tonytony208:


Because the contents of the letters Paul wrote to those early churches are also useful to us today. We are facing the same challenges as those early churches and find the contents of the letters helpful in handling the challenges.

It doesn't matter who wrote the books, provided the content is pointing Christians to dedicate their lives to God more.

tonytony208:


Now, show me the gospel and Torah that the Quran ask Christians to follow.

If you claim the gospel is lost, are you saying your Quran is asking Christians to follow a lost document?

Is the Quran blind that it didn't know that the gospel was lost before asking Christians to follow it?

You guys are contradicting yourselves.

Question:
I have been suffering from a mental illness for several years. For a while, I have been praying regularly, reading Qur’an, remembering Allah (dhikr), giving charity and helping people a great deal, and I am much better, but I feel that the illness is still lurking. Is it obligatory for me to inform anyone who proposes marriage to me about that?

Praise be to Allah

We ask Allah to heal you and grant you well-being. It seems to us that this illness is not real. If we assume that it is real, then we would say: if this illness would not have any impact on married life or on raising children, then there is no need to inform a prospective marriage partner about it. But if it does have some impact, in the sense that it may result in some problems after marriage that would prevent you from developing bonds of love and creating a tranquil home, then you must tell him about that, because concealing it would be a kind of deceit. It is proven that deceit is forbidden in general terms from the hadeeth of Abu Hurayrah (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever deceives (people) does not belong to me.” Narrated by Muslim, 102.

You should not pay any attention to imaginary things with regard to your illness. Most such things are tricks of the Shaytaan, and are aimed at preventing you from getting married and keeping yourself chaste.

The basic guidelines with regard to informing a suitor about illness in the prospective wife are as follows:

1. if the sickness will have any impact on married life and will affect the wife’s ability to fulfil her duties towards her husband and children;

2. if it will be off-putting to the husband because of its appearance or smell;

3. if it is real and permanent, and is not something imagined or temporary that will disappear with the passage of time or after marriage.

The scholars of the Standing Committee for Issuing Fatwas were asked:

There is a young woman who is occasionally affected by periods of insanity, then it goes away again, and she goes back to normal for a period that may be long or short. Sometimes prospective suitors come to propose marriage to her, the family finds it difficult to arrange a marriage for her, because they do not know how to tell the prospective suitor about the situation and they are very hesitant, which leads to missing out on the opportunity to get married. Recently the family have decided that they would rather get her married to a person who has some kind of disability or other problem, so that it will be easier for him to accept her. Now there is a potential suitor who is infertile, and another who is the son of her paternal aunt, who has proposed to her and has stated that he is aware of her illness. But the problem is that the mother of this young man – i.e., the paternal aunt of the girl – has the same sickness, and when we asked the doctor what he thought about this marriage, he said that he did not recommend it, because the probability of having children who were affected by the same illness was great.

My question is: what is the Islamic ruling on such a marriage? If it turns out that it produces a child who is also ill, will we have the ones who are responsible for that, as we would have played a role in bringing about this marriage? Please note that the possibility of producing children who are also ill is great.

They replied:

You should not prevent the girl from getting married, and you should give her in marriage to this man who has come to propose to her, and leave the matter to Allah. You should ignore the doctor’s advice which is based on probability, because marriage serves a purpose for both parties and protects the girl from the risk of spinsterhood, on condition that she agrees to marry the man of whom her guardian approves for her.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal ash-Shaykh.

Fataawa al-Lajnah ad-Daa’imah, 18/194

They were also asked:

If a girl has a problem in the uterus or with her menstrual cycle that requires treatment which may delay any chance of bearing children, should the suitor be told about that?

They replied:

If this problem is something temporary, something that happens to women then disappears, then it is not necessary to tell the suitor about it. But if this problem is a serious disease or it is not a minor, temporary problem, and the proposal comes when she still has this problem and has not been healed of it, then in that case her guardian must inform the suitor of it. End quote.

Shaykh ‘Abd al-‘Azeez Aal-ash-Shaykh, Shaykh Saalih ibn Fawzaan al-Fawzaan,Shaykh Bakr Abu Zayd

Fataawa al-Lajnah ad-Daa’imah, 19/15

Shaykh Muhammad ibn Saalih al-‘Uthaymeen was asked:

There is a man who proposed marriage to a woman, but it is known that this woman has a physical defect, which is hidden and not obvious, and there is the hope that it may be cured, like leprosy and vitiligo. Should the suitor be told about that?

He replied:
If a man proposes marriage to a woman, and she has a hidden defect, and there are people who know about it, then if the suitor asks about her, it is obligatory to disclose it. This is quite clear. But if he does not ask, then he should be told about it because this comes under the heading of sincere advice, especially if it is something that there is no hope of it going away. But if there is hope of it going away, then this is easier. However there are things that may go away, but they go away slowly, such as leprosy for example – if it is true that it may go away, but up till now we know nothing to suggest that it may go away. So there is a difference between that which it is hoped will go away soon and that which it is hoped will go away later on. End quote.

Liqaa’aat al-Baab al-Maftooh, 5/ question no. 22.

https://islamqa.info/en/111980

Occurstaem:
@ Rashduct4luv, jazaakumullahu khayran.

Please help us post the Arabic text of all the duas.
Thank you so much in advance.

Hassan88:
Thank you, May Almighty Allah increase you in knowledge, Aameen.

Can you provide me with the Arabic text of the above dua, please?

Thank you very much, Sir.

tonytony208:


Good. And the Bible gave you a record of everything he preached, which is the gospel that the Quran ask Christians to follow.

Question
Because of the declining economic situation in the US these days, my father is facing problems at work, and we do not know for how much longer he will remain in his job. They have given him notification that he should resign… And he is the only breadwinner for our family. I would like to learn a supplication (du‘a’) that I can recite, so that Allah may grant us relief and we will have more income. I looked on the Internet, and I found a supplication, but I do not know if it is sound, because it asks the individual to recite it twelve thousand times in one sitting. I hope that you can help, may Allah reward you with good.

Answer
Praise be to Allah.

Firstly:
We ask Allah, may He be exalted, to make things easy for you, to help your father and to grant you halal, blessed provision.

There are several supplications for relief of distress, help to pay off debts and acquisition of wealth that are proven in the sahih Sunnah. They include the following:

-1-
Ahmad (3712) narrated that ‘Abdullah ibn Mas‘ud said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No person suffers any anxiety or grief, and says: ‘Allahumma inni ‘abduka wabnu ‘abdika wabnu amatika, naasiyati bi yadika, madin fiyya hukmuka, ‘adlun fiyya qada’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw ‘allamtahu ahadan min khalqika aw anzaltahu fi kitabika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj‘ala al-Qur’ana rabi‘a qalbi wa nura sadri wa jala’a huzni wa dhahaba hammi (O Allah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You by which You have named Yourself, or You have taught to any of Your creation, or You have revealed in Your Book, or You have preserved in the knowledge of the unseen with You, that You make the Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’ but Allah will take away his sorrow and grief, and give him in their stead joy.” It was said: O Messenger of Allah, should we not learn them (these words)? He said: “Yes indeed; whoever hears them should learn them.”
Classed as saheeh by al-Albaani in Sahih at-Targhib wa at-Tarhib (1822).

-2-
Muslim (2713) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to tell us, when any one of us wanted to lie down and sleep, to say: “Allahumma Rabb as-samawati wa Rabb al-ardi wa Rabb al-‘Arsh il-‘Azim, Rabbana wa Rabba kulli shay’, faliq al-habbi wa’n-nawa wa munzil al-Tawrati wa’l-Injili wa’l-Furqan, a‘udhu bika min sharri kulli dabbatin anta akhidhun bi nasiyatiha. Allahumma anta al-awwal fa laysa qablaka shay’, wa anta al-akhiru fa laysa ba’daka shay’. Wa anta az-zahiru fa laysa fawqaka shay’, wa anta al-batinu fa laysa dunaka shay’. Iqdi ‘anna ad-dayna wa aghnina min al-faqr (O Allah, Lord of the heavens and the earth, and Lord of the Mighty Throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Tawrat, the Injil and the Furqan, I seek refuge in You from the evil of all creatures that You seize by the forelock [i.e., have full control over them]. O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (az-Zahir) and there is nothing above You; You are the Hidden (al-Batin) and there is nothing beyond You. Settle our debt and spare us from poverty).”

-3-
It was narrated from ‘Ali (may Allah be pleased with him) that a mukaatib (a slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: Shall I not teach you some words which the Messenger of Allah (peace and blessings of Allah be upon him) taught me? And if you have debt like the mountain of Sir, Allah will pay it off for you. He said: “Say: Allahumma ikfini bi halalika ‘an haramika wa aghnini bi fadlika ‘amman siwaka (O Allah, suffice me with what You have permitted so that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’” Narrated by at-Tirmidhi (3563); classes as hasan by al-Albani in Sahih at-Tirmidhi.

-4-
At-Tabarani narrated in al-Mu‘jam as-Saghir that Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to Mu‘adh (may Allah be pleased with him): “Shall I not teach you a du’a’ which you may say even if you have debt like Mount Uhud, so that Allah might pay it off for you? Say, O Mu’adh: ‘Allahumma Malik al-mulk, tu’ti al-mulka man tasha’ wa tanzi‘ al-mulka mimman tasha’, wa tu‘izzu man tasha’ wa tudhillu man tasha’, bi yadika al-khayr, innaka ‘ala kulli shay’in qadir, Rahman al-dunya wa’l-akhirati wa rahimahuma, tu‘tihima man tasha’ wa tamna‘u minhuma man tasha’, irhamni rahmatan tughnini biha ‘an rahmati man siwaka (O Allah, Sovereign of all, You give dominion to whomsoever You will and You take dominion away from whomsoever You will, You exalt whomsoever You will and You bring low whomsoever You will. In Your hand is all goodness and You are able to do all things. Most Merciful and Most Compassionate in this world and in the Hereafter, You give them to whomsoever You will and withhold them from whomsoever You will. Bestow mercy upon Me in such a manner that I have no need of the mercy of anyone but You).’”
Classed as hasan by al-Albani in Sahih al-Targhib wa’l-Tarhib (1821).

-5-
One of the most beneficial means of attaining provision is praying a great deal for forgiveness.

Allah, may He be exalted, says (interpretation of the meaning):
{And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.

He will send [rain from] the sky upon you in [continuing] shower,

And give you increase in wealth and children and provide for you gardens and provide for you rivers} [Nuh 71:10-12].

Secondly:
As for stipulating a specific number of times to repeat any of these supplications, this is an innovation (bid‘ah) that has been introduced into the religion.

It says in Fatawa al-Lajnah ad-Da’imah: The basic principle with regard to adhkar and acts of worship is that they are tawqifi [meaning that they cannot be proven except on the basis of sound religious texts], and Allah is not to be worshipped except in the ways that He has prescribed. This also applies to deciding whether a particular act of worship may be done at any time or is limited to a certain time, how it is to be done and how many times it is to be done. With regard to whatever Allah has prescribed of adhkar, supplication and all other acts of worship that are not limited to a specific time, number, place or manner, it is not permissible for us to commit ourselves to a particular manner, time or number; rather we worship Allah by doing these acts of worship with no restrictions, as they were prescribed. Whatever is proven on the basis of reports which indicate on the basis of the Prophet’s words or deeds that they are limited to a particular time or number, or limited to a particular place or manner, we worship Allah by doing them in accordance with what is proven by the religious texts.

Shaykh ‘Abd al-‘Aziz ibn Baz, Shaykh ‘Abd ar-Razzaq ‘Afifi, Shaykh ‘Abdullah ibn Ghadyan, Shaykh ‘Abdullah ibn Qa ‘ud."(Majallat al-Buhuth al-Islamiyyah (21/53) and Fatawa Islamiyyah (4/178).

And Allah knows best.
https://islamqa.info/en/answers/174515/supplications-to-attain-provision-and-wealth-and-pay-off-debts

If a calamity befalls the Muslim in his health or his wealth, etc, what is the correct way of dealing with it according to Islam?

Firstly:
Calamities and disasters are a test, and they are a sign of Allaah’s love for a person, because they are like medicine: even though it is bitter, despite its bitterness you give it to the one whom you love – and for Allaah is the highest description. In the saheeh hadeeth it says: “The greatest reward comes with the greatest trial. When Allaah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.” Narrated by al-Tirmidhi (2396) and Ibn Maajah (4031); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

Calamities are good for the believer in the sense that reward is stored up for him the Hereafter thereby; how can it be otherwise when he is raised in status thereby and his bad deeds are expiated? The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He hastens the punishment for him in this world, and when Allaah wills ill for His slave, he withholds the punishment for his sins from him until he comes with all his sins on the Day of Resurrection.” Narrated by al-Tirmidhi (2396); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Al-Hasan al-Basri (may Allaah have mercy on him) said: “Do not resent the calamities that come and the disasters that occur, for perhaps in something that you dislike will be your salvation, and perhaps in something that you prefer will be your doom.”

Al-Fadl ibn Sahl said: “There is a blessing in calamity that the wise man should not ignore, for it erases sins, gives one the opportunity to attain the reward for patience, dispels negligence, reminds one of blessings at the time of health, calls one to repent and encourages one to give charity.

Through calamity the believer seeks reward, and there is no way to attain it but patience, and there is no way to be patient except with resolute faith and strong will.

Remember the words of the Messenger (peace and blessings of Allaah be upon him): “How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.” (Narrated by Muslim, 2999).

So if calamity befalls a Muslim, he must say Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allah we belong and unto Him is our return), and say the du’aa’s that have been narrated from the Prophet (peace and blessings of Allaah be upon him).

How wonderful are those moments in which a person turns to his Lord and knows that He alone is the One Who grants relief from distress. How great is the relief when it comes after hardship. Allaah says (interpretation of the meaning):
“but give glad tidings to As‑ Saabiroon (the patient).

156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’

157. They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”
[al-Baqarah 2:155-157]

Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.”

She said: When Abu Salamah died, I said: Who among the Muslims is better than Abu Salamah, the first household to migrate to join the Messenger of Allaah (peace and blessings of Allaah be upon him)? Then I said it, and Allaah compensated me with the Messenger of Allaah (peace and blessings of Allaah be upon him).

Secondly:
There are things which, if the one who is stricken with calamity thinks about them, that will make the calamity easier for him to bear.

In his valuable book Zaad al-Ma’aad (4/189-195), Ibn al-Qayyim has mentioned several things, including the following:

1 – If he looks at what has befallen him, he will find that what his Lord has left for him is similar to it or better than it, and if he is patient and accepts it, He has stored up for him something that is many times greater than what he has lost through this calamity, and if He willed He could have made the calamity even greater.

2 – The fire of calamity can be extinguished by thinking of those who have been hit even harder. Let him look to his right, does he see anything but calamity? Then let him look to his left, does he see anything but loss? If he were to look at the people around him, he would not see anything but people who are tested, either by missing out on something that they like, or by having happen to them that which they dislike. The pains of this world are like dreams or like a passing shadow. If you laugh a little you will weep a lot, and if you are happy for a day you will be miserable for a lifetime, and if you have what you want for a little while, you will be deprived for a long time. There is no day of happiness but it is followed by a day of pain. Ibn Mas’ood (may Allaah be pleased with him) said: For every moment of joy there is a moment of sorrow, and no house is filled with joy but it will be filled with sorrow. And Ibn Sireen said: There is never any laughter but there comes weeping after it.

3 – It should be noted that panicking will not make the calamity go away, and in fact it makes it worse.

4 – It should be noted that missing out on the reward for patience and surrender, which is mercy and guidance that Allaah has granted as the reward for patience and turning to Him (by saying Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allah we belong and unto Him is our return)), is worse than the calamity itself.

5 – It should be noted that panicking makes one’s enemy rejoice and makes one’s friend feel sad; it makes Allaah angry and makes the shaytaan happy; it destroys reward and weakens resolve. If he is patient, seeks reward, strives to please Allaah, to make his friend happy and to make his enemy sad, and seeks to relieve his brothers of their burdens and to console them before they console him, this is steadfastness and a sign of perfection – not slapping one's cheeks, rending one's garment, wishing for death and being discontent with the divine decree.

6 – It should be noted that what comes after being patient and seeking reward is pleasure and joy that is many times greater than what he could have got from keeping what he lost. Sufficient for him is the “house of praise” that will be built for him in Paradise as a reward for his praising his Lord and turning to Him (by saying Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allah we belong and unto Him is our return)). So let him decide which of the two calamities is greater: a calamity in this world, or the calamity of missing out on the house of praise in eternal Paradise. In al-Tirmidhi it is narrated in a marfoo’ report: “On the Day of Resurrection people will wish that their skins had been cut with scissors in this world, when they see the reward of those who were struck with calamity.” One of the salaf said: Were it not for the calamities of this world, we would come empty-handed on the Day of Resurrection.

7 – It should be noted that the One Who is testing him is the Most Wise and the Most Merciful, and that He – may He be glorified – did not send this calamity in order to destroy him or cause him pain or finish him off, rather He is checking on him, testing his patience, acceptance and faith; it is so that He may hear his du’aa’ and supplication, so that He may see him standing before Him, seeking protection, filled with humility and complaining to Him.

8 – It should be noted that were it not for the trials and tribulations of this world, a person could develop arrogance, self-admiration, a pharaonic attitude and hardheartedness which would lead to his doom in this world and in the Hereafter. It is a sign of the mercy of the Most Merciful that He checks on him from time to time with the remedy of calamity so as to protect him from these diseases, to keep his submission and servitude sound, and to eliminate all bad elements that may lead to his doom. Glory be to the One Who shows mercy by means of testing, and tests by means of blessing, as it is said:

Allaah may bless us with calamities even if that is hard, and Allaah may test some people with blessings.

9 – It should be noted that the bitterness of this world is the essence of sweetness in the Hereafter, as Allaah will turn the former into the latter. Similarly the sweetness of this world is the essence of bitterness in the Hereafter. It is better to move from temporary bitterness to eternal sweetness than the other way round. If this is still not clear to you, then think of what the Prophet (peace and blessings of Allaah be upon him) said: “Paradise is surrounded with difficulties, and Hell is surrounded with desires.” End quote.

Thirdly:
In many cases, if a person responds well to calamity, they understand that it is a blessing and a gift, not a test.

Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said: A calamity that makes you turn to Allaah is better for you than a blessing which makes you forget the remembrance of Allaah.”

Sufyaan said: What a person dislikes may be better for him than what he likes, because what he dislikes causes him to call upon Allaah, whereas what he likes may make him heedless.

Ibn Taymiyah (may Allaah have mercy on him) regarded his imprisonment as a blessing that had been caused by his enemies.

Ibn al-Qayyim said: One day he – meaning Ibn Taymiyah – said to me: What can my enemies do to me? My garden is in my heart; wherever I go it is with me and never leaves me. My detainment is seclusion (an opportunity for worship), my being killed is martyrdom, and being expelled from my city is a journey.

He used to say of his detainment in the citadel: If I were to spend the fill of this citadel in gold, that would not be sufficient to express my gratitude for this blessing. Or he said: That would not be sufficient to reward them for what they have brought to me of goodness.
When he was imprisoned, he used to say when prostrating: “O Allaah, help me to remember You, give thanks to You and to worship You well. Ma sha Allaah. He said to me (Ibn al-Qayyim) one day: The one who is really detained is the one who keeps his heart away from his Lord, and the real prisoner is the one is captive to his whims and desires. When he entered the citadel and was within its walls, he looked at it and said: “So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment” [al-Hadeed 57:13]. Allaah knows that I have never seen anyone who was more content with his life than him, despite all the hardship that he experienced, and the lack of luxury and comfort, in fact the opposite of that, and despite the imprisonment, threats and exhaustion that he faced; despite all of that, he was the happiest of people with his life, the most content, the most courageous, the most satisfied. You could see the signs of joy and happiness in his face. When we felt afraid and were expecting calamity, and we had nowhere to turn, we would go to him and as soon as we saw him and heard his voice, all those fears disappeared and were replaced with contentment, courage, certainty and tranquillity. Glory be to the One who showed some of His slaves His Paradise before they met Him, and opened its gates to them when they were still in this world of deeds and actions, so some of its breezes and fragrance came to them, which made them devote their energy to seeking it and competing in attaining it. End quote.
Al-Waabil al-Sayyib (p. 110).

https://islamqa.info/en/answers/71236/the-believers-attitude-towards-calamities

tonytony208:


You tell me what the gospel written in your Quran mean?

Very deceptive elements.

tonytony208:


Oga, show me the content of your own version of the Gospel your Quran claimed was given to Jesus.

lapazi:


If you truely know the meaning of Kafr, you will not address point 3 as Kafr, what is your islamic justification of this from Qurán or sunnah?
secondly no.4 is highly debatable.

Do your research and come back to update this, dont mislead pple!

tonytony208:


The same Quran approves the Gospel, in which Jesus said he is the way to the Father.

Is the Quan a book of confusion?

tonytony208:


Quran 5:46
"Then in the footsteps of the prophets, We sent Jesus, son of Mary, confirming the Torah revealed before him. And We gave him the Gospel containing guidance and light and confirming what was revealed in the Torah—a guide and a lesson to the God-fearing."

You clearly don't know your own Quran. I guess you are one of those stupid Muslims that only listen to deceptive Islamic scholars and refuse to read the Quran.

Princessdainty:
by your people burning her alive?

juman:


Ifa is not religion but scientific knowledge.
Go and read about it.

Alamkir:


OK, I understand ur view and respect it, but experience has thought me otherwise, how i interpret those verses above is obviously different from yours

Alamkir:


The issue of predestiny is obviously bigger than we can comprehend. There is alot Allah didn't show us so it doesn't cause more confusion. I dnt want to go further so it doesn't seem like am blaspheming but destiny does change with prayers as well, that's why we are encouraged to call on Allah for our needs right? What Allah does not will doesn't happen but that doesn't mean Allah will every little thing that happen that would mean Allah control all our actions and if he does, wouldn't that mean that no one will goto jahanam since it would mean that Allah is d one that make us do evil

Belief in destiny and fate is one of the basic beliefs of Islam. It means that Allaah is the Knower of all things and the Creator of all things; nothing exists outside of His will and decree. He wrote down all things with Him in al-Lawh al-Mahfooz (the Preserved Tablet), and this was fifty thousand years before He created the universe. Everything in the universe, every creature and the things it does, is the creation of Allaah. Whatever He wills happens, and whatever He does not will does not happen. If something happens to a person, it could not have missed him, and if something does not happen to him, it could not have happened to him. A person is not forced to obey or disobey Allaah – he has free will as befits his state, but it is subject to the will of the Creator. And Allaah knows best..

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds:
“People act in a real sense, and Allah is the Creator of their actions. A person may be a believer or a kafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allah is the Creator of their control and will, as Allah says (interpretation of the meaning):
“To whomsoever among you who wills to walk straight. And you cannot will unless (it be) that Allah wills, the Lord of the ‘Alamin (mankind, jinn and all that exists)” [al-Takwir 81:28-29]” (al-Wasitiyyah ma’a Sharh Harras, p. 65)

tonytony208:


The same Quran approves the Gospel, in which Jesus said he is the way to the Father.

Is the Quan a book of confusion?

Hadith 1
It was narrated in a saheeh (authentic) report that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” [Muslim].

Hadith 2
And it was narrated by the authors of al-Sunan and by al-Hakim, who classed it as saheeh, that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad.”

But not everyone who goes to a fortuneteller or a soothsayer is a mushrik in the sense of major shirk that puts one beyond the pale of Islam. Rather going to a fortuneteller or soothsayer falls into different categories. It may be major shirk, or it may be a sin, or it may be permissible.

Shaykh Ibn ‘Uthaymeen said:
Those who go to fortunetellers fall into three categories:
1 – The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”

2 – When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):

“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”
[al-Naml 27:65].

Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”

3 – When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.

Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184

Based on this, whoever goes to a fortuneteller or soothsayer and believes what he says and believes that he has knowledge of the unseen has committed major kufr which puts him beyond the pale of Islam. But if he does not believe what he says then he has not committed kufr.
Originally posted @https://www.nairaland.com/4336526/fortune-telling-islam-how-repent

Witchcraft or magic is knowledge that comes from the shayateen and is something that they do. Allaah says (interpretation of the meaning):

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan. Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic [al-Baqarah 2:102]

“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” [al-Baqarah 2:102]

“and the magician will never be successful, to whatever amount (of skill) he may attain” [Ta-Ha 20:69]

The Prophet (peace and blessings of Allaah be upon him) said: “Avoid the seven sins which doom a person to Hell.” They asked, “What are they?” He said, “Associating anything in worship with Allaah (shirk); witchcraft;…”

And the Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who practices witchcraft or has it done for him.”

On this basis, it is not permissible to use witchcraft for any purpose whatsoever. Witchcraft or magic is falsehood, and all kinds of falsehood are kufr and evildoing. Sin cannot be a means of achieving something good. Beneficial things have to be sought through the prescribed means which involve no sin and whose consequences are safe. Allaah has given His slaves sufficient means in the things that He has permitted them, so they have no need for the things that He has forbidden. To Him be praise and thanks for His blessings.
https://islamqa.info/en/answers/10173/is-it-permissible-to-use-witchcraft-to-achieve-a-good-purpose

juman:


Ifa knowledge is like internet.

1 – Shirk or associating others in worship with Allaah.

Allaah says (interpretation of the meaning):
“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”
[al-Nisa’ 4:116]

“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode”
[al-Maa’idah 5:72]

That includes praying to the dead, seeking their help, making vows and offering sacrifices to them or to the jinn or to the grave.

2 – Whoever sets up intermediaries between himself and Allaah, asks them to intercede, and puts his trust in them, is a kaafir (disbeliever) according to scholarly consensus.

The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And they worship besides Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’ Say: ‘Do you inform Allah of that which He knows not in the heavens and on the earth?’ Glorified and Exalted be He above all that which they associate as partners with Him!”
[Yoonus 10:18].

Whoever does that is akin to those who worship idols. It doesn't matter whether the intermediary is Muhammad (salallahu alayhi wasalam), Jesus (Alayhi wasalam), Ali & his sons (Rodiyallahu anhumma), Ahmad Tijani, Ibrahim Niyas, etc.

3 – Whoever does not regard the Mushrikeen (Christians, Jews and other Non-Muslims) as kaafirs, or doubts that they are kaafirs, or regards their way as correct, is a kaafir.

4 – Whoever believes that anything other than the teaching of the Prophet (peace and blessings of Allaah be upon him) is more complete than his teachings, or that the rulings of anyone else are better than his rulings – such as those who prefer the rule of false laws to his rulings – is a kaafir.

5 – Whoever hates any part of that which the Prophet (peace and blessings of Allaah be upon him) brought, even if he acts in accordance with it, is a kaafir, because Allaah says (interpretation of the meaning):

“That is because they hate that which Allaah has sent down (this Qur’aan and Islamic laws); so He has made their deeds fruitless”
[Muhammad 47:9]

6 – Whoever makes fun of anything in the religion of the Prophet (peace and blessings of Allaah be upon him), or makes fun of any texts that refer to rewards or punishments, is a kaafir. The evidence for that is the verse (interpretation of the meaning):

“Say: Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?
Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]

7 – Sihr (witchcraft) – including spells to turn one person against another or to make someone love another. Whoever does this or approves of it is a kaafir. The evidence for that is the verse (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)’”
[al-Baqarah 2:102]

8 – Supporting the mushrikeen and helping them against the Muslims. [/b]The evidence for that is the verse in which Allaah says (interpretation of the meaning):

“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”
[al-Maa'idah 5:51]

[b]9 – Whoever believes that some people are allowed to operate outside the law of Muhammad (peace and blessings of Allaah be upon him) just as al-Khidr operated outside the law of Moosa (peace be upon him) is a kaafir, because Allaah says (interpretation of the meaning):

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”
[Aal ‘Imraan 3:85]

10 – Turning away from the religion of Allaah, not learning it and not acting in accordance with it. The evidence for that is the verse (interpretation of the meaning):

“And who does more wrong than he who is reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimoon (criminals, disbelievers, polytheists, sinners)”
[al-Sajdah 32:22]

11. Inventing a lie against Allah (especially forbidding what He permits or permitting what He forbids).

And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.
[an-Nahl 16:116]

Say: "Verily, those who invent lie against Allah will never be successful"
A brief enjoyment in this world! - and then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve [in Allah, belie His Messengers, deny and challenge His Ayat (proofs, signs, verses, etc.)].
[Yunus 10:69-70]

It does not matter whether a person is joking, serious or afraid, unless he is forced to do any of these.

We ask Allaah to help us all to do that which pleases Him, and to guide us and all the Muslims to His Straight Path, for He is All Hearing, Ever-Responsive. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Alamkir:


He knows about one's intention to commit suicide but did he create u and predestined u to kill Urself. Its ur choice that's why suicide is a sin

juman:
Those spiritualist can see death coming.

I wanted to travel one day, I was with one alfa, he said somebody would die the day I planned to travel.
I asked him if the person would be me, he said no. Alfa did not know who would be.
A close friend died that day. He complained of hbp issue before.
I was told latter that I could have prevented the incident by asking the alfa what can be done to prevent it.

But in some issues alfa may say nothing can be done.

barbstee:
Jazakumullahu khayr


I would have loved to ask a question though

Princessdainty:
Was Deborah destined to die ?

Alamkir:
just for the fact that Allah knows when and how we are going to die doesn't mean he predestined it that way, this contradict the free will giving to us by Allah. Some death like suicide, accident are man made, due to innovation of man, eg car, plane, war. that's why spirit of people who die sudden death Rome the earth till their actual time is up

inoki247:
Death is a Necessity if u escape today one day is coming you won't escape...

kingthreat:
What if someone chooses to make his time now and set himself on fire?

Answer
Praise be to Allah.

Allah, may He be exalted, created all people and decreed for them the specific time at which their lives would come to an end. Allah, may He be exalted, has informed the angel who comes to the foetus in his mother’s womb with the decree of how long his life will last. Then when the time for their lives to end comes – whether they die naturally or as a result of illness or they are killed or die in an accident – it cannot be brought forward or put back from the ordained time.
By means of this divine decree which does not change, people’s attachment to anything other than Allah in hopes of increasing or decreasing that lifespan is cut off. The one who takes good care of his health is not the one who causes his lifespan to be lengthy; rather Allah, may He be exalted, has decreed that for him. The one who kills a person has not taken anything away from the lifespan of the one who was slain; rather Allah, may He be exalted, decreed that from eternity, and the killer will be brought to account for his transgression of the limits set by sharee‘ah if he killed unlawfully.

The Mu‘tazilah – who are one of the misguided groups – said that if a person was not killed and did not die of sickness, he would live a longer life! This is false and there is no evidence for it in the Qur’an or Sunnah, and it is not the opinion of any of Ahl as-Sunnah; rather Allah has decreed the lifespan for each one of His creation and He has decreed the means by which their lives will end. There is only one lifespan (for each individual); it is known to Allah, may He be exalted, and He has informed His angels of it whom He commanded to write the lifespan of each individual when he is in his mother’s womb.

Shaykh Ibn Abi’l-‘Izz al-Hanafi (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, has decreed the lifespan of all creatures so that when the appointed time comes, it will not be delayed or brought forward at all. Allah, may He be exalted, says (interpretation of the meaning):
“when their term is reached, neither can they delay it nor can they advance it an hour (or a moment)”
[al-A‘raaf 7:34; an-Nahl 16:61]

“And no person can ever die except by Allah’s Leave and at an appointed term”
[Aal ‘Imraan 3:145].

In Saheeh Muslim it is narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: Umm Habeebah, the wife of the Prophet (blessings and peace of Allah be upon him and may Allah be pleased with her) said: O Allah, allow me to enjoy the company of my husband the Messenger of Allah, my father Abu Sufyaan and my brother Mu‘aawiyah. The Prophet (blessings and peace of Allah be upon him) said: “You have asked Allah concerning lifespans that are already set, days the number of which is already predetermined, and provisions that are already ordained. Nothing will ever be brought forward before its time and nothing will ever be delayed from its time. If you had asked Allah to grant you refuge from punishment in the Fire and punishment in the grave, that would have been better.”

The one who is killed has died at his appointed time. Allah, may He be exalted, knew and decreed and ordained that one person would die because of sickness, another would die because of being killed, another would die as a result of the collapse of a wall or building, another would die by burning or by drowning, or other causes. Allah, may He be glorified, created life and death and He created the causes of life and death.

But according to the Mu‘tazilah, the one who is killed had his lifespan cut short, and if he had not been killed he would have lived until his appointed time! So he had two lifespans. But this is a false notion, because it is not befitting to suggest that Allah, may He be exalted, ordained for him a time knowing that he would not live until that time, or that He ordained two times for him, like one who is ignorant and does not know what will happen.

The reason why it is obligatory to carry out retaliatory punishment (qisaas) and hold the killer accountable is because he has committed a forbidden action and done something haraam that is the means of ending a life.

Therefore we may understand the words of the Prophet (blessings and peace of Allah be upon him), “Upholding ties of kinship increases the length of one’s lifespan,” as meaning that it is a means of living a long life, and that Allah has decreed that this person would uphold ties of kinship, and because of that he would live for this length of time; were it not for that reason he would not live for that length of time, but He decreed and ordained this cause and effect. By the same token, He decreed that another person would sever ties of kinship and would live until such-and-such a time, as we said with regard to killing or otherwise.
End quote from Sharh al-‘Aqeedah at-Tahhaawiyyah, p. 100, 101

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, commenting on the verse “and then has decreed a stated term (for you to die). And there is with Him another determined term (for you to be resurrected)” [al-An‘aam 6:2]: With regard to the time when it is ordained that an individual should die, this is known to the angels who write down the individual’s provision, lifespan, deeds and whether he is doomed to Hell or destined for Paradise, as it says in as-Saheehayn, where it is narrated that Ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) – who is the most truthful one – told us: “The creation of any one of you is put together in his mother’s womb for forty days as a nutfah (sperm drop); then he becomes a ‘alaqah (a piece of thick coagulated blood) for a similar period; then he becomes like a chewed piece of flesh (mudghah) for a similar period., then the angel is sent to him and is instructed to write down four things. It is said: Write down his provision, his lifespan, his deeds and whether he is doomed (to Hell) or blessed (destined for Paradise). Then the soul is breathed into him.” This lifespan is the appointed time of death which Allah may make known to whomever He wills among His slaves. With regard to the other “determined term”, i.e., the resurrection, no one knows it except Him.
End quote from Majmoo‘ al-Fataawa, 14/489

He (may Allah have mercy on him) was also asked about the one who is killed: Did he die at his appointed time or did the killer cut his life short?

He replied:
The one who is killed is like anyone else among the dead; no one dies before his appointed time and the appointed time is not delayed for anyone. Rather all animals and trees have their appointed lifespan and appointed time of death which cannot be brought forward or put back. The appointed time of a thing is the end of its life; its life is the period of time for which it will remain and its appointed time is the end of its life. It is proven in Saheeh Muslim and elsewhere that the Prophet (blessings and peace of Allah be upon him) said: “Allah decided the decrees of creation fifty thousand years before He created the heavens and the earth. And His Throne was above the water.” And it is proven in Saheeh al-Bukhaari that the Prophet (blessings and peace of Allah be upon him) said: “There was Allah and there was nothing before Him, and His Throne was above the water. He wrote all things in the Book and He created the heavens and the Earth.” According to another version: “… Then He created the heavens and the Earth.” And Allah, may He be exalted, says (interpretation of the meaning): “when their term is reached, neither can they delay it nor can they advance it an hour (or a moment)” [al-A‘raaf 7:34]. Allah knew what would be before it came into existence, and He decreed that. He knows that a person will die of a stomach disease or of pleurisy, or will die as a result of a wall or building collapsing, or by drowning or other causes, and that another person will die as a result of being killed, either by poison or by the sword or by stoning or by other means. The fact that Allah knows that and has decreed it, indeed the fact that He willed all things and created all things, does not prevent praising (someone for doing good deeds) or blaming (someone for doing bad deeds), rewarding or punishing. Rather if the one who killed a person did so as commanded by Allah and His Messenger – as in the case of the mujaahid who strives in jihad for the sake of Allah – Allah will reward him for that. But if he kills a person whom Allah and His Messenger forbade him to kill – as in the case of bandits and aggressors – Allah will punish him for that. And if he kills a person in a manner that is permissible – as in the case of qisaas or retaliatory punishment – he will neither be rewarded nor punished, unless he had a good or bad intention in either case.

There are two types of appointed times (of death); that which is absolute and is known to Allah, and that which is conditional. Thus we may understand what is meant by the words of the Prophet (blessings and peace of Allah be upon him) – “Whoever would like his provision to be expanded and his lifespan increased, let him uphold ties of kinship.” Allah commanded the angel to write down a lifespan for him and said: “If he upholds ties of kinship, then increase it by such-and-such,” but the angel does not know whether it will be increased or not. However, Allah knows what the outcome will be, and when that appointed time comes it will neither be brought forward not put back.

If the slain person had not been killed, some of the Qadaris (those who deny the divine decree) said that he would have lived! And some of those who deny cause and effect said that he would still have died. But both of them are wrong, for Allah knew that he would die by being killed. If (hypothetically speaking) He decreed something other than what He knew would happen, this would be a decree for something that would not happen; if it were to happen, how could it happen? This is something that some people may or may not know. If we assume that Allah knew that he was not going to be killed (at that particular time), in that case either He decreed that he is still going to die at that particular time, or He decreed that he would live until some other time. To be certain of one of these two scenarios, which then does not happen, is ignorance. This is like one who says, “If he does not eat what is decreed for him of provision, either he will die or be given some other provision”; and it is like one who says, “If this man did not impregnate this woman, would she be barren or would some other man impregnate her?” or, “If he did not cultivate this land, would someone else cultivate it or would it remain barren, with nothing planted in it?” or “If the one who learned the Qur’an from this man did not learn it from him, would he have learned from someone else or not learned at all?” And there are many similar examples.
End quote from Majmoo‘ al-Fataawa, 8/516-518

And Allah knows best.
https://islamqa.info/en/answers/153438/ordaining-the-end-of-life-according-to-ahl-as-sunnah-and-the-mutazilah