The Muslimah and Her Community

The Muslim community is based on sincerity, purity of human feelings and fulfillment of rights and needs to every member.

The Muslimah has a mission in her life. Within the community she calls the people to Islam with good preaching and the best character. She teaches from what she learns and deals with those whom she comes in contact with based on Islamic values and morals. All this is done seeking the pleasure of Allah, the Exalted, while striving to attain the reward of His Paradise.
Wherever the Muslimah is, she should be a beacon of guidance and a positive source of correction and education, through both her words and deeds.

The true Muslimah has a refined social personality of the highest degree, which qualifies her to undertake her duty of calling others to Islam. She demonstrates the true values of her religion and the practical application of those values by attaining beautiful Islamic attributes. Her distinct social character represents a huge store of Islamic values, which can be seen by the way in which she interacts with the people around her.

The Muslimah, as Islam meant her to be, is a unique and remarkable person in her attitude, conduct and relationships with others at all levels. She treats them well by being friendly with them, humble, gentle of speech and avoiding offence. She likes others and is liked by them. She tries to follow the example of the Prophet (peace and blessings be upon him) as he was the best of people in his attitude towards others.

He (peace and blessings be upon him) said: "Nothing will weigh more heavily in the Balance of the believing slave on the Day of Resurrection than a good attitude towards others." [At-Tirmidhi]

Because Islam is based on truthfulness, the Muslimah is always truthful with all people. Truthfulness leads to goodness and goodness leads to Paradise. Therefore the Muslim strives to be true in all her words and deeds.

The Muslimah never gives false statements, because this attitude is forbidden in the Quran. Allah, the Most Glorified, says (what means):

"...And shun the word that is false." [Noble Quran 22:30]

The Muslimah seeks to offer sincere advice to everyone she comes in contact with. It's not just the matter of volunteering to do good out of generosity; it is a duty enjoined by Islam.

The Prophet (peace and blessings be upon him) said: "(The essence of) Religion is (offering sincere) advice." [Muslim]

By the favor of Allah, the Muslimah is a guide for others to righteous deeds, whether by her actions or words. She never cheats, deceives or stabs in the back. These shameful acts are beneath hier, as they contradict the values of truthfulness.

The Prophet (peace and blessings be upon him) said: "...whoever cheats is not one of us." [Muslim]

When the Muslimah promises something, she means to keep her promise. This attitude stems naturally from truthfulness, and indicates the high level of civility attained by the one who exhibits it. Allah says (what means):

"And fulfill every engagement, for [every] engagement will be enquired into [on the Day of Reckoning]." [Noble Quran 17:34]

One of the worst characteristics that Islam abhors is hypocrisy, therefore the Muslimah can never be a hypocrite; she is frank and open in her words and opinions.

The Prophet (peace and blessings be upon him) said: "One of the worst people is a double-faced man, who comes to one group with one face and to another group with a totally different face." [Al-Bukhari]

Islam does not approve of begging. It makes it a sin that a person should beg when she has enough to satisfy her immediate needs. Therefore, the Muslimah does not beg. If she is faced with difficulty and poverty, she seeks refuge in patience, whilst doubling her effort to find a way out.

The Prophet (peace and blessings be upon him) said: "Whoever refrains from asking from people, Allah will help him..." [Al-Bukhari & Muslim]

A sign of one's excellence in Islam is her ignoring what does not concern her. The Muslimah should only participate in what concerns her, such as anything that is her property, right, obligation or under her control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with.

The Prophet (peace and blessings be upon him) said: "A sign of a person's being a good Muslim is that he should leave alone that which does not concern him." [At-Tirmidhi]

The Muslimah never searches for people's faults or slander their honor. She doesn't slip into the error of pride, boasting and showing off. She judges fairly, is never unjust (even to those whom she does not like) or biased by her own whims, and avoids suspicion. She does not rejoice in the misfortunes of anyone. She carefully avoids uttering any word of slander, cursing, malicious gossip and foul language.

She does not make fun of people but is gentle, kind, compassionate and merciful, strives for people's benefit and seeks to protect and help them.

One of the virtues of such a great value and importance that Islam, not only recommends, but also orders Muslims to characterize themselves with, is generosity. Therefore, the Muslimah is generous and gives freely without waste to those who are in need. When she gives, she does not remind people of her generosity. She is patient, tries hard to control her anger and is forgiving. She does not bear grudges or resentments, and is easy on people, not hard.

One of the worst diseases of the heart is envy, which leads to foul conduct and bad behavior. Therefore the Muslimah is not envious, because she knows that the pleasures of this life are as nothing in comparison to the reward that Allah has prepared for the believers, and that whatever happens in life happens according to the decree of Allah.

The Muslimah, who truly understands the teachings of her religion, is gentle, friendly, cheerful and warm. She mixes with people and gets along with them. She is humble and modest; and does not look down at other people. She is lighthearted and has a sense of humor and does not disdain others. Her jokes are distinguished by their legitimate Islamic nature. She is keen to bring happiness to people. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept.

The Muslimah keeps secrets; keeping secrets is a sign of maturity, moral strength, wisdom and balanced personality. She is concerned about the affairs of people in general. She is happy to welcome her guests and hastens to honor them.

The Prophet (peace and blessings be upon him) said: "Every religion has a (distinct) characteristic and the characteristic of Islam is modesty." [Ibn Majah]

The Muslimah adheres to the principle of modesty in all things. She does not accept every custom that is widely accepted by others, for there may be customs which go against Islam.

The Muslimah does not enter a house other than her own without seeking permission and greeting people. She sits wherever she finds room when she joins a gathering. She avoids whispering and conversing privately when she is in a group of three. She gives due respect to elders and those who deserve to be respected (like scholars etc.).

Allah Almighty says (what means):

"Invite mankind to the way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious." [Noble Quran 16:125]

The Muslimah is aware of her duty to call others to Islam, and does not spare any effort to do so. She enjoins what is good and forbids what is evil and mixes with righteous people.

Khadejah Jones
Share Islam Team
ShareIslam.com

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Parents tie their children to posts to stop them being stolen

Something is clearly out of kilter. In one class of ten-year-olds, only 20 out of 80 were girls. In another classroom, it was 25 out of 63.

It is possible that some girls were being kept away from school because their parents did not think it worth sending them, but even so, the inequality was enormous and perplexing.

What made it more disturbing was the way teachers accepted there was a mismatch, but refused to talk about how this could have come about. One school principal simply would not discuss the matter. There was a strong sense that I was breaking a taboo by asking.

In a village primary school outside Danzhou, so remote that the staff live behind the school building in a dormitory and keep their own chickens, the gap was not quite so obvious.

But an unusually talkative teacher reckoned that in this small place there was a 60-40 ratio of boys to girls. He laughed and said: 'The state is always taking measures to try to persuade people to have daughters. But the people have their own countermeasures.'

All over this district, the evidence of government concern is on display. A 20-yard-long propaganda poster in one tiny hamlet dwells sternly and very frankly on the problem, declaring: 'Our current family planning policy is this, "Pay attention to the issue of gender imbalance."'

It quotes a recent national census showing a growing imbalance and predicts: 'In 2040 there will be 300million men and 250 million women under 40. At least 30million men will have difficulty getting married.

This will cause "elements of instability" and hinder economic growth. The harm caused by this imbalance could include disintegration of families, high divorce rates, "sex offences" and distortion of the birth rate.'

The poster, astonishingly candid in a country where critical journalism and dissent are still suppressed with all the force of the state, is sadly lame when it comes to suggesting what to do.
It calls for 'action to care for girls' and then sets out four vague and wordy slogans which can be summed up as 'girls are good'. And so they keep saying.

As we travelled around the countryside, it was interesting to see that the traditional Chinese rural propaganda - charmingly naive tiled pictures calling for one-child families, until recently an inescapable feature of the country's rural landscape, often on every corner and at any crossroads - had recently disappeared, or been covered up.

The message remains but it has been altered, although some old slogans, such as 'fewer births, better births', remain.

There are also financial inducements, important to parents who have traditionally seen a big family as the only promise of security in old age.

In one model village, a neat concrete communist idea of what rural life should be like, with its own clinic and school, there is a poster advertising benefits of £8 per month and easier access to good schools for parents who stick to one child, as well as large compensation payments by Chinese standards (around £5,000) if an only child dies.

But a painted slogan also discourages the abortion of unborn girls that everyone knows is going on despite laws which - in theory - ban the use of scans to check the sex of the child, and punish selective abortions.

In red lettering on the village hall are the optimistic words: 'Boy or Girl? Let Nature decide.' And huge new billboards stand at key points throughout the district.

They show idealised young families: a single daughter accompanies her parents, her arms affectionately outstretched amid fields of flowers. And they carry such slogans as 'Caring for girls is caring for the future of our nation!' or 'Times have changed! Boys and girls are the same!' and 'Boys and girls are both treasures'.

In a scruffy roadside cafe next to one of these giant placards a farmer from a rubber plantation muttered mutinously: 'That's all very well, but they're not the same really, and you want to be sure what it is before you have it, if you only have one child.'

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Abortions.... Soft Murder

In the cruel old China, baby girls were often left to die in the gutters. In the cruel modern China, they are aborted by the tens of millions, using all the latest technology.


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Reliance On Allah

Relying on Allah is one of the greatest forms of worship. Allah says (what means):

"...And upon Allah rely, if you should be believers." [Noble Quran 5:23]



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Restoring & Maintaining Intimacy in Marriage

Couples can return to the state of intimacy from conflict, if, and only if, they stop hurting each other and return to meeting each other's emotional needs again.What is intimacy?


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Why we should ban the pedophile Akon?

We are a Muslim Country. We should know the ruling on this kind of Pedophile shows.
I have always heard that music, singing and dancing are haram in Islam. I went to this other site for the first time,XXX, and typed in music and all of these articles appeared which said music,dancing, and singing in Islam is halal??? They said "as long as the 2 sexes are not close together and their is no drinking going on" etc. and they even have hadiths that try to prove our Prophet Muhammed s.a.w was ok with this??? I am very confused now... Could you PLEASE give a full, detailed explanation about the Islamic ruling on music, singing and dancing and when it is allowed, if it is even allowed at all.

Praise be to Allaah.
Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

Evidence of prohibition in the Qur’aan and Sunnah:

Allaah says in Soorat Luqmaan (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259 1/258-259).

Allaah says (interpretation of the meaning):

“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

Allaah says (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)?

And you laugh at it and weep not,

Wasting your (precious) lifetime in pastime and amusements (singing)”

[al-Najm 53:59-61]

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141 1/140-141)

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)

(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).

The views of the scholars (imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).

Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)

An appropriate exception

The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this.

In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).

An inappropriate exception
Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):

“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)

“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)

Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.

Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:

I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).

Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443 2/442-443).

Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!

Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.

Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.

All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.

Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.

Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):

“Verily, he used not to believe in Allaah, the Most Great,

And urged not on the feeding of Al‑Miskeen (the poor).”

[al-Haaqqah 69:33-34]

would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).

Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een. (Tafseer al-Qurtubi).

Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo’ report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.

Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!

Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)

Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)

Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.

Conclusion

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.

Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.

For more information, please see:

Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan

Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim

Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)

slam Q&A
Sheikh Muhammed Salih Al-Munajjid

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What to do when .....

Omitted second tashahhud by mistake

A woman prayed Jumu’ah in al-Masjid al-Haraam, and she thought that Jumu’ah was four rak’ahs, so when she was sitting for the final tashahhud she recited the first tashahhud, then was silent, waiting for the imam to stand up (for the third rak’ah), then the imam said the tasleem and she said the tasleem with him. Should she repeat her prayer?.

Praise be to Allaah.

The scholars differed concerning the ruling on sending blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud. The Hanbalis are of the view that sending blessings upon the Prophet (peace and blessings of Allaah be upon him) is an essential part of the prayer. The Shaafa’is are of the view that it is obligatory – and this was also narrated in one report from Ahmad. The Hanafis and Maalikis are of the view that it is Sunnah.

There is no sound, clear evidence to indicate that sending blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud is an essential part of the prayer. The hadeeth of Abu Mas’ood al-Ansaari, in which he says: “Allaah has commanded us to send blessings upon you, O Messenger of Allaah; how should we send blessings upon you?” (narrated by Muslim, 405) does not prove that it is obligatory to send blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud, because they were asking him how; they were no asking him how to do that in the prayer.

Hence evidence that it is Sunnah to send blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud is derived from the marfoo’ hadeeth of Abu Hurayrah: “When any one of you finishes the last tashahhud, let him seek refuge in Allaah from four things: from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the evil of the Dajjaal.” Narrated by Muslim, 588.

Based on the above, the most that can be said about what this woman omitted from her prayer is that it is obligatory, although the view that it is Sunnah is a strong view. But because she caught up with the whole prayer with the imam, the imam bears responsibility for her shortcoming. And Allaah knows best.

Islam Q&A

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Conditions of the acceptance of the Shahaadatayn

My question deal with a topic I heard in a khutbah. The Imam spoke about our khalimah. And he said it has conditions, that the ulama have given 9 or so, that you must have in order to gain access to jannah. He said just saying the words would not be enough. I wanted to know what were those conditions. He gave a few that I can remember. The first being knowledge of the Khalimah. The second being yaqeen. I would like to know if you know of this, and if I could be given the rest? Any help you may be able to provide would be appreciated insha Allah

Praise be to Allaah.

It seems that by “kalimah” you mean the Kalimat al-Tawheed (lit. Word of Divine Unity), which is the Shahaadatayn, “Laa ilaaha ill-Allaah Muhammadun Rasool-Allaah (There is no god except Allaah, and Muhammad is the Messenger of Allaah).” This is also what the khateeb was referring to.

There are a number of conditions attached to the Shahaadatayn, which are as follows:

(1) (1) Knowledge

This means knowing the meaning of the Shahaadah, both the negation (There is no god) and the affirmation (except Allaah), knowledge as opposed to ignorance of this.

Allaah says (interpretation of the meaning):

“So know (O Muhammad) that Laa ilaaha ill -Allaah (none has the right to be worshipped but Allaah)…”

[Muhammad 47:19]

“except for those who bear witness to the truth knowingly [i.e., that there is no god except Allaah, and they know” [al-Zukhruf 43:86] – they know in their hearts the meanings of the words that their mouths speak.

It is reported in al-Saheeh that ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies knowing that there is no god except Allaah will enter Paradise.”

(2) Certainty

This is certainty as opposed to doubt, whereby the person who says this [the Shahaadah] is absolutely certain about the meaning of these words, because faith does not count unless it is based on certain knowledge, not on knowledge based on speculation, let alone doubt.

Allaah says (interpretation of the meaning):

“Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”

[al-Hujuraat 49:15]

A condition of their being truthful in their belief in Allaah and His Messenger is that they should not doubt. The one who doubts is a hypocrite – Allaah forbid.

It is reported in al-Saheeh that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bear witness that there is no god except Allaah and that I am the Messenger of Allaah, for no person meets Allaah with these two (words), not doubting in them, and is kept away from Paradise.”

(3) Acceptance

This means that one accepts with one’s heart and with one’s words that which is implied by this kalimah. Allaah says concerning the one who accepts it (interpretation of the meaning):

“Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism).

For them there will be a known provision (in Paradise),

Fruits; and they shall be honoured,

In the Gardens of Delight (Paradise)…

[al-Saaffaat 37:40-43]

“Whoever brings a good deed (i.e. belief in the Oneness of Allaah along with every deed of righteousness), will have better than its worth; and they will be safe from the terror on that Day”

[al-Naml 27:89]

It was narrated in al-Saheeh from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“The likeness of the guidance and knowledge with which Allaah has sent me is a great deal of rain which falls on the land. Some of the land is fertile: it absorbs the water and brings forth a lot of grass and vegetation. Other parts of the land are infertile, but they hold the water and Allaah benefits the people thereby, so that they drink it, and water their animals and irrigate their lands with it. A third part of the land is plains which do not hold the water and where no plants grow. This is like the person who understands the religion of Allaah and benefits from the Message with which Allaah sent me, so he learns and teaches others (what he has learned), and the person who does not pay attention or accept the guidance of Allaah with which I was sent.”

(4) Submission

This means submitting to what is implied by the Shahaadatayn, as opposed to ignoring or neglecting it.

Allaah says (interpretation of the meaning):

“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam)”

[al-Zumar 39:54]

“And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism); and he is a Muhsin (a good-doer

[al-Nisaa’ 4:125]

“And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good-doer, i.e. performs good deeds totally for Allaah’s sake without any show-off or to gain praise or fame and does them in accordance with the Sunnah of Allaah’s Messenger Muhammad), then he has grasped the most trustworthy handhold [Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah)]. And to Allaah return all matters for decision”

[Luqmaan 31:22]

“submits his face” means, he submits fully. “While he is a muhsin (good-doer)” means he affirms the Unity of Allaah.

(5) Truthfulness, true belief

This means, meaning what you say, as opposed to lying. This means saying it from the heart, where the heart agrees with the words being uttered.

Allaah says (interpretation of the meaning):

“Alif Laam Meem.

[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]

Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.

And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)…

[al-‘Ankaboot 29:1-3]

In al-Saheehayn it was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“There is no one who bears witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah, truly from his heart, but Allaah will protect him from the Fire.”

(6) (6) Sincerity

This means purity of action with a sound intention, free from any contamination of shirk. Allaah says (interpretation of the meaning):

“Surely, the religion (i.e. the worship and the obedience) is for Allaah only”

[al-Zumar 39:3]

“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)…”

[al-Bayyinah 98:5]

In al-Saheeh it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will be most deserving of my intercession will be those who say Laa ilaaha ill-Allaah sincerely from their hearts or their souls.”

(7) Love

This means love for this word and for what it implies, and its people, those who act upon it and adhere to its conditions; and hatred of whatever goes against it.

Allaah says (interpretation of the meaning):

“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else).”

[al-Baqarah 2:165]

The sign that a person loves his Lord is that he gives priority to what Allaah loves even if it goes against his own desires, and he hates what Allaah hates, even if it is something to which he is inclined.. He takes as friends those who are friends of Allaah and His Messenger and he takes as enemies those who are the enemies of Allaah and His Messenger. He follows His Messenger (peace and blessings of Allaah be upon him), follows in his footsteps and accepts his guidance .All of these signs are conditions of this love, and it cannot be imagined that this love can exist without any of these conditions.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“There are three things which if a person finds them, he has found the sweetness of faith: when Allaah and His Messenger are dearer to him than all else; when he loves a person for no other reason than for the sake of Allaah; and when he hates to return to kufr after Allaah has saved him from it as he would hate to be thrown into fire.” (Narrated from the hadeeth of Anas ibn Maalik).

Some scholars added an eighth condition, which is the rejection of all things that are worshipped instead of Allaah (al-kufr bi’l-taaghoot or rejection of false gods). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah and rejects everything that is worshipped instead of Allaah, his property and his blood will be sacred [i.e., it is forbidden to seize his property or shed his blood] and his reckoning will be with Allaah.” (Narrated by Muslim). In order for his property and his blood to be protected, he must, in addition to saying Laa ilaaha ill-Allaah, also reject whatever is worshipped instead of Allaah, no matter who or what it is.

Summarized from Ma’aarij al-Qubool by Muhammad ibn Sa’eed al-Qahtaani, pp. 119-122

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ޒިނޭ އާއި ގާތް ނުވާށެވެ. އޭރުން ހައްދެއް ނުޖަހާނެއެވެ!

މައުމޫން ފަހުމީ-

ދެފަހަރެއްގެ މަތިން ދެ ފިރިހެނަކާއި ޒިނޭކުރިކަމަށް އިޢުތިރާފްވުމުން މިމަހުގެ 5ވަނަ ދުވަހު އުމުރުން 18 އަހަރުގެ އަންހެންކުއްޖެއްގެ ގައިގައި 100 އެތިފަހަރުން ހައްދު ޖެހުމުން އެކުއްޖާ ހޭނެތިގެން ވެއްޓުން ކަމަށްބުނެ ހައްދު ޖެހުން އެއީ ވަރަށް ލާއިންސާނީ، އަނިޔާވެރި ޢަމަލެއް ކަމަށްބުނެ އަނިޔާކުރުމާއި ލާއިންސާނީ ޢަމަލްތައް މަނާކުރާ މުޢާހަދާތަކުގައި ދިވަހި ސަރުކާރު ސޮއިކޮށްފައިވާކަމަށާއި ހައްދު ޖެހުން ހުއްޓާލުމަށް ސަރުކާރަށް ގޮވާލާ އެމްނެސްޓީ އިންޓަރނޭޝަނަލްއިން ފޮނުވި ސިޓީއެއްގެ ވާހަކަ މީޑިއާގައި ދަނީ ދެކެވެމުންނެވެ.

~ މުޢާހަދާތައް

ދިވެހިރާއްޖެ ސޮއިކޮށްފައިވާ އެންމެ މަޝްހޫރު އެއް މުޢާހަދާ ކަމުގައިވާ ”ޔުނިވާރސަލް ޑިކްލަރޭޝަން އޮފް ހިއުމަން ރައިޓްސް“ ގައި ބުނާގޮތުން އެމީހަކު ބޭނުން ދީނެއް އިޚްތިޔާރު ކުރުމަކީ ހަމަ ކޮންމެ އިންސާނަކަށްމެ ލިބިގެންވާ ޙައްޤެކެވެ. ދިވެހިން ޚިޔާރު ކޮށްފައިވާ ދީނަކީ އިސްލާމް ދީނެވެ. އެހެންކަމުން އެ ދީނުގެ ޙުކުމްތައް އެ ދީން ޚިޔާރުކުރާ ބަޔަކަށް ޤާއިމް ކުރެވެން ޖެހޭނެއެވެ. މީގެއިތުރުން އިންސާނީ ޙައްޤުތަކުގެ ދާއިރާގައި ރާއްޖެ ހޯދަމުންދާ ކުރިއެރުން މުޅި ދުނިޔެއިންވެސް ދަނީ ފާހަގަ ކުރަމުންނެވެ. ޙައްދު ޖަހާ ވާހަކައެއް އެފަރާތްތަކުން ފާހަގައެއް ނުކުރެއެވެ. އަދި 2011އިން 2013އަށް އ.ދ. ގެ އިންސާނީ ޙައްޤު ތަކާއިބެހޭ ކައުންސިލްގެ ގޮނޑިއަކަށް ރާއްޖެ ކުރިމަތިލާފައިވާއިރު، މި ގޮނޑި އާއި މެދު އުއްމީދު ބޮޑުކަމަށް ފޮރިން މިނިސްޓަރ ޑރ. ޝަހީދު ވަނީ ވިދާޅުވެފައެވެ.

އެމްނެސްޓީން އެބުނާ މުޢާހަދާއެއްގައި އެބުނަނީ އަނިޔާ ކުރުމާއި ލާއިންސާނީ ހުރިހާ ޢަމަލެއް މަނާކުރާ ވާހަކައެވެ. ކަނޑައެޅިގެން ޒިނޭ ކުރުމުން ހައްދު ޖެހުން އެ މުޢާހަދާގެ ދަށުގައި ހިމެނޭކަން އެފަރާތަށް ސާބިތުކޮށެއް ނުދެވެއެވެ. އެހެންނޫނަސް ”ޔުނިވާރސަލް ޑިކްލަރޭޝަން އޮފް ހިއުމަން ރައިޓްސް“ އިން އަހަރެމެންނަށް ދީނުގެ މިނިވަންކަން ލިބިދެއެވެ.

~ ހައްދު ޖެހުމާއި ހަމައަށް ދަނީ ކީއްވެ؟

އިސްލާމް ދީނުގައި ޒިނޭގެ އިތުރުން ޒިނޭ އަށް މަގުފަހިވާ އެންމެހާ ކަންތައްތަކެއްވެސް ޙަރާމް ކުރައްވާފައިވާކަން ދީނުގެ މަޢުލޫމާތު ކުޑަކޮށްވެސް ދަންނަ މީހަކަށްވިއްޔާ އިނގޭނެ އެވެ.

ދީނީ ޢިލްމުވެރިން ވިދާޅުވާގޮތުގައި ހިލޭ އަންހެނަކާއި ފިރިހެނަކާއި އެކަހެރިކޮށް ބައްދަލުކޮށްހެދުން ފަދަ ކަންކަމަކީ ޒިނޭއަށް މަގުފަހިވާ ކަންކަމެވެ. މީގެއިތުރުން ޒިނޭގެ ކޮންމެ މައްސަލައަކަށް ބަލާލިނަމަވެސް އިނގެނީ މިކަން ފެށެނީ ”މަތިމަތިން“ ކަމެވެ. ”ހަރުފަތަކަށްފަހު ހަރުފަތެއް“ ގިރާކުރަމުންގޮސް ސީދާ ޒިނޭ އާއި ހަމައަށް ދަނީ އެންމެ ފަހުންނެވެ. އޭރުވެސް މި އޮންނަނީ އެތައް ބަދުއަޚުލާޤީ ޢަމަލެއް ހިންގިފައެވެ. ތަފާސްހިސާބާއި ޙަވާލާދީ މީޑިއާގައި ފާހަގަކޮށްފައިވާ ގޮތުގައި ޒިނޭކޮށްގެން އަދަބު ލިބިފައިވާ ގިނަ މީހުންނަކީ އަންހެނުންނެވެ. ސަބަބެއް ނެތިއެއް ނޫނެވެ. ޒިނޭ ކުރުމުގައި ”ގޯހެއް ހިނގައިފިނަމަ“ ބަލިވެ އިންނަނީ އަންހެން މީހާއެވެ. ހަތަރު ފިރިހެނުންގެ ހެކިބަހުން ނުވަތަ އިޢުތިރާފުން ނޫންގޮތަކަށް ފިރިހެން މީހާގެ މައްޗަށް ކުށް ސާބިތެއް ނުވާނެއެވެ. ދުނިޔެ މަތީގައި ފިރިހެނާއަށް އަދަބުން ސަލާމަތް ވެވިދާނެއެވެ. ނަމަވެސް އާޚިރަތުގައި ވޭންދެނިވި ޢަޛާބާއި ކުރިމަތިލާންޖެހޭކަމީ ޝައްކެއް އޮތްކަމެއް ނޫނެވެ! ކޮންމެގޮތެއްވިޔަސް ދުނިޔެ މަތީގައި ގިނަ ފަހަރަށް އަދަބު ލިބެނީ އަންހެން މީހާ އަށެވެ. ނަމަވެސް އަހަރެމެންނަކީ މުސްލިމުންނަށް ވީހިނދު ފާހަގަ ކުރަންޖެހޭ ވަރަށް މުހިއްމުކަމެއް އެބައޮތެވެ. އެއީ ދުނިޔެމަތީގައި އަދަބު ލިބި ތައުބާ ވެއްޖެނަމަ އާޚިރަތުގައި އެމީހަކަށް ޢަޛާބު ނުދެއްވާނެކަމެވެ. ގިނަ ޢިލްމުވެރިން މިހެން ވިދާޅުވެއެވެ. ޖަމްޢިއްޔަތުއްސަލަފްގެ ރައީސް ޝޭޚް ޢަބްދުﷲ ބިން މުޙައްމަދު އިބްރާހިމް ވެސް ވިދާޅުވީ ދުނިޔެމަތީގައި ކުށުގެ އަދަބު ލިބިއްޖެނަމަ އާޚިރަތުގައި އެމީހަކަށް ދެވަނަ ފަހަރަށް އާޚިރަތުގައި އަޛާބު ނުދެއްވާނެކަމަށާއި މިކަން ސާބިތުވާ ގިނަ ދަލީލުތައް އެބަހުރިކަމަށެވެ.

ސުވާލަކީ ކަން އޮތްގޮތާއި ހިނގާފާނެ ކަންކަން ރަނގަޅަށް އެނގިހުރެ ފިރިހެނަކާއި އެކު އެކަނި ކޮޓަރި އަކަށް ދާންވީ ކީއްވެހެއްޔެވެ؟ މުސްލިމަކަށްވެހުރެ އީމާން ވެއްޖައީމޭ ބުނެ ހުރެ މާތްﷲ ޙަރާމް ކުރައްވާފައިވާ ފާފަތަކުގެ ތެރެއިން ބޮޑު ފާފައަކަށް އަރައިގަންނަންވީ ކީއްވެހެއްޔެވެ؟ ދެމީހުން ރުހިގެން ޒިނޭ ކުރާ ހިނދު ބަލިވެ އިނދެފިނަމަ އަންހެނާއަށް ހަމަ ކަނޑައެޅިގެންވެސް މި ދުނިޔެމަތީގައި އަދަބު ލިބޭނެކަން އިނގެއެވެ. އެހެންކަމުން މައްސަލައިގެ ޙައްލަކީ ޒިނޭ ކުރުން ފަދަ ފާޙިޝް ޢަމަލް ތަކުން ދުރުވެ، އިސްލާމީ ރިވެތި އުޞޫލްތަކާއި އެއްގޮތްވާ ގޮތުގެމަތިން ދިރިއުޅުން ބިނާކުރުމުވެ. އޭރުން ހައްދު ޖެހުމުގެ ވާހަކަ ދައްކާކަށް ނުޖެހޭނެއެވެ. އީމާންވެއްޖަޢިމޭ ބުނެހުރެ ޒިނޭކުރުން މައްސަލައަކަށްނުވެއެވެ. މައްސަލައަކަށްމިވަނީ އެކަމުގެ އަދަބު ލިބުމެވެ.

~ ލާއިންސާނީ، އަނިޔާވެރިވުމަކީ ކޮބާ؟

މީހަކު ވައްކަން ކޮށް އަނެއް މީހާ ޢުމުރު ދުއްވާލައިގެން ހޯދާފައިވާ މުދާކޮޅު ނަގުން އެއީ އަނިޔާވެރިކަމަކަށް ނުވެއެވެ. އަނިޔާވެރިވިކަމަށްވަނީ ކުށްވެރިޔާގެ އަތްބުރި ކުރުމުންނެވެ. މީހަކު ކިތަންމެ ގިނަ ބަޔަކު މެރިޔަސް އެއީ ލާއިންސާނީ ޢަމަލަކަށް ނުވެއެވެ. އޭނާ މަރާލި މީހުންނަށް ދިރުހުރުމުގެ ޙައްޤު ލިބިގެންނެއް ނުވެއެވެ. ނަމަވެސް ލާއިންސާނީ ޢަމަލަކަށްވަނީ ކުށްވެރިޔާއަށް މަރުގެ އަދަބުދެވޭ ހިސާބުންނެވެ.

ޒިނޭ ކޮށްގެން ލިބޭ ނަޙަލާލް ކުއްޖަކަށް ނަފްސާނީ ގޮތުންނާއި އެހެނިހެންވެސް ގޮތްގޮތުން ދިމާވާނެ މައްސަލަތަކާއި މެދު ވިސްނާލަނީ އަޅުގަނޑުމެންގެ ތެރެއިން ކިތައް މީހުންތޯއެވެ. ބައްޕައެއްނެތި، ބައްޕައެއްގެ ލޯބި ނުލިބި، ގިނަ ފަހަރަށް މަންމަގެ ފަރާތުންވެސް މާބޮޑު އަޅާލުމެއް ނެތި މިފަދަ ކުދިންނަށް ވަރަށް ބޮޑެތި ނަފްސާނީ މައްސަލަތަކާއި ކުރިމަތިލާންޖެހެއެވެ. އެފަދަ ކުދިން ވެގެން ދަނީ މުޅި ޢާއިލާއަށްވެސް ހުރި ލަދަކަށެވެ. އެހެންކަމުން އާއިލާ ތެރޭގައިވެސް އެފަދަ ކުދިންނަށް މާބޮޑު އަޅާލުމެއް ނުލިބެއެވެ. ޙަޤީޤަތުގައި އެ ކުއްޖާގެ ކުށަކީ ކޮބައިތޯއެވެ؟ މިއީ ކުށެއްނެތް ކުއްޖަކަށް އޭނާގެ މުޅި ޢުމުރުގައިވެސް ދެވޭ ކިހާ ބޮޑު އަނިޔާއެއްތޯއެވެ؟ ބައެއްގެ ލާއިންސާނީ ޢަމަލެއްގެ ނާތީޖާ ދެއްތޯއެވެ! މިފަދަ ލާއިންސާނީ ޢަމަލެއް ހިންގި ބަޔެއްގެ ގައިގައި 100 އެތިފަހަރު ޖެހުން އެއީ ލާ އިންސާނީ ޢަމަލެއް ކަމަށް ބުނެވިދާނެހެއްޔެވެ؟

ނެދަރލޭންޑްސް ގެ ދަ ހޭގް ގައި ހުންނަ އިންޓަނޭޝަނަލް ކޯޓް އޮފް ޖަސްޓިސްގެ ރައީސް 1967ވަނަ އަހަރު ވިދާޅުވެފައިވަނީ ”ބައެއް ކަހަލަ ކުށްތަކަކީ ބޮޑެތި އަދަބު ދޭންޖެހޭ ކުށްތަކެވެ. މިގޮތުން މިފަދަ ކުށްތަކަށް އަރައިގަންނަ މީހުންގެ ގައިގައި ހައްދު ޖެހުމަކީ ލާއިންސާނީ، އަނިޔާވެރި، އަދި ރަޙުމްކުޑަ ކަމެއްވެސް ނޫނެވެ“

އަދި ޙައްދު ޖަހާއިރު އެހާ ބާރަށް ނުތެޅުމާއި ތަޅަން ހުންނަ މީހާގެ ކީލިފަތަށް ވުރެ މައްޗަށް އަތް ނުއުފުލުމާއި ގިނައިން މަސް ހުންނަ ތަންތާންގައި ތެޅުމާއި، ސިފަ ހުތުރު ވެދާނެތީ މޫނު ފަދަ ތަންތަނުގައި ތެޅުން މަނާކުރުން ފަދަ އެތައް އުޞޫލްތަކެއް ކަނޑައަޅުއްވާފައިވާކަމަށް މަދީނާ މަޝްހޫރު ޢިލްމުވެރިއެއްކަމަށްވާ ޝޭޚް މުނައްޖިދް ވިދާޅުވެފައިވެއެވެ

~ ދީނީ ޢިލްމުވެރިންގެ ބަސް

ޖަޒީރާ އާއި ވާހަކަދައްކަވަމުން އިސްލާމިކް އެފެއާޒްގެ ސްޓޭޓް މިނިސްޓަރ ޝޭޚް މުޙައްމަދު ޝަހީމް ޢަލީ ސަޢީދު ވިދާޅުވެފައިވަނީ ހައްދު ޖެހުމާއި ދެކޮޅަށް ވާހަކަދައްކާ ފަރާތްތަކުން އެފަދަ ވާހަތައް ދައްކަނީ އިސްލާމް ދީނުގައި ކަން އޮތްގޮތް ނޭނގޭތީކަމަށެވެ. އަދި އެމީހުންގެ ބޭނުމަކީ ލާދީނީ ހުޅަނގުގެ ގޮތްތައް އަހަރެމެންގެ ތެރެއަށް ގެނައުންކަމަށެވެ.

ޖަމްޢިއްޔަތުއްސަލަފްގެ ރައީސް އައްޝޭޚް ޢަބްދުﷲ ބިން މުޙައްމަދު އިބްރާހީމް ވިދާޅުވީ މިއީ މާތް ﷲ ކިރިތީ ޤުރުއާނުގައި ޞަރީޙަ ޢިބާރާތުން އީމާންވާ މީސްތަކުންގެ މައްޗަށް އަންގަވާފައިވާ ޙުކުމެއް ކަމަށާއި މިކަމާއި ދެކޮޅު ހެދޭނެ އެއްވެސްގޮތެއް ނެތް ކަމަށެވެ. ”ޙުކުމް ޤާއިމް ކުރަން މިޖެހެނީ އީމާންވާ މީސްތަކުންގެ މައްޗަށް، ޙަޤީޤަތުގައި މިމީހުންގެ މަޤްޞަދަކީ ކޮންމެހެން އަންހެނުންގެ ޙައްޤުތައް ޙިމާޔަތްކުރުމެއް ނޫން. މިމީހުންގެ މަޤްޞަދަކީ އިސްލާމް ދީނާއި ޤުރުއާނަށް ފުރައްސާރަކުރުން، އަޅުގަނޑުމެން ހިތާމަކުރަންޖެހޭ ޒިނޭ ކުރުން މިހާ އާއްމުވެފައިވާތީ، ދެން އެ ވިދާޅުވަނީ ރާއްޖޭގައި އިސްލާމީ ޝަރިޢަތުގެ އެހެން ޙުކުމްތައް ތަންފީޒެއް ނުކުރެއޭ. ޙަޤީޤަތުގައި އެހެން ޙުކުމްތައްވެސް ތަންފީޒު ކުރަން ޖެހޭނެ. ނަމަވެސް އެއް ކަންތައް ނުކުރެވުނީމަ އޭގެ މާނަ އަކީ އަނެއް ކަންތައް ދޫކޮށްލާށެކޭ ނޫން“ ޝޭޚް ޢަބްދުﷲ ވިދާޅުވިއެވެ. ޝޭޚް ޢަބްދުﷲ ވިދާޅުވީ އަހަރެމެންނަކީ އީމާންވާ މީހުން (މުސްލިމުން) ކަމުގައިވާނަމަ އަހަރެމެން ޙުކުމް ޤާއިމް ކުރަން ޖެހޭ ކަމަށެވެ.

~ ކުޑަކުދިންނަށް ޖިންސީ ގޯނާ ކުރާމީހުންނަށް އަދަބު ދިނުމަށް ގޮވާލާ ހިނދު

ކުޑަކުދިންނަށް ޖިންސީ ގޯނާ ކުރާމީހުންނަށް ހަރުކަށި އަދަބު ދިނުމަށް އަހަރެމެން އެންމެން މިދަނީ ގޮވާލަމުންނެވެ. އަދި އަހަރެމެންގެ ތެރޭގައި މިކަންތައް މިހާ އާއްމުވެފައިމިވަނީ ކުށްވެރިންނަށް ހަރުކަށި އަދަބު ނުދޭތީކަމަށް ގިނަބަޔަކު އެއްބަސްވެއެވެ. އަދި ރައްޔިތުންގެ މަޖިލީހުގައި މި މައްސަލައިގައި ބަހުސް ކުރެވުނުއިރުވެސް، އަދި ގިނަ އާއްމުންވެސް ފާހަގަ ކުރާގޮތުގައި މައްސަލަ އޮތް ޙައްލަކީ އިސްލާމް ދީނުގައި އޮތް އަދަބު މި ކަމުގެ ކުށްވެރިންނަށް ދިނުމެވެ.

މިފަދަ ދަނޑިވަޅެއްގައި ޒިނޭކުރާ މީހުންގައިގައި ހައްދު ޖެހުން ހުއްޓާލުމަށް ބާރުއަޅާ ބައެއް މީޑިއާތަލުން ލާދީނީ ޕްރޮޕެގެންޑާތައް ފަތުރަމުންދާކަމީ ނިހާޔަތަކަށް ހިތާމަހުރިކަމެވެ. މިކަމަކީ ފާޙިޝް ޢަމަލްތަކަށް ދެވޭ ހިތްވަރެކެވެ. މުސްލިމް ޤައުމެއްގެ ޖުވާން ޖީލު އިތުރަށް ގެއްލެނިވިކޮށްލަން ޣައިރު މުސްލިމުމް ރާވާ ރޭވުންތަކެވެ.

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އިސްލާމިކް އެފެއަރޒްއިން މިފަހަރު ކަން ކުރާނީ ކިހިނެއްބާ؟؟

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