holy quran reciter blog: May 2011

Wednesday, May 4, 2011

Disturbed by waswaas (whispers from the Shaytaan) and evil thoughts

When I do Salah or intend to do good deeds I often get very evil thoughts in my mind. When I concentrate in Salah, and try to focus on the meaning of the words, evil thoughts enter my mind, which make evil suggestions about everything including Allah. I feel very frustrated and angry about this. I know that none forgives sins except Allah alone, but because of my thoughts I feel that there is nothing worse than to have evil thoughts about Allah. After Salah I ask Allah's forgiveness, but feel very bad because I want to stop these evil thoughts, but I can't stop them. These thoughts spoil my enjoyment of Salah, and also make me feel as though I am doomed. Please advise me.

Praise be to Allaah.

Evil whispers during prayer and at other times come from the
Shaytaan, who is keen to misguide the Muslim and deprive him of good and
keep it far away from him. One of the Sahaabah complained to the Messenger
of Allaah (peace and blessings of Allaah be upon him) about waswaas
during prayer, and he said: “The Shaytaan comes between me and my prayers
and my recitation, confusing me therein.” The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “That is a devil called
Khanzab. If he affects you seek refuge in Allah from him and spit drily to
your left three times.” He [the Sahaabi] said, I did that and Allaah took
him away from me.

(Narrated by Muslim, 2203)

Proper focus (khushoo’) is the essence of prayer. Prayer
without proper focus is like a body without a soul. The following are two of
the things that help one to develop the proper focus:

1 – Striving to think about what you are saying and doing,
pondering the meanings of the Qur’aan, dhikr and du’aa’s that you are
reciting; bearing in mind that you are conversing with Allaah as if you can
see Him. For when the worshipper stands to pray, he is speaking to his Lord,
and ihsaan means worshipping Allaah as if you are seeing Him, and knowing
that even though you cannot see Him, He sees you. Every time a person
experiences the sweetness of prayer, he will be more inclined to do it. [?].
This depends of the strength of one's faith – and there are many means of
strengthening one’s faith. Hence the Prophet (peace and blessings of
Allaah be upon him) said, “Of the things of your world, women and perfume
have been made dear to me, and my joy is in prayer.” According to another
hadeeth he said, “Let us relax, O Bilal, with prayer,” and he did not say,
Give us a break from it.

2 – Striving to ward off the things that may distract you
during prayer, namely thinking about things that are irrelevant or
distracting. Waswaas affects each person differently, because waswaas has to
do with a person’s level of doubts and desires and the degree to which a
person is attached to other things or is fearing other things.

(From Majmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah,
22/605)

With regard to what you say about the waswaas reaching such a
great level that you have begun to experience waswaas that makes you think
about Allaah in ways that are not appropriate, these are evil whispers from
the Shaytaan. Allaah says (interpretation of the meaning):

“And if an evil whisper from Shaytaan (Satan) tries to turn
you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily,
He is the All‑Hearer, the All‑Knower”

[Fussilat 41:36]

Some of the Sahaabah complained about the waswaas that was
bothering [?] them. Some of the companions of the Messenger of Allaah (peace
and blessings of Allaah be upon him) came to the Prophet (peace and
blessings of Allaah be upon him) and said to him, ‘We find in ourselves
thoughts that are too terrible to speak of.’ He said, ‘Are you really having
such thoughts?’ They said, ‘Yes.’ He said, ‘That is a clear sign of faith.’”
(Narrated by Muslim). (Narrated by Muslim, 132 from the hadeeth of Abu
Hurayrah).

Al-Nawawi said in his commentary on this hadeeth: “The
Prophet’s words, ‘That is a clear sign of faith’ means, the fact that think
of this waswaas as something terrible is a clear sign of faith, for if you
dare not utter it and you are so afraid of it and of speaking of it, let
alone believing it, this is the sign of one who has achieved perfect faith
and who is free of doubt.”

And it was said that what it means is that the Shaytaan only
whispers to those whom he despairs of tempting, because he is unable to
tempt them. As for the kaafir, he can approach him in any manner he wants
and is not restricted to waswaas, rather he can play with him however he
wants. Based on this, what the hadeeth means is that the cause of waswaas is
pure faith, or that waswaas is a sign of pure faith. See also question no.
12315

The fact that you hate that and your heart recoils from it is
a clear sign of faith. Waswaas happens to everyone who turns to Allaah by
reciting dhikr etc. It is inevitable, but you have to be steadfast and
patient, and persevere with your dhikr and prayer, and not give up, because
in this way you will ward off the plot of the Shaytaan.
“Ever feeble indeed is the plot of Shaytaan” [al-Nisa’ 4:76 –
interpretation of the meaning]. Every time a
person wants to turn to Allaah, waswaas brings other matters to mind. The
Shaytaan is like a bandit: every time a person wants to move towards Allaah,
he wants to block the way. Hence when it was said to one of the salaf that
the Jews and Christians say, “We do not experience waswaas,” he said, “They
are speaking the truth, for what would the Shaytaan do with a house in
ruins?”

(From Fataawa Shaykh al-Islam Ibn Taymiyah, 22/608).

The remedy:

1 – If you feel that you are being affected by this waswaas,
say, “Aamantu Billaahi wa Rasoolihi (I believe in Allaah and His
Messenger).” It was narrated from ‘Aa’ishah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “The Shaytaan comes
to one of you and says, ‘Who created you?’ And he says ‘Allaah.’ Then the
Shaytaan says, ‘Who created Allaah?’ If that happens to any one of you, let
him say, Aamantu Billaahi wa Rusulihi (I believe in Allaah and His
Messenger). Then that will go away from him.”

(Narrated by Ahmad, 25671; classed as hasan by al-Albaani in
al-Saheehah, 116).

2 – Try to stop thinking about that as much as possible, and
keep busy with things that will distract you from it.

Finally we advise you to keep on turning to Allaah in all
situations, and to ask Him for help, and to beseech Him, and to ask Him to
make you steadfast until death, and to cause you to die doing righteous
deeds… And Allaah knows best.

Islam Q&A

Following note from Learning Quran online Blog

Learn holy Quran online which it self states in it that only those who are learn quran and pure should touch the holy text: This is indeed a Quran in Arabic in a book well-guarded, which none shall touch but those who are clean (56:77-79). One should make formal ablutions before handling or Quran reading and this the quran tutor should tell in his quran teaching when quran for kids lessons are going on. After intercourse or menstrual bleeding one should not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the sacred text, but may listen to Quran online or read quran translation or exegesis. With all these things in mind when one is not reading or reciting holy Quran it should be closed and stored in nice and clean place, it should never be placed on floor or in a bathroom and Muslim should focus on reading quran the tajweed quran and its rules with a proper institute.

End of the note by holy Quran reciter

Ruling on saying “We are the children of Allaah”

uling on saying “We are the children of Allaah”

What is the rulling on, when a Muslim say "We believe we are all children of Allah" Basing it on the weak Hadeeth (All creations are sustained by Allah). Please provide details of the ruling.

Praise be to Allaah.

The hadeeth mentioned was narrated by al-Bazzaar and Abu
Ya’la from Anas, and says, “All of mankind are the dependents of Allaah, and
the most beloved of them to Allaah are those who are most helpful to their
dependents.” This is a very weak (da’eef jiddan) hadeeth as al-Albaani said
in Da’eef al-Jaami’, hadeeth no. 2946.

Any Muslim who says, “We
believe that we are all the children of Allaah” should be asked to explain
what he means before any judgement is made concerning him.

1 – If what he means by being children is the metaphorical
meaning, which is that people are dependent upon Allaah, and he is using
this word for a purpose allowed in sharee’ah, such as refuting the
Christians who say that the Messiah is the son of God, then there is nothing
wrong with that if he uses it only with Christians in order to show that
their belief is false, but he should not use it with others lest that
generate confusion and misunderstanding. That is because one of the means of
showing the Christians’ beliefs concerning ‘Eesa (peace be upon him) to be
false is to use the same expressions as are mentioned in their holy Book
(the Bible) to prove that others were described as “sons of God” as well as
‘Eesa, which clearly indicates that what is meant by being a son of God in
the texts of the Gospels is not “sonship” in the literal sense, which St.
Paul claimed for Jesus in order to lead them astray from belief in Divine
Oneness (Tawheed). St. Paul based his argument on the confusion that may
arise from the use of the words “father” and “son”. Some of the Bible texts
that may used to refute their argument are as follows:

In the Gospel of Luke, Jesus said of those who believed in
him:

“They are like the angels. They are God’s children since they
are children of the resurrection.”

[Luke 20:36]

And in the Book of Isaiah:

“Bring back My sons from afar and my daughters from the ends
of the earth”

[Isaiah 43:6]

And this is what was said describing God as the Father, as it
is narrated in the Gospel of Matthew that the Messiah said to his students:

“If you do, you will have no reward from your Father in
heaven.”

[Matthew 6:1]

In the Gospel of Luke:

“When you pray say, ‘Our Father, Who art in heaven…’”

[Luke 11:2]

In the Gospel of John:

“I am returning to my Father and your Father, my God and your
God.”

[John 20:17]

The Christians do not say that the angels, the Children of
Israel and the Disciples were sons of God in a literal sense, or that God
was their father in a literal sense, rather they interpret that in a
metaphorical sense, i.e., that He is a father to them in the sense of
blessing them, being kind to them, protecting them and taking care of them,
and they are His children in the sense that they worship Him, need Him and
are dependent upon Him.

This demonstrates the falseness of their understanding of
‘Eesa being the son of God, basing their argument on some texts that say
that he is the son of God.

2 – If he means that all people are children of Allaah just
as ‘Eesa is the son of Allaah, in the sense of the Christian belief, then
this is kufr (disbelief) that is worse than the kufr of the Christians.

3 – If he means that we are all children of Allaah or
dependent upon Him, with no difference between Muslims and kaafirs, and he
means that the Jews, Christians and idol-worshippers are not kaafirs, then
this is riddah or apostasy from Islam, because whoever doubts that the Jews
and Christians are kaafirs or approves of their religions is a kaafir,
according to scholarly consensus.

4 – If he means thereby to justify using the word “brother”
for Jews and Christians, because we are all the children of Allaah, this is
false, because there is no brotherhood between the believers and the
disbelievers. The hadeeth (which some may interpret as meaning that all men
are brothers) has been proven to be not saheeh. Even if it was saheeh, it
could not be interpreted in this fashion.

We must beware of using confusing words which may cause a
person to fall into something haraam or make people think badly of him,
especially words which have to do with the Oneness of Allaah (Tawheed) and
His Uniqueness in His names and attributes. For the rights of Allaah take
precedence and must be taken care of, and we must avoid anything that may
violate them, especially when those words are used by the Jews and Allaah
quotes them in the Qur’aan in the context of condemnation.

“And (both) the Jews and the Christians say: ‘We are the
children of Allaah and His loved ones.’ Say: ‘Why then does He punish you
for your sins?’ Nay, you are but human beings of those He has created…”

[al-Maa’idah 5:18 – interpretation of the meaning]

And Allaah knows best.

Islam Q&A

Following note from Learning Quran online Blog

End of the note by holy Quran reciter

The Qur’aan was revealed by Allaah, not created

Can you recommend a book in english that explains what it really means that the Qu'ran is not a creation ; and what we should believe in as Muslims?

Praise be to
Allaah.

What we Muslims are obliged to believe is
that which has come to us from Allaah, and that which the Messenger
of Allaah (peace and blessings
of Allaah be upon him) has told us. Allaah has told us that He speaks,
as He says (interpretation of the meaning):

“And who is truer in statement than Allaah?[al-Nisaa’
4:87]

“and whose words can be truer than
those of Allaah?

[al-Nisaa’ 4:122]

These two aayahs offer proof that Allaah speaks,
and that His words are true, and there is no kind of lie in them at
all.

Allaah says (interpretation of the meaning):

“And (remember) when Allaah will
say (on the Day of Resurrection): ‘O ‘Eesa (Jesus), son of Maryam (Mary)!…’”

[al-Maa’idah 5:116]

This aayah shows that Allaah speaks, and that
His speech can be heard, so His speech has sound. And His speech includes
words and phrases. The evidence that the speech of Allaah is composed
of letters is the aayah (interpretation of the meaning):

“O Moosa (Moses)!

Verily, I am your Lord!”[Ta-Ha 20:11]

because these words are composed of letters,
and they are part of the speech of Allaah. And the evidence that the
speech of Allaah has sound is the aayah (interpretation of the meaning]:

“And We called him from the right
side of the Mount, and made him draw near to Us for a talk with him
[Moosa (Moses)].

[Maryam 19:52]

Calling and talking can only happen with sound.

See Sharh Lam’ah al-I’tiqaad by Ibn
‘Uthaymeen, p. 73

Hence the belief of Ahl al-Sunnah wa’l-Jamaa’ah is
that Allaah speaks in a real sense, when and as and with whatever He
wills, with letters and sound, but this does not resemble the voices
of created beings. The evidence that it does not resemble the voices
of created beings is the aayah (interpretation of the meaning):

“There is nothing like Him, and He is the All‑Hearer,
the All‑Seer”[al-Shoora 42:11]

So it is known from the outset that this is
the belief of Ahl al-Sunnah wa’l-Jamaa’ah. Ahl al-Sunnah wa’l-Jamaa’ah
believe that the Qur’aan is the word of Allaah, and among the evidence
for this belief is the aayah (interpretation of the meaning):

“And if anyone of the Mushrikoon
(polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah)
seeks your protection then grant him protection so that he may hear
the Word of Allaah”

[al-Tawbah 9:6]

what is meant here is the Qur’aan, by scholarly
consensus. The fact that Allaah mentions kalaam (speech, word)
in idaafah (genitive or possessive construction) with Himself
indicates that the Qur’aan is His Word.

The belief of Ahl al-Sunnah wa’l-Jamaa’ah
is that the Qur’aan is the word of Allaah which was revealed, not created;
it began from Him and will return to Him.

The evidence that it is revealed is as follows
(interpretation of the meanings):

“The month of Ramadan in which was
revealed the Qur’aan”

[al-Baqarah 2:185]

“Verily, We have sent it (this Qur’aan)
down in the Night of Al‑Qadr (Decree)”[al-Qadr 97:1]

“And (it is) a Qur’aan which We
have divided (into parts), in order that you might recite it to men
at intervals. And We have revealed it by stages”[al-Israa’ 17:106]

“And when We change a Verse (of
the Qur’aan) in place of another — and Allaah knows best what He sends
down — they (the disbelievers) say: ‘You (O Muhammad) are but a Muftari!
(forger, liar).’ Nay, but most of them know not.

Say (O Muhammad) Ruh‑ul‑Qudus [Jibreel
(Gabriel)] has brought it (the Qur’aan) down from your Lord with truth,
that it may make firm and strengthen (the Faith of) those who believe,
and as a guidance and glad tidings to those who have submitted (to Allaah
as Muslims).

And indeed We know that they (polytheists and pagans)
say: ‘It is only a human being who teaches him (Muhammad).’ The tongue
of the man they refer to is foreign, while this (the Qur’aan) is a clear
Arabic tongue[al-Nahl 16:101-103]

- the One Who changes a verse in place of
another is Allaah, may He be glorified and exalted.

The evidence that the Qur’aan is not created
is the aayah (interpretation of the meaning):

“Surely, His is the creation and commandment”[al-A’raaf
7:54]

So Allaah describes creation as one thing
and commandment as another. The conjunction implies that the second
thing mentioned is different, and the Qur’aan is part of the commandment
because of the evidence of the aayah (interpretation of the meaning):

“And thus We have sent to you (O
Muhammad) Rooh (a revelation, and a mercy) of Our Command. You knew
not what is the Book, nor what is Faith? But We have made it (this Qur’aan)
a light wherewith We guide whosoever of Our slaves We will”

[al-Shoora 42:52]

If the Qur’aan is part of the command or commandment,
which is different from creation, therefore it is not created, because
if it were created, this division of categories would not be correct.
This is the evidence from the Qur’aan.

The rational evidence is that the Qur’aan is the
word of Allaah, and words cannot exist in and of themselves so that
they would have a distinct and separate identity. If they did
exist separately and distinct from Allaah, then we would say that they
are created, but words are an attribute of the speaker. If they are
an attribute of the speaker and they are spoken by Allaah, then they
are not created, because the attributes of Allaah are not created.

Sharh al-‘Aqeedah al-Waasitah
by Ibn ‘Uthaymeen, 1/418-426-441

We must believe this and be certain of it.
We should not change the meanings of the verses of Allaah, for they
clearly indicate that the Qur’aan is a revelation from Allaah. Hence
Imaam al-Tahhaawi (may Allaah have mercy on him) said: “The Qur’aan
is the word of Allaah which came from Him in the form of speech, without
any need for us to know how. He sent it down to His Messenger by Revelation,
the believers believe that it is true and they are certain that it is
indeed the word of Allaah and that it is not created like the words
of human beings. Whoever hears it and claims that it is the words of
human beings is a kaafir, who is condemned and warned of Hell, as Allaah
says (interpretation of the meaning):

‘I will cast him into Hell fire’ [al-Muddaththir 74:26].

Since Allaah threatened with Hell the one
who said, ‘This is nothing but the word of a human being’ [al-Muddaththir
74:26 – interpretation of the meaning], we know and are certain
that it is the word of the Creator of mankind, and it does not resemble
the speech of human beings.” Sharh al-‘Aqeedah al-Tahhaawiyyah,
179

Following note from Learning Quran online Blog

End of the note by holy Quran reciter

Is the supplication, “O Allah, show us a bad day for them” regarded as reviling or inveighing against time?

Is the supplication, “O Allah, show us a bad day for them” regarded as reviling or inveighing against time?.

Praise be to Allaah.

Firstly:

This supplication is not narrated in any report and we did not find it in any of the books of Sunnah.

Secondly:

There is nothing wrong with using these words in supplication and it is not regarded as inveighing against time. What is meant is describing the day as very difficult and stressful. This is like the words of Loot (peace be upon him): “This is a distressful day” [Hood 11:77]. It is also like the words of Allah, may He be glorified and exalted (interpretation of the meaning):

“Verily, We sent against them a furious wind of harsh voice on a day of evil omen and continuous calamity”

[al-Qamar 54:19]

“So We sent upon them a furious wind in days of evil omen (for them)…”

[Fussilat 41:16]

and there are other similar verses which describe or speak of hardship and distress but are not intended to inveigh against the day or criticise it. There is a difference between merely telling and intending to criticise, revile and undermine.

Moreover, describing the day as “bad” does not mean that it is bad for everyone; rather what is meant is that it is only bad for them because of what they go through – by the decree or the power of Allah – of punishment and vengeance.

Ibn al-Qayyim (may Allah have mercy on him) said:

No doubt the days on which Allah sent His punishment against His enemies and the enemies of His Messengers were days of evil omen for them, because the evil omen befell them, even though these were the days that were good for His believing close friends. So they were days of bad fortune for the disbelievers and days of good fortune for the believers. This is like the Day of Resurrection; it will be hard for the disbelievers and a day of evil omen for them, but it will be easy for the believers and a day of joy for them. Mujaahid said: “Days of evil omen” mean bad fortune… With regard to good and bad fortune, good fortune is connected to good deeds that are pleasing to the Lord, and bad fortune is connected to deeds that go against what the Messengers brought. One day may be a day of good fortune for some people and a day of bad fortune for others, as the day of Badr was a day of good fortune for the believers and a day of bad fortune for the disbelievers. End quote. Miftaah Dar al-Sa‘aadah, 2/194

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Inveighing against time is of three types:

Where it is just a statement without expressing discontent. This is permissible. For example one might say, “The heat (or cold) today is unbearable” and the like. That is because actions are judged by intentions and such words are merely a statement. Another example is the words of Loot (peace be upon him): “This is a distressful day” [Hood 11:77].

Inveighing against time as if it is the cause, such as believing when inveighing against time that time is what changes things or decides what is good and bad. This is major shirk because it is a belief that there is another creator with Allah, because this is attributing events to something other than Allah. Everyone who believes that there is another creator with Allah is a disbeliever, just as the one who believes that there is another god with Allah who is deserving of worship is a disbeliever.

Inveighing against time not because of any belief that it is the cause; rather he believes that Allah is the cause, but he inveighs against time because it is within the framework of time that these disliked things take place. This is haraam, even though it does not go as far as shirk, and it is foolish thinking and misguidance in religious terms, because in fact his inveighing against time reflects on Allah, may He be glorified. That is because Allah, may He be exalted, is the One Who is in control of time and Who decides what happens in it of good or bad. So time is not the cause and this inveighing against it does not constitute kufr, because he is not inveighing against Allah, may He be exalted, directly.

End quote from Majmoo‘ Fataawa al-Shaykh Ibn ‘Uthaymeen, 10/823

And Allah knows best.

Following note from Learning Quran online Blog

End of the note by holy Quran reciter

sus(peace be upon him)

What do Muslims believe about Jesus(peace be upon him)

What do Muslims believe about Jesus

(peace be upon him)?

Muslims respect and revere Jesus
(peace be upon him) , and await his second coming. They consider
him one of the greatest of God’s messengers to mankind. A Muslim never refers to him simply as
`Jesus', but always adds the phrase "peace be upon him." The Qur’aan confirms his virgin birth (a
chapter of the Qur’aan is entitled `Mary') in her time, and Mary is considered the purest woman in all
creation.
The Qur’aan describes the creation of Jesus as follows (interpretation of the meaning):
"Behold! the Angel said, `God has chosen you, and purified you, and chosen you above the women of
all nations. O Mary, God gives you glad tidings of a word from Him, whose name shall be the
Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one that shall speak to the
people from his cradle and in maturity, and shall be of the righteous.' She said: `O my Lord! How
shall I have a son when no man has touched me?' He said: `Even so; God creates what He wills.
When He decrees a thing, He but says to it, "Be!" and it is." (Qur’aan, Surat (chapter) Aala ‘Imraan,
3:42-7)
Jesus
(peace be upon him) was born miraculously through the same power which had brought Adam
(peace be upon him) into being without a father:
"Truly, the likeness of Jesus unto Allaah is as the likeness of Adam. He created him of dust, and then
said to him, `Be!' and he was." (3:59)
During his prophetic mission, Jesus
(peace be upon him) was granted and performed many miracles.
The Qur’aan tells us that he said (interpretation of meaning):
"I have come to you with a sign from your Lord: I make for you out of the clay, as it were, the figure of
a bird, and breathe into it and it becomes a bird by Allaah’s leave. And I heal the blind and the
lepers, and I raise the dead by Allaah’s leave." (3:49)
Other miracles include speaking soon after birth in defense of his mother's piety. God's other gifts to
him included healing the blind and the sick, reviving the dead, and, most importantly, the message he
was carrying. These miracles were granted to him by God to establish him as a prophet. According to
the Qur’aan, he was not crucified, but only appeared so; instead, Allaah raised him unto Heaven.
(Quraan, Chapter Maryam)
Neither Muhammad
(peace be upon him), nor Jesus
(peace be upon him), came to change the
basic doctrine of the belief in one God, brought by earlier prophets, but to confirm and renew it. In the
Quran Jesus
(peace be upon him), is reported as saying that he came:
" To attest the law which was before me. And to make lawful to you part of what was forbidden you; I
have come to you with a sign form your Lord, so fear God and obey me." (3:50)

Following note from Learning Quran online Blog

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Who was Muhammad(peace and blessings of Allah be upon him)

Who was Muhammad(peace and blessings of Allah be upon him)?

In brief, Muhammad
(peace and blessings of God be upon him) was born in a noble tribe of Mecca in
Arabia in the year 570 CE (Christian Era). His ancestry goes back to Prophet Ishmael (peace be upon
him), son of Prophet Abraham
(peace be upon him). His father died before his birth and his mother
died when he was six years old. He did not attend any formal school. He was raised first by a nursemaid
in the desert, as it was the customary in those days, then by his grandfather and then by his uncle. As a
young man, he was known as a righteous person who used to meditate in a cave. At age 40, he was
bestowed with prophet-hood by God through an angel, Gabriel, who appeared to Him in the cave of
Hiraa’, in Mecca. Subsequently, revelations were received by Prophet Muhammad
(peace and
blessings of God be upon him) for a period of 23 years. This book of revelations is called the Qur’aan.

The Qur’aan has been preserved, unchanged, in its original form and language, and confirms the truth in
the Torah, the psalms and the Gospel, prior to their corruption as in their present forms today. The
Qur’aan is the only scripture in existence today in its original text. All the earlier divine scriptures were
entrusted by God to His messengers to guard them, and after the physical death of the Messengers, their
followers were entrusted to guard them. However, the followers failed in their duties; therefore each
subsequent divine scripture corrected the previous one. God has confirmed in the Holy Qur’aan that not
only is it His last and final revelation to mankind, and but also that He Himself will guard and preserve it
until the Day of Judgment

Following note from Learning Quran online Blog

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Do Prophets sin? Do they need forgiveness?

Do Prophets sin?
Do they need forgiveness?

I have been told by someone claiming to be
a Muslim that all God's prophets, including Mohammed, were without sin, (perfect), never
requiring forgiveness. Is this a view held officially by Islam as a whole?

Praise be to Allaah.

We thank you for sending this question in an effort to find the right
answer instead of merely accepting what you have heard from someone who claims to be a
Muslim.

“The ummah (Muslim nation) is agreed that the Messengers are
infallible in carrying out their mission – they do not forget anything that Allaah
has revealed to them except with regard to matters that have been abrogated. They are also
infallible in conveying the Message – they do not conceal anything that Allaah has
revealed to them, for that would be a betrayal and it is impossible to imagine that they
could do such a thing. Allaah says (interpretation of the meaning): ‘O Messenger!
Proclaim (the Message) which has been sent down to you from your Lord. And if you do not
,then you have not conveyed His Message…’ [al-Maa’idah 5:67]. If
anything is concealed or changed, then the punishment of Allaah will befall the one who is
guilty of doing these things, as Allaah says (interpretation of the meaning): ‘And
if he [Muhammad
(peace and blessings of Allaah be upon him)] had forged a false
saying concerning Us [Allaah], We surely would have seized him by his right hand (or with
power and might), and then certainly should have cut off his life artery (aorta).’
[al-Haqqah 69:44-46]. One aspect of infallibility is that they (the Prophets) do not
forget anything of that which Allaah has revealed to them, and thus no part of the
revelation is lost.”

[Al-rusul wa’l-risaalaat (The Messengers and their missions),
‘Omar al-Ashqar, p. 97]

‘Omar al-Ashqar also said (op. cit., p.102): “The
Prophets and Messengers may also strive to find the right judgement in the situations with
which they are faced, and they judge according to what they themselves see and hear –
they do not have knowledge of the Unseen. They may make an incorrect judgement, as
happened to the Prophet of Allaah Dawood (David), who failed to do so, and Allaah helped
his son Sulaymaan (Solomon) to come up with the right answer in that particular case. Abu
Hurayrah (may Allaah be pleased with him) reported that he heard the Prophet
(peace
and blessings of Allaah be upon him) say: ‘There were two women, each of whom had a
son. A wolf came and carried off the son of one of them, who said to the other, “The
wolf has taken your son.” The other said, “No, he took your son.” They came
to Dawood to ask him to judge between them, and he ruled in favour of the older woman.
Then they went to Sulaymaan the son of Dawood and told him what had happened. He said,
“Bring a knife and divide the child between them.” The younger woman said,
“Do not do that, may Allaah have mercy on you! He is her son.” So Sulaymaan
ruled in favour of the younger woman.’ (Reported by al-Bukhaari).

“The Prophet
(peace and blessings of Allaah be upon him)
explained this story: Umm Salamah, the wife of the Prophet
(peace and blessings of
Allaah be upon him) narrated that he heard a dispute going on at the door of his
apartment, so he went out and told them: ‘I am no more than a human being. Disputing
parties may come to me, and one of you may be more eloquent and persuasive than the other,
so I may think that he is telling the truth and rule in favour of him. Whoever has a
judgement in favour of him to the detriment of a fellow-Muslim’s rights, this is a
piece of the Fire – let him take it or leave it.’”

When it comes to the idea of the Prophets committing major sins (kabaa’ir),
Shaykh al-Islam Ibn Taymiyah said (in al-Fataawaa, 4/319): “…The belief
that the Prophets are free of major sins, but not of minor sins, is the opinion of the
majority of Islamic scholars and of all (Muslim) groups… It is the opinion of most mufassireen
(commentators on the Qur’an), scholars of hadeeth and fuqaha’ (jurists).”

With regard to whether it is possible for the Prophets to commit minor
sins, in Lawaami’ al-Anwaar al-Bahiyyah (2/214), al-Safaareeni quoted from Ibn
Hamdaan who said in Nihaayat al-Mubtadi’een: “They are infallible in
conveying the commands and message of Allaah, but they are not infallible in any other
regard. They may make mistakes, forget things, or commit minor sins – according to
the most well-known opinion (of the scholars) – but they will not be approved for
these mistakes.”

The majority of scholars take the following as evidence to support their
claim that the Prophets are not free from minor sins:

Adam’s sin in eating from the tree from which Allaah had forbidden
him to eat. Allaah says (interpretation of the meaning): “And (remember) when We
said to the angels, ‘Prostrate yourselves to Adam.’ They prostrated (all) except
Iblees (Satan), who refused. Then We said, ‘O Adam! Verily, this is an enemy to you
and to your wife. So let him not get you both out of Paradise, so that you be distressed
in misery. Verily, you have (a promise from Us) that you will never be hungry therein nor
naked. And you (will) suffer not from thirst therein nor from the sun’s heat. Then
Shaytaan whispered to him, saying: ‘O Adam! Shall I lead you to the Tree of Eternity
and to a kingdom that shall never waste away?’ Then they both ate of the tree, and so
their private parts appeared to them, and they began to stick on themselves leaves from
Paradise for their covering. Thus did Adam disobey his Lord, so he went astray.”
[Ta-Ha 20:116-121]

When Nooh prayed for his kaafir son, Allaah rebuked him for doing so,
and taught him that this person was not a member of his family, and that this prayer was
not a righteous deed on his part. So Nooh sought forgiveness from his Lord, repented and
returned to Allaah: “Nooh said: ‘O my Lord! I seek refuge with You from
asking You that of which I have no knowledge. And unless You forgive me and have Mercy on
me, I would indeed be one of the losers.’” [Hood 11:47 – interpretation of
the meaning].

When Dawood realized that he had been too quick to judge, without
listening to what the second disputant had to say, he hastened to repent: “…
and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allaah)
in repentance.” [Saad 38:24 – interpretation of the meaning].

Everyone, even the Prophets, is in need of the forgiveness of Allaah.
Allaah has blessed His Prophets by forgiving their sins, and He has blessed our Prophet

(peace and blessings of Allaah be upon him) as He said (interpretation of the
meaning): “That Allaah may forgive you your sins of the past and the future, and
complete His favour upon you, and guide you on the Straight Path.” [al-Fath 48:2]

Shaykh al-Islam Ibn Taymiyah said, in al-Fataawaa 10/296,
“Concerning the issue of forgiveness of the Prophets’ sins: Allaah, may He be
exalted, does not speak of any Prophet in the Qur’aan, except He also mentions
repentance and seeking forgiveness. For example, Adam and his wife said: ‘Our
Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy,
we shall certainly be of the losers.” [al-A’raaf 7:23 – interpretation of
the meaning]. Nooh said: “O my Lord! I seek refuge with You from asking You
that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would
indeed be one of the losers.’” [Hood 11:47 – interpretation of the
meaning]. Ibraaheem said: “Our Lord! Forgive me and my parents, and (all) the
Believers on the Day when the reckoning will be established.” [Ibraaheem 14:41 –
interpretation of the meaning] and “… You are our wali (Protector), so
forgive us and have Mercy on us, for You are the Best of those who forgive. And ordain for
us good in this world, and in the Hereafter. Certainly we have turned unto You…”
[al-A’raaf 7:155-156 – interpretation of the meaning]. Moosa said: ‘…You
are our wali (Protector), so forgive us and have Mercy on us, for You are the Best of
those who forgive.’ [al-A’raaf 7:155 – interpretation of the meaning].
Then he [Ibn Taymiyah, may Allaah have mercy on him] gave further examples, but what we
have mentioned here is sufficient. And Allaah knows best.

Following note from Learning Quran online Blog

End of the note by holy Quran reciter

Muslim view of Ibraaheem (upon whom be peace) and the Tawraat (Torah)

Muslim view of
Ibraaheem (upon whom be peace) and the Tawraat (Torah)

Why does Islam ,believing that its roots
lie with abraham ,nonetheless not believe in the veracity of hebrew scriptures?

Praise be to Allaah.

Muslims believe in all the Prophets and Messengers without exception;
whoever denies any Prophet is a disbeliever. Muslims believe in all the Books that were
revealed by Allaah to His Prophets, without exception; whoever denies any Book is a
disbeliever.

On this basis, Muslims believe in Moosa (Moses) as a Prophet from
Allaah, and in the original Torah as a Book from Allaah, and in ‘Eesa (Jesus) as a
Prophet from Allaah, and in the original Gospel as a Book from Allaah.

When the previous books were distorted and altered because of
men’s desires and division among the Jews and Christians, it was no longer possible
to rely on them. Allaah abrogated all previous laws (sharee’ahs) when Islam came, and
all previous Books when the Qur’aan was revealed. When He sent Muhammad
(peace
and blessings of Allaah be upon him) as the final Messenger and Seal of the Prophets, it
became obligatory to believe in and follow the Qur’aan which was revealed to him,
especially since Allaah has guaranteed to preserve the Qur’aan and protect it from
alteration and distortion, as He says (interpretation of the meaning): “Verily We:
it is We Who have sent down the Dhikr (i.e., the Qur’aan) and surely, We will guard
it (from corruption).” [al-Hijr 15:9]

Ibraaheem (peace be upon him) is the Khaleel (Friend) of Allaah, the
Father of the Prophets and the pride of the Muslims. Allaah sent him with the message of
Tawheed (Divine unity) just as He sent Moosa, ‘Eesa and Muhammad (peace and blessings
of Allaah be upon them all). The happiest of mankind is one who follows his way, which is
Tawheed (belief in Divine unity).

Because both the Jews and Christians claimed that Ibraaheem belonged to
them, Allaah explained that they were both wrong, giving decisive historical evidence in
the aayaat (interpretation of the meaning):

“O People of the Scripture (Jews and Christians)! Why do you
dispute about Ibraaheem, while the Tawraat and the Injeel were not revealed till after
him? Have you then no sense?

Verily, you are those who have disputed about that of which you have no
knowledge. Why do you then dispute concerning that which you have no knowledge? It is
Allaah Who knows, and you know not.

Ibraaheem was neither a Jew nor a Christian, but he was a true Muslim
haneefa (Islamic monotheism – worshipping none but Allaah alone), and he was not of
al-mushrikoon (polytheists).

Verily, among mankind who have the best claim to Ibraaheem are those
who followed him, and this Prophet (Muhammad
(peace andb lessings of Allaah be upon
him) and those who have believed (Muslims). And Allaah is the Wali (Protector and Helper)
of the believers.”[Aal ‘Imraan 3:65-68]

Become Muslim and you will be saved. Praise be to Allaah, the Lord
of the Worlds.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Following note from Learning Quran online Blog

End of the note by holy Quran reciter

Did Jesus come back down to earth after he was taken up, or not?

Did Jesus come
back down to earth after he was taken up, or not?

I have a Question to ask concerning Jesus
(peace be upon him). Did Jesus (peace be upon him) was ascended twice to Allah? cause i
have read in some books that it mentions Jesus (peace be upon him) ascending to the skies
and them later was brought down to comfort his mother and tell the jews of something and
then he left. is this true?

Praise be to Allaah.

Allaah, may He be glorified and exalted, tells us that
Jesus (upon whom be peace) was raised up to heaven just one time, in the aayah
(interpretation of the meaning):

“But Allaah raised him up (with his body and soul) unto
Himself…” [al-Nisa’ 4:158] and Allaah does not tell us that Jesus was
sent back to this earth. So those who claim that Jesus was sent back to this earth have to
bring us evidence and proof. If they cannot do that – and they will never be able to
do it – then their argument has no basis.

Allaah says (interpretation of the meaning):

“And (remember) when Allaah said: ‘O Eesa (Jesus)! I will
take you and raise you to Myself and clear you [of the forged statement that ‘Eesa
(Jesus) is Allaah’s son] of those who disbelieve, and I will make those who follow
you (monotheists, who worship none but Allaah) superior to those who disbelieve [in the
oneness of Allaah, or disbelieve in some of His Messengers, or in His Holy Books] till the
Day of Resurrection. Then you will return to Me and I will judge between you in the
matters in which you used to dispute.”[Aal ‘Imraan 3:55]

Ibn Jareer, may Allaah have mercy on him, explained that the word
“mutawaffeeka” [which usually refers to death and is translated
here as “raise” – Translator] refers to his being taken up,
but most of the scholars said that the meaning here is sleep, as Allaah says elsewhere in
the Qur’aan (interpretation of the meaning):

“It is He, Who takes your souls [yatawaffaakum] by night (when
you are asleep)…”[al-An’aam 6:60]

“It is Allaah Who takes away [yatawaffaa] the souls at the time of
their death, and those that die not during their sleep…”[al-Zumar 39:42]

When he got up from sleeping, the Prophet
(peace and blessings of
Allaah be upon him) would say, “Al-hamdu Lillaah illadhi ahyaanaa ba’da maa
amaatanaa wa ilayh il-nushoor (Praise be to Allaah Who has brought us back to life
after causing us to die, and unto Him is the resurrection).” (Reported by
al-Bukhaari, 6312; Muslim, 2711)

Allaah’s statement that He raised Jesus up to
heaven is also a refutation of the Jews’ claim to have killed him. Allaah, may He be
glorified and exalted, says (interpretation of the meaning):

“Because of their breaking the covenant, and of their rejecting
the aayat (signs) of Allaah, and of their killing the Prophets unjustly, and of their
saying, ‘Our hearts are wrapped (with coverings, i.e., we do not understand what the
Messengers say)’ – nay, Allaah has set a seal upon their hearts because of their
disbelief, so they believe not but a little.

And because of their (Jews’) disbelief and uttering against Maryam
(Mary) a grave false charge (that she had committed illegal sexual intercourse);

And because of their saying (in boast), ‘We killed Messiah
‘Eesa (Jesus), son of Maryam (Mary), the Messenger of Allaah’ – but they
killed him not, nor crucified him, but the resemblance of ‘Eesa (Jesus) was put over
another man (and they killed that man), and those who differ therein are full of doubts.
They have no (certain) knowledge, they follow nothing but conjecture. For surely; they
killed him not [i.e., ‘Eesa (Jesus) son of Maryam (Mary)].

But Allaah raised him [‘Eesa (Jesus)] up (with his body and soul)
unto Himself (and he is in the heavens). And Allaah is Ever All-Powerful, All-Wise.

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 death. And on the Day of Resurrection, he
[‘Eesa (Jesus)] will be a witness against them.”[al-Nisa’ 4:155-159]

Jesus (peace be upon him) has not died yet; Allaah raised him up
unto Himself because the Jews wanted to kill him, and he will descend again at the end of
time and rule the earth according to Islam. He will live for as long as Allaah wants him
to, then he will die and the Muslims will pray [the janaazah or funeral prayer] for him.
Ibn Katheer (may Allaah have mercy on him) said:

The pronoun in the phrase before his death refers to Jesus
(peace be upon him), i.e., there is none of the People of the Book but must believe in
Jesus – that is when he comes back down to the earth before the Day of Resurrection,
as we will explain below. At that time all of the People of the Book will believe in him
because he will abolish the jizyah and will accept nothing but Islam…

The aayah (interpretation of the meaning)

“and [I will] clear you of those who disbelieve” [Aal
‘Imraan 3:55] means “by raising you up to heaven” and “I will
make those who follow you superior to those who disbelieve until the Day of
Resurrection” is what did indeed happen. When Allaah took the Messiah (peace be
upon him) up into heaven, his followers split into different groups. Some of them believed
in what Allaah had sent him with, that he was a slave and messenger of Allaah, the son of
His female slave. Some of them exaggerated about him and made him the son of God, and
others said that he was God, or that he was the third of three (trinity). Allaah described
what they said in the Qur’aan, and refuted all of them. They continued like that for
nearly three hundred years, then one of the Greek kings called Constantine came along and
entered the Christian religion. It was said that this was a plot to corrupt the religion,
that he was a philosopher, or that he was ignorant. Whatever the case, he changed and
distorted the religion of the Messiah, adding things and taking things away. It was at the
time of Constantine that pork was permitted and they began to pray towards the East; they
made images in their churches, shrines and monasteries, and added ten days to their
fasting because of a sin that he had committed, as they claim. The religion of the Messiah
became the religion of Constantine. He built more than twelve thousand churches, shrines
and monasteries for them, and the city that bore his name [Constantinople – now
Istanbul]. A sect of Christians followed him and they prevailed over the Jews with the
help of Allaah, because they were closer to the truth, even though all of them were
kaafirs – may the curse of Allaah be upon them all! When Allaah sent Muhammad
(peace
and blessings of Allaah be upon him), some of those who believed in him believed truly in
Allaah, His angels, His Books and His Messengers, so they were followers of every Prophet
who had ever lived on earth. And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

When witchcraft was used against the Prophet , this did not affect his worship

How was witchcraft used against the Prophet

(peace and blessings of Allaah be upon him) when he was the one whom no one could match in worship?

Praise be to Allaah.

The correct view is that the Prophet
(peace and
blessings of Allaah be upon him) was not harmed by that withcraft physically, mentally or
spiritually, or with regard to the Message which he had been enjoined to convey. None of
the people noticed or mentioned any change in his life or in his dealing with them, his
salaah and adhkaar, or his teachings. The effect of that witchcraft had to do with his
initmate relationship with his wives, or with some of his wives, and it was reported only
by ‘Aa’ishah, who mentioned that he would imagine that he had had intercourse
with his wives when in fact he had not. This effect did not have any impact upon the
Message; it happened by the will and decree of Allaah, for a reason. Allaah tested some of
the righteous people, such as the Prophets, more severely than other people, and the test
is in accordance with the degree of righteousness of a person. And Allaah knows best.

Al-Lu’lu al-Makeen min Fataawaa ak-Shaykh ibn Jibreen, p. 65

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End of the note by holy Quran reciter

Why do people not respond to the laws of Allaah?

Allaah has revealed religions and sent the Messengers to set mankind’s affairs straight, because these laws bring goodness, righteousness, happiness and justice etc. But in fact we do not see these laws achieving these aims except in a few short periods of history.

My question is, how can the religious believe in these values which are like a mirage that did not exist on earth except at the time of the Prophets and the Sahaabah? I really hope that you can answer this question that is bothering me.

Praise be to Allaah.

First of all we want to remind you of an
important point, advice which was given by Shaykh al-Islam Ibn Taymiyah to his student Ibn al-Qayyim, as it says in Miftaah Daar al-Sa’aadah,
1/140. Ibn al-Qayyim (may Allaah have mercy on him) said:

Shaykh al-Islam (may Allaah be pleased with
him) said to me – when I started to ask him one question after another –

“Do not make your heart like a sponge soaking
up any idea and specious arguments that come to mind, rather make it like a glass through whose surface the specious arguments pass but do not
settle there, otherwise if all those doubts and specious arguments settle in your heart, it will be overwhelmed by them.” I do not think that I
have ever benefited from any advice on how to deal with doubts and specious arguments as much as I benefited from this.

Know, may Allaah bless you, that the purpose
behind the sending of the Messengers was to guide mankind to the worship of Allaah, so that proof may be established against His slaves. The
Prophets of Allaah were not charged with the task of instilling faith in people’s hearts, as Allaah says (interpretation of the meaning):

“You are only a warner, and to every
people there is a guide”

[al-Ra’d 13:7]

“Say (O Muhammad): I am only a warner and
there is no Ilaah (God) except Allaah (none has the right to be worshipped but Allaah) the One, the Irresistible”

[Sad 38:65]

“Verily, this is an admonition, therefore
whosoever will, let him take a Path to His Lord!”

[al-Muzzammil 73:19]

“And say: ‘The truth is from your Lord.’
Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”

[al-Kahf 18:29]

In Saheeh Muslim (2865) it is narrated
from ‘Iyaad ibn Himaar al-Mujaashi’i that the Messenger of Allaah (peace and blessings of Allaah be upon him) said one day in his khutbah:

“My Lord has commanded me to teach you
something of which you are unaware, that He has taught me today…: ‘I created all My slaves as haneefs (pure monotheists), but the devils came to
them and turned them away from their religion, and forbade them that which I permitted them and commanded them to associate with Me others with no
authority from Allaah. Allaah looked at the people of the earth and despised them, Arabs and non-Arabs, except a few left over from the People of
the Book. And He said, ‘I have only sent you in order to test you and test (others) by means of you.”

Allaah says (interpretation of the meaning):

“It may be that you (O Muhammad) are going
to kill yourself with grief, that they do not become believers”

[al-Shu’ara 26:3]

And Allaah says (interpretation of the
meaning):

“And had your Lord willed, those on earth
would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers”

[Yoonus 10:99]

“And most of mankind will not believe even
if you desire it eagerly”

[Yoosuf 12:103]

Allaah has decreed that some of the sons of
Adam will be believers and some will be kaafirs. Allaah says (interpretation of the meaning):

“He it is Who created you, then some of
you are disbelievers and some of you are believers. And Allaah is All-Seer of what you do”

[al-Taghaabun 64:2]

It was narrated that Abu Sa’eed al-Khudri
said: The Prophet (peace and blessings of Allaah be upon him) said: “Allaah will say on the Day of Resurrection: ‘O Adam!’ He will say, ‘Here
I am, our Lord.’ Then a voice will call out: ‘Allaah commands you to bring forth those of your offspring who are to be sent to Hell.’ He will say,
‘O Lord, who are those who are to be sent to Hell?’ He will say, ‘From every thousand, nine hundred and ninety nine.’” That affected the people so
much that their expressions changed. Then the Prophet (peace and blessings of Allaah be upon him) said, “From Ya’jooj and Ma’jooj nine
hundred and ninety nine, and from you one. Among the people you are like a black hair on the side of a white bull, or like a white hair on the
side of a black bull. I hope that you will be one-quarter of the people of Paradise.” We said, “Allaahu akbar!” Then he said, “One third of the
people of Paradise.” We said, “Allaahu akbar!” then he said, “Half of the people of Paradise.” And we said, “Allaahu akbar!”

Narrated by al-Bukhaari, 4741; Muslim 222

The Prophet (peace and blessings of
Allaah be upon him) told us that Islam started as something strange, and it will go back to being strange as it started. Muslim narrated in his
Saheeh (no. 145) that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam started as
something strange and it will go back to being strange as it started, so give glad tidings to the strangers.”

And the Prophet (peace and blessings of
Allaah be upon him) spoke of the Prophets who came before him, whose followers were few, as it says in the hadeeth narrated by Muslim in his
Saheeh (no. 5705): It was narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The
nations were shown to me and one or two Prophets came past me with a small group, and a Prophet with no one with him. Then a great crowd was shown
to me and I said, ‘What is this? Is this my ummah?’ It was said, ‘No, this is Moosa and his people.’ Then it was said, ‘Look at the horizon,’ and
there I saw a (vast) crowd filling the horizon. Then it was said to me, ‘Look there and there on the horizon,’ and I saw a crowd that had filled
the horizon. It was said, ‘This is your ummah, and seventy thousand of them will enter Paradise without being bought to account.’”

It should be noted that for values to be
sound, it is not essential for all the people to adhere to them. Most people, of all times, all classes and all languages – except for those on
whom Allaah has mercy – do not follow their better instincts, let alone the commands that Allaah has enjoined, and the fact that they do not
follow these laws does not mean that these laws are not good in and of themselves.

The reason for that is that Allaah has
created the human soul, and made among its basic attributes ignorance and injustice, as Allaah says of man, and He knows best about him
(interpretation of the meaning):

“Verily,
he was unjust (to himself) and ignorant (of its results)”

[al-Ahzaab 33:72]

This soul knowingly does things that harm it,
because of its inherent unjust and ignorant nature.

For the Muslim who has submitted fully to
Allaah, Soorat al-‘Asr is enough, of which al-Shaafa’i (may Allaah have mercy on him) said: If Allaah had not revealed any soorah to His slaves
apart from this, that would have been sufficient for them.

Allaah says (interpretation of the meaning):

“By Al-‘Asr (the time).

Verily, man is in loss,

Except those who believe (in Islamic
Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds
(Al-Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allaah has forbidden], and recommend
one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of
Islamic Monotheism or Jihad)”

[al-‘Asr 103:1-3]

Every kind of human being is in a state of
loss, apart from those who fulfil these conditions.

We ask Allaah to make us among them and to
make us steadfast in following this path.

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