Ruling on making up missed prayers

I am a new muslim. Following is the few question that i wish to know, some of the question is sounds very stupid i suppose.
1. When i pray what should i say.
2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, sometimes, they told me to go back to have dinner, but I don’t eat pork or any related items as a haram food that I know, but how about chicken and other meat such as fish. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it.
3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily sin i comitted.
4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it.
5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray.
6. Is all the seafood is haram or halal. 

Firstly:

We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance. We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with knowledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learning.” (Classed as hasan by Ibn Hajar in Fath al-Baari). Do not think that asking about things you do not know is stupid, rather it is something that is necessary and a person is to be commended for doing so.
Secondly:

With regard to the questions that have to do with prayer, you will find under question no. 13340 a detailed answer describing the prayer and what is to be said in it.

Thirdly:

With regard to reciting Qur’aan in Arabic or another language, you will find under question no. 3471 a detailed answer concerning this matter. We advise you to try hard to learn Arabic, at least Soorat al-Faatihah and the pillars and essential parts of prayer. That should be easy, either by learning it from a Muslim who knows it by heart and can read it well, or by going to a website on the Internet that has audio recordings of the Holy Qur’aan and listening to it and memorizing it from that.

Fourthly:

With regard to missing prayers, one of the following two scenarios must apply:

1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hadeeth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.”

This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused.

2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus. With regard to making up the prayer, there was a difference of opinion among the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sinner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them in al-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (naafil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon).

So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpretation of the meaning):

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103]

With regard to repentance, you will find a detailed answer under question no.14289 on this website.

With regard to meat that has been slaughtered by a non-Muslim, you will find an answer under question no. 10339.

With regard to your question about seafood, it is all halaal in principle, because Allaah say (interpretation of the meaning):

“Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves”

[al-Maa’idah 5:96]

We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, for He is Able to do that.

Words and deeds of the Prophet (peace and blessings of Allaah be upon him) before his mission began

Are the deeds and words of the Messenger (peace and blessings of Allaah be upon him) before his mission began regarded as Sunnah, such as his marriage to Khadeejah (may Allaah be pleased with her)?.

Praise be to Allaah.
The basic principle is that the actions of the Prophet (peace and blessings of Allaah be upon him) before his mission began are outside of the legislative Sunnah, and that we are not required to follow him or take him as an example in that regard, except in cases where sharee’ah – after his mission began – affirmed that something was prescribed or Islamically acceptable, either by way of being obligatory or mustahabb, such as fulfilling promises, helping the destitute, honouring guests, helping people when calamity strikes and so on. In that case we are obliged to follow his example, because it became a law for us after his Prophethood began, and not just because he (peace and blessings of Allaah be upon him) did it before he was a Prophet. Based on this, there are some actions that he did before his mission began that we are not obliged to follow, either because there is no proof that it is prescribed for us or because there are reports to show that it was abrogated after his mission began.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The things that happened before Prophethood are not mentioned as things to be followed or that are legislated, as is the case with his actions after Prophethood, because the Muslims are unanimously agreed that what is obligatory with regard to believing in him (peace and blessings of Allaah be upon him) and following what he brought, is that which has to do with what happened after he became the Prophet.

Hence whoever stays away from Jumu’ah prayer and prayers in congregation, and lives alone in caves and mountains, where there is no Jumu’ah or prayer in congregation, and claims to be following the example of the Prophet (peace and blessings of Allaah be upon him) because he was used to worship alone in the cave of Hira’ before his Prophethood, thus forsaking the acts of worship that were prescribed and enjoined by Allaah and His Messenger, and following the example of what he used to do before Prophethood, is wrong. That is because, after Allaah honoured him with Prophethood, the Prophet (peace and blessings of Allaah be upon him) no longer did what he used to do before that, of worshipping alone in the cave of Hira and so on.

None of his Sahaabah after him went to the Cave of Hira’, and they did not stay away from Jumu’ah prayer or prayers in congregation in isolated places, and none of them observed any kind of forty-day retreat, as some of the later Muslims did. Rather they worshipped Allaah by means of the prescribed acts of worship that the Prophet (peace and blessings of Allaah be upon him) ordained for them. End quote from Majmoo’ al-Fataawa (18/10).

With regard to the muhaddithoon (scholars of hadeeth), they paid attention to what was narrated from the Prophet (peace and blessings of Allaah be upon him) at all times, even if it was before his mission began. That is part of the Sunnah according to the definition of the muhaddithoon, who regard everything that was narrated from the Prophet (peace and blessings of Allaah be upon him) as Sunnah, so they narrated it in their books on that basis.

See: Af’aal al-Rasool sall-Allaahu ‘alayhi wa sallam wa Dalaalatuhaa ‘ala al-Ahkaam, by Dr. Muhammad al-‘Aroosi (149).

And Allaah knows best.

Ruling on cursing one’s children or wife, and does cursing one’s wife count as divorce (talaaq)?

What is the ruling on one who curses his wife or one of his children? Does cursing one’s wife count as divorce or not?

Praise be to Allaah.

Cursing one’s wife is not permitted, and it is not a divorce; she still remains married to him and he has to repent to Allaah for that and seek the forgiveness of the one whom he has cursed.  Similarly, it is not permitted for him to curse his children or anyone else among the Muslims, because the Prophet (peace and blessings of Allaah be upon him) said: “Trading insults with a Muslim is evildoing and fighting him is kufr (disbelief).” (Saheeh – agreed upon). And he (peace and blessings of Allaah be upon him) said: “Cursing a believer is like killing him.” (Narrated by al-Bukhaari in his Saheeh).

These two saheeh hadeeths indicate that a Muslim’s cursing his brother is a major sin, so we must beware of that and restrain our tongues from committing this awful sin.

A woman is not divorced if her husband curses her; she is still married to her husband, as stated above.

Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 398

Kinds of speech that we must refrain from

I know theres certain types of speech which we must refrain from. like the speech the Prophet sallalaho alayhe wasalam stayed away from please could you send that to me.

Praise be to Allaah. 

The Muslim has to control his tongue and not speak unless he says something good.

Al-Bukhaari (6018) and Muslim (47) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him speak good or else keep silent…”

Al-Nawawi (may Allaah have mercy on him) said: “If he wants to speak, then if what he wants to say is good and he is confident that he will be rewarded for it, whether it is obligatory or praiseworthy, then let him speak, but if it does not seem to him that it is good and he will be rewarded for it, then let him refrain from speaking, whether he thinks it is haraam or makrooh or permissible. Based on this, it is recommended to refrain from saying permissible words and we are enjoined to avoid that, lest that lead us into something that is haraam or makrooh, which is what happens in many cases or in most cases. Allaah says (interpretation of the meaning):

‘Not a word does he (or she) utter but there is a watcher by him ready (to record it)’

[Qaaf 50:18]

Imam al-Shaafa’i understood the hadeeth to mean that if a person wants to say something, he should think about it: if it seems to him that it will not do any harm, then he should speak, but if he thinks that it will do some harm or he thinks that this is most likely, then he should refrain from speaking.”

The Prophet (peace and blessings of Allaah be upon him) commanded us to control our tongues in more than one hadeeth, such as that narrated by al-Tirmidhi (2406) from ‘Uqbah ibn ‘Aamir who said: “I said, ‘O Messenger of Allaah, what is salvation?’ He said, ‘Control your tongue, keep to your house and weep over your sin.’” Classed as saheeh by al-Albaani in Saheeh al-Targheeb, 3331.

Al-Tirmidhi (2616) also narrated that the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh, after teaching him some of the laws of Islam, “Shall I not tell you what is the foundation of all that?” I [Mu’aadh] said: “Of course, O Prophet of Allaah.” He took hold of his tongue and said, “Control this.” I said, “O Prophet of Allaah, will we be held responsible for what we say with it?” He said, “May your mother be bereft of you, O Mu’aadh! Will the people be thrown into Hell on their faces or on their noses for anything other than the harvest of their tongues?”

 Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2110.

The hadeeth enjoins refraining from indulging in specific things, because that is something that is of no benefit to a person, and indeed it may cause him a great deal of harm in his spiritual and worldly affairs.

It was narrated from Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “If my companions are mentioned, then keep quiet; if the stars are mentioned, then keep quiet; and if the divine decree is mentioned, then keep quiet.” (Narrated by al-Tabaraani in al-Kabeer, 2/96. Classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 34).

This hadeeth indicates that it is not permissible for a person to speak badly of the companions of the Prophet (peace and blessings of Allaah be upon him), and that he should keep quiet about the disputes that occurred among them, because speaking badly of them or criticizing them implies that one is rejecting what Allaah said about them in the Qur’aan, where He praised them by saying (interpretation of the meaning):

“And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success”

[al-Tawbah 9:100]

And Allaah says (interpretation of the meaning):

“Muhammad is the Messenger of Allaah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)”

[al-Fath 48:29]

This is how Allaah has described them in His Book, so no doubt they are of just character and are the best and greatest of mankind. So no one hates them but a hypocrite and no one loves them but a believer.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

“One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that they think and say nothing to criticize the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), as Allaah has described them in the verse in which He says (interpretation of the meaning):

‘And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’

[al-Hashr 69:10]

And they obey the command of the Messenger of Allaah (peace and blessings of Allaah be upon him): ‘Do not curse my companions, for by the One in Whose hand is my soul, if any one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the status of one of them, nor even come half way.’ (Agreed upon).”

Majmoo’ al-Fataawa, 3/152.

Abu Zar’ah (may Allaah have mercy on him) said:

“If you see a man criticizing any one of the Sahaabah, then know that he is a heretic, because the Qur’aan is true, and the Messenger is true, and what he brought is true, and no one conveyed all of that to us but the Sahaabah. So whoever criticizes them means in effect to say that the Qur’aan and Sunnah are false, so it is more appropriate that he should be criticized and ruled to be a heretic who is misguided.”

Al-Sawaa’iq al-Muhriqah ‘ala Ahl al-Rafd wa’l-Dalaal wa’l-Zandaqah, 2/608.

With regard to the second part of the hadeeth, which enjoins refraining from speaking about the stars, what is referred to by that – and Allaah knows best – is seeking guidance by the stars concerning matters that are unseen, as the people of the jaahiliyyah used to do by means of astrology, such as using the movement of heavenly bodies to indicate when certain earthly events would occur, such as the blowing of the wind, rainfall, changes in prices, and other matters which they claimed to know from the movements of heavenly bodies. They used to say that whoever got married under such and such a star, such and such would happen to him, or whoever traveled under such and such a star, such and such would happen to him, and whoever was born under such and such a star would be lucky or unlucky, etc.

(See Kitaab al-Tawheed by Shaykh Saalih al-Fawzaan, Baab Id’aa’ ‘ilm al-Ghayb min Qiraa’at al-Kaff wa’l-Finjaan wa ghayrihima. See also Fataawa al-‘Aqeedah, 2/185-186-187-190) by Shaykh Ibn ‘Uthaymeen, where he makes some very useful comments).

With regard to the third part of the hadeeth, which refers to refraining from speaking about the divine decree (al-qadar), Abu Ja’far al-Tahhaawi (may Allaah have mercy on him) said:

“The divine decree is a secret known which Allaah has hidden from His creation. No angel who is close to Him and no Prophet whom He sent knows that. Pursuing such matters only leads to failure and deprivation of the mercy of Allaah, and it leads to injustice, so beware of looking into the matter, thinking about it and wondering about it. Allaah has kept knowledge of His decree from His slaves, and has forbidden them to pursue the matter, as He says in His Book (interpretation of the meaning):

‘He cannot be questioned as to what He does, while they will be questioned’

[al-Anbiya’ 21:23]

So whoever questions what Allaah does has rejected the ruling of the Book, and whoever rejects the ruling of the Book is a kaafir.”

Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 276

So the Muslim has to submit to Allaah in all His affairs, and know that whatever happens to him could never have missed him, and what misses him could never have happened to him. There is a lot that may be said on this topic. May Allaah bless the man who believes in the will and decree of Allaah without indulging in philosophical discussion about the matter.

And Allaah knows best.

During a heated argument he said that he was a kaafir. What is the ruling?

When I was having an argument with one of my relatives, I uttered the words, “I am a kaafir” and I slapped myself on the face. Please note that I regret what happened and I need direction and guidance. What is the religious ruling on this case? Do I have to offer any expiation?.

Praise be to Allaah. 

Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allaah we belong and unto Him is our return). We ask Allaah to keep us safe and sound in this world and in the Hereafter, and we ask Him for a good end and to cause us to die in faith.

You should realize that you have fallen into the worst and most abhorrent of sins, which is the sin of kufr (disbelief) and apostasy, Allaah forbid.

The words which you say that you said are a clear statement of kufr and apostasy. The scholars said: when a person utters the words of kufr, he is judged to be an apostate (if he knew the meaning of the words) and he need not be asked about his intention, as Allaah says (interpretation of the meaning):

“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?”

[al-Tawbah 9:65]

Allaah stated that they disbelieved after having believed, even though they said, “We spoke the words without believing them, we were only talking idly and joking.”

Ibn Nujaym said: Whoever speaks the words of kufr, jokingly or otherwise, is a kaafir according to all the scholars, and it doesn’t matter what his real belief is.

End quote.

Al-Bahr al-Raa’iq (5/134). See also Nawaaqid al-Eemaan al-Qawliyyah wa’l-‘Amaliyyah (p. 95).

Shaykh Ibn ‘Uthaymeen said:

If he utters words that put him beyond the pale of Islam, such as saying that he is a Jew or a Christian or Magian or that he has nothing to do with Islam, or with the Qur’aan or the Prophet (peace and blessings of Allaah be upon him), then he is a kaafir and an apostate, and we take him at his word. End quote.

Al-Sharh al-Mumti’, 6/279

Apostasy is an extremely serious matter. The scholars differed concerning one who apostatizes then repents: will any of the reward for his previous deeds remain, or is it all erased because of his apostasy?

Shaykh al-Fawzaan was asked the following question:

What is the ruling on one who apostatizes from Islam then returns to it? Should he repeat his previous deeds in accordance with the pillars of Islam, such as Hajj, fasting and prayer, or is it sufficient for him to repent and return to Islam?

He replied:

The correct scholarly view is that if the apostate returns to Islam and enters Islam anew, repenting to Allaah, then he does not need to repeat the deeds that he did before apostatizing, because Allaah has stipulated that in order for deeds to be cancelled out by apostasy, the person has to die as an apostate.

Allaah says (interpretation of the meaning):

“And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever”

[al-Baqarah 2:217]

So in order for deeds to be lost, it is stipulated that a person persist in apostasy until he dies in that state. The verse indicates that if a person repents then the deeds that he did before apostatizing are still valid and will be rewarded in sha Allaah. End quote.

Al-Muntaqa min Fataawa al-Fawzaan, 5/429

With regard to slapping the face, this is a deed of Jaahiliyyah which the Prophet (peace and blessings of Allaah be upon him) warned against. It is narrated that the Prophet (peace and blessings of Allaah be upon him) disavowed himself of the one who does that, as he said: “He is not one of us who slaps his cheeks, rends his garment and calls out with the cry of the Jaahiliyyah.” Narrated by al-Bukhaari (1294). This indicates that slapping the cheeks is a major sin.

As you regret what you did, we hope that Allaah will accept your repentance. You have to utter the Shahaadatayn (twin declaration of faith) in order to re-enter Islam after going out of it. You have to do good deeds and guard your tongue, for a person may say a word that angers Allaah but he regards it as insignificant, then he will be thrown into the Fire and will continue falling down into it for seventy years.

With regard to expiation, there is no expiation for what you have done apart from repentance, regret and resolve not to do it again.

We ask Allaah to accept your repentance and to enable you to adhere to His religion.

And Allaah knows best.

Ruling on a Muslim entering a church

What is the ruling on a Muslim entering a church to listen to a lecture that is being given there?.

Praise be to Allaah. 

Entering churches for meetings and to listen to lectures is not free of a number of haraam things, some of which have been discussed in the answer to question no.82836.

The scholars differed concerning the ruling on a Muslim entering a church in the first place. There are a number of opinions:

1-

That it is haraam. This is the view of the Hanafis and Shaafa’is, but the Shaafa’is limit the prohibition to churches in which there are images, as it says in Tuhfat al-Muhtaaj (2/424), Nihaayat al-Muhtaaj (2/63) and Haashiyata Qalyoobi wa ‘Umayrah ‘ala Sharh al-Muhalla (4/236).

The Hanafis regard it as haraam in all cases, and they gave as their reason the fact that they are abodes of the devils, as the Hanafi Ibn Nujaym said in al-Bahr al-Raa’iq (7/364) and in Haashiyat Ibn ‘Aabideen (2/43).

2-

That it is makrooh. This is the view of the Hanbalis, but some of them limited this to churches in which there are images. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa al-Kubra (5/327): The view which most of our companions hold is that it is makrooh to enter churches in which there are images, and this is the correct view concerning which there can be no doubt. End quote.

See: al-Furoo’ (5/308), al-Adaab al-Shar’iyyah (3/415) and al-Insaaf (1/496).

They quoted the following as evidence:

(i)

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) saw images in the Ka’bah and he did not enter until he had ordered that they be erased. Narrated by al-Bukhaari (3352).

(ii)

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: Jibreel promised to come to the Prophet (peace and blessings of Allaah be upon him) but he was late and the Prophet (peace and blessings of Allaah be upon him) grew concerned. The Prophet (peace and blessings of Allaah be upon him) went out and saw him, and he told him of his concern and he said to him: “We [angels] do not enter a house in which there is an image or a dog.” Narrated by al-Bukhaari (5960).

(iii)

It was narrated that Aslam the freed slave of ‘Umar said: When ‘Umar went to Syria, one of the leaders of the Christians made food for him and called him. ‘Umar said: We will not enter your churches because of the images that are in them – meaning the statues. Narrated by ‘Abd al-Razzaaq in al-Musannaf (1/411 and 10/398).

3 – The third view is that it is permissible to enter churches in general. This is the view of the Hanbalis, as it says in al-Mughni (8/113) and al-Insaaf (1/496).

It is also the view of Ibn Hazm al-Zaahiri as it says in al-Muhalla (1/400).

They quoted the following as evidence:

(i)

What was narrated about the conditions stipulated by ‘Umar to the people of the Book to expand their churches and monasteries so that the Muslims could enter them to spend the night or pass through them.

Al-Mughni (8/113).

(ii)

Ibn ‘Aa’idh narrated in Futooh al-Shaam that when ‘Umar came to Syria, the Christians made food for him and called him, and he said: Where is it? They said: In the church, and he refused to go. He said to ‘Ali: Take the people to eat lunch. So ‘Ali took the people and entered the church, and he and the people ate lunch, and ‘Ali looked at the images and said: What would be wrong if the Ameer al-Mu’mineen entered this place?

Al-Mughni (8/113).

By studying the evidence quoted above, it does not seem that there is any clear evidence that it is haraam to enter churches. The fact that there are images and statues in them or any other place does not mean that it is haraam to enter it. The sin is on the makers of the images and those who make the statues; the one who enters a place where those statues are should advise and explain, but he does not have to leave that place.

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

With regard to entering a house in which there is an image, it is not haraam. Rather it is permissible to refuse an invitation because of it as a rebuke to the host and to show that he has lost respect because of his introducing something evil into his house. The one who sees it in the host’s house does not have to leave, according to the apparent meaning of Ahmad’s words. He said, according to the report of al-Fadl: If he sees an image on the curtain that he did not see when he entered, that is less serious than if it was on the wall. It was said: If he did not see it until the food was placed before them, should he leave? He said: Do not make things too difficult for us; but if he sees it he should rebuke them and tell them not to do that. End quote.

Al-Mughni (8/113)

But at least it is makrooh to enter churches unnecessarily, because the fact that the angels and the Prophet (peace and blessings of Allaah be upon him) did not enter the house in which there were images indicates that it is makrooh.

Moreover this being makrooh may reach the level of being haraam if entering the church will lead to any bad consequences such as if it means approving of the Christians’ shirk and their claim that Allaah has a wife and son, exalted be Allaah far above that. Or if entering the church is a sign of taking the Christians as friends and loving them, and so on.

It says in Fataawa al-Lajnah al-Daa’imah (2/115):

If your going to the church is just to show tolerance and lenience, then it is not permissible, but if it is done to call them to Islam and create opportunities for you to do so, and you will not be taking part in their worship and you are not afraid that you may be influenced by their beliefs or customs, then it is permissible. End quote.

See also the answer to question no. 11232.

And Allaah knows best.

Introduction of the Saved Sect and its Faith

After Hamd and Salat, is being announced that this treatise will describe the beliefs of the
genuine followers of the Ahlus Sunnah wal Jama’ah, that is, the saved and the successful sect
(Al-Firqatun-Naajiyah Al-Mansoorah) to the Day of Judgement.
The belief is this: To have faith in Allah, His angels, His Scriptures, His Messengers, and in
being resurrected after death, and in having a good or bad destiny.
The word Amma ba’d is used to indicate the beginning of the main theme. The Prophet (peace be upon
him) would often use this word in the beginning of his Khutbah (sermons) and writings.
The word ‘Aqeedah means accepting anything with the heart and conscience and obeying Allah in
doing it. The word conveys the resoluteness of the intention and maturity of thought.
Firqah is used to denote a group of people. The author has qualified it with salvation and assistance
owing to the fact that one of the Ahadith of the Prophet (peace be upon him) says:
“One group from my Ummah will always hold fast to truth and it will always have the assistance of
Allah. No one who dissociated from it will be able to do harm to it up to the Day of Judgement.” (AlBukhari, 13/293)
In another Hadith, the Prophet (peace be upon him) says:
“This Ummah will get divided into 73 Firqah, and except one Firqah all the others will be destined to
Hell. That one Firqah will be such as will follow my way and the way of my Companions.” (AtTirmidhi, 7/397)
In the phrase of Ahlus Sunnah wal Jama ‘ah, Sunnah means the way and practice followed by the
Prophet (peace be upon him) and the Sahaba. The heretical innovation and different creeds had not
come into being till then. The word Jama ‘ah stands for the people who assemble. Here it means those
Sahaba and the Tabi’een (the generation immediately following the Sahaba) who unanimously
accepted the truth proved from the Qur’an and the Hadith and gathered together.
The Six Pillars of Faith
The six things on which, the author says, it is compulsory to have faith are regarded as the pillars of
the Faith. Unless one has faith in these six things in accordance with the Quran and the Sunnah, his
Faith will not acquire perfection. If someone denies even one of these six things or does not believe in
it in accordance with the Qur’an and the Sunnah, he is a Kafir. All these things have been described in
the Hadith known as the Hadith of Jibrael. It is mentioned that Jibrael came to the Prophet (peace be
upon him) in the guise of a Bedouin and put questions to him about Islam, Iman and Ihsan. He said in
reply to that:
“Iman means having faith in Allah, angels, heavenly Scriptures, Messengers of Allah, life after death,
and good and bad destiny.” (Muslim 1/259)
Al-Malaika is plural of Malak. This word is derived from AI-Ulooka, which means Messengership.
By Malaika is meant the creatures of Allah whom He has made to inhabit the heavens and has
assigned them the affairs of His creatures. He has mentioned them in His Book explaining that they do
not disobey Allah and follow whatever they are commanded to do. They continue narrating the glorification of Allah untiringly day and night. It is enjoined upon us to have faith in all the Attributes
and actions of the angels described in the Quran and the Hadith, and keep quiet about such as have not
been mentioned, for these constitute the affairs of the Unseen which are known to us only to the extent
Allah and His Messenger have told us.
Al-Kutub means those Scriptures which Allah has sent down from the heaven upon His Messengers.
From amongst these, we have the knowledge of the Books of Abraham, Torah of Moses, Evangels of
Jesus, Psalms of David and the Quran The Quran descended as the last Scripture and it stands as the
protector and the testifies for all the earlier Scriptures. In addition to these books, it is also necessary
to have a general faith in the Scriptures of the other Messengers of Allah.
The word Ar-Rusul means those people who receive revelations from Allah. These revelations
contain commandments of the Shari’ah and the Messengers are commanded to preach them. It is
necessary for us to have specific faith in the 25 Rasool mentioned by Allah in the Quran. A poet has
collected the names in a verse:
“Eighteen have been mentioned in the Quranic verse of “Tilka Hujjatuna; the remaining seven are
Idris, Hud, Shu’aib, Saleh, Dhul-Kifl, Adam, and Muhammad (peace be upon him)”.
In addition to these Rasool and Nabi, we must have a general faith in other Prophets also, that, we do
not have to wrangle about the faith in their Prophethood and Messengership, their names and their
numbers, for Allah Alone has this knowledge. He has said:
“And Messengers We have mentioned to you before, and Messengers We have not mentioned to
you.” (Surah An-Nisa’, 4: 164)
It is necessary to have this Faith in connection with these Messengers that they did convey the
message to mankind which Allah had commanded them to do, and explained them in a manner that
none remains in any doubt. And that they are free from flaws of character like falsehood, betrayals,
hiding knowledge and ignorance. The most superior among these are: Muhammad, Abraham, Moses,
Jesus, and Noah. They have been mentioned in the following verse:
“And (remember) when We took from the Prophets their covenant, and from you (O Muhammad
(peace be upon him) and from Nuh, Ibrahim, Mosa and ‘Iesa-son of Maryam.”
(Sarah Al-Ahzab, 33:7).
And the second verse is:
“He (Allah) has ordained for you the same religion (Islam) which He ordained for Nuh, and that which
We have inspired in you (O Muhammad (peace be upon him), and that which We ordained for
Ibrahim, Mosa ‘Iesa saying you should establish religion (i.e. to do what it orders you to do
practically), and make no divisions in it (religion) (i.e. various sects in religion).” (Surah Ash-Shura,
42:13).
The meaning of the word Ba’th is to raise and to give motion. In the terminology of Shari’ah it means
to raise the dead from their graves alive on the Day of Judgement so that they are judged. Allah will
see him who has done an iota of good and him who has done an iota of bad. We must have faith in
Ba’th in the same sense in which Allah has mentioned in the Quran, that is, Allah will collect all the organs that are dissolved and revive them again and bring back life in them. The philosophers and the
Christians who deny the bodily Ba ‘th are Kafir, and those who believe in Ba ‘th but hold that Allah
will inspire soul into a body different from the body of this world are heretical innovators and corrupt.
Al-Qadar means making an appraisal. In the terminology of Shari ‘ah it means that Allah has the
knowledge of the quantity and temporality of everything from the beginning of the creation. He
created them by His Power and Will and according to His Knowledge, and He recorded them in the
Safe Tablet (Al-Lauh Al-Mahfuz – the Book of Decrees) before creating them. A Hadith says:
“He first created the pen and commanded it to write. The pen asked, ‘What should I write?’ Allah said,
‘Write out all that is destined to happen'”
Allah says in the Quran:
“No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees –(Al-Lauh
Al-Mahfuz), before We bring it into existence.” (Surah Al-Hadid, 57:22).