Surah 2 Ayah 268

Tafsir of Surah Baqarah (2) Verse 268

Author: Ibn Kathir

Source: Trans. Abu Iyaad

Article ID : TFS040001  [5258]

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The shaytaan threatens you with poverty and bids you to conduct unseemly. Allah promises you his forgiveness and bounties. And Allah cares for all and He knows all things. [Baqarah 2:268]

And the speech of Allaah "The shaytaan threatens you with poverty and bids you to conduct unseemly. Allaah promises you his forgiveness and bounties. And Allaah cares for all and He knows all things." Ibn Abi Haatim said on the authority of Abdullah bin Ma'sood who said that the Messenger of Allaah (SalAllaahu alaihe wa sallam) said "Verily, shaytaan exercises his influence upon the son of Aadam and so does the angel exercise his influence (upon him). The influence of shaytaan is that he holds the promise of evil and denial/rejection of truth. And the influence of the angel is that he holds the promise of good and the affirmation of the truth. He who perceives this (that is the promise of good and the affirmation of truth), he should understand that it is from Allaah, so he should praise Allaah, and he who finds contrary to it he should seek refuge (in Allaah) from shaytaan." thereupon he recited "The shaytaan threatens you with poverty and bids you to conduct unseemly. Allaah promises you his forgiveness and bounties." (upto) the (end of the) ayah [Ibn Abi Hatim, Tirmidhi].

And the meaning of the speech of Allah "The shaytaan threatens you with poverty" that is, frightened of poverty so that you hold what is in your hands and so you don’t spend for the pleasure of Allaah. "And he (shaytaan) bids you to conduct unseemly" meaning besides preventing you from spending for fear of poverty, he commands you in disobedience and in sin and in what has been made haraam and to be in contradiction (disobedient) to the Creator. Allaah the Exalted said "And Allaah promises you His forgiveness and bounties" meaning, in contrast to what shaytaan commands you, in the shameful (unseemly conduct) "and bounties" meaning, in contrast to what shaytaan makes you fear of poverty " and Allaah cares for all and knows all things."

The Truth about Bottled Water - Is it really better than tap water?

http://www.allaboutwater.org/bottled-water.html

What are Parabens?

What Are Parabens?

Parabens are commonly used as preservatives in personal care products, topical pharmaceuticals, and, sparingly, as a food additive. Parabens are easy to identify by looking at a package's ingredients list for words that include "paraben", such as methylparaben, propylparaben, or butylparaben. Several parabens are often used in combination and/or with additional preservatives to protect products from microbial growth.

You can find parabens in most shampoos, conditioners, cosmetics, shaving products, personal lubricants, and countless other personal care products.

Parabens have been shown to be readily absorbed by the skin, then metabolized and excreted by the body. Parabens are not known to bioaccumulate in the body, according to the Environmental Working Group's Skin Deep Database.

Are Parabens Dangerous?

To answer definitively whether parabens cause health issues, additional scientific studies need to be conducted. Parabens have been used in cosmetics and other products for decades, yet no studies have addressed the long-term effect of paraben use. In the basically self-governing personal care and cosmetic industries, manufacturers may use nearly any ingredient without rigorous tests for safety. In a 2006 online paraben fact sheet, the FDA's Office of Cosmetics and Colors states, "in general, cosmetic manufacturers may use any ingredient they choose, except for a few ingredients that are prohibited by regulation."

The controversy over the safety of paraben use stems from the results of a 2004 study that found parabens in breast cancer tumors. The study also pointed out how parabens can mimic estrogen and act as a possible endocrine disruptor in the body. Subsequent studies have concluded that parabens act as weak estrogen mimickers. Since estrogen and estrogen-like chemicals have been strongly associated with the development of diseases such as breast cancer, avoiding parabens seems like a reasonable idea until adequate research can prove otherwise.

For more information, see the Breast Cancer Fund's The Connection Between Cosmetics and Breast Cancer, an informative chart to help you avoid chemicals in cosmetics that have been associated with increased breast cancer risk.

How to Find Paraben-Free Products

Many companies have heard consumers' cry for paraben-free products. Easy to find paraben-free brands include Burt's Bees, Aubrey Organics, and Tom's of Maine. More companies are improving the formulas of their products and replacing harmful parabens with alternative preservatives all the time.

The best way to ensure the products you use are paraben-free is to check the ingredient list for any word containing "paraben." Before you buy online, check the EWG's Skin Deep Database, which lists ingredients for thousands of personal care products and their safety rating.

Read more: http://www.brighthub.com/environment/green-living/articles/37316.aspx#ixzz1EpvxdNDX

Two Dangers in Your Bathroom

Sodium Lauryl Sulfate and Sodium Laureth Sulfate

This inexpensive detergent is commonly used in cosmetic cleansers, toothpaste, hair shampoos, bath and shower gels, bubble baths, etc. - It is probably the most dangerous ingredient used in skin and hair-care products. In the cleaning industry SLS is used in garage floor cleaners, engine degreasers, car-wash soaps, etc. It is very corrosive and readily attacks greasy surfaces.

Sodium lauryl sulfate is used throughout the world for clinical testing as a primary skin irritant. Laboratories use it to irritate skin on test animals and humans so that they may then test healing agents to see how effective they are on the irritated skin.

A study at the University of Georgia Medical College, indicated that SLS penetrated into the eyes as well as brain, heart, liver, etc., and showed long-term retention in the tissues. The study also indicated that SLS penetrated young children's eyes and prevented them from developing properly and caused cataracts to develop In adults.

May cause hair loss by attacking the follicle. Classified as a drug in bubble baths because it eats away skin protection and causes rashes and infection to occur.

Is potentially harmful to skin and hair. Cleans by corrosion. Dries skin by stripping the protective lipids from the surface so it can't effectively regulate moisture.

Another extremely serious problem is the connection of SLS with nitrate contamination. SLS reacts with many types of ingredients used in skin products and forms nitrosomines (nitrates). Nitrates are potential cancer-causing carcinogenics.

Because of the alarming penetrating power of SLS, large amounts of these known carcinogens are absorbed through the skin into the body. A variation of SLS is SODIUM LAURETH SULFATE (Sodium Lauryl Ether Sulfate- SLES). It exhibits many of the same characteristics and is a higher-foaming variation of SLS.

Sodium Lauryl Sulfate from Natural Sources is not Necessarily Safe

Besides the direct harm that Linear alyl sodium sulfonates can cause to the surface of your skin other risks are associated with the use of these substances. As with many synthetic compounds, these surfactants will carry with them minute amounts of trace impurities. Sodium lauryl sulfate can be produced from palm oil, it is know as the coconut surfactant. Because of this sodium lauryl sulfate is often regarded as a safe, natural source surfactant. Unfortunately, though it is derived from plant sources, it can not be expected to be toxin free.

The manufacturing processes used to create sodium lauryl sulfate are still subject to tainting with dioxins even when they are produced from plant sources. Benzenes may also be present as impurities. These toxins are carcinogenic and are harmful to the unborn. Not only are they harmful to the person who uses the detergent that accidentally contains them, but, they are frequently leaked into the environment during the manufacturing of the surfactant. Outbreaks of dermatitis, in Scandinavia, on a couple of occasions, were traced to impurities which were present in particular improperly processed batches of sodium lauryl sulfate used to produce detergent with.

Read more: http://www.brighthub.com/environment/green-living/articles/17616.aspx#ixzz1EobcAZGb

http://www.muslimaat.info/images/children/poemmuslimchild.pdf

http://ummidris.multiply.com/journal/item/134/In_need_of_support_from_any_who_read

"The Great Outdoors"

Collective Rulings Concerning Women Giving Da'wah

Collective Rulings Concerning Women in Da'wah

By Shaykh Abdul Azeez Ibn Abdullah Ibn Baaz (d.1420H)

[Q.1] `What do you say about the woman's role in calling to Allaah?'

[A.1] `She is like the man, she should call to Allaah, and order the good and forbid the evil, since the texts from the Noble Qur`aan and the Pure Sunnah prove this, and the words of the scholars are clear about this. So she should call to Allaah, order the good and forbid evil in accordance with the manners prescribed in the sharee'ah (revelation) which are required from the man. [1] Along with this, she should not be diverted from calling to Allaah by impatience and by lack of perseverance due to the fact that some people belittle her or abuse her, or make fun of her.  Rather, she should bear that and patiently persevere - even if she sees something from the people that may be counted as being mockery.

She should also take care of another matter, which is that she should be an example of chastity and cover herself with hijaab in front of males who are not mahram for her and she should avoid  mixing with men.  Rather her da'wah (call) should be done while  taking care to avoid everything for which she would be censured.

So, if she gives da'wah to men, then she does so while wearing proper hijaab and without being alone with any one of them.  And if she gives da'wah to women, she does so with wisdom and pure manners and conduct so that no one remonstrates with her and asks her why she does not begin with herself.

She should also avoid clothing which, will be a trial (fitnah) for the people, and she should keep far away from every cause of fitnah , such as revealing her beauty and speaking in a sensual manner - which would be censured. Rather, she should take care to call to Allaah in a manner which will not harm her Religion, or her reputation.'' [2]

[Q.2] `What is the knowledge needed by a caller to Allaah and for ordering the good and forbidding evil?'

[A.2] ``It is necessary for the (Daa'ee) caller to Allaah and who is ordering the good and forbidding evil to do so with knowledge. Allaah states: ``Say: This is my way, I call unto Allaah upon knowledge ( 'alal-baseerah ).'' [Soorah Yoosuf 12:108]

Knowledge is defined as what Allaah has stated in His Noble Book, or what was stated by the Messenger ( sallallaahu 'alayhi wa sallam ) in his authentic Sunnah . Both actions should be based on the Noble Qur`aan and the Pure Sunnah . The caller will know from them what Allaah has ordered and what He has forbidden. She will know the methodology of the Messenger (sallallaahu 'alayhi wa sallam) in Da'wah to Allaah and disavowal of evil, and the method of his companions (radiyallaahu 'anhum).

The caller can do this by looking at the reference books of hadeeth and paying close attention to the Noble Qur`aan and referring to the statements of the scholars in this regard for they have written much on this topic and laid the necessary foundation. What will put one in position to fulfill these matters is to give attention to it to the point that they are upon clear knowledge of the Book of Allaah and the Sunnah of His Messenger (sallallaahu 'alayhi wa sallam) in order to put matters in their proper place.  The caller can put the call to good in its proper place and ordering to the good and forbidding the evil in its proper place clearly and with knowledge until they will not fall into disavowing or forbidding a wrong with what may be worse.  Also to not call to good in a manner which may lead to an evil worse than if they merely left off calling to that good thing. The point is to emphasize the necessity of the caller possessing knowledge so that they may put matters in their proper place.'' [3]

[Q.3] `If a believing woman sees someone from her near relatives committing some sins, then what should her stance be?'

[A.3] ``She should forbid the evil in a good manner and with good words, gentleness and kindness - since it may be that the sinful person may be ignorant or ill-tempered and if they are strongly censured it will only make them worse.  She should therefore forbid the evil with a nice manner and good words and with clear proof from what Allaah and His Messenger said and while making du'aa (supplication) for them that they be guided so that estrangement is not caused between them.  This is how ordering the good and forbidding evil should be.  It should be with knowledge, insight and clarity, gentleness and forbearance as will help the one being censured to accept it and not be averse and resist it.  The one ordering the good and forbidding the evil should therefore endeavor to use words which one hopes will be a reason for acceptance of the truth.'' [4]

Footnotes:

[1] Refer to the following fatwaa (Islaamic ruling) for a clearer explanation of this point.

[2] Majmoo'ul-Fataawaa wa Maqaalaatul-Mutanawwi`ah (4/240) of Shaykh Ibn Baaz

[3] Majmoo'ul-Fataawaa wa Maqaalaatul-Mutanawwi`ah (4/232 - 233)

[4] Majmoo'ul-Fataawaa wa Maqaalaatul-Mutanawwi`ah (4/233)

Female Mufti

Female Mufti

Fatimah al-Samarqandiyyah Rahimahal-lah was the daughter of Sheikh Ala-uddin Muhammad Ibn Ahmad Ibn Abi Ahmad al-Samarqandi Rahimahul-lah, the author of Tuhfat al-Fuqaha. A commentary on this book, entitled Bada'i us-Sanaa'i, was written by Imam Abu Bakr Ibn Masoud Al-Kaasaani Rahimahul-lah, a student of Sheikh Ala'uddin. This commentary is one of the masterpieces of Hanafi Fiqh.  When Imam Kaasaani presented this book before his mentor, he was so pleased with it and accepted it as a mahr for his daughter's marriage to him. Fatimah had received proposals from the kings of the time but these had been rejected by her father. Contemporary scholars would say: "He wrote a commentary on his Tuhfah and married his daughter!

 

To understand the scholarly greatness of this woman we first need to understand the luminosity of her husband. Imam Kaasaani was one of the great scholars of his time. He was known by the title 'Malikul Ulama' - the Ruler of the Scholars. His status can be gauged from his magnum opus, Bada'i us-Sanaa'i, in ten volumes. According to a number of Ulama, including Alaamah Aabideen Shaami Rahimahul-lah and others, this book is without a parallel in its field. He was extremely knowledgeable in the usool and furoo’, the principles and derivatives of jurisprudence. After completing his studies in Bukhara he traveled to Byzantium. From there he took up a position of teaching Hadeeth and Fiqh at Aleppo on the insistence of Noor ud-Deen Mahmood Ibn Zangi. Imam Kaasaani became renowned as a great scholar and author who was not afraid to speak out against the Mu’tazilah and the Innovators in his lectures. He was a dedicated teacher who took special care in teaching. Amazingly historical sources mention: "When he was in doubt he would consult his wife. She would advise him regarding the correct opinion and he would then accept her opinion."

Fatimah was a great scholar of hadeeth and Fiqh. She had memorized her father's compilation, Tuhfat al-Fuqaha. She was so proficient that when fatawaa were passed from this household, they would bear her signature, together with the signature of her father and her husband.

Lessons

1. Such women are the true role models for Muslim women to emulate. Their biographies have far more to offer than the film actresses, pop-stars and fashion models who have unfortunately been made into icons on the grounds of superficial beauty. 
2. An intelligent father sees to the religious upbringing of his daughter and marries her to the pious not necessarily the wealthy and influential.

References

1. Raddul Mukhtaar
2. Taaj at-Taarijim fi Tabaqaatil Hanafiyyah
3. Iqd ul-Jumaan fi Taareekh Ahl al-Zamaan
4. Bughyatut talab Fi Taareekh Halb


Taken from www.back2thebasics.net

http://maktabah2.multiply.com/journal/item/208/112_-_Very_Important_About_Unmarked_Police

Polishing The Hearts

Polishing the Hearts

Imaam ibn al-Qayyim al-Jawziyyah (d.751 H), rahimahullaah ¹

From al-Istiqaamah magazine Shawwal 1418H/ February 1998

Allaah - the Most High - said:

"O you who believe! Remember Allaah and remember Him a lot." [Soorah al-Ahzaab 33:4I].

"Those men and women who remember Allaah a lot." [Soorah al-Ahzaab 33:35].

"So when you have finished the rights of your Pilgrimage, then remember Allaah as you remember your fore-father, or with more intense remembrance." [Soorah al-Baqarah 2:200].

These verses contain a command to remember Allaah intensely and abundantly, since the worshipper is in dire need of [remembering Allaah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dhikr (remembrance) of Allaah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allaah is far greater than any benefits that can be gained. One of the 'aarifeen (those who are knowledgeable about Allaah) said:"If a person were to spend such and such number of years engaged [in the dhikr of Allaah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained."

Al-Bayhaqee relates from 'Aaishah radiallaahu 'anhaa that the Prophet sallallaahu 'alayhi wa sallam said: "There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement" ²

Mu'aadh ibn jabal radiallaahu 'anhu relates that the Prophet sallallaahu 'alayhi wa sallam said: "The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allaah." ³

Mu'aadh ibn Jabal also relates that Allaah's Messenger sallallaahu 'alayhi wa sallam was asked: What action is the most beloved to Allaah? So he replied: "That you continue to keep your tongue moist with the dhikr of Allaah, until you die." ⁴

POLISHING THE HEART

Abu Dardaa radiallaahu 'anhu said:"For everything there is a polish and the polish for the heart is the dhikr of Allaah".

Al-Bayhaqee relates from Ibn 'Umar radiallaahu 'anhu that AlIaah's Messenger sallallaahu 'alayhi wa sallam said: "For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allaah. There is nothing more potent in saving a person from the punishment of Allaah than the dhikr of Allaah." It was said: Not even Jihaad in the path of Allaah. So he replied: "Not even if you were to continue striking with your sword until it breaks."5

There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of AIlaah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished. And hearts become rusty due to two things:-

(i) neglecting remembering Allaah, and

(ii) committing sins.

The polish for these two things is:-

(i) seeking Allaah's forgiveness and

(ii) dhikr.

CONFUSING TRUTH WITH FALSEHOOD

Whoever neglects [remembering Allaah] most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision. Allaah - the Most High - said:
"And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost]." [Soorah al-Kahf 18:28].

QUALITIES OF A GUIDE

So when a worshipper desires to follow another person, then let him see: Is this person from the people of dhikr, or from the people who are negligent [about remembering Allaah]? Does this person judge in accordance with his whims and desires, or by the Revelation? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose deeds are lost.

The term furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:- (i) losing the rewards of that type of action which is essential to do, and in which lies success and happiness; (ii) exceeding the limits of something; (iii) being destroyed; and (iv) opposing the truth. Each of these sayings are very close in meaning to each other.

The point is that Allaah - the One free from all imperfections, the Most High - has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his shaykh, or the person who's example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dhikr of Allaah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly.

Indeed, there is no difference between the living and the dead, except with the dhikr of Allaah; since [the Prophet sallallaahu 'alayhi wa sallam] said: "The example of one who remembers Allaah and someone who does not, is like the example between the living and the dead."6

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FOOTNOTES

1. AI-Waabilus-Sayyib min Kalimit-Tayyib (pp.78-82).

2. Hasan: Related by Abu Nu'aym in al-Hiliyatul-Awliyaa (51361-362). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.5720).

3. Saheeh: Related by lbnus-Sunnee in 'Aml al-Yawma wal-Laylah (no.3). Refer to Saheehul-Jaami' (no.5446).

4. Hasan: Related by lbn Hibbaan (no.2318). It was authenticated by Shaykh Saleem al-Hilaalee in Saheeh al-Waabilus-Sayyib (p.80).

5. Saheeh: Related by Ahmad (4/352), from Mu'aadh ibn Jabal radiallaahu 'anhu. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.5644).

6. Related by al-Bukhaaree (11/208) and Muslim (1/539).

Questions to Shaykh Falaah Ismaa'eel concerning Shadeed Muhammad - Important!!

http://www.troid.org/media/audio/FI_qashadeedh.mp3

The Conditions for the Prayer (9)

The Conditions for the Prayer are 9:

1. Islaam

2. Sanity

3. Reaching the age of Maturity

4. Lack of Ritual Impurity (Ablution)

5. Removal of Filth

6. Covering the Awrah

7. Entering of the Proper Time

8. Facing the Qiblah

9. The Intention


Taken from: "Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa" By Imam Muhammad bin Abdil Wahhab [D. 1206H]

Disobedience is a Fierce Enemy to Mankind

Disobedience is a Fierce Enemy to Mankind



From among the punishments of sin is that disobedience becomes a fierce enemy to mankind like an army which fortifies itself and prepares for war.

That is to say that Allaah tests the Son of Adam with an enemy who does not leave his side for a single moment; a companion who is never remiss in thinking about him, nor is he neglectful of him. This adversary to man, Iblees and his tribe, are able see the human being from a standpoint where he can’t see them. He exerts every effort to unleash his hostility under every circumstance.   

In his plotting, he doesn’t leave anything out. Iblees is able to reach his foe and attach himself to him. This opponent seeks the help of the Shayateen and Jinn in his battle against the offspring of Adam. He throws his net over them and wishes disaster. This enemy lays traps around the servant. He lays these traps and nets for him and says to his helpers," Draw near to your enemy, and the enemy of your father! Don't let him slip away from you and attain his portion in the Paradise, leaving you to attain your share of the fire; his portion is mercy and your portion shall be a curse. You are aware of the disgrace, curse and the separation from Allaah's mercy that has been inflicted upon me. Adam is the cause of that. So, exert every effort to sway his progeny to join us as companions in this misery. And remember a band of them have already escaped us whose righteous are in Jannah.

Allaah has informed us about our enemy. He has commanded us to stand ready against him when He told Adam that his descendants would be tested with an enemy accompanied by armies and forces that would be given authority over them. Also, in their encounter with this foe, they should be aware that the army of their enemy is reinforced by soldiers and comrades. Know that the battle is waged in this abode during the extent of his life which is, in comparison to the next life, is like the extent of o­ne breath.

Allaah has purchased from the believers as the cost for entering Jannah, their souls and wealth. They fight for the sake of Allaah. They kill and are killed-all for the pleasure of their Lord. Allaah has informed us of this sure promise in the most honorable of books- The Torah, The Injeel and the Quran .He states that He doesn't break any promise. Following this, Allaah orders the servants to rejoice in this bargain. Whosoever wants to know the value of this trade then let him look to who is the purchaser? Let him look at the cost that is paid for   this commodity. And look to He who fulfills this contract.  Is there any success greater than this? Is there  a transaction   more profitable than this? Allaah has guaranteed this   for the believers in....

From "The Illness and the Cure" by Ibn Qayyim.
Published by Germantown Masjid 2007.
Translated by Abu Alim Rasheed Salahuddin and Abu Aaliyah Abdullah bin Dwight Battle

Ask the people of Knowledge If You Do Not Know

"Ask the People of Knowledge If you do not know."

Shaykh Muhammad ibn Sâlih al-'Uthaymeen
 
Q.1 Is da'wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da'wah to Allâh?

A.1 Shaykh ibn al-'Uthaymîn - hafidhahullâh - replied: “When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu 'alayhi wa sallam said: “Convey from me, even if it is one verse.” [1] So it is not a condition upon the dâ'î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible. Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,' so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil. So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da'wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]

Q.2 What is the difference between a Scholar and a dâ'î?

A.2 “The difference between the Scholar and the dâ'î is clear. The dâ'î is one who strives to convey the message of the Sharî'ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring). The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ'î. However, if the Scholar is not a dâ'î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu 'alayhi wa sallam. This is because the Prophets - may Allâh's peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu 'alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune.” [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws. As for the saying of some of the people that it is permissible to become a dâ'î without knowledge, then if they mean a dâ'î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ'î not having knowledge what to do da'wah with, nor having knowledge what to do daw'ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]

Q. 3 Allâh says: “And your Lord says: Call upon Me and I will respond to your supplication.” So why is it that a person's du'â (supplication) is sometimes un-answered?

A.3 The honourable Shaykh answered by saying: “All praise is due to Allâh, Lord of the worlds. The Salâh (prayers) and Salâm (peace) of Allâh be upon our Prophet Muhammad; and upon his Family and Companions. I ask Allâh for the ability to be correct in belief, speech and actions, for myself and for my brothers. Allâh says: “And your Lord says: call upon Me and I will respond to your call. Verily those who are too arrogant to worship Me will enter Hell in humiliation.” The questioner stated that he did indeed invoke Allâh - the Mighty and Majestic - but was not answered by Allâh. So he is in doubt with respect to this noble verse, in which Allâh promises to answer the one who supplicates to Him, and Allâh - the One free from all imperfections - never breaks His promise. The clarification of this is that there exists certain conditions that must be fulfilled, in order for supplications to be answered. These conditions are:- Firstly: Sincerity to Allâh - the Mighty and Majestic. That is to say, one must be sincere in his supplication, so he turns to Allâh - the One free from all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allâh - the Most Perfect, the Most High - is capable of answering his supplication and hoping to be answered. Secondly: During supplication, the caller should feel that he is in great need of Allâh - the Most Perfect, the Most High - infact in dire need; and that only Allâh alone answers the supplication of the one in distress and the One who removes evil. Thirdly: The caller should refrain from unlawful (harâm) matters, since this acts as a barrier between the caller and his supplication being answered - as has been established in the authentic hadîth, from the Prophet sallallâhu 'alayhi wa sallam who said: “Indeed Allâh - the Most High - is good and accepts only that which is good. Allâh has ordered the Believers to do that which He commanded the Messengers. Allâh - the Most High - has said: “O you Messengers! Eat of the good things and do righteous actions.” [8] And He - the Most High - says: “O you who believe! Eat of the good things wherewith We have provided.” [9] Then he mentioned (the case of a man) who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying: O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!” [10]

So the Prophet sallallâhu 'alayhi wa sallam explained the unlikelihood that this person's supplication would be answered, even after fulfilling the apparent factors which aid the supplication being answered; which are:- One: Raising ones' hands towards the sky - meaning to Allâh, the Mighty and Majestic, since He is above the skies, above His ‘Arsh (throne). Extending the hands out towards Allâh - the Mighty and Majestic - is amongst the causes of response; as is shown in the hadîth related by Imâm Ahmad in his Musnad: “Indeed your Lord is Alive, Most generous. His feels shy that when his servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing.” [11] Two: This man called upon Allâh - the Most High - using the name Rabb (Lord). Seeking the means of approach (tawassul) to Allâh with this name is also regarded as one of the causes of response to the supplication because the Rabb is the Creator, the Owner, the Governer of all affairs - so the reign of the Heavens and the earth are in His Hands.  Due to this, you will find that most of the supplications made in the Generous Qur‘ân are by this name: “Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female ... ” [12] So seeking the means of approach to Allâh - the Most High - by this name is one of the causes of response to the supplication. Three: This man was a traveler, and journeying is often a cause for response to the supplication, because a person feels more in need of Allâh - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to retreat to Allâh and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadîth attributed to the Prophet sallallâhu 'alayhi wa sallam: “Allâh descends to the lowest heaven, in the evening on the day of 'Arafah, boasting to the angels about those standing at 'Arafah; and says: They come to me dusty and disheveled from all directions.” [13] However, these factors did not bring about anything, because his food, drink, clothing and nourishment were all unlawful. So the Prophet sallallâhu 'alayhi wa sallam remarked: “So how can it be answered!” Therefore, if these conditions are not satisfied, then the question of being answered will seem distant. However, if they are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allâh - the Mighty and Majestic - knows and the supplicating one does not know what this wisdom is; and maybe that you like a thing and it is bad for you. Thus, when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allâh stores it for him, until the Day of Resurrection, and he then gets a greater reward. This is so, because the one calling - invoked Allâh, fulfilled the conditions and was not answered or was saved from a greater evil - is in the position of having carried out the causes and being prevented from being answered and therefore has a two-fold reward. Once for supplicating, and another for his trial of not being answered. So that which is greater and more complete is stored for him with Allâh - the Mighty and Majestic. Also of importance is that the one supplicating should not express that he is not being answered, for this action in itself is a reason for the supplication not being answered - as the Prophet sallallâhu 'alayhi wa sallam said: “A servant's prayer continues to be answered as long as he does not ask for anything sinful or breaking ties of relations, as long as he does not become impatient.” It was said: How does one become impatient O Messenger of Allâh? He said: He says: “I have supplicated, I have supplicated, but it has not been answered. Thereby becoming despondent and abandon supplicating.” [14] So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, thereby abandoning supplication. Rather, one should beseech Allâh, since every supplication you make to Allâh is an act of worship, which brings you closer to Him and increases your reward. So my brother, you should take to supplication in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allâh - the One free from all imperfections, the Most High - then it would still be befitting that a person strives in this. And with Allâh lies the success and ability.” [15]

Q. 4 What are the conditions and requirements of making takfîr (passing a judgement that a Muslim has left the fold of Islâm and has become a disbeliever), and what is the ruling regarding a person who commits an act of kufr (disbelief) in jest?

A.4 “The ruling about making takfîr upon a Muslim is dependant upon two conditions:- Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever). Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [16] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [17] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [18] However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case. If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” [19] committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated. [20] References 1. Related by al-Bukhârî (no.3461) from 'Abdullâh ibn 'Amr radiallâhu 'anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-'Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu 'anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-'Uthaymîn.
7. Sûrah Ghâfir 40:60
8. Sûrah Mumin 23:51
9. Sûrah Baqarah 2:172
10. Sahîh: Related by Muslim (no.1015) from Abû Hurayrah radiallâhu 'anhu.
11. Sahîh: Related by Ahmad (5/438), Abû Dâwûd (no.1488) and others. It has been authenticated by al-Hâfidh Ibn Hajar in Fathul-Bârî (11/143).
12. Sûrah Âl-'Imrân 3:193-195.
13. Related by Ibn Hibbân (no.1006), Ibn Abî Ya'lâ (no.2071 and others - and the hadîth contains some weakness as al-Haythamî indicated in al-Majma' (2/253).
14. Sahîh: Related by Muslim - from Abû Hurayrah.
15. From Majû' Fatâwa war-Rasâ'il (no.155) of Shaykh Muhammad ibn Sâlih al-'Uthaymîn - hafidhahullâh.
16. Sûrah-Nisâ' 4:115
17. Sûrah Tawbah 9:115
18. Sûrah al-Isrâ 17:15
19. Related by Muslim (no.6611) from Anas radiallâhu 'anhu.
20. Majmû' Fatâwâ war-Ras'âil (no.341).

The Mark of Prostration (On the Forehead)

The Mark of Prostration (On the Forehead)

Question: Is there any proof that the mark that develops on the forehead from prostration is a sign of righteousness?

Answer: This is not a sign of righteousness; rather, light on one’s face, calmness in ones chest, good manners, and the like are. As for the mark that results from prostrating, it even shows up on the face on those people who only pray the obligatory prayers, from some kind of sensitivity in their skin. And it does not appear on the faces of some people who pray often and who prolong their prostrations.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah vol.8, p.330 DARUSSALAM