Imam Ahl al-Sunnah Ahmad Rida Khan (رحمة الله عليه) says regarding Sayidah Halimah bint Abdullah bin Harith (رضي الله عنها):

“She was honoured with entering Islam and being a Sahabiyyah” and further on he relates: “al-Imam Abu Bakr ibn al-Arabi has stated: ‘No wet-nurse nursed him except that she entered Islam’, then on page 55 of his book: “Divine Providence decided these names (the names of the Prophetic wet nurses) and selected these personalities.”

[Shumul al-Islam pg 52 & 54 & 55]

Note that some of the Arabs before the coming of the Prophet (صلى الله عليه وآله وصحبه وسلم), clung on to monotheism and shunned polytheism and were upon the remnants of the teachings of Sayiduna Ibrahim (عليه السلام) and were known as the Hanifiyyah. There is nothing to suggest that Sayidah Halimah (رضي الله عنها) was not from them.

Allah knows best.

Answered by Mawlana Ibrar Shafi

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0019-what-was-the-faith-of-sayida-halimah-whilst-nursing-our-prophet-peace-be-upon-him/

I haven’t come across such a hadith, but there are ahadith which mention the deceased recognising the person who visits their grave.

The Prophet Muhammad (صلى الله عليه وآله وصحبه وسلم) said, “If a man visits a grave, of whom he knows and says salam, the deceased recognizes him and answers his salam, and when he visits a grave of whom he doesn’t know and says salam, the deceased reply to the salam.”

[Sharh ul-Sudur page 202]

The Prophet Muhammad (صلى الله عليه وآله وصحبه وسلم) said, “If someone walks to a grave of someone he knew in the world and says salam, the deceased recognize him and reply to his salam.”

[Sharh ul-Sudur Page 202]

The narration below informs us that the deceased are also made aware when someone performs sadaqah on their behalf.

Hazrat Anas (رضي الله عنه) narrates that he heard the Prophet Muhammad (صلى الله عليه وآله وصحبه وسلم) saying, “If someone gives sadaqah on behalf of the deceased, Hazrat Jibra’eel present the reward in a plate of light, he stands at the side of his grave and says “O! The person of this grave, this is the reward gifted to you by your family” So he accepts it and it enters the grave. The deceased becomes happy and delighted and his neighbours become sad as they didn’t receive any gift.”

[Sharh ul-Sudur page 308 of Imam As-Suyuti]

Allah knows best.

Answered by Mufti Mohammed Kashif

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0135-can-the-dead-recognise-and-see-us/

If the person said the statement ‘Aaj Chutti hai (today is a holiday)’ meaning the Jumu’ah prayer is not important then this leads to kufr (disbelief) and it is compulsory on him to repent and do both tajdeed-e-iman and tajdeed-e-nikah if he is married (meaning to repeat his shahadah and nik’ah with his wife). If this was not the intention, still the sentence remains very disrespectful hence he should repent for this.

Jumu’ah prayer is more emphasized than Dhuhr prayers.

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ أَلاَ هَلْ عَسَى أَحَدُكُمْ أَنْ يَتَّخِذَ الصُّبَّةَ مِنَ الْغَنَمِ عَلَى رَأْسِ مِيلٍ أَوْ مِيلَيْنِ فَيَتَعَذَّرَ عَلَيْهِ الْكَلأُ فَيَرْتَفِعَ ثُمَّ تَجِيءُ الْجُمُعَةُ فَلاَ يَجِيءُ وَلاَ يَشْهَدُهَا وَتَجِيءُ الْجُمُعَةُ فَلاَ يَشْهَدُهَا وَتَجِيءُ الْجُمُعَةُ فَلاَ يَشْهَدُهَا حَتَّى يُطْبَعَ عَلَى قَلْبِهِ ‏”‏‏

The Messenger of Allah (صلى الله عليه وآله وصحبه وسلم) said: “What if one of you were to take a flock of sheep and look for grass for them one or two miles away, but he cannot find any at that distance, so he goes further away? Then (the time for) Friday comes but he does not attend it, then (another) Friday comes but he does not attend it, and (another) Friday comes but he does not attend it, until Allah places a seal on his heart.”

[Ibn Majah Book 5, Hadith 1127]

Allah knows best.

Answered by Mufti Mohammed Kashif

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0128-mocking-the-friday-prayer/

Everything happens with the Divine Will (Iradah) and predestination of Allah (Most High). The will of the creation is created by Allah (Most High). Whatever Allah (Most High) has willed will happen and whatever Allah (Most High) has not willed will not happen.

Nothing is hidden from the Divine Knowledge of Allah (Most High) before the creation was in existence and He knows what they will do before they carry out those actions. The fate of everything in creation has been preordained by Allah (Most High).

“Say: Never will we be struck except by what Allah has decreed for us; He is our protector. Upon Allah let the believers rely.”

[Surah al-Tawbah, verse 51]

“With Him are the keys of the unseen; none knows them except Him. He knows what is on the land and in the sea. Not a leaf falls but that He knows it. No grain is there within the darkness of the earth and no moist or dry but that it is in a clear record.”

[Surah al Ana’am, verse 59]

“It is not [possible] for one to die except by permission of Allah at a decree determined. Whoever desires the reward of this world – We will give him thereof; and whoever desires the reward of the Hereafter – We will give him thereof; and we will reward the grateful.”

[Surah Aali I’mran, verse 145]

However, human beings are responsible for their actions, and will be accounted for their actions by Allah (Most High).

“The record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, “Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” They will find what they did present [before them]. And your Lord does injustice to no one.”

[Surah al-Kahf, verse 49]

Allah knows best.

Answered by Shaykh Muhammad Asrar Rashid

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0085-fate-and-destiny/

1. After burial, the grave tightens up and presses the deceased.
2. It presses the Muslim like a Mother holds a child. It presses the Kaafir (infidel) to the extent of crushing them, the left side bones end up on the right side and vice versa.
3. When the people leave after burial, the deceased body hears the footsteps.
4. At that time, two Angels called Munkar and Nakeer come ripping through the earth. Their faces look very fearful and scary. Their bodies are black in colour. They have green and black eyes, which are very large in size popping out, like the Jinn’s eyes and they are made of fire. Their hair is very scary and long from head to toe. Their teeth are very long with which they rip through the earth. They wake up the dead shaking and rattling them.
5. With great strength with a deep voice, they ask these three questions:
6. “MAN RABBUKA” meaning “Who is your Lord?”
7. “MAA DEENUKA” meaning “What is your Religion?”
8. “MAA KUNTA TAQUL FEE HAZAR RAJUL” meaning “What did you use to say about this man?”

If the dead person is a Muslim, he will reply as follows:

1. “RABBI ALLAH” – “My Lord is Allah.”
2. “DEENI AL ISLAM” – “My Religion is Islam.”
3. “HUWA RASOOLALLAH (صلى الله عليه وآله وصحبه وسلم) ” – “This is Allah’s Messenger, He has been embraced with Allah ta’aala Mercy, greetings to him.”
4. Now, a voice from the skies will be heard saying: “My servant has said the truth. Lay the tablecloth of Paradise for him. Give him clothes from Paradise to wear and open the doors of Paradise (Jannah) for him.” The cool air and the sweet fragrance of Jannah will continue to come and wherever the eyesight can reach, the grave will be made wide and large. Angels will say: “Sleep like a groom sleeps”. All this will be for the good pious Muslims.
5. For the sinful, there will be punishment according to their sins.
6. This punishment will continue for a time. Then from the prayers of the pious or from “esaal e thawaab” (good acts performed by people for the deceased’s forgiveness) or from prayers for their forgiveness or simply from the Mercy of Allah ta’aala, this punishment will stop. Then, there will be relaxation.
7. If the dead is a Kaafir, then he will not be able to answer the questions and will say “HAA HAA LADRI” meaning “Shame for I know nothing’”. Now a caller will shout: “He is a liar, lay the table-cloth of fire for him, and give him clothes of fire to wear and open the doors of Hell for him, from which the heat of Hell will reach him.” There will be two Angels allocated to him to give him punishment and will hit him with great big hammers. Big scorpions and snakes will also bite him. All different kinds of punishment will continue until the Day of Resurrection.

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0047-what-happens-after-we-die-nabeel-afzal

The Mi’rāj was a physical journey in a wakeful state and the Prophet (صلى الله عليه وآله وصحبه وسلم) saw Allah ta’ala “with his physical eyes.” The verses, Aĥadīth and quotes of the scholars are many. We mention few below:

Qur’ān

1. “Purity is to Him Who took His bondman in a part of the night from the Sacred Mosque to the Aqsa Mosque around which We have placed blessings, in order that We may show him Our great signs; indeed he is the listener, the beholder.”

[Surah al-Isrā:1]

2. “So Allah divinely revealed to His bondman, whatever He divinely revealed. The heart did not deny, what it saw.”

[Surah Al-Najm: 10-11]

Aĥadīth

1. The Prophet of Allāh (صلى الله عليه وآله وصحبه وسلم) said, “I saw my Sublime Creator.”

[Muşannaf of Aĥmad Ibn Ĥanbal]

2. “Verily, Almighty Allāh blessed Sayyidunā Mūsā (عليهم السلام), with the privilege of dialogue and bestowed me with his Divine Vision and exalted me with the Crown of Intercession and the Fountain of Kauthar.”

[Kanz al-Ummāl]

3. The Beloved of Allāh (صلى الله عليه وآله وصحبه وسلم) states, “My Glorious Lord said to me, ‘I gave My friendship to Ibrāhīm (عليهم السلام), and spoke to Mūsā (عليهم السلام), and O Muĥammad (صلى الله عليه وآله وصحبه وسلم)! I blessed you with My Meeting (where you saw My Divine Being without any obstacles)’.”

[Tārīkh al-Damishq al-Kabīr]

4. Sayyidunā ‘Abdullāh Ibn ‘Abbās rađiyAllāhu ánhumā said, “We, the Banū Hāshim, say that undoubtedly, Sayyidunā Muhammad (صلى الله عليه وآله وصحبه وسلم) saw Allāh twice.

[Tirmidhī]

5. Sayyidunā ‘Abdullāh Ibn ‘Umar (rađiyAllāhu ánhumā) inquired from Sayyidunā ‘Abdullāh Ibn ‘Abbās (rađiyAllāhu ánhumā) to find out whether the Prophet of Allāh  saw Allāh. He replied saying, “Yes.”

[Al-Durr al-Manthūr]

Scholars

1. Imām al-Ţabarī states: “Mi’rāj was done with both body and soul. If a person says that it was only soul who did the Mi’rāj or it was only a dream then this will be an insignificant charge.

• If it were so then what would be the evidence of prophet hood in it?
• How can one name it as a miracle of Prophet (صلى الله عليه وآله وصحبه وسلم)?
• Why did the disbelievers of Makkah refuse to accept it because everything is possible in dream?
• They actually argue on the possibility of completing a journey of months in little part of night.
• In the above verse the Almighty said, ‘carried His bondman’ not ‘carried His bondman’s soul’
• ‘Abd’ is a composite of both body and soul.”

[Jāmi al-Bayān]

2. Imām Muammar (rađiyAllāhu ánhu) narrates from Imām Ĥasan al-Başariī who swore an oath in the Name of Allāh that the Prophet of Allāh (صلى الله عليه وآله وصحبه وسلم) positively saw his Creator. [al-Shifā]
3. Imām Shi’hāb al-Khafājī writes: “The most correct and pure decision is that the Prophet of Allāh (صلى الله عليه وآله وصحبه وسلم) on the night of Mi’rāj saw Allāh with his naked eyes as it is the decision and consensus of the illustrious Saĥāba.

[Nasīm al-Riyāđ]

4. Imām Aĥmad al-Qasţalānī writes: “It was the exclusivity of the Beloved Prophet (صلى الله عليه وآله وصحبه وسلم) that he saw Almighty Allāh with his physical eyes in wakefulness and this is the preferable Madhab (creed)…”

[al-Mawāhib al-Ladunniya]

Allah knows best.

Answered by Mawlana Mohamed Husein Qadri

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0154-did-the-prophet-muhammad-see-allah-physically-or-in-his-dream/

Yes it is allowed to wear a tawiz.

Qur’an

1.  “And We send down in the Qur’an that which is a cure for the Muslims, and a mercy – and it increases only ruin for the unjust.”

[Surah Banī Isrā’īl: 82]

2.  “O mankind! The advice has come to you from your Lord and a cure for the hearts – and guidance and mercy for believers.”

[Surah Yunus: 57]

Aĥadīth

1.  Narrated by Sayyidunā ‘Abdullāh Ibn Mas’ūd (rađiyAllāhu ánhu) that the Prophet (صلى الله عليه وآله وصحبه وسلم) said: ‘Make use of the two cures i.e. the honey and Quran.’

[Sunnan Ibn Mājah]

2.  Amr ibn Shu’ayb reported from his father, from his grandfather that Allah’s Messenger (صلى الله عليه وآله وصحبه وسلم) said, “If any of you gets a nightmare, let him say:

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ

 ‘I seek refuge in the perfect words of Allah against His wrath and His punishment and the mischief of His slaves and from the temptations of the devils and that which they bring’ then they will not harm him.”

Therefore, ‘Abdullāh Ibn ‘Amr used to teach this supplication to his grown up children. Also, he wrote it down on something and hung it on the neck of those who had not attained puberty.

[Abī Dā’ud and Tirmidhī]

4.  Sayyidunā ‘Amr ibn Shu’ayb (rađiyAllāhu ánhu) narrates that the Prophet of Allāh (صلى الله عليه وآله وصحبه وسلم) taught his father and grandfather a supplication (Du’ā) which they would read before going to sleep,  to protect them from fear and anguish…‘We told our elder children to recite this Du’ā before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks.’

[Musnad of Imām Aĥmad]

Scholars

1. It is narrated that Sayyidunā Sa’īd Ibn Musayyib (a great Tābi’i) was asked about wearing amulets, he said, ‘There is no harm in doing so.

[Muşannaf of Ibn Abī Shaybah]

2. Imām al-Aţā (a Tābi’i and a jurist of Makkah) said: ‘There is no harm in hanging verses of the Holy Qur’ān (around the neck).’

[Muşannaf Ibn Abī Shaybah]

3.  Imām Qurţubī writes: “The amulets (Tawīdh) which are forbidden are those from the time of ignorance (Jāhiliyya) that contain satanic and elements of Shirk. The amulets which are permitted are those which contain supplication of Qur’ān and Sunnah.

[Tafsīr Qurţubī]

4.  Allāma Ālūsī writes: “According to Imām Mālik, it is permitted to put around the nect an amulet written with the name of Allāh. Imām Bāqir also stated that it is permissible to put such amulets around the neck of a child.

[Ruĥ al-Ma’ānī]

Allah knows best.

Answered by Mawlana Mohamed Husein Qadri

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0155-q-id0155-is-wearing-a-taweez-shirk-or-permissible/

1. First you will need to know her religion and remove any false beliefs she has (trinity, polytheism etc). If she has any questions, concerns and doubts then answer/remove them.
2. Introduce Islam to her through the Prophet of Allāh (صلى الله عليه وآله وصحبه وسلم). Show her how great this personality is. Give her book on the blessed Sīrah or Shamā’il. A person who begins to love and admire the Prophet (صلى الله عليه وآله وصحبه وسلم) will become strong on the beliefs of Ahl al-Sunnah.
3. Teach her basics of Islam. Firstly teach her the core beliefs of Islam. Then teach her about cleanliness (Wudū, Ghusl, impurities) then about Şalāh (go through the basics of Salah then teach her few verses of the Qur’an etc)
4. Don’t confuse her about the different sects at this stage, just warn her to be careful.

Allāh reward you for your efforts may He guide her.

Allah knows best.

Answered by Mawlana Mohamed Husein Qadri

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0158-introducing-someone-to-islam/

The first question is, what do we deem as evil? Do we deem a test as evil? Do we deem a ‘wake-up call’ evil?

The absence of light is darkness, the absence of heat is cold, the absence of wetness is dryness and the absence of good is evil… when people left good, evil came.

We need to understand first and foremost that any ‘evil’ or destruction we see around the world is only due to our actions.

Allāh says:

ظَہَرَ الۡفَسَادُ فِی الۡبَرِّ وَ الۡبَحۡرِ بِمَا کَسَبَتۡ اَیۡدِی النَّاسِ لِیُذِیۡقَہُمۡ بَعۡضَ الَّذِیۡ عَمِلُوۡا لَعَلَّہُمۡ یَرۡجِعُوۡنَ

“Chaos appears in the land and the sea because of the evil deeds which people’s hands have earned, in order to make them taste the flavour of some of their misdeeds – in order that they may come back.”

[Al-Rūm: 41]

Allāh warned the people not to create havoc on the face of the earth, but man is rebellious and he wants to disobey the Command:

وَ اِذَا قِیۡلَ لَہُمۡ لَا تُفۡسِدُوۡا فِی الۡاَرۡضِ ۙ قَالُوۡۤا اِنَّمَا نَحۡنُ مُصۡلِحُوۡنَ

“And when it is said to them, “Do not cause turmoil in the earth”, they say, “We are only peacemakers!””

[Al-Baqarah: 11]

The Evil we see is only due to our own disobedience. Evil is committed by man. The oppression upon civilians, the wars against innocent people, the bombing of weapons upon the blameless nations, the destruction of countries in the name of ‘peace’, the imprisonment of people due to their race and religion, the sanctions on ‘veiled’ women in a ‘free’ country, the devastations of tribes and communities due to ‘anti-terror’ legislations, the injustice and discrimination against individuals by usurping their lands, the violation of rights and privileges by those in authority, the annoyance caused by drawing cartoons in the name of ‘freedom of speech’…

…the frustration of the Syrians due to the world turning a blind eye, the sorrow of the Bosnians that their history is being neglected, the cries of the Palestinians that they have been ignored and mistreated, the screams of the women of Rohingya which are muted by the media, the deaths of Ethiopians due to the greed of their leaders, the killings in middle east in the name of ‘democracy’, the helplessness of the prisoners who are falsely accused of terrorism, the starvation of children due to feeding the egos of the rich, the buying of weapons by regimes whose people are dying of hunger, the selling of petrol by those governments whose people are in poverty…

…the wastage of billions of dollars to build arms which could be used to help educate and develop communities, the bias and unfairness the deprived have to witness, the cruelty and mistreatment of the destitute, the slavering of people by crushing them under the name of debts, the ever-increasing drug abuse schemed by the authorities, the rise in suicides due to gambling, the growth of domestic violence in the name of ‘equality’, the tons of extra food bought and thrown away because of consumerism, the ignorance of ‘educated’ people owing to the hours of false-media coverage, the lies and betrayal of many governments by giving false promises, the increase of university fees so students are trapped in a system of debt which prohibit them to think and have “internalised disciplinarian culture”, the brain-washing of millions by the weapons of mass media…

and the worst of all… blaming Allāh for the evil committed by the evil of man.

Allah knows best.

Answered by Mawlana Mohamed Husein Qadri

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0164-if-god-exists-why-is-there-so-much-evil/

بسم اللہ الرحمن الرحیم

الجواب بعون الملک الوھاب اللھم ھدایۃ الحق والصواب

Such a mentally insane person will be considered in accordance to the following of his parents in worldly matters i.e. he should be treated as a disbeliever. He should not be washed or shrouded nor should the funeral prayer be read over him or supplication made nor should he be buried in the graveyards of the Muslims. However if he embraced Islam prior to becoming bāligh or after becoming bāligh and then became insane such a person is a Muslim.

As is mentioned in Bahār-e-Sharī’at that an insane person is in the rule of a child in that he will be considered in [the] following [of his parents], when the insanity is original. If he was Muslim prior to or after bulūgh and then became insane he is not considered in following to anyone rather he is a Muslim. This is the same rule for someone who is extremely mentally deficient i.e. that if this an original state then he is considered in following [his parents] and if it has befallen him at some point then he is not considered in following [his parents].

[Bahār-e-Sharī’at Volume 2, Part 7, Page 93]

My master A’la Hazrat Imām Ahl al-Sunnah Ahmad Ridā Khān (may Allāh cover him with mercy) in explaining the meaning of ‘following’ [taba’iyyat] has said that if he dies then we will not deliver his funeral prayer and we will not wash and shroud him as a Muslim nor will we bury him in the graveyards of the Muslims.

[al-Fatāwā al-Ridawiyyah Volume 28 page 450]

As for what will happen to such people in the hereafter then there are differing views amongst the ‘Ulamā`. The true reality is known by Allāh The Glorious The Majestic. But one has hope in His grace and mercy that He will forgive such people. Muftī Ahmad Yār Khān (may Allāh cover him with mercy) has said in Mir`āt al-Manājīh that the originally insane who pass away in that state of insanity then there is no accountability for them.

[Mir`āt al-Manājīh Volume 7 Hadith 439]

واللہ تعالی اعلم ورسولہ اعلم صلی اللہ علیہ وآلہ وسلم

کتبہ ابو الحسن محمد قاسم ضیاء قادری

Answered by Mufti Qasim Zia al-Qadri

Translated by Mawlana Ibrar Shafi

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0206-what-is-the-fate-of-the-insane-non-muslim/

الحمد لله و الصلاة و السلام على رسول الله

Correct Islamic Belief is a first and foremost priority of a believer. Study of ‘Aqā’id should take place with a learned person known to adhere to the Creed of the Ahl al-Sunnah. Such a study should cover beliefs regarding Allāh (Most Transcendent is He) and His Divine Attributes.  Books should be read as a supplementary with the guidance of the teacher.

Allāh states in the Qur’ān:

{لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِير}ُ

“Nothing is like Him, and He is the All-Hearing, All-Seeing.”

[Surāh Shūrā Verse 11]

The correct Islamic Belief is that Allāh created time and place and He Exists without a place as the great Imāms of the Ahl al-Sunnah have elaborated in their works. That which is stated from the book mentioned by the questioner is an incorrect, erroneous belief which the Mutakallimīn (Scholars of Theology) have refuted in their works.

The Mutakallim Imām ibn Fūrak al Ash’arī  (may Allah shower him with mercy) has said:

“اعلم أن الثلجي كان يذهب مذهب النجار في القول بأن الله في كل مكان وهو مذهب المعتزلة، وهذا التأويل عندنا منكر من أجل أنه لا يجوز أن يقال إن الله تعالى في مكان أو في كل مكان” [مشكل الحديث, الامام ابن فورك ص63

“Know that al-Thaljī used to have the opinion of al-Najjār  in the statement “Allāh is everywhere” and that is the view of the Mu’tazilah.  This interpretation is rejected according to us due to the fact that it is not allowed to say that Allāh is in a place or in all places”.

[Mushkil al-Hadīth pg 63]

Al-Imām al-Hāfizh al- Bayhaqī mentions in ‘al-I’tiqād’:

وفي كثير من الآيات دلالة على إبطال قول من زعم من الجهمية أن الله بذاته في كل مكان . وقوله سبحانه و تعالى:{ وهو معكم أينما كنتم } إنما أراد به بعلمه لا بذاته

“In many verses there is indication upon the nullification of the statement of those from the Jahmiyyah that claimed that Allāh is everywhere in His Being (bidhātihi). And the statement of Allāh Most Transcendent {And He is with you wherever you may be} He intended by it through His Divine Knowledge not with His Divine Being.”

[Al-I’tiqād, pg 112]

In an answer to a question in al-Fatāwā al-Ridwiyyah the Mujaddid Imām Ahmad Ridā Khān (may Allāh shower him with mercy) says:

عمرو کاوہ کہنا کہ کوئی مکان کوئی گوشہ ایسانہیں جہاں ذات خدا موجود نہ ہو کلمہ کفر ہے کہ اس کی ذات کے لئے جگہ ثابت کرناہے، فتاوٰی تاتارخانیہ وطریقہ محمدیہ وحدیقہ ندیہ وفتاوٰی عالمگیری وجامع الفصولین وغیرہ میں اس پرحکم کفر فرمایا

“Amr’s saying that there is no such place no corner where the Being (Dhāt) of Allāh is not present is a statement of Kufr because it is the establishing of a place for the Dhāt of Allāh. The verdict of kufr upon this has been passed in Fatāwā Tātarkhāniyyah, Tarīqah Muhammadiyyah, Hadīqah Nadiyyah, Fatāwā Alamghīriy, Jām’i al-Fusūlayn and other works.”

[Al-Fatāwā al-Ridwiyyah Vol 14 pg 620]

The Mujaddi Imām Hujjat al-Islām al-Ghazāli (may Allāh have mercy on him) states:

ولا ترتبك في مواقع غلطه، فمنه غلط من قال: إنه في كل مكان. وكل من نسبه إلى مكان أو جهة فقد زلّ فضلّ، ورجع غاية نظره إلى التصرف في محسوسات البهائم، ولم يجاوز الأجسام وعلائقها. وأول درجات الإيمان مجاوزتها، فبه يصير الإنسان إنسانًا فضلاً عن أن يصير مؤمنًا“

“So do not become confused and entangled in the places of erring in this matter. From that is the error of the one who says: ‘He (Allāh) is everywhere’. Every person who attributed place or direction to Him erred and deviated and the extent of his contemplation returned back to the manner of dealing with the tangible realities of animals and did not go beyond physical bodies and that which is associated with them. The first of the levels of Īmān is to surpass these and in that a person becomes a human let alone becoming a Believer.”

[Al-Arba’īn fi Usūl al-Dīn pg 296]

Answered by Mawlana Ibrar Shafi

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0222-should-we-be-saying-allah-is-everywhere-please-clarify/

بسم اللہ الرحمن الرحیم

الجواب بعون الملک الوھاب اللھم ھدایۃ الحق والصواب

The splitting of the blessed chest took place four times; Mawlānā Shāh ‘Abdul ‘Azeez Muhaddith Dehlwi (may Allāh envelope him in mercy) mentions in the commentary of Sūrah Inshirāh and ‘Allāmah ‘Abdul Mustafā A’azamī (may Allāh envelope him in mercy) mentions in his book ‘Seerat-e-Mustafā’ that the noble chest of the Prophet Muhammad’s (may the peace and blessings of Allāh be upon him) was split four times and filled with light [Nūr] and wisdom.

The first time was when He (may the peace and blessings of Allāh be upon him) was at the home of Sayyidatunā Haleemah (may Allāh be pleased with her) – the wisdom behind this was to protect the Noble Prophet (may the peace and blessings of Allāh be upon him) from the whispers and thoughts that affect children and incline them towards playing and mischief.

The second time took place at the age of ten so that He (may the peace and blessings of Allāh be upon him) may not be affected at all by the mischievous desires of adolescence.

The third occasion that the splitting of the chest took place was in the cave of Hirā and His (may the peace and blessings of Allāh be upon him) blessed chest was filled with the light of tranquillity so that He (may the peace and blessings of Allāh be upon him) may bear the mighty and immense weight of the revelation of Allāh.

The fourth time His (may the peace and blessings of Allāh be upon him) blessed chest was split and filled with the treasures of light [Nūr] and wisdom was on the Night of Me’rāj [Ascension], so that His (may the peace and blessings of Allāh be upon him) blessed heart may become so vast and capacious that it could bear the Divine vision of Allāh (Most High) and the majesty, grandeur of the Divine Speech.

[Seerat-e-Mustafā, pg 79]

The first time that the splitting of the chest took place was in the area where Sayyidah Haleemah (may Allāh be pleased with her) lived, upon this is a Hadith from Sahih Muslim:

“On the authority of Sayyidunā Anas bin Mālik (may Allāh be pleased with him): that Sayyiduna Jibrīl [upon Him be peace] came to the court of the Messenger of Allāh (may the peace and blessings of Allāh be upon him) whilst He was busy with the children, he [Sayyiduna Jibrīl] took the Prophet (may the peace and blessings of Allāh be upon him), laid Him down, split His blessed chest and took out the blessed heart and removed a piece of flesh from it, then he said, this is the ‘share’ of the devil in you, then he washed it in a gold bowl with Zam Zam water, then he sewed it, then he placed it back into its place, some children ran to His (may the peace and blessings of Allāh be upon him) mother [wet nurse] and said, “Muhammad (may the peace and blessings of Allāh be upon him) has been killed”, thus, the people ran to Him and His complexion had changed”. Sayyidunā Anas (may Allāh be pleased with him) said: “I used to see the affects of that needle upon His blessed chest”.

[Sahīh al-Muslim, Bāb al-Isrā bi Rasoolillah Sal Allāhu ‘alayhi wa Sal-lam ilā al-Samāwāt, Volume 1, Hadīth No. 163]

Muftī Ahmad Yār Khān Na’īmī (may Allāh envelope him in His mercy) comments on the words “share of the devil”, which are present in the Blessed Hadīth:

“If this share were to remain in your heart, then Satan would affect you, thus, We will not leave that thing in your heart which Satan effects. From this, it becomes apparent that the Prophet (may the peace and blessings of Allāh be upon him) could not sin, because sin is either due to one possessing Nafs-e-Ammārah or due to Satan; the Prophet’s (may the peace and blessings of Allāh be upon him) nafs is not Nafs-e-Ammārah, rather it is Nafs-e-Mutma-innah, and Satan does not even come near to His blessed heart, then who will cause Him (may the peace and blessings of Allāh be upon him) to sin.

It should be noted that this piece of flesh being present in the heart and then being removed is like hair or nails being present on the Blessed Body and then being clipped; this is not against the majesty of Prophethood. It should also be noted that this event is known as the ‘expanding of the chest [Sharh-e-Sadr]’ as well as being called the ‘splitting of the chest [Shaq-e-Sadr]’. This event occurred many times throughout the honourable life, this was the first time, The Lord (Most High) states: “Did we not expand for you, your chest?”, this verse is an indication to these events. The second time took place at the age of ten, then in the cave of Hirā during days of retreat, then on the Night of Ascension [Shab-e-M’erāj]; these three took place for the increasing of Noor for the increasing of expansion.

[Mirāt al-Manājīh, Volume 1, pg 110]

واللہ تعالی اعلم ورسولہ اعلم صلی اللہ علیہ وآلہ وسلم

کتبہ ابو الحسن محمد قاسم ضیاء قادری

Answered by Mufti Qasim Zia al-Qadri

Translated by Zameer Ahmad

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0256-how-many-times-was-the-prophet-muhammads-%EF%B7%BA-blessed-chest-opened-and-why/

All praises belong to Allāh, the Creator Most Sublime Who is Uncreated, the One without equal, the One Who begets not and nor is He begotten, the Independent above all that is falsely ascribed to Him, Who has blessed us with the bounty of Islām and made us from amongst the Muslims. Infinite salutations, peace and blessings be upon all Messengers of Allāh, specifically the final Prophet, Our Master, Muhammad Mustafa (may the peace and blessings of Allah be upon him), upon his purified family, his esteemed companions, and whomsoever follows in his blessed footsteps until the last day.

Jesus Christ (may the peace of Allah be upon him) known as Eesa in Arabic, has been mentioned by name no less than twenty-five times within the Qur’ān and also many times with honorific epithets across fifteen chapters. Nearly two billion Muslims religiously believe the Prophethood of Jesus Christ (peace be upon him) independent of any Christian missionary or church coercing them to do so. The belief in the Prophets of Allāh is an integral article of faith in Islām. The denial of any established Prophet mentioned in the Qur’ān results in disbelief and renders one outside the fold of Islam.

This is clear in the famous tradition (hadith) of the angel Gabriel (upon him peace) when he asked the Prophet Muhammad ﷺ, “Tell me about Islam.” The Prophet ﷺ replied, “It is that you testify that there is no god but Allāh and that Muhammad is the Messenger of Allāh,” and he ﷺ went on to mention the pillars of Islam. Then the angel Gabriel (peace be upon him) asked him about belief and he ﷺ said, “It is that you believe in Allāh, His Angels, His Books and His Messengers.”

[Sahih Muslim]

Jesus Christ (peace be upon him) is of great significance in both Islām and Christianity. However, there are differences in terms of beliefs about the nature and life occurrences of this noble Messenger. Primarily, know that both the Qur’ān and the Bible are viewed as the word of God by their respective religious adherents. The Qur’ān was revealed by Allāh to the Prophet Muhammad ﷺ and memorised and recorded in his lifetime. The Bible or the New Testament contains four biblical narratives covering the life and alleged death of Jesus (peace be upon him), however, according to the Encyclopaedia Britannica none of the sources of his life or work can be traced to Jesus (peace be upon him) himself.

The Muslims accept Jesus Christ (peace be upon himself) as one of the esteemed Messengers of Allāh. The overwhelming majority of Christians, who are Trinitarian, do not accept him as only a messenger per se but attribute divinity to him.

The Qur’ān says in reference to the status of Jesus (peace be upon him) as a Messenger:

ما المسيح ابن مريم إلا رسول قد خلت من قبله الرسل وأمه صديقة كانا يأكلان الطعام انظر كيف نبين لهم الآيات ثم انظر أنى يؤفكون

The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food (as other mortals do). Look how We make clear to them the signs; then look how they are deluded.

[Qur’ān 5:75]

Muslims reject he was divine. Divinity necessitates being independent and not being contingent. Humans are dependent on food in order to live. Allāh Most High explains in the Qūr’ān that Jesus (peace be upon him) is a messenger just like those who came prior to him, both he and his mother ate food – God is not dependent upon food.

يا أيها الناس أنتم الفقراء إلى الله والله هو الغني الحميد

O mankind, you are those in need of Allāh, while Allāh is the Free of all need, the Praiseworthy.

[Qur’ān 35:15]

Both the Muslims and the Christians believe that the mother of Jesus Christ (peace be upon him) was a chaste and pious woman. The Muslims believe she was raised in the temple of the prayer under the care of the prophet Zechariah (upon him be peace), her uncle. She was not married before, during or after the period of her pregnancy. The Christians believe however, although she was a virgin, she was married to a man named Joseph during her pregnancy.

“Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to
Joseph, before they came together, she was found with child of the Holy Ghost.”

[Matthew KJV 1:18].

The Qur’ān explains the same event differently, Allāh Most Sublime says:

قالت رب أنى يكون لي ولد ولم يمسسني بشر قال كذلك الله يخلق ما يشاء إذا قضى أمرا فإنما يقول له كن فيكون

She said, “My Lord, how will I have a child when no man has touched me?” [The angel] said, “Such is Allāh; He creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is.

[Qur’ān 3:47]

So the Christians believe Mary was married to Joseph and became pregnant. Joseph believing she had committed infidelity intended to divorce her but was convinced otherwise in a dream  “that which is conceived in her is of the Holy Ghost”. The Muslims’ belief is similar yet significantly different to the Christians in this respect. In the Qūr’ān we learn, the physical presence of an angel in human-form frightened Mary. Mary was informed not to worry as the angel had only come to give her glad tidings of the birth of a son, Jesus (peace be upon him). Mary remarked “how will I have a child when no man has touched me?” It was impossible for her to be pregnant considering she was pure in every sense of the word, in contrast to the Christian belief that she was married with a husband.

Now Jesus (peace be upon him) being born without the intervention of a father /male is one of the fundamental premise for the Christians to argue that his father is God. The Qur’ān negates this with the simplest of arguments:-

إن مثل عيسى عند الله كمثل آدم خلقه من تراب ثم قال له كن فيكون

Indeed, the example of Jesus to Allāh is like that of Adam. He created Him from dust; then He said to him, “Be,” and he was.

[Qur’ān 3:59]

The Christians universally accept Adam (peace be upon him) as the first man, existing without any parents, as mentioned in Genesis. The question arises what is a greater miracle, Jesus to have no father or Adam to have no father and no mother? The Christians however, by the same measure do not consider Adam as the son of God or Divine, although by their logic he would have the greater right.

The first miracle of Jesus according to the Bible is when he turned water into wine at the wedding reception in Galilee. The Muslims in comparison believe he spoke whilst in the cradle as Allāh has mentioned in the Qur’ān:-

قال إني عبد الله آتاني الكتاب وجعلني نبيّا

[Jesus] said, “Indeed, I am the servant of Allāh. He has given me the Scripture and made me a prophet.”

[Qur’ān 19:30]

Both Muslims and Christians agree that Jesus Christ (peace be upon him) performed many miracles which ranged from healing the blind, curing the lepers and even reviving the dead. The significant difference between both faiths is that the Christians use these miracles to further prove that Jesus was the son of God as well as the incarnation of God, but the Muslims believe these miracles were performed by the will and permission of God and not independently by Jesus. They are signs which are gifted by God to His Prophets and Messengers whereby strengthening them in delivering the message of God.

The Trinitarian Christians use the miraculous birth of Jesus and his many miracles to argue he is divine, separate from God yet part of God, although God is “one” He is also “more than one” and Jesus who is God is also the son of the Heavenly God — Along with God, Jesus, and the Holy Spirit (Holy Ghost), together, they are referred to as “the Trinity” or “the Godhead.”

Islam is a pure monotheistic religion and the Qur’ān emphatically warns:

يا أهل الكتاب لا تغلوا في دينكم ولا تقولوا على الله إلا الحق إنما المسيح عيسى ابن مريم رسول الله وكلمته ألقاها إلى مريم وروح منه فآمنوا بالله ورسله ولا تقولوا ثلاثة انتهوا خيرا لكم إنما الله إله واحد سبحانه أن يكون له ولد له ما في السماوات وما في الأرض وكفى بالله وكيلا

O People of the Scripture, do not commit excess in your religion or say about Allāh except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allāh and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allāh and His messengers. And do not say, “Three”; desist – it is better for you. Indeed, Allāh is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allāh as Disposer of affairs.

[Qur’ān 4:171]

Muslims believe in the Absolute Oneness of God, Who is free of human limitations, needs and wants as aforementioned. He has no partners in His Divinity. He is the Creator of everything and is completely separate from His creation. To say Jesus is the son of God or God is blasphemous and Islam rejects this. Allāh has further said in the Qur’ān:

لم يلد ولم يولد

He (Allāh) neither begets nor is born

[Qur’ān 112:3]

And He further said in the Qur’ān:

ما كان لله أن يتخذ من ولد سبحانه إذا قضى أمرا فإنما يقول له كن فيكون

It is not [befitting] for Allāh to take a son; exalted is He! When He decrees an affair, He only says to it, “Be,” and it is.

[Qur’ān 19:35]

With regards to Jesus (peace be upon him) dying and subsequently resurrecting, this is a core Christian belief it relates to the entire notion of atonement of the initial sin. According the Christians, Jesus died for the sins of mankind upon the crucifix, this belief is fundamental to the Christian faith. Without accepting this, the Christians do not believe one can attain salvation. Although this belief is not stated explicitly in the primary source texts of the bible, it has become the very core of Christendom.

Muslims categorically reject this as Allāh has said in the Qur’ān:

وقولهم إنا قتلنا المسيح عيسى ابن مريم رسول الله وما قتلوه وما صلبوه ولكن شبه لهم وإن الذين اختلفوا فيه لفي شكّ منه ما لهم به من علم إلا اتباع الظن وما قتلوه يقينا

And [for] their saying, “Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allāh .” And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.

[Qur’ān 4:157]

To conclude, there are three miracles, Muslims believe, that the Prophet Jesus (peace be upon him) was uniquely given; his miraculous birth, his ascension to heaven and his second coming. All of these miracles were gifted by Allāh. The Christians also attest to the above mentioned miracles using the bible, however, in addition to this, they believe he died upon the cross and subsequently resurrected. They perceive these miracles as proof of his divinity. With the exception of his crucifixion and death, both religions are in harmony with regards to all the other miracles.

And Allāh knows best.

Answered by Ustaadh Asid Mahmood Shafait
Checked by Shaykh Naveed Jameel

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0258-jesus-in-islam-how-are-muslims-beliefs-different-to-that-of-christians/

بسم اللہ الرحمن الرحیم

الجواب بعون الملک الوھاب اللھم ھدایۃ الحق والصواب

All our books of ‘Aqā’id and all the ‘ulamā of the ummah agree upon this that if any of the disbelievers die upon disbelief they will enter Jahannam eternally, forever. This is because no kufr (disbelief) will be forgiven. Apart from disbelief, all other sins are subject to the Divine Will of Allāh in that He Will forgive them for whomsoever He chooses. Whosoever declares a disbeliever after his death to be a person of Jannah, or supplicates for him, or says that an apostate (murtadd) is one who has received mercy or forgiveness, then that person himself becomes a disbeliever.

The Jews and Christians of this time are definitely disbelievers and if they pass away and do not embrace Islām they will enter Jahannam forever. This is because the message of Islām has reached them through the media and other means. Even though false, corrupted reports about Islām also reach them this will not absolve them from having to embrace Islām.

Whichever disbelievers pass away upon kufr they will enter Jahnnam forever eternally. My dear Muslim brother your Lord the Most Generous says in the Qur’ān:

“Those who disbelieved and died as infidels, there shall never be accepted an earth full of gold from anyone of them, though he offers it in ransom for himself. There is painful torment for them, and they have no helpers.” 

[Surah al-Imran verse 91]

In Tafsīr Khazā’in al-‘Irfān it is mentioned: meaning that punishment is binding for the disbelievers and there is no path of escape from that. As for the Christians of this time who believe in the trinity, Allāh says in the Qur’ān regarding them and all disbelievers:

“And for the infidels the boiling drink and painful torment, the recompense of their infidelity.”

[Surah Yunus verse 4]

From these verses it is clear that all the disbelievers will enter the fire and no disbeliever will be forgiven as Allāh mentions clearly:

“Verily Allāh does not forgive that partners are associated with Him and He forgives other than that for whomever He Wills.”

[Surah an-Nisa verse 114]

It should remain clear that what is meant by shirk here is kufr absolutely as is mentioned in the tafāsīr. It is mentioned in Tafsīr Rūh al-Bayān:

“Allāh does not forgive the one characterized by shirk without his repentance and bringing about imān. This is because the legal wisdom necessitates closing the door of disbelief and the possibility of it being forgiven without bringing about imān is from that which opens the door to kufr. Thus whosoever does not have imān then nothing from disbelief and disobedience is forgiven for him.”

[Tafsīr Rūh al-Bayān vol 4 pg 218]

In one place in Tafsīr Rūh al-Ma’ānī it is mentioned:

“Shirk is in the meaning of the belief that Allāh has a partner either in His Divinity or Lordship and the meaning of Kufr absolutely, and that [the meaning of kufr] is what is intended here.”

[Tafsīr Rūh al-Ma’ānī vol 5 pg 48]

It is mentioned in ‘Umdah al-Qārī’:

“The intended meaning of Shirk in this ayah is Kufr because whoever for example denied the Prophethood of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) is a kāfir even if he did not associate a partner with Allāh. Forgiveness is negated in relation to such a person without any difference of opinion.

[Umdah al-Qārī commentary on Sahih ul Bukhari vol 1 pg 305]

It is mentioned in the relied upon ‘Aqā’id work of the Muslims Sharh al-‘Aqā’id al-Nasafiyyah with the supercommentary of ‘Isam al-Dīn:

“Shirk with Allāh – the intended meaning is kufr absolutely.”

[Sharh al-‘Aqā’id al-Nasafiyyah pg 107-108 with supercommentary of ‘Isam al-Din vol 2 pg 218]

It is mentioned in Bahār e Sharī’at that deeming Muslims as Muslims and disbelievers as disbelievers is from Darūriyāt al-Dīn (that which is necessarily known from the Dīn). Even though one cannot have certainty about the ending of a specific person upon Imān or, we seek refuge with Allāh, upon disbelief unless there is an evidence from the Sharī’ah about the state of his ending, however this does not mean that the kufr of a person who did something which is definitely kufr should be doubted. This is because doubting in the disbelief of a definite disbeliever causes a person to become a disbeliever himself.

[Bahār-e-Sharī’at, part. 1 pg 185]

The Christians and Jews of this age are disbelievers

There is agreement upon the Christians and Jews of today being disbelievers as the Jews of this age hold Sayyidunā ‘Uzayr (may the peace of Allāh be upon him) and the Christians hold Sayyidunā ‘Isā (may the peace of Allāh be upon him) to be sons of Allāh (The Most Transcendent). The Christians also believe in the doctrine of the trinity which itself is clear kufr. Further to this, the denial of our Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) is clear kufr and believing in him (may the peace and blessings of Allāh be upon him) is the greatest of obligations upon every Jew and Christian.

My dear brother your Lord states in the Qur’ān:

“Undoubtedly, those are infidels who say, ‘Allah is third of the three Gods; and there is no God but the one God. And if they desist not from what they say, then a painful torment shall surely befall to those who will die as infidels.”

[Surah al -Ma’idah verse 73]

Allāh also says:

“And the Jews, said “Uzair is the son of Allah” and the Christians said ‘al-Masih (the Prophet Isā) is the son of Allah’ These things, they utter with their mouths. They imitate the sayings of the infidels before them. Allah assail them, whither they are perverting?”

[Surah at-Tawbah verse 30]

It is necessary for every person to believe in the Chosen Prophet Muhammad (may the peace and blessings of Allāh be upon him)

Whoever does not consider a disbeliever to be a disbeliever is himself a disbeliever. Imām Qādī ‘Iyād (may Allāh sanctify his secret) says in the noble ‘al-Shifā’:

“There is ijmā’ (consensus) upon the disbelief of one who does not deem someone from the Christians and Jews as a disbeliever and everyone who leaves Islām, or hesitates in declaring them disbelievers or doubts in their disbelief. Al-Qādī Abū Bakr [al-Bāqillānī] said: Because the Sharī’ah texts and consensus (ijmā’) concur upon their disbelief so whosoever hesitates in that has denied the Sharī’ah texts or doubted them and doubt and denial of these does not come except from a disbeliever.”

It is also mentioned in ‘al-Shifā’ that:

“The person who does not declare the one following a religion other than Islām as a disbeliever, or hesitates or doubts in his being a disbeliever or declares that false religion as being correct, has himself disbelieved, even if he outwardly manifests Islām and believes all religions other than it to be false. He is a disbeliever by manifesting that which opposes this.”

[Fatāwa Ridāwiyyah vol 15 pg 443-444]

Whosoever even doubts in the punishment of a disbeliever is himself a disbeliever as is mentioned in al-Durr al-Mukhtār:

“Whosoever doubts in his disbelief and his punishment then he has indeed disbelieved himself.”

[al-Durr al-Mukhtār – Kitab ul Jihad, Bab ul Murtad vol 4 pg 354-355]

After the coming of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) it is necessary for each and every person to believe in him (may the peace and blessings of Allāh be upon him),. Even if a Jew or Christian does not commit the shirk of believing Sayyiduna Isā or Sayyiduna ‘Uzayr (may the peace of Allāh be upon them both) to be a son for Allāh, but he does not believe with complete heart and mind in the Seal of the Prophets the Beloved of Allāh the Chosen one Muhammad (may the peace and blessings of Allāh be upon him), he is still a disbeliever. This is because rejection of even one Prophet is disbelief so why will the rejection of the Leader of the Prophets (may the peace and blessings of Allāh be upon him), not be so, indeed necessarily it will be of the greatest of kufrs.

My dear brother it has come in a Sahīh Hadīth that the Muslims have wholeheartedly accepted that our Master the Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) said:

“Oath by the One in Whose Power lies the soul of Muhammad. No one from this ummah hears of me, Jew or Christian, then he dies without believing in what I was sent with except that he is from the people of the Fire.”

[Sahih Muslim]

O Muslim look how clearly this authentic hadith is stating that whoever from the Jews or Christians hears of the Messenger (may the peace and blessings of Allāh be upon him) and then dies not having believed in him (may the peace and blessings of Allāh be upon him), then that person will definitely enter the fire. From this it becomes known that after hearing about the Prophethood and Messengership of the Noble Prophet (may the peace and blessings of Allāh be upon him) it is absolutely definitely necessary for every non Muslim to believe in the Noble Prophet (may the peace and blessings of Allāh be upon him) in order to enter Jannah otherwise without this belief Jahannam is the only abode.

[انظر شرحہ فی المرقاۃ شرح مشکوۃ لملا علی قاری]

The Messenger of Allāh (may the peace and blessings of Allāh be upon him) said:

“All my ummah will enter Jannah except the one who refuses.” It was said ‘and who refuses O Messenger of Allāh? He said: “Whoever obeys me enters Jannah and whoever disobeys me has indeed refused”

[(7280) أخرجه البخاري في الاعتصام بالكتاب والسنة، باب: الاقتداء بسنة رسول اللہ صلى اللہ عليه وسلم برقم]

These two blessed ahadīth and numerous others are also proof against the one, who is a misguided and misguiding self professed spiritual leader. He sells himself for some small fame and utters such nonsense that the Jews and Christians of today will enter Jannah, even if they do not embrace Islām because Islām is presented before them as a religion of terrorism. We seek refuge with Allah from that! – In which hadith is this mentioned and from where is it established!!?? Allāh Forbid!! Did a new revelation begin to descend in America that goes against the clear texts of the Qur’ān and Sunnah!!??

The hadīth has mentioned this much, that after hearing about the Nubuwwah of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) whoever does not embrace Islām he is certainly a person of the Fire. This affair has in this time reached the entire world and Allāh’s proof has been established. So if a Jew or Christian despite this does not believe in Allāh and His Messenger (may the peace and blessings of Allāh be upon him) how will he enter Jannah?

Some people in this matter try to take as evidence the statement of al-Imām al-Ghazzālī (may Allāh cover him in Mercy). The statement and its reply will now be presented.

The statement of al-Imām al-Ghazzālī (may Allāh cover him in Mercy).

Mentioning the three categories of the disbelievers whom the call of Islām has not reached he says:

[1] A party that even the name of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) never reached them so these people are excused. [2] A party that the name, description and what manifested from the miracles of the Prophet Muhammad (may the peace and blessings of Allāh) reached them, they are those living adjacent to the lands of Islām and in contact with the Muslims and they are the disbelieving infidels. [3] A third party between the two poles whom the name of the Prophet Muhammad (may the peace and blessings of Allāh reached them but his description, characteristics did not, So these according to me are in the meaning of the first party.

[84فیصل التفرقۃ بین الاسلام والزندقۃ ص]

It has been understood by some from al-Imām al-Ghazzāli’s (may Allāh shower him with mercy) third mentioned category that if the news of the Prophethood of the Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) reached any Jew or Christian but it reached him with falsehood and was projected in a bad way, (like the way Islām is being projected as a terrorist religion in our time) then if this person died clinging to his religion without embracing Islām, he will enter Jannah. We seek refuge with Allāh from that!

The Imām of the Ahl al-Sunnah Ahmad Ridā Khān (may Allāh cover him with mercy) replying to the incorrect concept attributed to al-Imām al-Ghazzālī (may Allāh cover him with mercy) states in al-Mustanad al-Mu’tamad:

“May Allāh have mercy on our Master al-Imām al-Qādī [‘Iyād] and have mercy on us by virtue of him on the Day of Judgement, as for al-Imām al-Ghazzālī (may Allāh cover him with mercy), then he is innocent of that which he understood from his statement. The first matter is that whatever has been incorrectly attributed to al-Imām al-Ghazzālī (may Allāh cover him with mercy) based on his statement regarding “the third party” cannot be established from that statement itself.

Al-Imām ibn Hajar al-Makkī (may Allāh cover him with mercy) after mentioning al-Imām al-Ghazzālī’s (may Allāh cover him with mercy) statement in al-Sawā’iq says: “This which is attributed to al-Imām al-Ghazzālī is falsehood because he clearly mentioned in his work ‘al-Iqtisād’ that which refutes this and the statement that the author indicates towards, if we are to suppose it is his actual statement, as statements have been maliciously inserted into his works out of envy, then the statement itself does not give the meaning that the author has understood from it, nor does it come close to it. He then mentions the statement of al-Imām al-Ghazzālī (may Allāh cover him with mercy) that has been mentioned above:

“A third party between the two levels mentioned whom the name of the Prophet Muhammad (may the peace and blessings of Allāh reached them but his description, characteristics and his sending forth as a Messenger did not, rather they heard*……. So these according to me are in the meaning of the first party.”

After this Imām ibn Hajar al-Makkī (may Allāh cover him with mercy) says that if you investigate al-Imām al-Ghazzālī’s (may Allāh cover him with mercy) statement you will find that he considered those people excused because the call of Islām did not reach them and this is not in the way that author has mentioned.

[الصواعق المحرقہ]

Imām Ahl al-Sunnah Ahmad Ridā Khān (may Allāh cover him in mercy) further states that ‘Allāmah Khafājī has related in ‘Sharh Nasīm al-Riyād’ from ‘Sharh Jadīd’ that the author of the latter mentioned after Qādī ‘Iyād’s words, “This statement isn’t correct and Imām al-Ghazzālī is innocent from the like of this and that which is in his book ‘al-Tafriqah’ is opposite to it.” So how can such a thing be attributed to the Imām when there exists severe rejection from him upon it?

After this Imām Ahl al-Sunnah Ahmad Ridā Khān (may Allāh cover him in mercy) relates that occurrence which is related in ‘Nasīm al-Riyād’ in which Sayyidunā Mūsā (may the peace of Allāh be upon him) asked Imām al-Ghazzalī a question and he replied with ten answers which shows the rank of Imām al-Ghazzālī in the court of the Messengers (may the peace of Allāh be upon them). He relates that it is further mentioned in ‘Nasīm al-Riyād’ that “Some of the mashā’ikh saw Imam al-Ghazzālī before the Messenger of Allāh (may the peace and blessings of Allāh be upon him) complaining about a person criticizing him so the Messenger of Allāh (may the peace and blessings of Allāh be upon him) ordered that the person be whipped, so that person awoke with the signs of whipping and its pain.”

[214 المستند المعتمدعربی خاتمہ ص]

Thus it is apparent from these statements that the statement attributed to Imām al-Ghazzālī (may Allāh cover him in mercy) which has been put forward as an evidence isn’t actually his statement. His original statement has been distorted and a wrong meaning has been extracted from that.

A discerning glance at ‘Fasysal al-Tafriqah’

Why, in the very same book of Imām al-Ghazzālī (may Allāh cover him in mercy), whose alleged statement has been used to put forward a newly fabricated belief, has the explicitly clear statement of the Imām been completely ignored? The statement in which he has emphatically affirmed that the Jews and Christians of the age are disbelievers. He states: “Kufr is the denial of the Messenger (may the peace and blessings of Allāh be upon him) in anything from that which he came with and Imān is belief in everything he came with. Thus the Jew and Christian are disbelievers because of their denial of the Messenger of Allāh (may the peace and blessings of Allāh be upon him).”

[25 فیصل التفرقۃ بین الاسلام والزندقۃ ص]

Even if the impossible is supposed and Imām al-Ghazzālī made such a wrong statement it is not imagined that a person of intellect would base his belief on a statement of the Imām going against the explicitly clear texts of the Qur’ān and Sunnah. Whereas the Qur’ān and Sunnah have explicitly closed every pathway other than Imān upon the Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) and have explained the absolute universality of his Messengership then how can there be any room left for anyone to speak otherwise in this matter.

The Universality of the Messengership of the Noble Prophet (may the peace and blessings of Allāh be upon him)

It is necessary now for each and every non-Muslim to believe in the Noble Prophet (may the peace and blessings of Allāh be upon him) as his messengership is universal. He (may the peace and blessings of Allāh be upon him), has been sent as a Prophet and Messenger not only to the Jews and Christians but in fact to all of creation.

“Say you, ‘O mankind, I am the Messenger from Allah to you all.”

[Surah al-A’raf verse 158]

This verse is proof of the universality of the Messengership of the Leader of creation, the Prophet Muhammad (may the peace and blessings of Allāh be upon him). He (may the peace and blessings of Allāh be upon him), is the Messenger to all creation and they are all his ummah. It is mentioned in al-Bukhārī:

“A Prophet would be sent to his people specifically and I have been sent to all mankind unrestrictedly.”

[Sahih al Bukhari 335]

He also said:

“Each Prophet was sent to his people specifically and I have been sent to every red and black.”

[Sahih al Muslim 521]

“And O beloved! We sent not you but with Messengership encircling all of mankind”

[Surah Saba verse 28]

In Tafsīr ‘Khazā’in al-‘Irfān’ it is mentioned that it is learnt from this verse that the Messengership of the Leader of creation the Prophet Muhammad (may the peace and blessings of Allāh be upon him) is universal and all of humankind is within its encirclement whether white or black, arab or non-arab, earlier or later. He (may the peace and blessings of Allāh be upon him), is the Messenger for all of them and they are all his ummah. The specific virtues of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) are mentioned in ahādīth from amongst which is his universal Messengership which includes all mankind and jinn. In summary the Prophet Muhammad (may the peace and blessings of Allāh be upon him) is the Messenger for all creation and this rank is specific to him, which is established from many Qur’anic verses and Ahādīth. The explanation of this has also passed at the beginning of Sūrah Furqān.

It is mentioned in Sahīh Muslim:

“I was sent to all creation and Prophethood was ended upon me.”

[Sahih Muslim 526]

The Islamic Sharī’ah abrogates all previous Sharī’ahs

Every Jew and Christian and every non-Muslim who follows the previous sharī’ahs must accept Islām after it’s message reaches them because the Sharī’ah of the the Beloved of Allāh the Chosen One the Prophet Muhammad (may the peace and blessings of Allāh be upon him) abrogates all the preceding Sharī’ahs so apart from his Sharī’ah all others are abrogated. Their Dīn is Islām. Allāh has ordained Islām as the final Dīn:

“This day I have perfected your religion for you and completed My favour upon you and have chosen Islam as religion for you.”

[Surah al-Ma’idah verse 3]

Note how Allāh (Most Transcendent is He) has clearly mentioned that He Has chosen Islām as the way of life for all creation. This is the only way of life now, in it alone is salvation. Whosoever follows any other way of life after the coming of Islām is a definite dweller of the Fire as Allāh has mentioned:

“And whoso will desire for a religion other than Islam that shall never be accepted from him and in the next world he shall be among the losers.”

[Surah Aal Imran verse 85]

It is known then that after the coming of Islām there is no right for any Jew or Christian or any non-Muslim that he be a follower of any other way of life and if he does so he is a confirmed dweller of the Fire.

An objection

It is mentioned in the Qur’ān:

“Surely, those who believed, and the Jews and the Christians and the Sabians, whoever have faith with true hearts in Allah and in the Last day and do good deeds, their reward is with their Lord, and there shall be no fear for them nor any grief.”

[Sūrah al-Baqarah Verse 62]

It is understood from this verse that the Jews and Christians by only believing in Allāh and doing righteous action necessarily attain to salvation and that believing in the Chosen One the Prophet Muhammad (may the peace and blessings of Allāh be upon him) in order to attain salvation has not been mentioned here in this verse.

Answering the Objection.

The books of Asbāb al-Nuzūl (cirmustances of the Revelation) are a witness to this noble verse being revealed concerning Sayyiduna Salmān al-Fārisī and his companions (may Allāh be pleased with them). Ibn Jarīr and ibn abī Hātim relate from Suddī that this verse was revealed in the right of the companions of Sayyiduna Salmān (may Allāh be pleased with him)

[لباب النقول لاسباب النزول]

The question should be answered: Did they bring belief only in Allāh or did they believe in Allāh and His Messenger (may the peace and blessings of Allāh be upon him)?

Secondly, the belief in Allāh which is of consideration is that in which there is affirmation of the Messenger of Allāh the Chosen One the Prophet Muhammad Messenger (may the peace and blessings of Allāh be upon him), in fact affirmation of every necessary matter of belief. All the books of ‘Aqā’id are evidence for and witness to this. It is mentioned in them:

“It is necessary to have imān in Allāh which necessitates affirmation of His Messengers and the final one of them Muhammad (may the peace and blessings of Allāh be upon them). Belief from the people will not be accepted except with a condition and that is affirmation of all that the Messengers came with.”

[Kitab ul Aqaaid]

Finally the Proof of Allāh is established now. The Book of Allāh is preserved, it has been translated and explained in all languages. Islām has spread and reached the closest and farthest parts of the world by electronic media and other than it and no excuse remains for anyone from the perspective that Islām is famous and well know and does not require further teaching. It has been witnessed that it is the way of life of the natural disposition that Allāh created people upon. So whoever does not follow Islām after hearing of it he is from the people of the Fire and whosoever Islām has not reached and he has not heard of it he is like the people of the interim time periods between the coming of the Prophets (may the peace of Allāh be upon them all) Allāh will judge them however He Wills.

واللہ تعالی اعلم ورسولہ اعلم صلی اللہ علیہ وآلہ وسلم

کتبہ ابو الحسن محمد قاسم ضیاء قادری

Answered by Mufti Qasim Zia al-Qadri

Translated by Mawlana Ibrar Shafi

Signatories:

Mufti Shams ul Huda Misbahi حفظه الله: this answer is correct.

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0265-will-all-disbelievers-of-islam-enter-jahannam-eternally/

All good and bad fate is from Allah Almighty. There can be no bad omen in something by default. The meaning of something to be inauspicious can be said, for example, when that place is really far away from a mosque, or there are many hypocrites and non-Muslims in that area. If this is the meaning of the land being inauspicious, then that understanding that is correct, but if it is said that the wealth is reduced because a so-and-so person is residing in that place, or because someone died in that house, then this is wrong. It is mentioned in Sahih Bukhari:

‏إِنَّمَا الشُّؤْمُ فِي ثَلاَثَةٍ فِي الْفَرَسِ وَالْمَرْأَةِ وَالدَّارِ

“Evil omen is in three things: The horse, the woman and the house.”

[Sahih Bukhari Hadith 2858]

It does not mean that there is bad-omen is in these things. But the meaning can be found from the hadith that is mentioned after, narrated by Suhail bin Saad رضی اللہ عنہ:

‏ إِنْ كَانَ فِي شَىْءٍ فَفِي الْمَرْأَةِ وَالْفَرَسِ وَالْمَسْكَنِ ‏‏‏‏

Allah’s Messenger (ﷺ) said “If there is any evil omen in anything, then it is in the woman, the horse and the house.”

[Sahih Bukhari Hadith 2859]

It is also mentioned in Sunan Abi Dawud:

لاَ هَامَةَ وَلاَ عَدْوَى وَلاَ طِيَرَةَ وَإِنْ تَكُنِ الطِّيَرَةُ فِي شَىْءٍ فَفِي الْفَرَسِ وَالْمَرْأَةِ وَالدَّارِ ‏‏

The Prophet (ﷺ) said: There is no hamah, no infection and no evil omen; if there is in anything an evil omen, it is a house, a horse, and a woman.

[Sunan Abi Dawud 3921]

So the meaning is that if there is anything such as Bad Omen, then it would be in these three things, and if isn’t in these things, then there no bad-omen in anything. This Hadith is similar to the Hadith:

ولو کان شئ سابق القدر سبقته العین

“If anything would precede the destiny, it would be the influence of the evil eye.”

[Sahih Muslim 2188]

That’s why Hazrat Aisha رضی اللہ عنھا rejected the apparent meaning and said that, the Holy Prophet ﷺ did not mean that there is bad-omen in these 3 things, rather he meant that the illiterate people say that there is bad-omen in these 3 things. The meaning of inauspicious is explained in some Hadith: A land that is inauspicious means the neighbours are wicked. Inauspicious women means she is insubordinate to her husband, and an inauspicious horse means it is mischievous. This means that when these three things go against the rules of Sharia or the habit of nature, then they will be parted from. This is the only meaning of Bad-Omen. Mulla Ali Qari writes in his Mirqāt:

الشؤم فی الاحادیث المستشھد بھا محمول علی الکراھة التی سببھا ما في الاشیاء من مخالفة الشرع او الطبع کما قیل شؤم الدار ضیقھا وسوء جیرانھا وکذا شبھة في سکناھا وبعدھا عن الجماعة بحیث تفوته الصلوۃ مع الامام وشؤم المراۃ عدم ولادتھا و سلاطة لسانھا وغلاء مھرھا ونحوھا من حملھا الزوج علی ما لا یلیق بارباب التقویٰ وشؤم الفرس ان لا یغزِيَ علیھا او یرکب علیھا افتخارا و خُیَلاء۔

The word “omen” that has been seen in various hadiths is applied to the dislike whose cause is something in those things that oppose the sharia or natural dispensation, like the saying “The omen of the house is its narrowness and lack of good”. Similar things are mentioned about the obscurity of its shelter and its distance from the congregational mosque such that they cause its resident to miss the prayer in congregation. The omen of the woman is the her lack of giving birth, the impudence of her tongue, the high price of her dowry, and anything else that the husband does not understand to be befitting of taqwa. The omen of the horse is that it will not be broken or ridden upon due to pride and haughtiness.

[Mirqāt-ul-Mafātīḥ sharḥ Mishkāt-ul-Maṣābīḥ, Vol. 7, Sharḥ of Hadith #4586]

There is no such thing as a ghost, as mentioned in Hadith,

لاَ عَدْوَى وَلاَ غُولَ وَلاَ صَفَرَ

There is no transitive disease, no ghoul, no safar.

[Sahih Muslim 2222b]

This hadith shows that there is no such thing as a ghost, and if there are ghosts, they cannot cause any damage. The souls of those who died as Kuffār also cannot cause any harm as they are imprisoned. It is Satan that troubles people. If the residents start praying, read the Quran, recite Bismillah while locking the door at night, and recite Ayat-ul-Kursi before sleeping, and recite Bismillah before opening the door in the morning, Then In Sha Allah they will be free from the mischief of Satan. واللہ تعالی اعلم

Summarized from Ref: Fatawa Amjadiyya: Vol4 Page 107-109

Written by Mufti-e-Azam Hazrat Sadrush-Shariah Muhammad Amjad Ali Azmi رحمة الله عليه.

Translated by Shazad Shafi

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0278-what-does-islam-say-about-bad-omens-ghosts/

بسم اللہ الرحمن الرحیم

الجواب بعون الملک الوھاب اللھم ھدایۃ الحق والصواب

According to the laws of Islām, for one to practise homosexuality is harām, and to consider it permissible is disbelief (kufr). The Noble Jurists (fuqahā) (Upon them be The Mercy of Allāh) state: the one who denied the prohibition of those things which are prohibited by consensus [harām ijmā’ī] or doubted their unlawfulness, he is a disbeliever (kāfir), for example, alcohol, fornication, homosexuality, interest etc.

[Minah al-Rawd, pg 503]

My Master A’lā Hazrat Imām Ahmad Ridā Khān (May Allāh envelope him in His mercy) sates the following regarding the one who considers homosexuality as being permissible [halāl]:

“The one who regards homosexuality as being permissible, is a kāfir”

[Fatāwā Ridawiyyah, Volume 23, pg 694]

If an individual considers homosexuality to be harām, but is involved in it, then it is not disbelief [kufr], however, it is a major sin as mentioned in the generality of the texts of fiqh (jurisprudence).

واللہ تعالی اعلم ورسولہ اعلم صلی اللہ علیہ وآلہ وسلم

کتبہ ابو الحسن محمد قاسم ضیاء قادری

Answered by Mufti Qasim Zia al-Qadri

Translated by Zameer Ahmad

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0281-does-being-a-homosexual-take-you-out-the-folds-of-islam/

All praises belong to Allāh, the Creator Most Sublime Who is Uncreated, the One without equal, the One Who revealed the Qur’ān upon His Prophet ﷺ. Infinite salutations, peace and blessings be upon all Messengers of Allāh, specifically the final Prophet, Our Master, Our Guide, Muhammad Mustafa ﷺ, upon his purified family, his esteemed companions, and whomsoever follows in his blessed footsteps until the last day.

Primarily, know the definition of a miracle: a miracle is an extraordinary event that is neither explicable by the faculty of human intellect nor imitative by the strength of human nature alone.

Allāh ﷻ strengthened his Prophets with many miracles so that the people may accept the Prophets and increase their belief in Allāh ﷻ. The Prophets were strengthened with miracles relevant to the era they were sent in, for example, magic was prevalent within the era of the Prophet Musa (عليه السلام) so Allāh ﷻ empowered him with the miracle which subdued the best magicians of the time. Disease was prevalent in the time of the Prophet Eesa (عليه السلام) so Allāh ﷻ empowered him with the miracle to heal diseases and disabilities.

All the miracles granted to the Prophets were restricted to their respected era and to the people they were sent to. The Prophet Muhammad ﷺ was bestowed with the greatest miracle through the revelation of the Qūr’ān.

The Arabs were known for their literary abilities yet the Qur’ān left them dumbfounded.

This miracle is eternal and everlasting and Allāh ﷻ has said in the Qur’ān in Surat Al-’Isrā’:

قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

Proclaim, “If all mankind and jinns agree to bring an equivalent to the Qur’ān, they will not be able to bring its equal – even if they were to help each other.”

[Kanzul Eemanan 17:88]

This challenge still stands. This miracle still exists. It is greater than all other miracles.

Secondly, know that to debate without prerequisite knowledge is extremely dangerous and can open doors to doubt and misguidance.

And Allāh knows best.

Answered by Ustaadh Asid Mahmood Shafait

Checked by Shaykh Naveed Jameel

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0291-advise-me-on-how-i-can-prove-the-miracle-of-islam-to-my-non-muslim-friend/

Whether or not the Holy Prophet ﷺ was wearing his blessed slippers on the night of Mi’raj is an issue which is not proven from any Sahih and famous narration, therefore I cannot give a definite answer about this. This is why Sadr-ul-Shariah (رحمه الله تعالى) says:

“It is common that on the night of Mi’raj the Holy Prophet ﷺ went on the arsh wearing his blessed slippers, public speakers also narrate a report about this, whereas there is no proof for this. However it is also not proven whether he was bare footed. Therefore it is appropriate to stay silent about this issue”.

[Bahar-e-Shariat part 16 pg 152]

Sayyiduna Sheikh Isma’il Makki (رحمه الله تعالى) reports in his Tafsir that on the night of Mi’raj, when the Holy Prophet ﷺ was about to take off his blessed slippers Allah (تعالى) said:

تقدم علي بساط العرش بنعليک ليتشرف العرش بغبار نعل قدميک و يصل نور
العرش يا سيد الکونين إليک

Translation: “Come onto the ‘Arsh with your slippers so that the ‘Arsh may be blessed by the dust of your feet”.

[Ruh-ul-Bayan vol. 5]

Similarly in Zarkani-‘alal-Mawahib vol. 6, Sharh-Shifa-lil-Khifaji vol. 2, Ma’arij-ul-Nubuwwat etc, there is mention that on the night of Mi’raj the Holy Prophet ﷺ was about to take his blessed slippers off but then he heard a voice, ‘O Muhammad ﷺ do not take your slippers off so that the ‘Arsh can be blessed with them’, he ﷺ said ‘O Allah You told Sayyiduna Musa (عليه السلام) to take his slippers off on the holy mountain’, Allah (تعالى) replied; ‘O Abul Qasim ﷺ, come close to Me, you are not like Musa, he is My Kaleem and you are My Habeeb’.

To consider this disrespectful is inappropriate because it is proven that the Holy Prophet ﷺ many times performed his Salah wearing his ﷺ blessed slippers, despite the fact that in Salah a person is in the court of Allah (تعالى) and especially in a state of sajdah.

Sa’eed bin Yazid asked Hazrat Anas (رضى الله عنهما) if the Messenger of Allah ﷺ prayed Salah wearing his blessed slippers, he replied ‘yes’.

[Sahih Muslim]

There is no difference of opinion amongst scholars in the permissibility of praying Salah in pure slippers in fact some scholars say it is better.

“Praying Salah wearing slippers is better”

[Tafsir-ul-Qurtubi vol. 11 pg. 117]

According to the majority of the Qur’anic commentators Sayyiduna Musa (عليه السلام) was told to remove his slippers because they were unclean, just like once the Holy Prophet ﷺ removed his blessed slippers during prayer and the Sahabah saw him and removed theirs but were instructed not to.

[Sunan Nasai]

In ‘Sharh-ul-Shifa’ Imam Khifaji (رحمه الله تعالى) says:

ذالک ليس بصحيح ولا ثابت

“This is not strong (Sahih) & not proven”, this comment does not prove that the hadith is fabricated (maudoo’), as is mentioned in books of Hadith-Principles.

Also a weak (da’eef) hadith is reliable in matters of excellences (fadaail), therefore in this issue the safest option is to follow the opinion of Sadr-ul-Shariah (رحمه الله تعالى) which is to remain silent and not comment about this matter.

Allah تعالى is most knowing.

Answered by Mufti Shams ul Huda Misbahi
Translated by Mawlana Muhammad Rashid Madani

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0298-did-the-prophet-%EF%B7%BA-wear-his-blessed-slippers-upon-the-arsh-on-the-night-of-miraj/

All praises belong to Allāh, the Creator Most Sublime Who is Uncreated, the One Who has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent. Peace and blessings be upon all Messengers of Allāh, specifically the final Prophet, Our Master, Muhammad Mustafa ﷺ, upon his purified family, his esteemed companions, and whomsoever follows in his blessed footsteps until the last day.

There is no known evidence to neither affirm nor negate the existence of dinosaurs within the Qūr’ān or Sunnah. We live at a time, according to LiveScience, approximately two million species of plants, animals and microbes have been discovered, however, scientists estimate there are approximately eight million more species yet to be discovered. New species are constantly being discovered and described. It is inconceivable to comprehend the sheer volume of different species that may have existed which are now extinct. Fossils of dinosaurs have been discovered all over the world and are a testimony to their existence, but their existence is just one of the many million species that existed.

To believe in their existence, in light of science, independent of the evolution theory, is permissible.

And Allaah knows best.

Answered by Ustaadh Asid Mahmood Shafait 

Checked by Shaykh Naveed Jameel

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0322-what-does-islam-say-about-the-existence-of-dinosaurs/

All praises belong to Allāh, the Creator Most Sublime Who is Uncreated, the One Who took an oath by the Pen and by what is written by it upon the Prescribed Tablet. Peace and blessings of Allāh be upon the final Prophet, Our Master, Muhammad Mustafa ﷺ, upon his purified family, his esteemed companions, and whomsoever follows in his blessed footsteps until the last day.

Primarily, know that, the Preserved Tablet is a creation of Allāh ﷻ thus it has a beginning and has not eternally existed.

Allāh ﷻ has said in the Qūr’ān in Suratu l-Burūj, verses 21-22:-

بَلْ هُوَ قُرْآنٌ مَّجِيدٌ – فِي لَوْحٍ مَّحْفُوظٍ

“In fact it (what they deny) is the Noble Qūr’ān. In the Preserved Tablet.”

When Allāh intended the decrees for creation He intended for them to be transcribed upon a tablet. He created the Pen and the Tablet. He thereafter commanded the Pen to write. This is found within the tradition of the Prophet Muhammad ﷺ.

إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمَ فَقَالَ لَهُ اكْتُبْ قَالَ رَبِّ وَمَاذَا أَكْتُبُ قَالَ اكْتُبْ مَقَادِيرَ كُلِّ شَىْءٍ حَتَّى تَقُومَ السَّاعَةُ

“The first thing Allāh created was the Pen. He said to it: Write. It asked: What should I write, my Lord? He said: Write what was decreed about everything till the Last Hour comes.”

So the Pen wrote upon the Preserved Tablet. It is beyond human comprehension to imagine this Tablet which has a record of every action, utterance, thought and movement (or lack of) within creation, from the moment the Pen began writing till the Last Hour. Know that, even if a leaf is to fall from a tree within the darkness of the night in an isolated forest, the precise time of its falling and the path of descent has been written upon the Tablet.

With respect to what has been written, since it is called the “Preserved” Tablet, there is a difference of opinion whether any changes can exist. Some hold the view, whatsoever has been written cannot be altered. Whilst others hold the view, it is possible for alterations to exist with the permission of Allāh. Both opinions are derived in light of the Qūr’ān and Sunnah.

Along with all that has been written upon the Preserved Tablet from what has been decreed, it also has the Qūr’ān protected within it, for Allāh has said in Suratu l-Zukhruf, Verse 4:

وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ

“And indeed it (the Qūr’ān) is, in the Mother of the Book with Us, exalted and full of wisdom.”

It is established the Qūr’ān is the eternal speech of Allāh, whilst from the above verse it is established the Qūr’ān also exists upon the Preserved Tablet which is the creation of Allāh. The question arises – how is it possible for the eternal to exist within the contingent? The words ‘kalām’ and ‘Qūr’ān’ are often synonymously used in the same context. The ‘speech of Allāh’ (kalām nafsi) is eternal without beginning, it is free from utterance, sound and shape, and it is an attribute existing with the Essence of Allāh, the Qūr’ān is often referred to as the ‘speech of Allāh’ and in this context it is accurate. The uttered speech, that which exists upon the Prescribed Tablet and that which exists between the two covers of the book (mushaf), is also the ‘speech of Allāh’ (kalām lafzi), also called the Qūr’ān, but manifested as creation. The knowledge of how the transcription occurred from the kalām nafsi to kalām lafzi is with Allāh.

And Allaah knows best.

Answered by Ustaadh Asid Mahmood Shafait 

Checked by Shaykh Naveed Jameel

http://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0325-what-is-the-preserved-tablet-al-lawh-al-mahfooz-according-to-sunni-belief/