Praise be to Allah The Prophet (blessings and peace of Allah be upon him) encouraged marriage, and instructed and urged people to get married. Al-Bukhaari (5063) and Muslim (1401) narrated from Anas that a group of Sahaabah of the Prophet (blessings and peace of Allah be upon him) asked the wives of the Prophet (blessings and peace of Allah be upon him) about what he did in private. One of them said: I will not marry women. Another said: I will not eat meat. Another said: I will not sleep in a bed. He (the Prophet (blessings and peace of Allah be upon him)) praised and extolled Allah, then he said: “What is the matter with people who say such and such? I pray and I sleep, I fast and I break the fast, and I marry women. Whoever turns away from my Sunnah is not of me.” Ibn Maajah (1846) narrated that ‘Aa’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Marriage is part of my Sunnah, and whoever does not follow my Sunnah has nothing to do with me.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah. We do not know of anyone among the Sahaabah (may Allah be pleased with them) who refrained from marriage because of seeking or spreading knowledge. The scholars among the Sahaabah, who narrated hadith, and from whom knowledge and understanding of the religion was learned, and had students who learned from them, were all married. We do not know of anyone among them who refrained from marriage or who told any of his students to do so in order to be free to learn and study, or for any other purpose. They include the Rightly-Guided Caliphs, Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may Allah be pleased with them). They also include the commanders of armies, such as ‘Amr ibn al-‘Aas, Abu ‘Ubaydah ibn al-Jarraah, Khaalid ibn al-Waleed, Shurahbeel ibn Hasanah and others (may Allah be pleased with them all). The same is true of most of the Sahaabah who narrated Prophetic hadith, such as Abu Hurayrah, Abu Sa‘eed, Anas ibn Maalik, ‘Abdullah ibn ‘Umar, ‘Abdullah ibn ‘Abbaas, ‘Abdullah ibn ‘Amr and others (may Allah be pleased with them all). At-Tirmidhi (3790) narrated that Anas ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The most compassionate of my ummah towards my ummah is Abu Bakr; the strictest of them in adhering to the command of Allah is ‘Umar; the most sincere of them in modesty is ‘Uthmaan ibn ‘Affaan; the most knowledgeable of them about halaal and haraam is Mu‘aadh ibn Jabal; the most knowledgeable about shares of inheritance is Zayd ibn Thaabit; the most knowledgeable of them about recitation of Qur’an is Ubayy ibn Ka‘b. Every nation has a trustee, and the trustee of this ummah is Abu ‘Ubaydah ibn al-Jarraah.” Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi All of these men got married, including Mu‘aadh ibn Jabal, the most knowledgeable of this ummah about halaal and haraam. Whoever seeks knowledge will find out that part of the knowledge that he seeks encourages and urges people to get married. The one who combines pursuit of knowledge with marriage has combined two good things and is following the example of the leaders of Islam, the Sahaabah and Taabi‘een, and those who followed them in truth. And Allah knows best.

Praise be to Allah

That is not permissible; rather it is an evil deed according to the consensus of Muslim scholars, whether that is within the framework of a marriage contract or otherwise, because she is his mistress or owner.

Ibn Qudaamah (may Allah have mercy on him) said:

It is haraam for a slave to marry his mistress. Ibn al-Mundhir said: The scholars are unanimously agreed that marriage of a woman to her slave is invalid. Al-Athram narrated, with his isnaad from Abu’z-Zubayr, who said: I asked Jaabir about a slave marrying his mistress, and he said: A woman came to ‘Umar ibn al-Khattaab, when we were in al-Jaabiyyah. She had married her slave, and ‘Umar rebuked her and thought of stoning her, and he said: He is not permissible for you.

If a woman owns her husband [i.e., if he is a slave or she bought him, for example], her marriage becomes invalid. End quote. 

Al-Mughni (7/113) 

With regard to the words “It is permissible for a man to be intimate with his slave woman whom he owns, by having intercourse and otherwise, and it is not permissible for a woman to be intimate with her slave, by having intercourse or otherwise,” this is an example of the perfect nature and wisdom of sharee‘ah, because the master is in charge of his slave, in control of him and owns him, and the husband is in charge of his wife and in control of her, and she is subject to his authority and control, somewhat like a prisoner. Hence the slave is not allowed to marry his mistress, because of the contradiction between his being her slave and her husband, and between her being his mistress (owner) and his wife. This is something that is well-known on the basis of common sense and rational thinking to be abhorrent, and Islam, which is the wisest of all ways, is far above allowing such a thing. End quote. 

I‘laam al-Muwaqqi‘een (2/66) 

Az-Zayla‘i al-Hanafi (may Allah have mercy on him) narrated that there was consensus on the invalidity of a slave’s marriage to his mistress. 

See: Tabyeen al-Haqaa’iq (2/109) 

It says in al-Mawsoo‘ah al-Fiqhiyyah(23/46-47): 

If the owner is a woman and the slave is male, she has no right to be intimate with him or to let him be intimate with her, and he has no right to do any such thing. Rather he is haraam for her, and she is haraam for him, whether she is single or married. Al-Qurtubi said: The scholars are unanimously agreed on that. End quote. If she wants to marry him, she is temporarily prohibited for him, i.e., so long as he is her slave. So if she manumits him or sells him, it becomes permissible for her to marry him, subject to the conditions of marriage. Ibn al-Mundhir narrated that there was scholarly consensus on the invalidity of a woman’s marriage to her slave, and that it is haraam to engage in intercourse and the things that lead to it, such as kissing, embracing, touching and looking with desire. End quote. 

Shaykh Ibn Baaz (may Allah have mercy on him) was asked: 

In the case of a slave woman, it is permissible for her master to have intercourse with her, but is it permissible for a slave to have intercourse with his mistress, with her permission, because Allah, may He be exalted, says (interpretation of the meaning): “except those (captives and slaves) whom your right hands possess” [an-Nisa’ 4:24]?

He replied:

That is an evil deed. Rather this applies only to men. Allah, may He be exalted, says (interpretation of the meaning):

“And those who guard their chastity (i.e. private parts, from illegal sexual acts)

Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame”

[al-Mu’minoon 23:5, 6].

What is meant here is slave women. The master has the right to be intimate with his legitimate wife and his legitimate slave woman whom he owns in a legitimate manner according to sharee‘ah. But in the case of a male slave, it is not permissible for him to be intimate with his mistress, or to kiss her or have intercourse with her. This is an evil act according to the consensus of Muslim scholars. He does not have the right to be intimate with his mistress, by intercourse or otherwise. Rather he is to serve her by doing what she instructs him to do, and she does not have to observe hijab in front of him, but he is not a mahram for her. End quote.

Fatwa link:

http://www.alsalafway.com/cms/fatwa.php?action=fatwa&id=2481

And Allah knows best.

Source:- Islamqa.info 

Ruling on working as a programmer for a company that sells some unlawful items

Is it permissible to work as a programmer for a retail company that sells home improvement supplies? This retail company is called Home Depot; it mostly sells permissible materials for home improvement, such as paint, drywall, lights, lumber and the like. But they also sell some haraam things such as figurines and pictures to hang on the wall that contain crosses. My work will be in the head office, and my job will be to design programs for the company; I will not deal directly with any of their products or items. I hope that you can advise me as to whether it is permissible for me to work in this company.

Praise be to Allah

Firstly:

It is permissible to work in programming that will be used for permissible purposes, such as buying and selling, on the basis that buying and selling are permissible in principle, so long as that does not involve helping in something haraam, because Allah, may He be exalted, says (interpretation of the meaning):

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty”

[al-Maa’idah 5:2].

The fuqaha’ stated that the means come under the same ruling as the ends, and that whatever may lead to haraam is also haraam. Similarly, they stated that it is prohibited to sell grapes to someone who will use them to make wine, or to rent a building to someone who will use it for unlawful purposes, because that comes under the heading of helping in what Allah, may He be exalted, has prohibited.

So it is not permissible to work as a programmer for a riba-based bank, or a business that sells alcohol, and the like.

As for businesses whose products are mostly permissible, it is permissible to design programs for them, even if they sell some things that are haraam, because the presence of some unlawful things in stores is something that has become overwhelmingly widespread (and can no longer be avoided), such as cigarettes and the like. That is so long as the programs do not specifically mention these haraam things.

In the answer to question no. 11517 there is a fatwa from Shaykh Ibn ‘Uthaymeen about concessions regarding such matters.

Secondly:

It is not permissible to sell statues, crosses, images of animate beings or images that include crosses, because it is not permissible to make any of those things. Rather what is required is to remove the images and statues, and to break the crosses, for when Allah prohibits a thing He also prohibits its price. See the answers to questions no. 49676, 98632 and 115038.

And Allah knows best.

Source:- islamqa.info 

Was there anyone among the Sahaabah who did not get married because of seeking knowledge?

Praise be to Allah

The Prophet (blessings and peace of Allah be upon him) encouraged marriage, and instructed and urged people to get married. Al-Bukhaari (5063) and Muslim (1401) narrated from Anas that a group of Sahaabah of the Prophet (blessings and peace of Allah be upon him) asked the wives of the Prophet (blessings and peace of Allah be upon him) about what he did in private. One of them said: I will not marry women. Another said: I will not eat meat. Another said: I will not sleep in a bed. He (the Prophet (blessings and peace of Allah be upon him)) praised and extolled Allah, then he said: “What is the matter with people who say such and such? I pray and I sleep, I fast and I break the fast, and I marry women. Whoever turns away from my Sunnah is not of me.” 

Ibn Maajah (1846) narrated that ‘Aa’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Marriage is part of my Sunnah, and whoever does not follow my Sunnah has nothing to do with me.” 

Classed as hasan by al-Albaani in Saheeh Ibn Maajah. 

We do not know of anyone among the Sahaabah (may Allah be pleased with them) who refrained from marriage because of seeking or spreading knowledge. The scholars among the Sahaabah, who narrated hadith, and from whom knowledge and understanding of the religion was learned, and had students who learned from them, were all married. We do not know of anyone among them who refrained from marriage or who told any of his students to do so in order to be free to learn and study, or for any other purpose. 

They include the Rightly-Guided Caliphs, Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may Allah be pleased with them). 

They also include the commanders of armies, such as ‘Amr ibn al-‘Aas, Abu ‘Ubaydah ibn al-Jarraah, Khaalid ibn al-Waleed, Shurahbeel ibn Hasanah and others (may Allah be pleased with them all). 

The same is true of most of the Sahaabah who narrated Prophetic hadith, such as Abu Hurayrah, Abu Sa‘eed, Anas ibn Maalik, ‘Abdullah ibn ‘Umar, ‘Abdullah ibn ‘Abbaas, ‘Abdullah ibn ‘Amr and others (may Allah be pleased with them all). 

At-Tirmidhi (3790) narrated that Anas ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The most compassionate of my ummah towards my ummah is Abu Bakr; the strictest of them in adhering to the command of Allah is ‘Umar; the most sincere of them in modesty is ‘Uthmaan ibn ‘Affaan; the most knowledgeable of them about halaal and haraam is Mu‘aadh ibn Jabal; the most knowledgeable about shares of inheritance is Zayd ibn Thaabit; the most knowledgeable of them about recitation of Qur’an is Ubayy ibn Ka‘b. Every nation has a trustee, and the trustee of this ummah is Abu ‘Ubaydah ibn al-Jarraah.” 

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi

All of these men got married, including Mu‘aadh ibn Jabal, their most knowledgeable of this ummah about halaal and haraam.

Whoever seeks knowledge will find out that part of the knowledge that he seeks encourages and urges people to get married. 

The one who combines pursuit of knowledge with marriage has combined two good things and is following the example of the leaders of Islam, the Sahaabah and Taabi‘een, and those who followed them in truth. 

And Allah knows best.

Source:- islamqa.info 

He got sick on the day of Eid; should he delegate someone to stone the Jamrah on his behalf, or should he delay stoning the Jamaraat until the last of the days of at-tashreeq?- Hajj Questions

A pilgrim got sick on the day of Eid; should he delay stoning the Jamaraat until the last of the days of at-tashreeq, or is it better for him to delegate someone to stone the Jamrah on his behalf?

Praise be to Allah

If some impediment arises that prevents a person from stoning the Jamrah on the day of Eid, then he may delay it until he is strong enough to do that, because the Prophet (blessings and peace of Allah be upon him) gave permission to the herdsmen to stone the Jamaraat on one day and to refrain from doing so on one day, and he did not tell them to appoint someone to do that on their behalf.

It is not permissible to be careless about the matter of appointing someone to stone the Jamaraat on one’s behalf, because stoning the Jamaraat is one of the rituals of Hajj. Allah, may He be exalted, says (interpretation of the meaning):

“And complete the hajj and 'umrah for Allah”

[al-Baqarah 2:196].

So it is not permissible to appoint someone else to do that just because one feels tired, or because it is crowded. We say: As for feeling tired, if a pilgrim is tired all the time, as in the case of a pregnant woman, old man or old woman, then in this case he or she may appoint someone else to stone the Jamaraat on his or her behalf. But if the pilgrim is affected by mild illness that he hopes to recover from by the end of the days of at-tashreeq, then it is not permissible for him to appoint someone to do that on his behalf. End quote.

Majmoo‘ Fataawa Ibn ‘Uthaymeen (23/115) 

Source:- islamqa.info

Soundness of the Hadeeth, “Learn witchcraft (sihr).”

How sound is the hadeeth which I heard, that the Prophet (peace and blessings of Allah be upon him) said, “Learn witchcraft (sihr), but do not use it.”?

Praise be to Alaah

This hadeeth is false and has no basis. It is not permissible to learn witchcraft or to use it. It is an evil action and is kufr (disbelief) and misguidance. Allah clearly stated that witchcraft is forbidden in His Book, where He says (interpretation of the meaning): 

“They followed what the shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulayman. Sulayman did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’ And from these (angels) people learn that by which they cause separation between a man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.

And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!” [2:102-103] 

In these verses, Allah clearly states that witchcraft is kufr and that it is from the teachings of the devils. Allah has condemned them for it, and they are our enemies. And He has stated that teaching witchcraft is kufr and that it is harmful and not beneficial, so we must beware of it. 

Learning witchcraft is all kufr, hence He stated that the two angels did not teach it to people until they had told them (what means), “We are for trial, so disbelieve not (by learning this magic from us).”  Then He says (what means), “but they could not thus harm anyone except by Allah’s leave” so it is known that it is kufr and misguidance, and that the practitioners of witchcraft cannot harm anyone except by Allah’s leave. What is meant is His universal qadari will (i.e., things that He decrees should happen even though He may dislike them), not His religious shar’i will (i.e., that which He prescribes and which pleases Him) – because Allah has not prescribed this and has not given permission for it in His sharee’ah; rather He has forbidden it and stated that it is kufr and is from the teachings of the devils. And He has stated that whoever buys it – i.e., learns it – will have no share in the Hereafter. This is a serious warning. Then Allah says (what means): “And how bad indeed was that for which they sold their ownselves, if they but knew” – what is meant is that they have sold themselves to the devils for this witchcraft. Then Allah says (what means), “And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!” – this indicates that learning witchcraft and using it is the opposite of faith and piety. There is no power and no strength except with Allah.

Majmoo’ Fatawa wa Maqalat Mutanawwi’ah li’l-Shaykh Ibn Baz, 6/371

Source:- islamqa.info 

Reading stories Containing Magic and Fantasy

I am a student who is currently in England for my studies but Alhamdulillah I have no problem in practicing my religion, especially prayers. I know that reading storybooks involving magic and fantasy are not permissible especially given that they are a waste of time. However, does reading them take one out of the fold of Islam since magic is kufr (disbelief)?

Praise be to Allah.

Reading stories that contain magic and fantasy involves things concerning which there are some reservations. 

Firstly: 

They are spreading acts of sihr (witchcraft) and kufr, to the extent that they become like ordinary behaviour in civilized societies; in fact they depict such things as essential skills for individuals and societies that can be learned. They often depict the magician as a good and decent man who does good and spreads good among the people, and this is the most dangerous aspect of the matter; where something evil is presented as something good, where one no longer objects to it in one’s heart and no longer feels that magic and its practitioners are something abhorrent, and one no longer thinks of the seriousness of the sin involved before Allah. So how about when such stories become widespread and children and youngsters turn to them? 

These negative outcomes have recently led many western education specialists to warn against the spread of magic stories in their societies, and many schools have banned these books from their libraries. There have been discussions about them in parliamentary debates in Britain, after they discovered some of the dangers that may result from their becoming widespread among people. 

Secondly: 

In most cases, these stories teach their readers about types of magic and sorcery and depict to them some of the secrets of magic,that make it easy for any reader to apply them and indulge in them. This also poses a great danger, because it may lead the reader to try to put into practice what he has read. It is not just the matter of reading a story for fun; rather there is the fear that some of these stories may influence their readers so they may be bewitched or harmed because of reading these incomprehensible words in these stories. 

Hence Muslims should beware of allowing their children to read these stories, and societies should put a stop to the spread of this aspect of culture; they should focus instead on things that are important and beneficial in terms of science, arts and literature. 

In Fatawa Noor ‘ala al-Darb by Shaykh Ibn Baz it says: 

I hope that you can explain the prohibition on using and reading books of magic and astrology, because there are many such books, and some of my friends want to buy them, and they say that if they are not used for harmful purposes, there is nothing wrong with it. Please advise us, may Allah bless you. 

The answer was: 

In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and blessings and peace be upon the Messenger of Allah and his family and Companions, and those who follow him sincerely …  

What the questioner says is correct. The Muslims should beware of books of magic and astrology, and those who find them should destroy them, because they are harmful to the Muslim and cause him to fall into shirk (polytheism). The Prophet (peace and blessings of Allah be upon him) said: “Whoever learns a branch of astrology has learned a branch of magic ... And Allah says in His Book about the two angels (interpretation of the meaning):

“… but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’” [2:102]

This indicates that learning magic and practising it is kufr (disbelief). So the Muslim must oppose books which teach magic and astrology, and destroy them wherever they are. 

This is what is required. It is not permissible for a seeker of knowledge or anyone else to read them or learn what is in them. People other than seekers of knowledge also have no right to read them or learn what is in them, or to approve of them, because they lead to disbelief in Allah. What is required is to destroy them wherever they are. And the same applies to all books that teach magic and astrology - they must be destroyed. End quote. 

To sum up: Just reading these stories is not kufr that puts one beyond the pale of Islam, so long as that is not done with the aim of learning magic and practising it. However, what is required is to warn against reading books of magic in general and to strive to destroy them if possible, and to beware of reading them or distributing them.  

And Allah knows best.

Source:- Islamqa.info 

Rulings on Watching animated movies and shows that contain matters contrary to Islamic belief or associate others with Allah

I want to ask about the ruling on watching some anime productions, such as Naruto, seeing that they contain some matters that are contrary to Islamic belief, such as reviving the dead. 
Does the sin of watching these productions reach the level of disbelief (kufr)? Or does this ruling apply only to one who accepts and is content with that disbelief?

Praise be to Allah

Anime is a Japanese word referring to a specific type of cartoon or animated movie, or to a specific technique of making cartoons, in which many shots are based on zooming in and out on a single fixed (non-moving) image to give an impression of movement, in contrast to traditional cartoons which are based on hundreds of different images that vary slightly from one another so as to form a segment of movement.

In principle, anime is no different in context and ruling from other kinds of cartoons and animated movies. On our website we have discussed these productions in detail, and highlighted some of the positive and negative effects they may have on young people. Please see fatwas no. 71170, 97444, 166038 and 112018.

To sum up, it is not possible to give one shar‘i ruling on all cartoons and animated productions, because they vary with regard to storyline, the messages they convey and what they contain. Moreover, they vary in their impact on children and whether they motivate them to acquire good or bad characteristics. Hence each movie is subject to its own particular ruling, after it is studied and critiqued by specialists in sharia, education and psychology.

We have previously quoted some rulings on some of these productions, after studying and critiquing them. You can see the outcome of these studies in the following fatwas: 110352, 116126, 115149.

We have not researched in detail the issue of the famous anime show Naruto, the episodes of which number in the hundreds, because that would require some researchers to spend a long time examining the show, the values it promotes and the contents of its story. However, we may mention, on the basis of our discussion on what we have mentioned in previous answers, some general guidelines and rules to help the researcher to determine the shar‘i ruling on any of these shows that he watches, for there are many of these shows. General guidelines give researchers the ability to work out the shar‘i ruling on any one of these movies and shows.

One of these guidelines that we want to explain and highlight here is the importance of restricting or controlling the fantasy elements in anime productions or cartoons in such a way that they do not contradict Islamic beliefs, such as reviving the dead, witchcraft, knowledge of the unseen, and the like. This is something that we have referred to in previous fatwas: 1107, 115294, 118258 and 118292.

Ibn Hajar al-Haytami (may Allah have mercy on him) said – after mentioning the prohibition on witchcraft, soothsayers and other kinds of charlatanry –: [and it is also haraam] to watch one who performs any of those actions, as is quite obvious, because that is helping in sin. Moreover, I read in the fatwas of [an-Nawawi] a clear statement to that effect. The saheeh hadith, “Whoever goes to a fortune teller, no prayer will be accepted from him for forty days” also supports that.

End quote from Tuhfat al-Muhtaaj (8/62).

Imam ar-Ramli (may Allah have mercy on him) said: It should be understood that it is haraam to watch such haraam things, because that is helping them in their haraam actions.

End quote from Haashiyat ar-Ramli ‘ala Asna al-Mataalib (4/344).

Having said that it is haraam to watch shows and movies that contain witchcraft, or beliefs and actions that involve disbelief and falsehood, simply watching them does not reach the level of disbelief (kufr), so long as there is no indication that the person who is watching is pleased with or accepts the disbelief that it contains.

And Allah knows best.

Source:- islamqa.info 

Hindrances Of Faith and How To Promotes It.

Question:- What are the hindrances to faith and what promotes it?

Answer :-

Praise be to Allah

Firstly:

There are many things that promote faith, of which we will mention the following:

1.     Knowledge

Allah, may He be exalted, says (interpretation of the meaning):

“But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you”

[an-Nisa’ 4:162].

2.     Accepting the truth and not being arrogant

Allah, may He be exalted, says (interpretation of the meaning):

“That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous”

[al-Qasas 28:83].

3.     Reflecting upon the signs of Allah in the universe

Allah, may He be exalted, says (interpretation of the meaning):

“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding”

[Aal ‘Imraan 3:190].

4.     Thinking of and reflecting upon the fate of the disbelievers

Allah, may He be exalted, says (interpretation of the meaning):

“So have they not traveled through the earth and have hearts by which to reason and ears by which to hear?”

[al-Hajj 22:46].

5.     Pondering and reflecting upon the Book of Allah and its verses

Allah, may He be exalted, says (interpretation of the meaning):

“[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded”

[Saad 38:29].

6.     Not following whims and desires

Allah, may He be exalted, says (interpretation of the meaning):

“So to that [religion of Allah ] invite, [O Muhammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an”

[ash-Shoora 42:15]

“Then We put you, [O Muhammad], on an ordained way concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know”

[al-Jaathiyah 45:18].

7.     Keeping company with people of faith and not keeping company with disbelievers and sinners

Allah, may He be exalted, says (interpretation of the meaning):

“And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way.

‘Oh, woe to me! I wish I had not taken that one as a friend.

‘He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter’”

[al-Furqaan 25:27-29]

8.     Using sound reasoning

Allah, may He be exalted says (interpretation of the meaning):

“And they will say, ‘If only we had been listening or reasoning, we would not be among the companions of the Blaze’”

[al-Mulk 67:10].

9.     Loving righteousness and hating disbelief and sin

Allah, may He be exalted, says (interpretation of the meaning):

“but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided”

[al-Hujuraat 49:7].

10.     The most important cause of promoting faith is the will of Allah, may He be glorified and exalted, and His decreeing good for His slave

Allah, may He be exalted, says (interpretation of the meaning):

“And Allah invites to the Home of Peace and guides whom He wills to a straight path”

[Yoonus 10:25].

Secondly:

The hindrances to faith are many, including the following:

1.     Ignorance, and not abiding by the sublime teachings of faith

Allah, may He be exalted, says (interpretation of the meaning):

“Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them. Thus did those before them deny. Then observe how was the end of the wrongdoers”

[Yoonus 10:39]

“But most of them are ignorant (towards the Message)”

[al-An‘aam 6:111]

“but most of them do not know”

[al-An‘aam 6:37].

2.     Envy and rancour, as in the case of the Jews

Allah, may He be exalted, says (interpretation of the meaning):

“Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them”

[al-Baqarah 2:109].

3.     Disbelief (kufr)

Allah, may He be glorified and exalted, says (interpretation of the meaning):

“I will turn away from My signs those who are arrogant upon the earth without right; and if they should see every sign, they will not believe in it. And if they see the way of consciousness, they will not adopt it as a way; but if they see the way of error, they will adopt it as a way. That is because they have denied Our signs and they were heedless of them”

[al-A‘raaf 7:146].

4.     Turning away from the truth

Allah, may He be exalted, says (interpretation of the meaning):

“But if they turn away - then We have not sent you, [O Muhammad], over them as a guardian”

[ash-Shoora 42:48]

“…And We have certainly given you from Us the Qur’an.

Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,

[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load”

[Ta-Ha 20:99-101]

“So turn away from whoever turns his back on Our message and desires not except the worldly life”

[an-Najm 53:29]

“And whoever is blinded from remembrance of the Most Merciful - We appoint for him a devil, and he is to him a companion”

[az-Zukhruf 43:36].

5.     Rejecting faith and not accepting it after having come to know of it and understood its proof, and denying it after coming to know of it

Allah, may He be exalted, says:

“Those to whom We have given the Scripture recognize it as they recognize their [own] sons. Those who will lose themselves [in the Hereafter] do not believe”

[al-An‘aam 6:20]

“Thus were those [before you] deluded who were rejecting the signs of Allah”

[Ghaafir 40:63].

6.     Indulging in luxury and extravagance

Allah, may He be exalted, says (interpretation of the meaning):

“And the Day those who disbelieved are exposed to the Fire [it will be said], ‘You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient’”

[al-Ahqaaf 46:20]

“Indeed they were, before that, indulging in affluence”

[al-Waaqi‘ah 56:45].

7.     Looking down on the truth and its followers

Allah, may He be exalted, says of the people of Nooh (peace be upon him) (interpretation of the meaning):

“They said, ‘Should we believe you while you are followed by the lowest [class of people]?’”

[ash-Shu‘ara’ 26:111].

8.     Evildoing; disobeying Allah and obeying the Shaytaan

Allah, may He be exalted, says (interpretation of the meaning):

“Thus the word of your Lord has come into effect upon those who defiantly disobeyed - that they will not believe”

[Yoonus 10:33].

9.     Hard-heartedness

Allah, may He be exalted, says (interpretation of the meaning):

“Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing”

[al-An‘aam 6:43].

10.      Resentment against what Allah has revealed.

Allah, may He be exalted, says (interpretation of the meaning):

“But those who disbelieve - for them is misery, and He will waste their deeds.

That is because they disliked what Allah revealed, so He rendered worthless their deeds”

[Muhammad 47:8-9].

See also the answer to question no. 31807.

And Allah knows best.

Source:- islamqa.info 

How to form frendships- Question and Answers

I am a young woman, twenty years old, studying at university. My problem is that I do not have any friends. I go to the college every day, and I do not speak to anyone and no one speaks to me. Even though I love people and treat them kindly, and everyone says that I am polite, no one makes friends with me. I do not even know the names of the other students with me. Every day I cry about this matter. I tried to console myself by watching YouTube, but unfortunately I became infatuated with someone who is famous on social media sites, and he is a non-Muslim. I fell in love with him and I know everything about him, even though I know that a person will be gathered (on the Day of Resurrection) with those whom he loves, and that a person will follow the religion of his close friends. I have tried many times to stop watching his videos, but I could not stop, because they are interesting and entertaining. Please note that the videos that he makes contain some foul language and talk that is not appropriate.

Praise be to Allah

Firstly:

Forming friendships, in the light of what you have mentioned of your love for people and your kindness and politeness towards them, should be easy, in sha Allah.

That is because the basic foundation for success in social relationships is love for people, and being kind and polite towards them.

After that, all you have to do is take some effective practical steps to establish and build friendships and strengthen bonds, such as trying to take part in some collective activities, the most important of which is praying in congregation in the mosque in your university, if possible, or joining some women’s activities in your college.

You can also try to join various student clubs – that are for females only – which will give you the opportunity to get to know people and make friends with other female students in your class.

You can also establish contact with other female students with whom you share common interests, such as sharing a love of reading, exchanging useful books with one another and encouraging one another to do good deeds, such as reading Qur’an, praying regularly, attending study circles, helping the needy among your fellow students and neighbours, and other activities that are of benefit in both religious and worldly terms.

Another beneficial means of establishing friendships is helping students who have difficulties in understanding some subjects and topics, by providing them with notes and trying to explain the material to them and make it easy for them.

Secondly:

With regard to your infatuation with that young man, what appears to be the case is that this is the result of some hidden emotions that have manifested themselves in a wrong way, because of your ongoing anxiety at not being able to form friendships, and your feeling that the students are ignoring you.

Whatever the case, what you must do in this situation, according to Islamic teachings, is to release this energy and these emotions in a manner that is pleasing to Allah and that will benefit you in this world and in the hereafter, such as expressing it in the form of love for Allah, may He be exalted, and striving to obey Him, and love for the Messenger of Allah (blessings and peace of Allah be upon him) and following his Sunnah, forming friendships and sound relationships with others, doing charitable or humanitarian deeds, honouring your parents, upholding ties of kinship, and showing kindness to neighbours.

There is nothing wrong with devoting some of your energy to keeping pets or growing plants, or other appropriate, permissible deeds, in order to provide an outlet for hidden emotions.

You must also close every door that could enable you to follow this young man and become more attached to him, because of what could result from that of sin, first of all, and also psychological and spiritual exhaustion.

Moreover, this young man does not know you or love you or care about you, and following him will lead to nothing except a vicious circle of emotional and psychological pain, in addition to what you will accumulate of sin as a result of loving one whom Allah has commanded you to hate, let alone the corruption that this may cause to your heart, soul and spirit as a result of getting used to following this evil person and listening to his foul language and shameless words and deeds.

May Allah help us and you to do that which He loves and which pleases Him, may He be glorified.

Source:- Islamqa.info