The Prophets Are The Humans with the Toughest of Trial

Why did the trial of the prophets were the toughest?


In the name of Allah. Assalamu’alaykum warahmatullahi wabarakatuhu.

Ustadz, I have a question: In chapter Asy Syuraa (The Consultation) verse no. 30, Allah the Exalted decreed, ” Whatever misfortune befalls you is a consequence of your own deeds.  But much of it He forgives.”

And it is mentioned in a hadith, that the prophets were the ones who were tested with the hardest or toughest of trials.

The question is:

How do we comprehend both indications? If the trial or calamity was caused by sin and evil deed, then why did the Prophets were the ones with the toughest of trials, whereas they were prevented from sins?

May Allah reward you with goodnesses for your kind answer.

From: Abdullah


Wa’alaikumsalam warahmatullahi wa barakatuh.

The prophets -peace be upon him- were protected from doing the major sins, as for the minor ones, sometimes it happened to some of them, but in matters that were not related to the delivering of the divine revelation. And after that, they immediately repented and asked for Allah’s forgiveness, as in the story of Prophet Adam when he ate the forbidden fruit, Moses when he punched an egyptian to death, Jones when he left his people, and so on. And this is the opinion of majority of the scholars.

Sheikh al Islam Ibn Taimiyya -may Allah have mercy on him- said,

فإن القول بأن الانبياء معصومون عن الكبائر دون الصغائر هو قول أكثر علماء الاسلام وجميع الطوائف حتى إنه قول اكثر أهل الكلام كما ذكر ابو الحسن الآمدى أن هذا قول اكثر الاشعرية وهو ايضا قول أكثر أهل التفسير والحديث والفقهاء بل هو لم ينقل عن السلف والائمة والصحابة والتابعين وتابعيهم الا ما يواقف هذا القول

“Verily, the opinion saying that the prophets were protected from major sins, but not the minor ones, is the opinion of majority of Islamic scholars and all sects, until even majority of the logicians. Abu al Hasan al Amidi stated that this is the opinion of majority of the Ash’ariyy and this is the opinion of majority of experts in tafseer, hadith, and jurisprudence, even, there were no other opinions narrated from the predecessors, the imams, the companions, the tabeen, and students of tabeen but what suited this opinion.” (see: Majmu’ Al-Fatawa 4/319)

And it is urgent to know that majority of the scholars said that the wisdom beneath calamity that afflicted the faithful men, were beside it erased their sins, it would raise their degree, as mentioned by An Nawawy (See: Al-Minhaj Syarh Shahih Muslim 16/128)

The Messenger of Allah -peace and prayer of Allah be upon him- said:

ما يصيب المؤمن من شوكة فما فوقها إلا رفعه الله بها درجة أو حط عنه خطيئة

“A believer doesn’t afflicted by a calamity, a spike (that thrust him, -ed) or a more terrible calamity than that but Allah will elevate his degree or erase his sin.” (Narrated by Al Bukhari and Muslim, and the text belongs to Imam Muslim).

Ibn Katsir -may Allah have mercy on him- said, upon interpreting the verse:

(وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ) (آل عمران:141)

يكفر عنهم من ذنوبهم، إن كان لهم ذنوب وإلا رُفعَ لهم في درجاتهم بحسب ما أصيبوا به

“That means, Allah erased some of their sins if they had, and if they didn’t have any sins, then He would elevate their degree according to the calamity that afflicted him.” (See: Tafseer Al-Quranil ‘Adhzim 2/127)

Thus, insha Allah, we could comprehend the meaning of the hadith of Sa’d Ibn Abi Waqqash -may Allah be pleased with him- that you pointed out, when he asked, “O Messenger of Allah, who among men that get the toughest of trial?” .Then he -may peace and prayer of Allah be upon him- said,

الأنبياء ثم الأمثل فالأمثل فيبتلى الرجل على حسب دينه فإن كان دينه صلبا اشتد بلاؤه وإن كان في دينه رقة ابتلى على حسب دينه فما يبرح البلاء بالعبد حتى يتركه يمشى على الأرض ما عليه خطيئة

“(The men with toughest of trial) were the prophets, then who resemble them and who resemble them. A person is tested according to the strength of his faith, if it were strong, then the test would be harder, and if it were weak, then he would be tested according to the strength of his faith. Thus Allah will always test a slave thus he will be left walking on the earth free from sin.” (Narrated by At Timirdhi, Ibn Maja, and Sheikh Al Albani said, it is a good or valid hadith).

It means that the calamity that afflicted them was given to elevate their degrees, to show the people about their patience, and to make them as an example for human being in dealing with trial.

Sheikh Abdul Aziz Ibn Baz -may Allah have mercy on him- :

الله عز وجل يبتلي عباده بالسراء والضراء وبالشدة والرخاء ، وقد يبتليهم بها لرفع درجاتهم وإعلاء ذكرهم ومضاعفة حسناتهم كما يفعل بالأنبياء والرسل عليهم الصلاة والسلام والصلحاء من عباد الله

“Allah the Almighty tested His slaves with pleasures and troubles, and sometimes Allah tested them to elevate their degrees, ennoble their names, and multiply their rewards, as Allah did to the prophets and messengers -peace be upon them -, and the pious among His slaves.” (See: Majmu Fatawa wa Rasail Sheikh Ibn Baz 4/370)

And Allah knows best,

Ustadz Abdullah Roy, Lc.

Do not Insert the World inside Our Mosque

Do not Insert the World inside Our Mosque

One of the worshipping act that Allah the Exalted ordered His slave to do along with the order to fast in the Qur’an is the retreat (I’tikaf). It is a kind of worship by the means of staying or residing inside a mosque. Mosque is a place built for worshipping, and one staying in it means that he intends to use his time to worship Allah the Exalted exclusively.

The Goal of Retreat

During his retreat, the Messenger of Allah aimed it to seek for the night of al Qadr, hoping that when the night comes, he is in the state of worshipping. At the beginning, he retreated on the first 10 days of month Ramadan, then on the middle 10 days, and when Allah the Exalted showed him that the night of al Qadr happened in one of the night of the last 10 nights of month Ramadan, he retreated on those 10 days and it became his routine until he passed away.

Benefit of Retreat

Conclusion drawn from Ibn al Qayyim’s explanation about the benefits of retreat is: totality in standing before Allah the Exalted in worship reflected by totality of submitting the heart to Him. In order for heart to be able to wholly stand before Allah the Exalted, it needs to be cleared from too much eating and drinking, socializing and mingling with people, and sleeping.
It can be achieved with fasting that lessen eating and drinking, night prayer that lessen sleep and retreat that lessen socializing and talking to people, since one who retreats is in seclusion in mosque.

Therefore, when the Messenger of Allah retreated, he made a special spot named “khaba” that resembles a tent, which functioned to cover himself from people. Although talking with other people is not fully prohibited, since the Messenger of Allah himself didn’t totally abandon it, one should bear in mind that too much talking reduces the benefit of retreat.

Also, During that last 10 days of Ramadan, the Messenger of Allah displayed utmost devotion in worship, thus Aisha likened it with “tie his garment tightly”, which means that he didn’t sleep with his wives. While we know that a husband sleeping with his wife is also a kind of worship. But the Messenger of Allah abandoned it because it still has a link with the resplendency of the world, whereas he wanted a pure worship.

As for today, many people who retreat entered the mosque, clutching the world with them. They enter the mosque with their gadget, smartphone, PC tablet, engaging themselves with another retreater in talk about economic matter, stock, or latest political news.

Thus, among them, there are people who, upon waking from his slumber, choose his first activity as logging in to his Facebook account, to see the latest update as well as updating his status for the day.

I’ll say once again that I’m not forbidding such action, nor that it invalidate the retreat as long as the person doesn’t get out of the mosque, but please remember the intended benefit of the retreat itself!

Even the Messenger of Allah who often sit with his companions to convey the hadith to them, abandoned this deed during his retreat in order to stand before Allah the Exalted in totality.

Therefore, among the scholars there are people who dislike seeking for knowledge during retreat, since the Messenger of Allah didn’t provide time for it during his retreat. Hence, try comparing it with the retreat programs we find today, which says, “Retreat with so-and-so lecturer…” along with schedule packed with lessons and seminars. Compare our retreat with the retreat at the time of the Prophet.

Basically, retreat is very simple deed. However, it is now packaged in such a manner that deviate it from its true intention. Wallahul musta’an.

Author: Ustadz Muhammad Yassir, Lc (Lecturer at STDI Imam Syafi’i Jember)
Article of

Upon Seeing People Who Do Not Fast in Ramadan

Upon Seeing People Who Do Not Fast in Ramadan


Sheikh Muhammad Ibn Shalih al ‘Uthaymeen was asked about someone who was fasting, then he ate and drank in the afternoon because he forgot (that he was fasting). Should he be warned or not? (Regarding the belief of some people that one who was fasting but forgot about it, should not be warned because he was given food and drink by Allah).

Sheikh Muhammad Ibn Shalih al ‘Uthaymeen answered:

Whoever sees a fasting man or woman eat or drink during the day of Ramadan (because of forgetfulness), must warn him or her. It is based on the saying of the Messenger of Allah -peace and prayer of Allah be upon him-, when he forgot something in his prayer, “If I forgot, please remind me.” (Narrated by Bukhari in his compilation of valid hadith).

Someone who forgets, or mistakes, then his mistake is forgiven. Whereas someone who remembers and knows that the deed invalidates fasting, but doesn’t warn his brother, has committed a mistake. Because one who forgets is his brother, and he supposed to wish something for his brother as he wishes it for himself.

In conclusion, whoever sees a fasting person eats or drinks during the day because he or she forgets, should warn the person. And the warned one should stop his eating or drinking at once, even if he or she has something left in his or her mouth, whether a gulp of water or a morsel of food. And he or she must spit out whatever left in his or her mouth.

In this occasion I also would like to explain that the invalidator of fasting will not invalidate the fast in three conditions: If the doer forgets, or uninformed, or does it unintentionally.

If someone forget, then he eats and drinks, his fasting is still considered valid, based on the saying of the Messenger of Allah -peace and prayer of Allah be upon him-, “`Whoever forgets that he is fasting and eats or drinks, let him complete his fast, for Allah has fed him and given him drink.”’ (Narrated by Muslim in his compilation of valid hadith)

If someone eats or drinks based on his belief that the dawn has not broke yet, or that the sun has set, but in fact he is wrong, his fasting is still valid, based on a hadith from Asma’ the daughter of Abu Bakr, she said, “We once broke our fast at the time of the Messenger of Allah -peace and prayer of Allah be upon him- when the sun was shielded by clouds, but then it reappeared, but the Messenger of Allah -peace and prayer of Allah be upon him- didn’t order us to replace the fasting of that day.”

Supposed that the replacement is compulsory (which means their fasting was invalid, -ed) the Messenger of Allah would certainly order them to do it. Supposed that the Messenger of Allah -peace and prayer of Allah be upon him- had ordered them to replace it, the narration about it would surely have reached us, because it is a part of the shari’a, and the shari’a of Allah will be preserved until the Last Day.

Likewise, the law of someone who unintentionally does something that might invalidate his fasting, such as gurgling water in his mouth to the point that it enters his throat; his fasting is still valid. The water that enters his throat doesn’t invalidate his fasting because he swallows it without intention. As someone who dreams of having sexual intercourse then he ejaculates. His fasting is still valid, because he is asleep and he ejaculates unintentionally.

Allah the Exalted decreed, which can be translated as, “Call your adopted sons after their true fathers; that is more equitable in the sight of Allah. But if you do not know their true fathers, then regard them as your brethren in faith and as allies. You will not be taken to task for your mistaken utterances, but you will be taken to task for what you say deliberately. Allah is Most Forgiving, Most Compassionate.” (Qs. Al Ahzab/The Combined Forces : 5).

(Reference: “Fatawa Ramadhan Fi Ash Shiyam wa al Qiyam wa al I’tikaf wa az Zakat al Fithri” (Fatwas of Ramadan regarding Fasting, Praying, Staying at the Mosque, and Spending the Obligatory Zakat), I/228 – 230)

The History of how Islam Conquered the Roman

The history of Islam’s glory was not free from jihad, which was done by the predecessors of this nation. Jihad possesses a noble position in Islam. Of course, if it is done according to the shari’a of Allah and His Messenger, not a kind of terrorism that arises from a mere spirit without basis of knowledge. The following article will expose to you the picture of jihad in Allah’s Cause, during the time of caliph Abu Bakr Ash Shiddiq.

After recovering the condition of Arab peninsula by fighting against the apostates and people who refused to pay their zakat obligation, Abu Bakr attempted hard to mobilize the army of muslims in order to conquer the Syam which was included in the territory of the Roman Empire.

Condition of the Roman before the War

When the army of muslims headed to Syam, the Roman troops were surprised and caught by fear. They immediately sent a letter to report about it to Heraclius, king of Rome who was at Himsh (now known as Homs, -ed). He then sent a reply, which stated, “Woe to you! Verily, they are the followers of the new religion. There is no one that can defeat them. Obey me and make peace with them by handing over half of the harvests of Syam! Don’t you still have the mountains of Roman?! If you don’t obey me, they will certainly take over the land of Syam and corner you until you are squeezed between the Roman mountains .”
Continue reading The History of how Islam Conquered the Roman

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?


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.


Arif Hakim

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?


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

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


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.


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?


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


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?



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.


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:
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