and penalise transgressors.

Had there been no system of punishment, there would be no order in this world. Every person would have been at liberty to do as he desires. There would be absolute chaos.

Assuming there was no reward and punishment, why would a person then obey Allah? What would motivate a person to wake up on a cold morning to pray Fajr? If there was no punishment, why would a person stay away from wine, adultery, lies etc? Thus, it is only logical that Allah rewards those who strive to follow His laws, and punishes those who violate his commandments. An important point to note is that everything that Allah has prohibited is in fact, to protect us from the harms of it, and everything that Allah has ordained or encouraged upon us is to our benefit.

Inspite of this, Allah looks for excuses to forgive and reward us. On small actions Allah is prepared to grant huge rewards. A person only intends to do some good action, and already one good deed is recorded for him. If he then carries that good deed out, the angels records a minimum of ten rewards for him. On the other hand, when we sin, Allah commands the angels not to record the sin immediately, because Allah is waiting for us to repent. If after this respite we do not repent, only one sin is recorded.

From this we can understand the vast mercy of Allah. Allahs mercy is much more than His anger. Allah Himself says:

﴿ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ﴾ [الأعراف: 156]

“But My mercy encompasses all things.” (al-Araaf, 156)

 ﴿ نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ ﴾ [الحجر: 49].

“Declare (O Muhammad) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful. [15:49-50]

And in another verse Allah said,

﴿ قُلْ لِمَنْ مَا فِي السَّمَوَاتِ وَالْأَرْضِ قُلْ لِلَّهِ كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ﴾ [الأنعام: 12]

“Say: ‘To whom belongs what is in the heavens and the earth?” Say: ‘To Allah, He has prescribed mercy on Himself…” (al-Inaam, 12)

Hence, we are to be blamed for disobeying Allah. But since Allah left the doors of repentance open, we can always turn back to Him.

Brother, think of it with the following example: a widow goes out of her way to bring up her child as a single parent. She sacrifices all her needs for the luxuries of this child. She goes to bed hungry just so that her child can get good education. Yet, after years of this sacrifice, the child kicks the mother out of his house. Now, is it not only fair that the child should be exhorted to beg his mother for forgiveness? Imagine his mother promises, that if he comes to her just once, then inspite of his disloyalty and cruelness, she will not only accept him, but she will show him excessive kindness. Can anyone then claim that it is cruel for the mother to expect the son to ask her forgiveness?

Allah is even more kind to us. Allah gave us the air to breath, Allah feeds us, Allah gave us every limb and organ, Allah blessed us with so many bounties, yet we disobey Allah. Allah has the full right to destroy us and take every bounty away from us. Yet, in spite of that, Allah has so much forbearance. So should we not beg Allah to forgive us and have mercy on us? Is the fault not ours?

Bear in mind that once we turn to Allah in repentance, Allah not forgives all our wrongdoings, but He turns all them into good deeds. So when we ask Allah to forgive us and have mercy on us, we should rather think of a disobedient, disloyal and ungrateful child repenting to his mother.

These are just a handful of narrations and verses that show the mercy and love of Allah for His bondsmen. The Qur’an and Hadith are replete with quotes that prove Allah’s mercy and love far outweigh His wrath and anger. So my dear we should as a believer have hope in Allah’s mercy and at the same time fear His wrath, so that we live in a balanced manner. Too much hope will cause a person to do as he pleases and expect Allah to forgive him, while too much fear will cause him to become despondent and give up.

So focus on Allah’s love for you while carrying out actions that will be pleasing to Him and strive to please Him just as an indebted son would strive to please his parents. If at all Shaytaan whispers any such doubts to you again, then say “I believe in Allah” and cast them aside.