She is confused about women’s rights in Islam

She is confused about women’s rights in Islam  

I am confused. All my life I interacted with others on the basis that I am a human being before being female and the slave woman of Allaah as much as I could, and that based on this, whoever does good, whether male or female, will be rewarded, and whoever commits sin will bear the burden of sin. But after I got married I was surprised by some rulings which treat me as if I am not human, because they treat me as if I am only an object for the enjoyment of the man, such as the fact that the angels will curse me if I refuse intimacy under any circumstances, at the time when he is under no such burden if he refuses to have intercourse with his wife even if he does that to cause her harm. So he gets the reward of doing charity if he has intercourse with her and enjoys intimacy with her, and she will not have any reward, even if she responds unwillingly. If he upsets me and humiliates me in front of people, I have to make up with him and try to please him, otherwise the angels will curse me. And of course I have no right to differ with his opinion or to argue with him, and if I lose my temper I am not forgiven. And, as you have stated in a fatwa, the reward for praying in congregation is only for men and not for women. Is this what Allaah has prescribed for us? Is this the fate of the Muslim woman if she does well and does what is required of her? If she avoids sin, she does not attain any virtue and if she falls short she is one of those who are cursed and expelled from the mercy of Allaah, and do I and the accursed Iblees become the same? 
I hope that you will pay attention to this question, because I am having doubts about my religion. If this is what Allaah has prescribed then we hear and obey and there is no power and no strength except with Allaah.

Praise be to Allaah.  

We are shocked by what the sister has mentioned in her question, that is not part of the religion of Allaah but she is attributing to it, and her belief in rulings for which Allaah has not sent down any authority, such as her saying that “after I got married I was surprised by some rulings which treat me as if I am not human, because they treat me as if I am only an object for the enjoyment of the man”!  

We will respond by noting the following points: 

Firstly: 

Allaah has honoured women greatly. He honours them as daughters, mothers and wives, and gives them rights and virtues, and enjoins good treatment in ways that are not shared by men in many cases. 

Islam does not deny woman’s humanity. Rather it gives her her rights and holds her in high esteem. Women were treated as chattels and objects before Allaah honoured mankind with Islam. Women would be inherited like goods and chattels, and could be left suspended, being neither married nor divorced. A woman would have to wait for a year after her husband’s death, neither washing nor going out of the house, until birds and animals would die from her foul smell! Women were not allowed to inherit, let alone the fact that they could be buried alive, and many other things. 

Then Islam came and forbade burying females alive; it regarded that as murder, which is a major sin. It forbade leaving women suspended as a result of vows or making one's wife haraam by means of zihaar [a jaahili form of divorce in which the husband said to his wife, ‘You are to me as my mother’s back’; intimacy thus became forbidden, but the woman was not divorced completely and was not free to enter into a new marriage - Translator]. Islam gave women their share of inheritance, and stipulated an ‘iddah of four months and ten days after the death of her husband, during which she could bathe, change her clothes and see other women and her mahrams. It allowed women to buy, sell and own property, and encouraged them to seek knowledge and call people to Allaah. It commanded that women should be honoured as wives and as mothers, and made the mother’s rights three times greater than those of the father. And there are many other ways in which Islam honoured women, which we have no room to discuss in detail here; rather we just wanted to remind you of this. Please also see the answer to question no. 21010 for more information. 

Secondly: 

The sister says in her question: “such as the fact that the angels will curse me if I refuse intimacy under any circumstances”. 

This is not correct. Rather the angels do not curse the wife who refuses to share her husband’s bed unless she has no valid excuse. If she has an excuse – such as being sick, or menstruating, or bleeding following childbirth (nifaas), or observing an obligatory fast, then she is not cursed, rather her husband who calls her to bed is sinning if he insists on calling her, or forces her when he knows of her situation. 

In question no. 33597 of this site it says: 

A woman does not have the right to refuse her husband, rather she must respond to his request every time he calls her, so long as that will not harm her or keep her from doing something that is obligatory.  

In question no. 9602 it says: 

Ibn Hazm said: 

It is obligatory on slave women and free women alike not to refuse their masters or husbands if they call them, so long as the woman who is called is not menstruating or sick in such a way that intercourse will be harmful to her, or observing an obligatory fast. If she refuses with no excuse, then she is cursed. 

Al-Muhalla, 10/40 

This curse is limited to cases where the husband remains angry with her all night. But if he calls her and she refuses, then he foregoes his right, then she is not cursed. 

Thirdly: 

The sister says in her question, “at the time when he is under no such burden if he refuses to have intercourse with his wife even if he does that to cause her harm.” This also is not correct. Islam forbids harming others, which includes a husband harming his wife by preventing her from breastfeeding her child, or denying her her right to intercourse and pleasure. 

It says in the answer to question no. 10680 – in the context of discussing the wife’s rights over her husband:

Not harming one’s wife. 

This is one of the basic principles of Islam. Because harming others is haraam in the case of strangers, it is even more so in the case of harming one’s wife.

It was narrated from ‘Ubaadah ibn al-Saamit that the Messenger of Allaah (peace and blessings of Allaah be upon him) ruled, “There should be no harming nor reciprocating harm.” (Narrated by Ibn Maajah,, 2340)

This hadeeth was classed as saheeh by Imaam Ahmad, al-Haakim, Ibn al-Salaah and others. See Khalaasat al-Badr al-Muneer, 2/438.

It says in the answer to question no. 5971:  

It is not permissible for a man to forsake his wife and thus harm her, except in the case of nushooz (rebellion) and disobedience. But he is not committing a sin if he does not lie with her without intending to harm her, because the need is his and depends on his desire and he cannot control his desire at will. If he forsakes her, then he is a sinner because there should be no harming or reciprocating harm. And Allaah knows best. 

Fourthly: 

The sister says in her question, “So he gets the reward of doing charity if he has intercourse with her and enjoys intimacy with her, and she will not have any reward, even if she responds unwillingly” 

This is also not correct. Rather the wife will be rewarded for intercourse in two ways: 

1 – Because she is the twin half of man in rulings and rewards, except those where an exception is stated in the texts. Allaah says (interpretation of the meaning): 

“So their Lord accepted of them (their supplication and answered them), Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allaah, and with Allaah is the best of rewards”

[Aal ‘Imraan 3:195] 

2 – It is the cause of the husband being rewarded, and whoever is the cause of another person being rewarded will share in the reward without that detracting from his or her reward in the slightest.

It was narrated from Abu Dharr that some people from among the companions of the Prophet (peace and blessings of Allaah be upon him) said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, the rich people will get more reward. They pray as we pray, and they fast as we fast, but they give in charity from their excess wealth.” He said, “Has not Allaah given you things with which you can give charity? Every tasbeehah (saying ‘Subhaan Allaah (Glory be to Allaah)’) is a charity. Every Takbeerah (saying ‘Allaahu akbar (Allaah is Most Great)’) is a charity. Every Tahmeedah (saying ‘al-hamdu-Lillaah (praise be to Allaah)’ is a charity. Every Tahleelah (saying ‘Laa ilaaha ill-Allaah (there is no god but Allaah)’) is a charity. Enjoining what is good is a charity. Forbidding what is evil is a charity. Having intercourse (with one’s wife) is a charity.” They said, “O Messenger of Allaah, if one of us fulfils his desire, is there reward in that?” He said, “Do you not see that if he does it in a haraam way he will have the burden of sin? So if he does it in a halaal way, he will have a reward for that.”

(Narrated by Muslim, 1006)

So the wife will be rewarded just as her husband will, just as she is sinning if she fulfils her desires in a way that is haraam, just as is the case with the husband.

Imaam al-Nawawi (may Allaah have mercy on him) said:

“The phrase, ‘Having intercourse is a charity’ – the word bud’ (translated here as ‘having intercourse’) may mean intercourse, or it may refer to the private part itself…

This indicates that permissible actions may become acts of worship, if there is a sincere intention. Intercourse may be an act of worship if the intention behind it is to fulfil the rights of one's wife, to treat her kindly as enjoined by Allaah, to seek a righteous child, to keep oneself or one’s wife chaste, to prevent both partners from looking towards or thinking of haraam things, and other good intentions

Fifthly: 

The sister says in her question: “If he upsets me and humiliates me in front of people, I have to make up with him and try to please him, otherwise the angels will curse me”. 

This also is not correct. The curse applies in the case of a woman who refuses to come to her husband’s bed with no excuse, when her husband stays angry with her all night – as explained above –  

But if the husband humiliates her, then he is undoubtedly sinning by doing that, and sharee’ah allows her to answer him back in a manner that befits his wrongdoing. 

Allaah says (interpretation of the meaning): 

“And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them”

[al-Shoora 42:41] 

i.e., there is no sin on them.   

The word man (whosoever) here is general in meaning and includes women too. 

Or if she is patient in bearing harsh words and mistreatment, seeking reward with Allaah, she will earn a more complete and better reward. 

So what he must do is to make up with her and try to please her, not the other way round. If a person does wrong, in order for his repentance to be complete he must try to please the one who has been wronged, with apologies and kind words. 

Sixthly: 

The sister says: “And of course I have no right to differ with his opinion or to argue with him, and if I lose my temper I am not forgiven.”  

This is not correct. It is permissible for a women to argue with her husband and to have a different opinion, but she does not have the right to refuse to do what he tells her to do – even if she objects to it – so long as he does not tell her to commit sin, because there is no obedience to anyone if it involves disobedience towards the Creator. This is part of the qiwaamah (role of protector and maintainer) that Allaah has given to the husband in return for the obligation to spend on his wife, protect her and take care of her. Allaah says (interpretation of the meaning): 

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”

[al-Nisa’ 4:34] 

It is narrated that the women of the Sahaabah used to argue and debate with them, and indeed this is the way in which the Mothers of the Believers [i.e., the Prophet’s wives] used to act with our Prophet (peace and blessings of Allaah be upon him), as ‘Umar ibn al-Khattaab said to the Prophet (peace and blessings of Allaah be upon him): “We Quraysh used to control our women, but when we came to the Ansaar we found that they were a people who were controlled by their women. So our women started to adopt the ways of the Ansaari women. I got angry with my wife and she argued with me and I did not like her arguing with me. She said, ‘Why do you object to me arguing with you? By Allaah, the wives of the Prophet (peace and blessings of Allaah be upon him) argue with him…’” Narrated by al-Bukhaari, 4895; Muslim, 1479. 

Al-Haafiz ibn Hajar said – discussing the lessons to be learned from this hadeeth – 

“This indicates that being harsh with women is something blameworthy, because the Prophet (peace and blessings of Allaah be upon him) adopted the way of the Ansaar with their women and forsook the way of his people.” 

Fath al-Baari, 9/291 

With regard to what the sister mentioned about not being forgiven for any loss of temper or irritation on her part, this is not right at all, because there are some kinds of irritation for which a person will not be taken to task if he does not speak of them or act upon them, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will forgive my ummah for that which crosses their minds, so long as they do not speak of it or act upon it.” And there are some which a person cannot help at all, because of intense anger, etc, which is beyond his or her control. At the end of Soorat al-Baqarah is mentioned the du’aa’ of the believers (interpretation of the meaning): 

“Our Lord! Put not on us a burden greater than we have strength to bear”

[al-Baqarah 2:286] 

and it is proven in the Sunnah that Allaah has answered this du’aa’ and said, “I will do that.” 

Seventhly: 

The sister says in her question: “as you have stated in a fatwa that the reward for praying in congregation is only for men and not for women”.  

This also is not correct. Rather what we said – based on the ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) – is that the twenty-seven-fold reward is for men only, because they are the ones for whom prayer in congregation is enjoined, not women. Prayer is congregation is mustahabb for women, but we cannot be certain that women will get the twenty-seven-fold reward. It is permissible for women to attend the prayers in the mosque, and it is not permissible for men to forbid them to go. If they go and pray with (the men), they will have a share of the reward for praying in congregation. 

Nevertheless, based on the saheeh ahaadeeth, if a woman prays in her house, she is doing that which is better for her than the reward for praying in the mosque. 

It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Do not prevent your women from coming to the mosques, although their houses are better for them.”

Narrated by Abu Dawood, 567; Ahmad, 5445 – this version narrated by Ahmad. 

‘Abd al-‘Azeem Abaadi said: 

“Their houses are better for them” means that their praying in their houses is better for them than praying in the mosques, if only they knew that, but they do not know that, so they ask to go out to the mosques and think that the reward for going to the mosque is greater. The reason why their praying in their houses is better is because they are safer from fitnah (temptation). This ruling is even more necessary because of the tabarruj (wanton display) and adornment that have become prevalent among women. 

‘Awn al-Ma’bood, 2/193. 

Eighthly: 

The sister says in her question: “Is this the fate of the Muslim woman if she does well and does what is required of her? If she avoids sin, she does not attain any virtue and if she falls short she is one of those who are cursed and expelled from the mercy of Allaah, and do I and the accursed Iblees become the same?”! 

This is thinking badly of Allaah, and what you say is not correct at all. 

Allaah says (interpretation of the meaning): 

“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e., Paradise in the Hereafter).”

[al-Nahl 16:97] 

“So their Lord accepted of them (their supplication and answered them), Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allaah, and with Allaah is the best of rewards”

[Aal ‘Imraan 3:195] 

“Verily, the Muslims (those who submit to Allaah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allaah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allaah has ordered and in abstaining from all that Allaah has forbidden), the men and the women who are humble (before their Lord -- Allaah), the men and the women who give Sadaqaat (i.e. Zakaah and alms), the men and the women who observe Sawm (fast) (the obligatory fasting during the month of Ramadaan, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward (i.e. Paradise)”

[al-Ahzaab 33:35] 

With regard to the sister’s saying that if she falls short, she and Iblees would be the same, this is an exaggeration and there is no need for this; and it is an unacceptable comparison, because the curse of Allaah to Iblees is the eternal curse for which no repentance will be accepted, and it cannot be compared to the curse that applies in the case of a Muslim who believes in Allaah alone and submits to Him, but commits some major sins. 

The clear verses and words that we have quoted are sufficient to explain the error of what you say. We ask Allaah to help you to understand Islam properly and to make you steadfast in adhering to goodness and true guidance. 

At the end of this response, we should not forget to praise our sister for her frankness in asking about the doubts about some Islamic matters that the Shaytaan has thrown into her heart which, if she had kept them to herself, could have spoiled her religious commitment and generated waswaas (whispers from the Shaytaan) which could have caused a great deal of trouble in her life. Asking such questions dispels confusion and dispels doubt from one’s heart. 

But when asking such questions, that should be done with more in a more appropriate manner, when asking about the wisdom of Allaah in what He prescribes, and the questioner should avoid everything that may be taken as objecting to the rulings, because the human mind is incapable of comprehending the greatness of Allaah’s wisdom and the vastness of His bounty towards His creation. 

We also appreciate our sister’s acceptance of and submission to the laws of Allaah, as she says, “If this is what Allaah has prescribed then we hear and obey”. This is how the believer should be. 

We ask Allaah to make us steadfast in adhering to His religion, and to guide us. 

And Allaah knows best.

Islam Q&A

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The status of the family in Islam

The status of the family in Islam  

What does Islam teach about the family and the roles of men , women and Children؟

Praise be to Allaah.  

Before we find out about the role of Islam in organizing and protecting the family, we should first find out what the situation of the family was before Islam, and what it is in the west in modern times. 

Before Islam, the family was based on mistreatment and oppression. All affairs were controlled only by men or in other words, the males, and women and girls were oppressed and humiliated. An example of that is that if a man died and left behind a wife, his son by another wife had the right to marry her and control her life, or to prevent her from getting married. Men were the only ones who could inherit; women and children had no share. They viewed women, whether they were mothers, daughters or sisters, as a source of shame, because they could be taken as prisoners, thus bringing shame upon the family. Hence a man would bury his infant daughter alive, as is referred to in the Qur’aan, where Allaah says (interpretation of the meaning): 

“And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!

He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision”

[al-Nahl 16:58] 

The family in the broader sense, i.e., the tribe, was based on supporting one another in all things, even in wrongdoing. 

When Islam came, it did away with all that and established justice, giving each person his or her rights, even nursing infants, and even the miscarried foetus who was to be respected and prayed for (i.e., given a proper funeral). 

When you examine the family in the west today you will find that families are disintegrating and the parents cannot control their children, whether intellectually or morally. The son has the right to go wherever he wants and do whatever he wants; the daughter has the right to sit with whoever she wants and sleep with whoever she wants, all in the name of freedom and rights. And what is the result? Broken families, children born outside marriage, (elderly) mothers and fathers who are not looked after. As some wise men have said, if you want to know the true nature of these people, go to the prisons and the hospitals and seniors’ homes, for children do not remember their parents except on holidays and special occasions. 

The point is that among non-Muslims the institution of family is destroyed. When Islam came it paid a great deal of attention to the establishment of  strong families and protecting them from things that could harm them, and preserving family ties whilst giving each member of the family an important role in life. 

Islam honoured women, whether as mothers, daughters or sisters. It honoured women as mothers. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, who among people is most deserving of my good company?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Then your father.”

(Narrated by al-Bukhaari, 5626; Muslim, 2548) 

Islam honours women as daughters. It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has three daughters or three sisters, or two daughters or two sisters, and takes good care of them and fears Allaah with regard to them, will enter Paradise.” 

(Narrated by Ibn Hibbaan in his Saheeh, 2/190) 

And Islam honours women as wives. It was narrated that ‘Aa’ishah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of you are those who are best to their wives, and I am the best of you to my wives.” 

(Narrated and classed as hasan by al-Tirmidhi, 3895). 

Islam gave women their rights of inheritance and other rights. It gave women rights like those of men in many spheres. The Prophet (peace and blessings of Allaah be upon him) said: “Women are the twin halves of men.” (Narrated by Abu Dawood in his Sunan, 236, from the hadeeth of ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 216). 

Islam encourages men to treat their wives well, and gives women the freedom to choose their husbands; it gives women much of the responsibility for raising the children. 

Islam gives fathers and mothers a great deal of responsibility for raising their children. It was narrated that ‘Abd-Allaah ibn ‘Umar heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Each of you is a shepherd and is responsible for his flock. The leader is a shepherd and is responsible for his flock. The man is the shepherd of his family and he is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is a shepherd of his master’s wealth and is responsible for his flock.” He said, I heard this from the Messenger of Allaah (peace and blessings of Allaah be upon him).

(Narrated by al-Bukhaari, 853; Muslim, 1829) 

Islam paid a great deal attention to implanting the principle of respect for fathers and mothers, taking care of them and obeying their commands until death. Allaah says (interpretation of the meaning): 

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour”

[al-Isra’ 17:23] 

Islam protects the honour, chastity, purity and lineage of the family, so it encourages marriage and forbids free mixing of men and women. 

Islam gives each family member an important role to play. So fathers and mothers take care of the children and give them an Islamic upbringing; children are to listen and obey, and respect the rights of fathers and mothers, on a basis of love and respect. Even our enemies have borne witness to the strength of family ties among the Muslims.

 And Allaah knows best.

Islam Q&A

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Relations with women according to Islam

Relations with women according to Islam  

I am in the processing of becoming a truly practicing Musalman and wonder what is said regarding your life previous to the full integration of Islam. I wonder whether any experiences that I have had would limit me from becoming a follower of the straigth path to Allah?
Please forgive my explicitness...but since men and women are not allowed to engage in full-blown relationships, how do I resolve the conflict that prior to it's integration in my life, I have had different experiences and now have read repeatedly that it is forbidden...how can I possibly reconcile the two dichotomous notions? I recognize that you do receive many questions, please accept my sincere thanks for having this site, regardless of whether I receive an answer or not.
May peace be with you...:)

Praise be to Allaah.

We cannot conceal our joy and pleasure at the intention expressed in your question of embracing the true religion, Islam. The confusion and hesitation that you describe are quite understandable, because when a person has been indulging in forbidden relationships and then wishes to move to a religion of purity and chastity, it is natural to feel that his own “nafs” (desires) will defeat him and that he will not be able to do what Islam requires of him in the way of purity and chastity. But we will tell you some things here which we hope will help you to overcome any difficulty that you may be fearing and give a true picture of the situation.

When a person follows the true religion, it is expected to have a far-reaching effect on his personality and behaviour, so that it re-forms him and gives him a fresh start and a new direction in life, completely different from the way he was during his “jaahiliyyah” (days of ignorance before his Islam). This radical change will produce morals and values that were not there before, which will purify his heart and fill him with a sense of chastity, so that the new Muslim looks with revulsion and disgust both at his own former deeds and at the ignorant world of promiscuity, infidelity, nakedness and utter corruption that exists in the society around him. He will come back to the sound nature (fitrah – the natural state of man) and purity of heart of which Shaytaan had robbed him during the days when he was a kaafir and sinner. This new direction in life is undertaken freely, by choice, and is accompanied by contentment and acceptance stemming from his total submission to the commands and prohibitions of Allaah, Who revealed this religion of Islam with all its laws. We have two sources of proof to support what we say here, one from the sharee’ah and one from history.

The shar’i evidence is to be found in numerous places in the Qur’aan, for example (interpretation of the meanings):

“Is he who was dead (without Faith by ignorance and by disbelief) and We gave him life (by knowledge and by faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out?…” [al-An’aam 6:122]

“And those who invoke not any other god along with Allaah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse – and whoever does this shall receive the punishment.

The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace,

Except those who repent and believe, and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful.” [al-Furqaan 25:68-70]

Concerning the phrase “Allaah will change their sins into good deeds” the mufassireen (commentators) said: their evil deeds will be replaced by good deeds. ‘Ali ibn Abi Talhah reported that Ibn ‘Abbaas said: “These are the believers, who before they believed did evil deeds, but Allaah wanted them to do something else, so He changed their bad deeds into good deeds…”

‘Ataa’ ibn Abi Rabaah said: “This is in this world: a man may be doing evil but then Allaah replaces it with good.” Sa’eed ibn Jubayr said: “Allaah changed them from worshippers of idols into worshippers of the Most Merciful, and changed them from those who fight the Muslims into those who fight the mushrikeen (polytheists), and from those who marry mushrik women into those who marry believing women.” Al-Hasan al-Basri said: “Allaah changed them from evil deeds to good deeds, from shirk (polytheism) to ikhlaas (purity of faith), from promiscuity to chastity, from kufr to Islam.” This is the view of Abu ‘Aaliyah, Qutaadah and a group of others. (Ibn Katheer, Tafseer al-Qur’aan al-‘Azeem).

The historical evidence includes a number of stories of Muslims who entered Islam after having been kuffaar (disbelievers), and how they changed and became righteous. Among these stories is the following:

“There was a (Muslim) man called Marthad ibn Abi Marthad who used to smuggle Muslim prisoners-of-war from Makkah (which was the territory of the mushrikeen) to Madeenah (which was the territory of the Muslims). There was also a woman in Makkah, called ‘Anaaq, who was a prostitute. She had been a friend of Marthad’s (before he became Muslim). Marthad had promised to take one of the prisoners from Makkah to Madeenah. He said: “I came to the shade of one of the gardens of Makkah on a moonlit night, then ‘Anaaq came and saw my shadow by the garden. When she reached me, she recognized me and said: ‘Marthad?’ I said, ‘Marthad.’ She said: ‘Welcome! Stay with us tonight.’ I said, ‘O ‘Anaaq, Allaah has forbidden zinaa (unlawful sexual relations).’ She called out, ‘O people of the camp! This man is stealing away your prisoners!’ (i.e., she wanted to take revenge on him because he refused to have unlawful relations with her, so she called the mushrikeen to come and seize him). Eight men pursued me (and he described how Allaah saved him from them).” This event was the reason for the revelation of the aayah (interpretation of the meaning): “Let no man guilty of adultery or fornication marry any but a woman similarly guilty, or an Unbeliever; nor let any but such a man or an Unbeliever marry such a woman; to the Believers such a thing is forbidden.” [al-Noor 24:3 – Yusuf ‘Ali’s translation] (Reported and classed as hasan by al-Tirmidhi, 3101).

The reason for telling this story is that it illustrates how this man changed after he embraced Islam, and refused to commit the haraam deed with which he was tempted. Another story describes a woman who embraced Islam and became righteous:

‘Abd-Allaah ibn Maghfal reported that there was a woman who had been a prostitute during the days of ignorance (before Islam). A man passed by her, or she passed by him, and he touched her. She said: “Stop it! (Mah! A word connoting a rebuke or denunciation). Allaah has done away with shirk and had brought Islam.” So he left her alone and went away. (Reported by al-Haakim, who said this hadeeth is saheeh according to the conditions of Muslim, although they did not report it).

If you enter Islam and become a truly practising Muslim, adhering to this pure sharee’ah, worshipping Allaah as He wants to be worshipped, obeying His commands and heeding His prohibitions, then in sha Allaah you will not encounter or suffer the difficulties you refer to in your question. Moreover, you will have the means of keeping chaste, such as marriage, which will help you to refrain from doing haraam deeds; marriage is enjoined by this sharee’ah. The one who chooses a pure and clean way has no need to enter the mire (of illicit relationships). We ask Allaah to guide you and make things easy for you, and to keep evil away from you. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

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Islamic holy days and special occasions

Islamic holy days and special occasions  

what holy days does Islam have? what major historical events has Islam had?

Praise be to Allaah.

There is a special day in Islam which Allaah has singled out for blessings which are not to be found in any other days. This day is Friday, to which Allaah guided the Muslims and from which He led the Jews and Christians astray. It is the weekly festival of the Muslims, and it has many special features, some of which we will describe here:

1 – It was the teaching of the Prophet SAWS (peace and blessings of Allaah be upon him) to venerate this day, honour it and single it out for special acts of worship that belong exclusively to this day. In Fajr (early morning prayer) on Friday he used to recite the Soorahs ‘Alif-laam-meem tanzeel’ (al-Sajdah, no. 32) and ‘Hal ata ‘ala’l-insaan’ (al-Insaan, no. 76).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: the Prophet SAWS (peace and blessings of Allaah be upon him) used to recite these two soorahs in the Fajr prayer on Friday because they refer to what happened and will happen on that day, for they speak of the creation of Adam, the resurrection and the gathering of mankind, all of which happened or will happen on a Friday. So reciting them on this day is a reminder to his ummah (nation) of what has happened and what is yet to come. This is one of the special features of Friday.

2 – It is mustahabb (recommended) to send lots of blessings upon the Prophet SAWS (peace and blessings of Allaah be upon him) on the ay of Friday and the night before, because he said: “Send lots of blessings upon me on Friday and the night before.” (Narrated by al-Bayhaqi, 3/249; classed as saheeh (sound) by al-Arna’oot).

3 – Jumu’ah (Friday) prayers are held on this day; this is one of the most strongly-affirmed duties of Islam, and one of the greatest gatherings of the Muslims. It is the greatest and most obligatory gathering in which they come together, apart from ‘Arafah [a place near Makkah (Mecca) where the pilgrims stand and pray during the Hajj or pilgrimage]. Whoever neglects Jumu’ah prayers out of carelessness, Allaah will place a seal over his heart. The people of Paradise will be brought closer (to Allaah) on the Day of Resurrection and they will see Allaah sooner, commensurate with how close they were to the imam on the day of Jumu’ah and how early they came to Jumu’ah prayers.

4 – The command to do ghusl (take a bath for the purpose of purification) on Friday; this command is most emphatic.

5 – Wearing perfume on Friday; this is better than wearing perfume on any other day of the week.

6 – Cleaning the teeth with the siwaak (tooth stick); this is better than using the siwaak on any other day.

7 – Going to the prayers early.

8 – Keeping oneself busy with prayer, dhikr (remembering Allaah) and reading Qur’aan until the imaam comes out to give the khutbah (sermon).

9 – Listening attentively to the khutbah, because listening to it is obligatory according to the more correct of the two scholarly opinions. If a person fails to do that he is engaging in idle talk, and whoever does that has not prayed Jumu’ah. In al-Musnad a marfoo’ report [i.e., a report which is attributed to the Prophet SAWS (peace and blessings be upon him)] states: “The one who says to his companion, ‘Be quiet and listen,’ has not prayed Jumu’ah.” (Narrated by Ahmad, 2034; classed as hasan by al-Arna’oot. See Haashiyat Zaad al-Ma’aad, 1/377. Also narrated by al-Bukhaari (934) and Muslim (851), with the wording: “If you say to your companion, ‘Be quiet and listen,’ on a Friday when the imaam is delivering the khutbah, then you have engaged in idle talk.”)

10 – Reading Soorat al-Kahf (no. 18) during the day of Friday. It was narrated that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Whoever reads Soorat al-Kahf on a Friday, light will shine for him from beneath his feet to the clouds of the sky, which will shine on him on the Day of Resurrection, and he will be forgiven from one Friday to the next.” (Narrated by al-Haakim, 2/368; classed as saheeh by al-Arna’oot).

11 – It is a festival which is repeated every week. Ibn Maajah narrated in his Sunan that Abu Lubaabah ibn ‘Abd al-Mundhir said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: ‘Friday is the best and greatest of days before Allaah, and it is greater before Allaah than the day of al-Adha (the Feast of Sacrifice) and the day of al-Fitr (the Feast of Breaking the Fast). It has five characteristics: on this day Allaah created Adam; on this day Adam came down to earth; on this day Allaah caused Adam to die; on this day there is an hour during which no one asks Allaah for something but He will grant it to him, so long as he does not ask for something haraam (forbidden); and on this day the Hour [i.e., the Day of Judgement] will begin, so there is no angel who is close to Allaah, no heaven, no earth, no wind, no mountain and no tree that does not feel some apprehension on Friday.” (Narrated by Ibn Maajah, 1084. Al-Busayri said: its isnaad is hasan, and it was classed as saheeh in Saheeh Abi Dawood, 888).

12 – It is mustahabb (recommended) to wear the best clothes one has on Friday. Imaam Ahmad narrated in his Musnad that Abu Ayyoob said: “I heard the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) say, ‘Whoever takes a bath on Friday, puts on perfume if he has some, wears his best clothes then goes out , walking in a dignified manner until he reaches the mosque, then he prostrates in prayer if he wants and does not disturb anybody, then he remains quiet until the imaam comes out and he prays, that will be an expiation from one Friday to the next.’” (Narrated by Ahmad in al-Musnad, 23059; classed as hasan by al-Ana’oot).

In Sunan Abi Dawood it is narrated from ‘Abd-Allaah ibn Salaam that he heard the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) say on the minbar (pulpit) one Friday: “There is nothing wrong with any one of you if he buys two garments for Friday other than his workaday clothes.” (Narrated by Abu Dawood, 1078; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 953).

13 – It is mustahabb on Fridays to perfume the mosque with incense. Sa’eed ibn Mansoor narrated from Na’eem ibn ‘Abd-Allaah al-Mujmir that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) commanded him to perfume the mosque of Madeenah with incense every Friday until noontime. This is why Na’eem was called al-Mujmir (from the word tajmeer meaning perfuming with incense). 

14 – It is a day on which sins are expiated. In Saheeh al-Bukhaari it is narrated that Salmaan al-Faarisi said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: ‘No man takes a bath on Friday and purifies himself as much as he can, and makes his hair tidy, and puts on perfume, then goes out, and does not come between two people, then prays as Allaah decrees for him and listens attentively when the imaam speaks, but he will be forgiven for his bad deeds between this Friday and the other.’” (al-Bukhaari, 843).

15 – On Friday there is the “hour of response” which is an hour in which no Muslim asks Allaah for something but He will grant it. In al-Saheehayn it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: ‘On Friday there is an hour in which no Muslim asks for something whilst he is standing in prayer, but it will be given to him” – and he demonstrated the shortness of that time with his hands. (Narrated by al-Bukhaari, 883; Muslim, 1406).

16 – On Fridays there is the khutbah (sermon) which is intended to praise and glorify Allaah, and to bear witness to His Oneness and to the Messengership of His Messenger, and to remind His slaves of His blessings, to warn them of His punishment and wrath, to advise them of that which will bring them closer to Him and His Paradise, and to forbid them that which will bring them closer to His anger and Hell. This is the purpose behind the khutbah and of gathering to hear it.

17 – It is the day on which it is mustahabb to devote oneself to worship and it has an advantage over other days by being characterized with all kinds of worship, obligatory and mustahabb. Allaah has made for the followers of each religion a day on which they devote themselves to worship and refrain from worldly work. So Friday is a day of worship, and in relation to other days it is like Ramadaan in relation to other months; the “hour of response” on Friday is like Laylat al-Qadr (the Night of Decree) in Ramadaan. Hence whoever gets it right on Friday, his whole week will be good, and whoever gets it right in Ramadan, his whole year will be good, and whoever gets it right on Hajj, his whole life will be good. Friday is the measure of the week, Ramadaan is the measure of the year and Hajj is the measure of one's life. And Allaah is the Source of strength.

19 – It is the day with which Allaah has exclusively favoured this ummah, and from which He led the People of the Book astray before them, as it says in al-Saheeh, where it is narrated from Abu Hurayrah that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “The sun has never risen or set on any day better than Friday. Allaah guided us to it and led the people away from it. The people are behind us in this respect. It (Friday) is for us, Saturday is for the Jews and Sunday is for the Christians.” (Narrated by Ahmad, 10305, classed as saheeh by Ibn Khuzaymah, 3/114).

20 – It is the day which Allaah chose from among all the days of the week, just as He chose Ramadaan from among the months of the year and Laylat al-Qadr from among all the nights, and Makkah from among all places on earth, and Muhammad from all of mankind.

With regard to the second question, the Muslims have several special occasions, such as:

1 – The blessed month of Ramadaan, which is a month that has special characteristics. You will find more information in Question no. 13480.

2 – Eid al-Fitr (the Feast of Breaking the Fast). This is the first day of the month of Shawwaal, on which the Muslims express their joy at the blessing which Allaah has bestowed upon them by enabling them to complete the month-long fast of Ramadaan.

3 – The Day of ‘Arafah, which is the ninth day of the month of Dhu’l-Hijjah, the day of the greater Pilgrimage (Hajj), the greatest pillar of the Hajj. It has many virtues, details of which are to be found in question no. 7284.

 4 – Eid al-Adha (the Feast of Sacrifice). The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “The best of days is the Day of Sacrifice.” This is the tenth day of Dhu’l-Hijjah. It was narrated that ‘Uqbah ibn ‘Aamir said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: ‘The Day of ‘Arafah, the Day of Sacrifice and the Days of al-Tashreeq [the three days following the Day of Sacrifice] are a festival for us Muslims, and they are days of eating and drinking.’” (Narrated by al-Tirmidhi, 704; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 620).

See Zaad al-Ma’aad, 1/375

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Answer to questions about the verses which speak of the life of the Messiah (peace be upon him)

Answer to questions about the verses which speak of the life of the Messiah (peace be upon him)  

I am very interested in this site and i am regular visitor to this site.i have great respect for u. Before go my question i would like to say that I have no about holy Quran and i believed that even single letter of the quran wasn't change. But i have some misunderstanding about this two verses. "So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"! (sura maryam 33) the day that i die,what does this mean? and also this verse And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;- (an-nisa 159) before his death,what does this mean? but this verses "That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- (an-nisa 157) " Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- (an-nisa 158) right now i am studying in china.i have some friends from diffrent faith asking about holy quran and status of jesus(pbuh) in islam.i am trying my best to answer all their questions.

Praise be to Allaah.

First of all, we would like to thank you for your keenness to ask about matters of your religion, and your efforts to understand the Book of Allaah, may He be glorified and exalted. We ask Allaah to bless us and you with beneficial knowledge. 

With regard to the verse in which Allaah says (interpretation of the meaning):  

“And Salaam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!”

[Maryam 19:33],  

al-Tabari said in his Tafseer: The phrase “And Salaam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive” means: I am granted protection from Allaah against the Shaytaan and his troops on the day I was born, so that they could not do to me what they do any newborn, i.e. prick him. And on the day I die I shall be protected from the terrors of death. And on the day I am raised alive on the Day of Resurrection I shall be protected against the terror that will seize the people when they see the horrors of that Day.” [Tafseer al-Tabari, 8/340]. 

Al-Qurtubi said: “And Salaam (peace) be upon me” means protection that is granted to me from Allaah, may He be exalted. Al-Zajjaaj said: Salaam was mentioned before this without the definite article, and the second time it was mentioned with the definite article. The phrase “the day I was born” means, in this world. And it was said: from the suggestions of the Shaytaan. The phrase “and the day I die” means in the grave. The phrase “and the day I shall be raised alive” means, in the Hereafter, because he has three stages: alive in this world, dead in the grave, and resurrected in the Hereafter, and he is granted protection in all three. 

Tafseer al-Qurtubi, 11/98. 

From the comments of the mufassireen quoted above it may be known that the phrase “and the day I die” does not mean that he has died, rather it means that when he dies – which will happen after he has descended and killed the Dajjaal, as is proven in the ahaadeeth – then he will be protected from dying without belief in Allaah, may He be exalted. Similarly the words “and the day I shall be raised alive” do not mean that he was raised on the Day of Resurrection. Rather he was speaking about his situation at the time of his birth, at the time of his death and at the time of his resurrection. Undoubtedly he will die, but as is indicated by the other verses that you quoted, he did not die by being killed or crucified, rather Allaah took him up to Himself, and he will die after he descends from heaven and kills the Dajjaal. 

With regard to the verse in which Allaah says: 

“And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against them”

[al-Nisa’ 4:159] 

The scholars differed as to whom the pronoun “his” in the phrase “his death” refers. There are two views: 

1 – That the pronoun refers to ‘Eesa ibn Maryam (peace be upon him), in which case the meaning of the verse is: that there is no one among the people of the Book but he must believe in ‘Eesa (peace be upon him) before he (‘Eesa) dies, because when he descends from heaven and kills the Dajjaal, he will break the cross and kill the pigs and abolish jizyah, and he will accept nothing but Islam, and at that time the People of the Book will believe in him, before he dies (blessings and peace of Allaah be upon him), and they will know that he is true and that he did not die before then. So what is mentioned in the verse is one of the signs of the Hour and one of the portents of the Day of Resurrection, which will happen after the descent of ‘Eesa; before he dies at that time, the People of the Book will believe in him. There is support for this view in the comment made by Abu Hurayrah (may Allaah be pleased with him) after he narrated the hadeeth which speaks of the descent of ‘Eesa (peace be upon him) at the end of time. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, soon the Son of Maryam will descend among you as a just judge. He will break the cross and kill the pigs and abolish the jizyah, and wealth will become so abundant that no one will accept it, and one prostration will be better than this world and everything in it.” Then Abu Hurayrah said: recite, if you wish: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against them”[al-Nisa’ 4:159]

Narrated by al-Bukhaari, 3129; Muslim, 220. 

2 – That the pronoun refers to the kitaabi (Jew or Christian) himself, in which case the meaning of the verse is that there is no one among the people of the Book but he must believe in ‘Eesa (peace be upon him), and that he is true, and that he did not die. That is when he suffers the agonies of death and sees realities and proofs. At the time of death, the kitaabi will know that what he believed is false, but that faith will not benefit him at that point. 

Based on both views mentioned above, there is no indication or suggestion in the verse that ‘Eesa (peace be upon him) has died. Rather the words – according to the first view – refer to a matter of the Unseen which will come to pass in the future, because he (peace be upon him) will undoubtedly die, but that will be after he has descended, as stated above. And according to the second view, the phrase “before his death” refers to the death of the kitaabi himself. 

Al-Tabari, Ibn Katheer and other imams of tafseer regarded the first view as more likely to be correct. Ibn Katheer said: With regard to the words (interpretation of the meaning): “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus), son of Maryam (Mary), as only a Messenger of Allaah and a human being] before his [‘Eesa (Jesus) or a Jew’s or a Christian’s] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he [‘Eesa (Jesus)] will be a witness against them”[al-Nisa’ 4:159], Ibn Jareer said: The scholars of interpretation differed concerning the meaning of that. “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” means, before the death of ‘Eesa. That means that all of them will believe in him when he comes down to fight the Dajjaal, so all religions will become one, which is the monotheistic religion of Islam, the religion of Ibraaheem (peace be upon him). ... It was narrated that Ibn ‘Abbaas said: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” means, before the death of ‘Eesa ibn Maryam (peace be upon him). … It was narrated that al-Hasan said: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” means, before the death of ‘Eesa, and by Allaah, he is alive with Allaah, but when he descends they will all believe in him. … Ibn Jareer said: And others said: That means before the death of the one who believes in the Book (i.e., the Jew or Christian), because at that point (just before death) he will now truth from falsehood because everyone upon whom death comes, his soul does not come out until truth has been made distinct from falsehood with regard to his religion. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas concerning this verse: He said: No Jew will die until he believes in ‘Eesa. … Ibn ‘Abbaas said: If his head is cut off, his soul will not come out until he believes in ‘Eesa. … It was narrated that Ibn ‘Abbaas said: The Jew will not die until he bears witness that ‘Eesa is the slave of Allaah and His Messenger. 

Ibn Jareer said: The most likely of these opinions to be correct is the first one, which is that no one of the People of the Book will be left after the descent of ‘Eesa (peace be upon him) but he will believe in him before the death of ‘Eesa (peace be upon him). Undoubtedly what Ibn Jareer said is the correct view, because it is what is meant from the context of the verses, which state that what the Jews claim, that ‘Eesa was killed and crucified, is false, as are the claims of the ignorant Christians who believed the claims of the Jews. Allaah tells us that this is not what happened, rather it was made to appear so to them, and they killed the look-alike and did not realize that. But he (‘Eesa) was taken up to Him, and he is still alive, and will descend before the Day of Resurrection, as is indicated in the mutawaatir ahaadeeth. He will kill the false messiah (the Dajjaal) and will break the cross and kill the pigs, and abolish jizyah, i.e., he will not accept it from any of the followers of other religions, rather he will only accept Islam or the sword. This verse tells us that all the people of the Book will believe in him at that time, and not one among them will fail to believe in him. Hence he said: “And there is none of the people of the Scripture (Jews and Christians) but must believe in him [‘Eesa (Jesus)] before his death” i.e., before the death of ‘Eesa (peace be upon him), whom the Jews and the Christians who agreed with them claim that he was killed and crucified, but on the Day of Resurrection he will be a witness against them, i.e., because of their deeds that he witnessed before he was taken up into heaven and after he descends to the earth again. Tafseer Ibn Katheer (1/762). 

It is essential to note that debate with the Christians must be done on the basis of knowledge and proof, so that you will not be a cause of people not accepting the truth because of weak arguments. The Christians do not have any sound proof at all, but they present specious arguments to distort the truth and they confuse truth with falsehood. May Allaah grant us refuge from the ways of the misguided.

And Allaah knows best.

Islam Q&A

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The reality of belief in the Messengers

The reality of belief in the Messengers   

What is meant by belief in the Messengers?

Praise be to Allaah.  

Belief in the Messengers implies four things: 

1 – Firm belief that Allaah sent to every nation a Messenger from amongst them, to call them to worship Allaah alone and to disbelieve in everything that is worshipped instead of Him, and that they (the Messengers) were all truthful, speakers of the truth, righteous, wise, pious and honest, and that they conveyed everything with which Allaah sent them, concealing and altering nothing. They did not add even one letter from themselves or omit anything. 

“Are the Messengers charged with anything but to convey clearly the Message?”

[al-Nahl 16:35 – interpretation of the meaning] 

Their message was the same, from the first to the last of them, based on the principle of Tawheed, i.e., that all kinds of worship should be devoted to Allaah alone, beliefs, words and deeds alike, and that everything that is worshipped instead of Allaah is to be rejected. The evidence for that is the verses (interpretation of the meanings): 

“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)”[al-Anbiya’ 21:25] 

“And ask (O Muhammad) those of Our Messengers whom We sent before you: ‘Did We ever appoint aalihah (gods) to be worshipped besides the Most Gracious (Allaah)?’”[al-Zukhruf 43:45] 

And there are very many similar aayahs. 

With regard to the obligatory duties by which Allaah is to be worshipped and the minor details of legislation, prayers and fasts may have been enjoined on some nations but not on others, and some things may have been forbidden to some and permitted to others, as a test from Allaah. 

“Who has created death and life that He may test you which of you is best in deed”
[al-Mulk 67:2 – interpretation of the meaning] 

The evidence for that is the verses (interpretation of the meaning): 

“To each among you, We have prescribed a law and a clear way”

[al-Maa’idah 5:48] 

Ibn ‘Abbaas (may Allaah be pleased with him) said “(This means) a way and a path.” Mujaahid, ‘Ikrimah and many of the mufassireen said likewise. 

In Saheeh al-Bukhaari (3443) and Saheeh Muslim (2365) it is narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Prophets are like brothers from one father, their mothers are different but their religion is one’” – i.e., the Prophets are united on the principle of Tawheed, the message with which Allaah sent every Messenger whom He sent, and which He included in every Book that He revealed, but their laws differed as to command and prohibitions, what was permitted and what was forbidden.  

Whoever disbelieves in the message of one of them has disbelieved in all of them, as Allaah says (interpretation of the meaning): 

“The people of Nooh (Noah) belied the Messengers”

[al-Shu’ara’ 26:105] 

Allaah described them as disbelieving in all of the Messengers even though there was no Messenger other than Nooh at the time when they disbelieved. 

2 – Belief in those Messengers whose names we know, such as Muhammad, Ibraaheem, Moosa, ‘Eesa and Nooh (may blessings and peace be upon them all). With regard to those who have been mentioned in general terms but whose names we do not know, we are obliged to believe in them in general terms, as Allaah says (interpretation of the meaning): 

“The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’”

[al-Baqarah 2:285] 

“And, indeed We have sent Messengers before you (O Muhammad), of some of them We have related to you their story. And of some We have not related to you their story”

[Ghaafir 40:78] 

And we believe that the Final Messenger was our Prophet Muhammad (peace and blessings of Allaah be upon him), and there is no Prophet after him, as Allaah says (interpretation of the meaning): 

“Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last (end) of the Prophets. And Allaah is Ever All-Aware of everything”[al-Ahzaab 33:40] 

In al-Bukhaari (4416) and Muslim (2404) it is narrated from Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to Tabook, and appointed ‘Ali as his deputy (in Madeenah). ‘Ali said, “Are you leaving me in charge of the children and women?” The Prophet (peace and blessings of Allaah be upon him) said, “Does it not please you that you are to me like Haroon to Moosa? But there will be no Prophet after me.” 

Allaah favoured him and singled him out for great blessings which were given to no other Prophet. For example: 

1-     Allaah sent him to all of the two races of mankind and jinn, whereas each Prophet who came before him was sent only to his own people.

2-     Allaah supported him against his enemies by striking fear into the hearts of all his enemies within the radius of one month’s travel.

3-     The earth was made a place of prayer and a means of purification for him.

4-     War booty was made permissible for him, where it had not been permitted to any Prophet before him.

5-     He will be granted the position of greater intercession. 

And there are many other special favours that have been bestowed upon him (peace and blessings of Allaah be upon him). 

3 – Believing in the sound reports that have been narrated from the Messengers. 

4 – Following the laws of the Messenger who has been sent to us, namely the Final Prophet Muhammad (peace and blessings of Allaah be upon him), who was sent to all of mankind. Allaah says (interpretation of the meaning): 

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”[al-Nisa’ 4:65] 

We should note that belief in the Messengers bears great fruit, such as: 

1-     Knowledge of the mercy of Allaah towards His slaves and His care for them, as He sent the Messengers to guide them to the path of Allaah and to show them how to worship Allaah, for human reason alone cannot come to know that.

2-     Giving thanks to Him for this great blessing.

3-     Loving and venerating the Messengers (blessing and peace be upon them), and praising them in the manner that befits them, because they are the Messengers of Allaah, and because they worshipped Him and conveyed His Message, and were sincere towards His slaves. 

And Allaah knows best. 

See A’laam al-Sunnah al-Manshoorah, 97-102; Sharh Usool al-Thalaathah by Shaykh Ibn ‘Uthaymeen, 95, 96.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

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