What is the meaning of “Man Rabbuka” (Who is your Lord?) in the Grave realm?

What is the meaning of “Man Rabbuka” (Who is your Lord?) in the Grave realm?

Question:

Assalamu’alaikum warahmatullah wabarakatuh.

 Ustadz, all praises be to Allah, I am blessed to follow the guidance of the salafiyya after I lived in the United States. I beg for your help to answer my question, which often becomes rebuttal for the concept of tawheed rububiyya of the ahl sunna wal jama’a. It is said,

“If the disbelievers were considered to believe in tawheed rububiyya, then why does the questions of the grave contains, “who is your Lord?”

I’m grateful for your kind answer.

Wassalamu’alaikum warahmatullah.

Regards,

Arif Hakim

Answer:
Continue reading What is the meaning of “Man Rabbuka” (Who is your Lord?) in the Grave realm?

The Excellence of The Asma’ul Husna (The Beautiful Names of Allah)?

Does the Asmaul Husna posses any excellences?

Question:

Assalamualaikum ustadz, I always visit your blog, and I found many beneficial informations from it. May Allah reward you with goodnesses.

I’d like to ask about a thing: In one of a Facebook wall, I read about the excellence of the name “As Salaam” (The One Who grants salvation). That is, if we recite “Yaa Salaam (O The One Who grants salvation)” for 136 times every day, by Allah’s permission, the disease that we’re enduring will be cured.

And the excellence of “Al Maliku” = “The One Who dominate/The King” :

If we recite “Yaa Maliik” (O The One Who dominate/O King” every morning or after the sun has downed for 121 times, then by Allah permission, one day we will be rich. But we should keep working diligently and try to seek for the sustenances, not just relying on prayer without making any efforts.

Is there any indications about this using of Asmaul Husna? May I copy your explanation to my Facebook wall so that I can spread it to my friends?

From: Abdullah

Answer:
Continue reading The Excellence of The Asma’ul Husna (The Beautiful Names of Allah)?

What is the ruling of Celebrating the Independence Day?

Celebrating the Independence Day

Question:

Assalamu’alaykum, Ustadz. May the blessing of Allah be upon you.

I’d like to ask, what is the ruling of celebrating or commemorating the independence day? Because when I told one of my friend that there are only two festive days (in Islam, -ed), he rebutted me, saying, “This is not a religious festive day.” Please explain it to me. May Allah reward you with plenty of goodnesses.

Wassalamu`alakyum.

From: Erwin Yulianto (a.k.a Abu Abdillah)

Answered by brother Yulian Purnama:

Before we go the answer, we should know first about the definition of eid/Id (festival). ‘Id is a festival or celebration day that is done routinely, either annually, monthly, or weekly. As explained by Sheikh al Islam in his book, “Iqtidha Shiratil Mustaqim”. Thus, from this definition, we could see that the independence day is considered as an ‘Id, because its celebration is repeated annually.

It is true that ‘Id could be related to religious events, such as ‘Id al Fithr or ‘Id al Adhaa, and also related to the non-religious events, such as birthday celebration, independence day celebration, new year celebration. etc.

But we should know that the Messenger of Allah -peace and prayer of Allah be on him- said that ‘Id was a part of religion. The Messenger of Allah -peace and prayer of Allah be upon him- said,

إن لكل قوم عيدا ، وهذا عيدنا

“Every nation has its own ‘Id, and ‘Id al Fithr is our ‘Id (the muslims). (Narrated by Bukhari, no. 952, 3931, and Muslim no. 892)

From this hadith, we could clearly see that the Messenger of Allah -peace and prayer of Allah be upon him- had stated that ‘Id was a characteristic of a nation. And the ‘Id that becomes the characteristic of the muslims are the ‘Id al Fithr and ‘Id al Adha, as stated in a hadith:

الفطر يوم يفطر الناس ، والأضحى يوم يضحي الناس

“‘Id al Fithr is your day of breaking the fast, and ‘Id al Adha is the day people slaughtering. ” (Narrated by Tirmidhi, no. 802, classed as valid hadith by Al Albani in “Shahih At Tirmidhi)

Well, if the only ‘Id that are the characteristic of the muslims are the ‘Id al Fithr and ‘Id al Adha, then the other ‘Id is the characteristic of nation other than the muslims. That is why, the scholars have labelled the celebrations as the celebration of the independence day as mimicking (tasyabbuh) the non muslims. And the ruling for mimicking has been clearly stated in the hadith below:

من تشبه بقوم فهو منهم

“A person who mimicked a nation, it seemed like he is a part of that nation.” (Narrated by Abu Daud, no. 4301, classed as good hadith by Ibn Hajar in “Fath al Bari”, 10/282, and classed as valid by Ahmad Syakir in “Umdatut Tafsir”, 1/152)

Beside that, in the first hadith, the Messenger of Allah -peace and prayer of Allah be upon him- stated that ‘Id was a part of a religion. It means that the ‘Id contained some matters of worship. Therefore, the scholars also ruled the celebrations or festivals such as the celebration of the Independence day as innovation. And the ruling for innovation has been clearly stated in hadith:

من أحدث في أمرنا هذا ما ليس فيه فهو رد

“Whoever makes an innovation in this religion, his innovation is rejected.” (Narrated by Bukhari, no. 2697)

Some people probably are not willing yet to accept the explanation that it is prohibited to celebrate other than the two ‘Id that has been mentioned earlier, since it is considered as mimicking others and innovation. But supposed that they refuse to consider it as mimicking and innovating, then there is a specific prohibition regarding this matter, that is: the Messenger of Allah -peace and prayer of Allah be upon him- had prohibited his followers to make a new ‘Id beside the two ‘Id that has been justified by shari’a. This prohibition was narrated by Anas Ibn Malik -may Allah be pleased with him-:

قدم رسول الله صلى الله عليه وسلم المدينة ولهم يومان يلعبون فيهما فقال ما هذان اليومان قالوا كنا نلعب فيهما في الجاهلية فقال رسول الله صلى الله عليه وسلم إن الله قد أبدلكم بهما خيرا منهما يوم الأضحى ويوم الفطر

“When the Messenger of Allah -peace and prayer of Allah be upon him- was just emigrating to Medina, the people of Medina had two festival days in which they usually had fun with. The Messenger of Allah asked, “What kind of celebration that people celebrate in these two days?”. The people of Medina answered, “In these two days, during the time of ignorance, we used to celebrate it by having fun in it.” Then the Messenger of Allah -peace and prayer of Allah be upon him- said, “Indeed, Allah has replaced your days of festival with better ones, that is the ‘Id al Adha and ‘Id al Fithr.” (Narrated by Abu Daud, no. 1134, classed as good hadith by Ibn Hajar Al Asqalani in “Hidayatur Ruwah”, 2/119, classed as valid hadith by Al Albani in “Shahih Abi Daud”, no. 1134)

In this hadith, we could see that the ‘Id that was celebrated by the people of Medina at that time was not a festival day that was related to religious or worshipping matter, instead it was just a day to have fun. But the Messenger of Allah -peace and prayer of Allah be upon him- still prohibited it. It hinted to us that it is prohibited to make a new ‘Id beside the two ‘Id in shari’a, whether that ‘Id is not related or related to religious or worshipping matters.

In here we include a fatwa from Lajnah Da’imah regarding this matter:

“Previously, ‘Id was a term used to describe a day in which people held an event together, which was done routinely and as a habit, whether it was done annually, monthly, or weekly, or the likes. Regarding the matter of ‘Id, there are several discussions to follow: Firstly, discussion about the day that was routinely celebrated, like the ‘Id al Fithr and ‘Id al Adha. Secondly, discussion about the event that was being held together. Thirdly, discussion about the deeds people did in it, be it the worshipping activities, or non worshipping. Then, if the ‘Id was celebrated for the aim of getting closer to Allah, hoping for His rewards, and as a form of glorification of something, or there was an element of mimicking the ignorants or the likes in it, for example, the disbelievers, then such ‘Id was included in innovation and thus it was prohibited since it was included in the general context of the hadith of the Prophet -peace and prayer of Allah be upon him-:

من أحدث في أمرنا هذا ما ليس فيه فهو رد

“Whoever makes an innovation in this religion, his innovation is rejected.” (Narrated by Bukhari and Muslim).

For example, the celebration of the Prophet’s birthday, the mother’s day, and independence day. The first example is included in innovating a new ritual of worshipping that is prohibited in shari’a, and considered as a form of mimicking the christians and other group of disbelievers, Whereas the second and the third examples, is regarded as mimicking the disbelievers.”

But if the aim of the ‘Id was, for example, to regulate the works, or it became the need of many people, or to arrange public affairs, such as the usbu’ al murur (the traffic week*), arrangement of lecture schedule, the gathering of the working employees, or the likes, which basically didn’t posses any meaning of worshipping, or glorification, such activities were included in the matters of bid’ah ‘adiyah (innovation in non-religious or non-worshipping matter) which was not covered in the context of the previous hadith:

من أحدث في أمرنا هذا ما ليس فيه فهو رد

Thus it is alright to do so, sometimes even included in the matters that are taught in shari’a.” (Fatwa of Lajnah Daimah Lil Buhuts Wal Ifta‘, fatwa no. 9403, book 3 page. 87 – 89).

And Allah knows best.

*) In the Kingdom of Saudi Arabia, there is a routine event named usbu’ al murur (the traffic week) held in order to socialize the traffic rules so that people realize the importance of obeying the traffic laws.

Author: Yulian Purnama

Reviewed by: Ustadz Kholid Syamhudi, Lc.

Ruling for Those Who Abandon the Prayer (Shalat)

What is the meaning of Abandoning the Prayer?

Question:

Assalamu’alaikum Ustadz,

  1. The scholars held different opinions regarding the ruling for abandoning prayer without denying the its compulsoriness. Some said that it is considered as major kufr, and some said it is a minor kufr. What I ask here is what is the definition of abandoning prayer? Does it mean that the person never prayed at all, or if he didn’t pray once at a time, in a certain day, it is already considered as abandoning prayer that the scholars meant? Please explain it to me.
  2. What is the ruling of the squirrel’s meat? Is it lawful or unlawful? May Allah reward you with goodnesses.

From: Zudan

Answer:

Firstly: The strongest opinion regarding the ruling for a person who abandoned prayer without denying its compulsoriness is that it is a major sin, and a minor kufr (not a major kufr that cause the person to be an apostate). Among indications that support this opinion is a saying from the Messenger of Allah -peace and prayer of Allah be upon him- :

عن عُبَادَةَ بْنِ الصَّامِتِ َقَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ خَمْسُ صَلَوَاتٍ كَتَبَهُنَّ اللَّهُ عَلَى الْعِبَادِ فَمَنْ جَاءَ بِهِنَّ لَمْ يُضَيِّعْ مِنْهُنَّ شَيْئًا اسْتِخْفَافًا بِحَقِّهِنَّ كَانَ لَهُ عِنْدَ اللَّهِ عَهْدٌ أَنْ يُدْخِلَهُ الْجَنَّةَ وَمَنْ لَمْ يَأْتِ بِهِنَّ فَلَيْسَ لَهُ عِنْدَ اللَّهِ عَهْدٌ إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ أَدْخَلَهُ الْجَنَّةَ (رواه أبو داود وصححه الألباني)

“Ubada Ibn Shamit said, ‘I heard the Messenger of Allah -peace and prayer of Allah be upon him- said: “There are five prayers that Allah oblige to His slaves. So whoever performs it and does not abandon it due to underestimating it, will certainly get the promise of Allah, that He will place him in paradise. And whoever doesn’t perform it, will not get that promise, if Allah wishes, He will torture him, and if Allah wishes, He will forgive him and place him inside Paradise.” (Narrated by Abu Dawud, no. 1420, and classed valid by Al Albani).

This hadith clearly indicates that a person who abandons prayer without denying its compulsoriness is not considered as a disbeliever, because a disbeliever will not enter the Paradise. And this is the opinion of the majority of Islamic scholars, and an opinion chosen by Sheikh Albani. (See: Silsilah Shahihah, 8/8). And Allah knows best.

Secondly: There is a difference between the scholars who stated that abandoning prayer without denying its compulsoriness is a major kufr. Some said that the person becomes a disbeliever even though he just left one prayer, and some said that he becomes a disbeliever if he left the whole prayers. Among scholars who chose the first opinion were the Lajnah Daimah (5/41), whereas Sheikh Shalih Al Uthaymeen chose the second opinion (See: Majmu’ Fatawa Syaikh Al Utsaimin, 12/95).

Thirdly: Regarding the squirrel’s meat (السنجاب), there are different opinions among the scholars, and insha Allah, the strongest opinion about it is that it is lawful to consume, die to the reasons:

– The original ruling for animals meat is lawful, unless there is a specific indication or general indication that forbids it.

– Squirrel is not a disgusting and dangerous animal to consume, thus it is allowed to consume its meat.

– Although squirrel has claw and canine, it is not a beast, rather, it is a herbivore. Whereas the animals that are not allowed to be consumed is the clawed and tusked beasts. This the opinion of the majority of the scholars, and strengthened by Ibn Qudama in “al Mughni” (13/326), Imam Nawawi in “al Majmu'” (9/12). (Refer to: Fatwa Syabakah Islamiyya, by Abdullah al Faqih, fatwa no. 5280). And Allah knows best.

Answered by: Ustadz Musyaffa Ad Dariny

Seeing Allah in this world

Could Allah be seen in this world?

Question:

Assalamu’alaikum.

How could we defeat the deviant belief of the christians, which stated: It is said that Allah couldn’t be equalized with His creations, but in the Qur’an, it was told that prophet Moses met Allah in the form of light? May Allah rewards you with goodness.

Answer: 

Wa’alaikumussalam warahmatullah wabarakatuh

If we looked carefully the verse no. 143 from chapter Al A’raf/The Height, then we could conclude that prophet Moses didn’t see Allah, and that Allah could only be seen by the believers at the field of mahsyar and inside Paradise.

Ibn Abdil ‘Izz said, “All muslims agreed that no one could see Allah in this world with his own eyes. The muslims were not holding different opinions regarding it, except about our Prophet -peace and prayer of Allah be upon him- (whether or not he had seen his Lord in this world, -ed).” (Refer to: Syarh Al-Aqidah Ath-Thahawiyah, published by Muassasah Ar-Risalah 1/222).

***

From: Sugeng

Answered by: Ustadz Abu Ukkasyah Aris Munandar

Becoming the Keys to Goodness

Becoming the Keys to Goodness

Author: Ustadz Abu Ahmad Said Yai, Lc. MA

The Hadith

عن أنس بن مالك قال: قال رسول الله صلى الله عليه و سلم:

إِنَّ مِنَ النَّاسِ مَفَاتِيحَ لِلْخَيْرِ مَغَالِيقَ لِلشَّرِّ وَإِنَّ مِنَ النَّاسِ مَفَاتِيحَ لِلشَّرِّ مَغَالِيقَ لِلْخَيْرِ فَطُوبَى لِمَنْ جَعَلَ اللَّهُ مَفَاتِيحَ الْخَيْرِ عَلَى يَدَيْهِ وَوَيْلٌ لِمَنْ جَعَلَ اللَّهُ مَفَاتِيحَ الشَّرِّ عَلَى يَدَيْهِ

From Anas Ibn Malik -may Allah be pleased with him-, he said, “The Messenger of Allah -peace and prayer of Allah be upon him- once said, “Verily, among men, there are persons who become the keys to goodness, and the locks of evil. And among men there are people who become the locks of goodness, and the keys to evil. Lucky those whom Allah put in their hands the key to goodness, and woe to those whom Allah put in their hands the key to evil.”

Explanation of Narrators:

This hadith was narrated by Ibn Maja in his book of Sunan, at the opening of the Book of Sunan Ibn Maja, chapter “The key to goodness”, no. 237 and Ibn Abi ‘Ashim in As Sunnah, no. 232.

It is classified as good hadith by Sheikh Al Albani in “Ash Shahihah” no. 1332, and “Dzhilâlul-jannah” (297/299) with its supporting narrations.

Explanation of Hadith:
Continue reading Becoming the Keys to Goodness

Where does the Division of Tawheed into 3 kinds come from?

Where does the Division of Tawheed into 3 kinds come from?

Question:

It is said that tawheed (monotheism, believing in Oneness of Allah) is divided into three kinds (rububiyya, uluhiyya, and asma’ wa shifat). Who did that division? And in what book, volume, and page?

Answer:

Tawheed is divided into three kinds (the rububiyya, uluhiyya, and asma’ wa shifat) based on a comprehensive study over indications that exist in the Qur’an and the sunnah, as the scholars of Arabic grammar (or nahwu) divided a word in Arabic language into three categories; the ism, fi’l, and harf, based on their comprehensive studies over the words that exist in Arabic language. (Refer to the book: “At-Tahdzir min Mukhtasharat Muhammad Ash-Shabuny fii At-Tafsir” by Sheikh Bakr Abu Zaid page 30, published by Darur Rayah- Riyadh )

Among the indications of tawheed rububiyya (believing that Allah is The Only One Who created the whole universe, distributes the sustenances, and regulates all universe) are:
Continue reading Where does the Division of Tawheed into 3 kinds come from?

The Difference between A Prophet and A Messenger

The Difference between A Prophet and A Messenger

Question:

Assalamu’alaikum.

I apologize since I previously wanted to use the consultation column, but I couldn’t access it, thus I use the comments section instead. I’d like to ask about the definitions of a messenger and a prophet, because the definition that was taught at the school seemed to be quite inappropriate compared to the real one. I have been searching the internet for it but I haven’t found it. Would you please explain it to me, and send it to my email address? Thank you very much.

Wassalamu’alaikum.

From: Puryanto
Continue reading The Difference between A Prophet and A Messenger

Patience over The Government’s Policy, and Obligations of Citizen

Patience over The Government’s Policy, and Obligations of Citizen

The Government and the Citizen

The main foundation to understand about the matter of interaction between government and their citizen is knowledge. Justice and injustice could only decided through knowledge. Thus, the whole religion is knowledge and justice, which opposites are injustice and ignorance. Allah the Holy and Exalted decreed, which can be translated as,

“but man carried it. Surely he is wrong-doing, ignorant. “ (QS. Al-Ahzab: 72)

Since men are very prone to be injustice and being emotional – which mostly done by the leaders, and sometimes the employee or common people, and on another time happened to others, then the knowledge and justice ordered in this matter is to be patient in facing the injustice and dictatorship of the leaders, as it is one of the principle of the Sunni. And as instructed by the Prophet -peace and prayer of Allah be upon him- through his numerous sayings, when he said,

“After I passed away, you will meet the selfish leaders; then be patient until you meet me at the lake (in heaven).”
Continue reading Patience over The Government’s Policy, and Obligations of Citizen

An invocation in asking for goodness in this world and the hereafter

An invocation in asking for goodness in this world and the hereafter

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“O our Lord, give us in this world that which is good and in the hereafter that which is good and save us from the torment of the fire!” (Al-Baqarah: 201)

An invocation for admiring the Power of Allah

رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

“O our Lord, You have not created all this without purpose, glory to You, give us salvation from the torment of the fire.” (Ali Imran: 191)

An invocation for the acceptance of the deeds

رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ

“O our Lord, accept this service from us, verily You are the All-Hearer and the All-Knower.” (Al-Baqarah: 127)

An invocation of fearing the torment of the fire

رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا

“Our Lord, avert from us the torment of hell. Verily, its torment is ever a permanent punishment.” (Al-Furqan: 65)
Continue reading An invocation in asking for goodness in this world and the hereafter

The Amazing Quran