Remembering Allah before sinning?

Asssalamu alaikum
I would like to know whether if one person is being tempted to do sin and before he is going to do a sin he remembers Allah even if he isn’t punctual in Salah, what does this mean? Please tell me.

Question Summary

What does it mean for someone to remember Allah Most High before doing a sin?

Answer

In the Name of Allah, the Most Merciful and Compassionate

It is very possible that a thought or a remembrance of Allah Most High comes upon one who is about to do a sin. This type of thought is a blessing from Allah Most High.

If the thought is strong, compelling, and continuous it is a sign that this is directly given by Allah Most High to avert one from the sin.

If the thought is not continuous, rather comes and goes, it may be from the Angels. These thoughts are similar to what happens when Shaytan or one’s own lower self calls one toward a sin. However, these thoughts are calling one toward good, thus one should respond to them.

[Ghazali, Minhaj al-‘Abidin]

A Good Sign

Such thoughts are a sign of a wakeful heart and one is rewarded for obeying such good thoughts. One should strive to draw even closer to Allah Most High by obeying His commandments and fulfilling the obligatory acts.

Allah Most High says, “…My slave does not draw nearer to Me with anything more beloved to Me than that which I have made obligatory upon him. My slave then continues to draw nearer to Me with voluntary acts until I love them…” [Bukhari]

Answer the call of Allah Most High by establishing your prayers at their appropriate times and you will witness the effects of such nearness

I hope this helps.
Allah knows best

Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences.

Is There Any Sound Tradition of Prophet Using a Mirror?

Answered by Shaykh Abdurragmaan Khan

Question: Is there any Sahih hadith of prophet using a mirror? Asking because some say photography is haram but it’s not unlike looking at the mirror.

Answer: Assalamu alaykum

Shukran for your question.

The famous narrations regarding the dua made by the Messenger sallaLlahu alayhi wasallam when looking into a mirror are considered weak by many of the scholars. However, this does not negate the fact that RasuluLlah sallaLlahu alayhi wasallam may have looked into or used a mirror.

Similarly, the scholars who prohibited photography did so because of narrations prohibiting taswir. One of the meanings of taswir is the depiction of those creatures of Allah who have souls. There is a lengthy debate about this, which has been discussed in great detail elsewhere.

Nonetheless, whichever position one decides to follow, one is required to respect the views of the scholars.

And Allah knows

[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

Satan And Mary

Answer by Shaykh Jamir Meah

Question: Assalamu Alaikum, I read this hadith: “Satan touched every son of Adam the day his mother beareth him, save only Mary and her son.” What is its proper meaning in relation to the life of the Prophet (may Allah’s peace and blessings be upon him) and his Exalted Spiritual Station?

Answer: Wa’alaykum assalam. I pray you’re well insha’Allah.

The hadith, ‘When any human being is born. Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead’ is a sound hadith found in al Bukhari.

However, to conclude from this hadith that one prophet is better than the other, namely Sayyidina Isa (peace be upon him) is superior to Sayiddina Muhammad (peace and blessings be upon him) because of this, is incorrect thinking.

Incorrect conclusions

To understand why the above assumption is incorrect, please consider the following:

1. We affirm that Allah Most High gives to whom He pleases whatever He pleases.

2. Allah Most High tells us in the Qur’an, ‘The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” [2.285].

3. Using the logic that if God gives x something and he doesn’t give the same thing to y, x must be better than y, or to put it in another way, if God singles out x for special treatment in a matter, x must be superior to y because y does not receive the same special treatment in the same situation, is incorrect. This would mean the following:

a) That any prophet given something unique is better than others, such as Sayyidna Sulaiman (peace be upon him) is better than all other prophets because God granted him a kingdom and power over creation not given to anyone after him, Sayyidna Yusuf because of his manifest beauty, Sayyidna Adam (peace be upon him) is better than Sayyidna Isa (and all other prophets) because not only did Satan not touch him, but he was created directly by Allah, and even the four that spoke in the cradle, including Jesus because they spoke as babies, etc.

b) That Sayyidina Musa (peace and blessings be upon him) is better than all prophets because of the words of the Prophet (peace and blessings be upon him), ‘Do not say I am better than Moses for mankind will faint on the Day of Judgment and I will be the first to recover, and Moses at that time will be holding the side of the Throne. I do not know if he would faint and recover before me, or if Allah will make an exception for him.’ [Muslim]

4. It is an integral part of our faith that we believe that all the Prophets were infallible and divinely protected (ma’sum). If a person is infallible and it is impossible that they sin, then this means that satan has no power of them. As such, it makes no difference whether satan touches them at birth or not! There must then be another reason for Sayyidna Isa being excluded from the norm.

5. It is documented in various instances that each person has an accompanying devil, and that the devil accompanying the Prophet Muhammad (peace and blessings be upon him) not only had no control over him, but became Muslim!

Why Satan was unable to touch Maryam and her son

Imam al Qurtabi tells us that the touch of satan at birth is the beginning of his trying to control the person, but Allah protected Sidtina Maryam and her son through the blessings of Maryam’s mother’s du’a, ‘Verily, I seek refuge for her and her offspring from the cursed Satan’ [3:36], and Maryam had no progeny other than Isa (so the result of her supplication could only descend upon him). [Fathul Bari]

From the few simple examples above, it is clear that it is erroneous to conclude that because of an event, namely, Sayyidina ‘Isa not being touched by satan at birth, then it must mean that he is more exalted than the Prophet Muhammad (peace and blessing be upon him). Rather, Sayyidna ‘Isa was given a special exception in this situation through a) the Wisdom and Will of Allah who gives to whomever He pleases, and b) as an acceptance of his pure mother’s du’a for her offspring which God chose to answer in this way. Thus it was an honour for mother and son, not a sign of their superiority over others.

The Prophet Muhammad (peace and blessing be upon him)

The Prophet (peace and blessings be upon him) is the leader of all the Prophets and the leader of all mankind. ‘I will be the leader of the sons of Adam on the Day of Resurrection and the first for whom the grave will be opened and the first to intercede and the first whose intercession will be accepted.’ [Muslim]

His chest was open, his black spot (found in all hearts) was removed, and his heart was cleansed with Zamzam water on numerous times, not because he was blotted somehow by the devil. The removal of the spot was the removal of a matter found in everyone, as well as a means to make us know what is what is inside our hearts so we may be aware of the danger of letting it grow and spread.

As for the purifying of his blessed heart, this was never because of its need to be purified, but rather, it was in preparation for the tremendous gifts, bestowals, favours, strength, knowledge, wisdom, love and compassion that Allah Most High wished to pour into him, and to prepare him for the greatest experience ever bestowed upon anyone, the ascent to the heavens and the beatific vision of his Lord, an experience not given to any prophet before.

Warmest salams,

[Shaykh] Jamir Meah

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Jamir Meah grew up in Hampstead, London. He travelled to Tarim, Yemen, where he spent nine years privately studying a range of Islamic sciences under the foremost scholars and muftis from the Ribat Tarim, specializating in Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies under many of Amman’s most prominent scholars, in a range of Islamic sciences, including Islamic theology, logic, legal principles and precepts, hadith studies, grammar and rhetoric, seerah, Quranic studies and tafsir. He is also an experienced homeopath

Are Diseases Contagious?

Ustadh Tabraze Azam is asked how one reconciles hadith and science on contagion.

I have a teacher who is an alim from the Deobandi school of thought. My understanding of disease was that Allah created germs and that many germs are the reason for the spread of disease as they can be passed on when in proximity of a sick person, by the will of Allah.

But my teacher said that this is incorrect and that the hadith “There is no contagion [of disease]” means that illness or sickness is only inherently from Allah, and that germs or genetics have zero part in it. Likewise he was of the opinion that it is not Islamic to take baseless precautions against disease, as the Prophet, peace and blessings be upon him, ate with a leper out of the same bowl, and that no explicit Islamic commandment exists to warn the believers of something harmful about diseases being passed on. (The ahadith about dipping the fly, visiting the sick, and eating fallen food off the floor – which I believe and follow, but don’t see it in-conflict with my current understanding of Allah controlling who gets sick or not – lending strength to his argument).

The only exception he said would be against leprosy, citing the hadith “flee from the leper,” but even that according to him, quoting Ibn Hajar, was so that someone with weak faith would not lose faith if he were to get infected.

He has not studied biology so I’m not able to explain how genes are inherited. Hence I cannot adequately frame my question with regards to diseases being passed down through genes, but he applies the hadith “there is no contagion [of disease]” to these as well and says the doctor saying “because it runs in your family” is something they have to say, and not necessarily the truth of the matter).

I believe that the Qur’an and Sunna cannot be in conflict with science, so I hope you will be able to explain this to me fully. Is there another school of thought on the matter? How do we explain this hadith in light of the scientific evidence of inherited diseases and infectious diseases?

Jazak Allah khayr.

The sunna of Allah in the world is that matters are normatively correlated to their respective causes. Accordingly, the basis would be that accepting the causation of contagious illnesses or genetic disorders is not at all in conflict with our tenets of faith (‘aqida).

Realities: Tawhid and Moral Responsibility

The believer is always looking at the world with two eyes: the eye of divine oneness (tawhid), and the eye of moral responsibility (taklif). The result of the former is the recognition that Allah alone is the sole doer, and none besides; at every moment, He is the only Creator and Sustainer. As for the latter eye, it is the appreciation of the “causal” relationships between things of this world, and responding to them in an appropriate manner.

The tradition (hadith) in question is reported on the authority of our Master Abu Huraira (may Allah be well-pleased with him) in which he said the Messenger of Allah (Allah bless him and give him peace) said, “There is no contagion [of disease]. There is no bad omen. There is no reincarnation as a bird. There is no worm in the stomach.” (Bukhari

Imam Turibishti explained the interpretation of this tradition by speaking about the hadith corpus as an organic whole. He noted that the Lawgiver does not intend to negate realities understood medicinally, in this case, but to negate the independent nature of such realities. What this does is that it allows us to affirm the divine creative act for every single thing. Hence, it is true to say that germs and other microscopic organisms don’t intrinsically, nor necessarily, make another person sick.

Taking the Means 

Yet, at the same time, other traditions explain to us how to take the means to avoid difficulties from matters which have a correlation and relationship to harm. For instance, the Prophet (Allah bless him and give him peace) instructed to avoid the leper, and when a leper sought to pledge allegiance to him physically, he had him return his hand to himself.

Having said that, there were other scholars who held fast to what is explicitly stated in this and other traditions. Given what we now know about the nature of the world, germs and the like, it would seem that a such a position is, practically, somewhat untenable to hold.

The upshot, then, is to appreciate the reality of Allah’s creating, the total dependence of creation upon their Creator, and the fact that there is a sunna in the cosmos whereby one thing leads to the other, by Allah’s creating the former, the latter and the relationship between them. (Qari, Mirqat al-Mafatih Sharh al-Mishkat al-Masabih)

Please also see Concepts of Health and Disease within an Islamic Framework, by Shaykh Jamir Meah and Does Modern Science Confirm the Hadith that Says There is an Antidote in the Wing of a Fly?

And Allah Most High knows best

Wassalam,

Tabraze Azam

Uncreated Beings Besides Allah?

Ustadh Farid Dingle is questioned about the possibility of their being other creators besides Allah.

Are there other uncreated beings alongside Allah? Seeing as how the definition of god is the one who created the universe and creation, is it possible for there to be uncreated beings that Allah did not create? A being that created their own universe and creation. That is not regarded as god by us but regarded as god by their own creation that they have created.

I am asking this question because I have a thought going through my head that before the existence of any creation Allah had a quarrel with other uncreated things over who is more powerful. And that is why Allah has created the mankind and jinn to worship him; to prove to the other uncreated things that He is the most powerful.

I also go through thoughts that other uncreated beings alongside Allah do exist, but they all live in peace and that they all have created their own things and only the things they created regard them to be gods but not the things that the other uncreated things have created.

I know this sounds like it is against the teachings of Islam and I have tried to find anything that goes against this but I can neither find any convincing evidence against this claim or for it. The Qur’an mentions the impossibility of multiple gods in Sura al-Anbiya 21:22. But that only had to do with multiple gods creating the same thing.

My question is to do with multiple uncreated beings that create their own creation who are not regarded as god by the creation of other uncreated beings, but regarded as god by their own creation.

Please I would like for you to clear this up for me and give me an answer as soon as possible, because I am extremely confused and I need to desperately know what is the answer against this claim.

I also have other thoughts that Allah has sexual organs. I go through this thought because Allah mentions he has hands and a shin. I need to know what is the response to all of the above queries I have.

Dear questioner, I would strongly advise you to listen to this series of podcasts: Why Islam Is True.

Regarding your question, it is logically impossible that there be multiple creators because that necessitate a level of dependency in being or actions.

Were there other beings with the power to create and destroy, nothing would stop them from destroying each other, and then they wouldn’t have necessary existence. Similarly, if there were there beings with the power to create and destroy, the execution of such powers would be contingent upon the agreement of other such beings, and this would also be a dependency.

In short, the being that keeps everything in existence and keeps things the specific way everything is exists without any dependency whatsoever, and this dictates that it (He) be one.

As for His not having body parts, this also returns to His freedom of need: parts take up a certain among of space and this would entail that He needs space to exist. Verses that mention His hand or face are metaphorical. For more detail, please see Literalism and the Attributes of Allah.

Theologically, whenever anyone returns the whole of existence to one being, that being must be completely self-explainable: that it is and what is does cannot return to some other external determiner.

This is why the Big Bang cannot be the reason for the universe, Brahma, Jesus or, anything else apart from Allah as He is in the Qur’an.

Allah summarizes this beautifully in Sura al-Ikhlas 112: 1-4.

Say: It is the Allah is One, the One to Whom all else returns;
Never has He had children, nor was He ever born;
And there was [and never will be] anything equal to Him.

Again, listen to the podcasts and this will be more than clear, insha Allah.

I pray this helps.

Farid

Checked and approved by Shaykh Faraz Rabbani.

Will Hell Be Emptied?

Ustadh Farid Dingle answers a question on a hadith about Hell being emptied.

would like to know if the Hadith in Kanz al-Ummal vol. 14, number 39505 is authentic? It says that there will be one day when hell will be empty. Shukran for your answer!

Wassalam

Hell-Fire will last forever. This is an agreed upon tenet of faith.

The hadith #39505 in Kanz al-Ummal is:

There will come a day that Jahannam will be dried crops, reddened completely empty.

The source given is Tabarani. It seems like it could be a misprint, and the it is “and another [day] in which it is completely empty.” A similar hadith is found in Khatib’s Tarikh.

The editor of Juz fihi ma intaqa Ibn Mardawayhi min hadith al-Tabarani, Badr ibn Abdullah al-Badr, states that this hadith has been deemed weak by al-Haythami, and deemed fabricated by al-Dhahabi, Ibn al-Jawzi and al-Suyuti.

I pray this helps.

Farid

Checked and approved by Shaykh Faraz Rabbani.

Am I a Kafir for Not loving Allah?

Ustadh Farid Dingle advises on feeling no love for Allah and how to rectify this.

I used to love Allah but my iman got weaker and now I feel indifferent to Allah. I don’t love or hate Him. Partly because I used to blame Allah for things. This is a real lack of love, not just waswasa or a dip in iman.

Is it kufr to truly not love Allah? Please answer me immediately.

Belief in Allah means that you know He exists and accept it as a fact. This is called iman. If you do this, you are a believer.

Whether one fears, loves, reveres, or hopes in Him as you really should, is another issue. Worshipping Allah as you really should is called ihsan.

Please see Ibn Rajab al-Hanbali’s Commentary on the Hadith of Gibril for more detail.

It is not disbelief (kufr) to not love Allah, but it is sin and lack of ihsan that one must strive to work on. If you don’t feel like you fear or love Allah, at least act like you do, because the hand teaches the heart.

I pray this helps.

Farid

Checked and approved by Shaykh Faraz Rabbani.

Ishraq, Chasht, and Awwabin Prayers

Shaykh Jamir Meah explains the prayers of ishraq, duha, and awwabin, their virtues and rewards.

  1. What is the difference between the ishraq, chasht, and awwabin prayers. Why are these separately described in hadiths?
  2. When should we pray the ishraq, chasht, and awwabin prayers.
  3. What are the virtues mentioned in sahih hadith of praying the ishraq, chasht, and awwabin prayers?

I pray you are well insha Allah.  

There is a difference of opinion on whether the Ishraq prayer and the Duha prayer, termed “Chasht” in the sub-continent, are two distinct prayers or one and the same prayer.  

This difference of opinion is based on the varying hadiths which indicate the two possibilities, such as “In the morning when the sun rises to the same height as it is at the time of Asr, the Prophet, peace and blessings be upon him, used to perform two cycles of prayer. When the sun rose in the east to the height where it is in the west at the time of Dhuhr, he performed four cycles of prayer.” (Tirmidhi)

Both prayers are prayed after sunrise. However, the majority of jurists held that they are one and the same prayer. They explain the apparent discrepancies in hadiths as referring to an “optimal” time to pray it, i.e. straight after sunrise, and a “permissible” time to pray it, i.e. any time before noon. However, if one prays them separately as two distinct prayers this would be valid. And Allah knows best.  

The minimum cycles of the prayer are 2, and the maximum cycles are 8 . Some hold the maximum to be 12, though 8 is preferable to all. Ideally, it is prayed in cycles of two or four. 

Benefits of the Ishraq–Duha Prayer

Among the benefits of the ishraq or duha prayer, the Prophet, peace and blessing be upon him, mentioned that

  1. It helps you accomplish all responsibilities for that day.
  2. A castle of gold is built in Paradise for the person.
  3. One’s sins are forgiven even though they are as much as the foam of the sea.
  4. One obtains the reward of one Hajj and one Umra – if one prays Fajr in congregation, then remains seated in the same place while engaging in remembrance until after sunrise, and then performs two cycles of prayer. (Mishkat; Tirmidhi)

Salat al-Awwabin (The Prayer of the Righteous)

Salat al-Awwabin is a sunna prayer that is prayed between Maghrib and ‘Isha. This position is held by many scholars and is based on various chains of narrations, which though individually weak, when combined, lend weight, especially in regards to virtuous actions. One example of the weak ahadith is, “Whoever prays six cycles of prayer after Maghrib and does not say anything bad in between them, will have a reward equal to the worship of twelve years.” (Tirmidhi)

Furthermore, it has been established in sound narrations that the Prophet, peace and blessings be upon him, did pray voluntary pray in between Maghrib and Isha; “Hudhayfa said, ‘I came to the Prophet, peace and blessings be upon him, and prayed Maghrib with him. When he had finished the prayer, he stood and prayed, and he kept praying until he prayed Isha.’” (Ahmad) And it has been narrated in various reports that the Companions would pray between Maghrib and Isha.  

However, other scholars hold that Salat al-Awwabin is the same as the Duha prayer, based on the wording found in the hadith, “The Prayer of the Penitent (Salat al-Awwabin) is when the feet of young camels are scalded [by the heat of sand].” (Muslim)

Salat al-Awwabin is prayed in cycles of two or four. The minimum is two cycles of prayer and its maximum is twenty cycles.  

The benefits of praying Salat al-Awwabin include, all of one’s sins being forgiven even if they are as much as the foam of the sea, and if one prays six cycles, it would be equal to the reward of twelve years of worship. (Tabarani; Tirmidhi)

(Tarshi al-Mustarshidin; Bushra al-Karim; Ahkam al-Qur’an)

Warmest salam,

Jamir

Checked and approved by Shaykh Faraz Rabbani.

Photos of the Prophet, Peace Be upon Him

Shaykh Abdul-Rahim Reasat answers questions on images of the Prophet found online.

I am confused. The photos that are on Google and YouTube of the Messenger of Allah, blessings and peace be upon him, are they real or are they just uploaded by others to misguide Muslims?

I pray you are well.

Depicting the Prophets and Companions

Is is not permissible to depict the Messenger of Allah – or any other prophet, Allah bless them all and give them peace, in picture or video format. This is a matter of consensus and the verdict issued by al-Azhar University in 1968, the Islamic Research Council in 1972, the Egyptian Fatwa Ministry in 1980, and others more recently.

There are many reasons for this. One of them is that it opens the doors of derision directed to the prophets, Allah bless them and give them peace; whereas Allah has honored them to the highest degree. We live in a time where anyone and everyone can comment on matters online. Sadly, there are those whose vile comments are leveled against the greatest of people – due to ignorance, animosity, or sheer malice.

Therefore, the aversion of this is given precedence over any and all other potential benefits. Looking at such images, therefore, would have the same rulings.

Any pictures you do find, if they are there to depict his beauty, they cannot do it justice. And if they are there for any other vile purpose – it is best not to sully your sight with them.

The ruling has also been extended to depicting the Companions. Many of the sources used to produce such material are not sound, therefore there is the element of falsely ascribing events and quotes to people in this. There are other matters which further support this ruling.

Seeing the Messenger, Blessings and Peace Be upon Him

I recommend that you study the beautiful life and qualities of the Messenger of Allah, Allah bless him and give him peace. Those who throw themselves into this and those who send many blessings upon him, are often blessed with seeing him in their dreams.

In a narration found in Sahih al-Bukhari, he said, “Whoever sees me in a dream will see me in a waking state; Shaytan cannot take my form.” Some of the ulema, such as Imam al-Suyuti, have commented on this hadith saying that some of the righteous – such as Abu al-Hasan al-Shadhili and others – see him in a waking state during their lives. For the generality of believers, this usually happens at the point of death, and through this great blessing they attain a good death. (Jassus, Qasim; Sharh Shamaʾil al-Tirmidhi)

May Allah honor us with the vision of His beloved, Allah bless him and give him peace, in this life before the next. Amin. 

Abdul-Rahim

Checked and approved by Shaykh Faraz Rabbani.

Criticizing a Companion

Shaykh Jamir Meah is asked about speaking ill of the Companions.

Question:

Assalam alaykum wa rahmat Allah wa baraktuh.

If one has the i‘tiqad of Ahl al-Sunna, but criticizes, or speaks ill, or curses a Companion of the Prophet, Allah bless him and give him peace, what is his state?

  1. Is he still among the Ahl al-Sunna, but with an opinion of Ahl al-Bid‘a?
  2. Or is he totally Ahl al-Bid‘a, because the i‘tiqad of Ahl al-Sunna cannot be separated, as iman (belief) cannot be separated?

Jazak Allah khayr.

I pray you’re well insha Allah.

While love and veneration of the Companions of the Prophet, blessings and peace be upon him, is not a fundamental tenant of Sunni doctrine, it is nevertheless a benchmark of one’s belief in, love and obeisance of the Prophet, blessings and peace be upon him, which is a central component of Islam.

Insulting the Companions

Those who insult or disrespect the Companions have disobeyed the Prophet, blessings and peace be upon him, and have a serious issue in their faith. This is clear from the many pre-emptive narrations of the Prophet, blessings and peace be upon him. Among them:

Do not abuse my companions, for if one of you were to spend the weight of mount Uhud in gold it would not surpass a small amount of their charity or even half of that. (Bukhari)

The best people are those living in my generation. (Bukhari)

The Ansar: no one loves them but a believer and no one hates them but a hypocrite. Whoever loves them, Allah will love him, and whoever hates them, Allah will hate him. (Bukhari)

Ruling on Those Who Insult the Companions

While Sunni scholars do not state that those who insult the Companions fall out of the pale of Islam, the position on such people are stern. Illustrious Imams such as al-Hafidh ibn Hajr and al-Dhahabi explicitly call such people zanadiqa (sing; zindiq), which is another name for a hypocrite (munafiq). (Al-Isaba fi Tamyiz al-Sahaba; al-Kaba’ir)

Warmest salams,

Jamir

Checked and approved by Shaykh Faraz Rabbani.