Lost My Faith Due To Doubting About God And Holy Quran

Answered by Shaykh Abdul Rahim Reasat

Question: Recently i was reading the last verse of Surah Baqarah and started to have lot of doubts. Now i have lost my faith [iman] and i am questioning God and i absolutely hate it. I feel empty inside, feeling that i don´t have a purpose and constantly confused and crying. I feel like Allah doesn’t like me and i keep on thinking I am going to hell. Can you please advise me on what to do?

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

Turn to Allah

First and foremost, it seems to me that you are a believer who is undergoing a very difficult trial. Your dislike of the matter is proof of this. I advise you to turn to Allah and to ask for help. Say, “O Allah, I believe in You, and all you command me to believe in, in the way you want me to believe it.”

The pain of your situation must be immense, and the confusion must be making the matter worse. Affirm your faith in Allah as I mentioned and know that the doubts will not do anything to you. You question evinces the existence of true faith; otherwise, why would you feel empty?

Problems Do Not Appear From a Vacuum

The doubts and questions you have certainly did not appear out of the blue, or simply because you happened to read a verse on a given afternoon. Although your question does not give us the details of your issues – let alone the causes.

I cannot tell what they are, but generally there are causes which need to be addressed. From dealing with a number of cases on this matter, it has become clear that two issues usually play a role in scenarios like this.

The first is a lack of requisite knowledge of Islam. People grow up with a cultural understanding of God and His religion, and this understanding is occasionally used by people to manipulate others. Sometimes people do not understand the wisdom and purpose of tests. We found that in places where the masses had a healthy relationship with the ulema, such as Syria, and where the majority of people were literate in Islam; its worldview, teachings, and wisdom; in such places the the laymen were like rocks when tested.

This is what is missing from the Muslims today. The benefits of Islamic education stretch far beyond knowing the obligatory actions of wudu, and knowing how to pay you zakat. When properly in place, they allow one to see that we are all under the care and protection of Allah.

Trials of the Messenger of Allah

Feeling that Allah hates you is an indication of the second issue: trauma. But before moving on to that let us look at the beloved Messenger of Allah, Allah blessed him and give him peace. We know that Allah loved him more than anyone, and that ʿAʾisha noticed that his prayers would swiftly be answered. Does this, however, mean that he wasn’t tested with difficulty? No.

He grew up without his parents. He went from being the most respected member of Quraysh to being someone the idolaters publicly mocked and insulted daily for years on end. They threw rubbish on him. They threw entails of animals on him. Blamed him for the problems they experienced. Blamed him for families being split. Made nasty rumours about him and spraed them amongst all the tribes in the Hajj season.

His life was threatened multiple times. He was chased out of a city by slaves and children. Stoned until his clothes were bloody. His friends and close relatives were killed and mutilated before him. The list goes on and on. Perhaps the greatest trial a person can endure in this life is to watch one’s own child die. Of the seven children he had, he lived through the deaths of six of them, Allah bless him and give him peace.

Having problems doesn’t mean Allah does not like you. On the contrary, it means that He loves you (Bukhari), and that through these problems He is taking raising your rank in a way which would not have happened otherwise.

The second issue is trauma. People go through difficulties and struggle to understand what is happening. Sometimes the unresolved emotional trauma leads to developing certain symptoms which cause a lot of pain and difficulty.

Seek Help

I suggest you speak to a local scholar who has experience is helping people. Get answers to your doubts if answering them helps. If it just brings more doubts then don’t try to answer them.

Seek out some form of therapy which is helpful, and, if Allah wills, the doubts will disappear and their oppressive persistence will lost its power over you.

If you keep in mind that Allah loves you, and that He will always bring about that is best for you – that is what you will find. “I am as my servant thinks me to be – and I am with him when he remembers me.” (Bukhari). Disregard the doubts, disregard the thoughts; turn to Allah, and ask. You’ll find that He responds – even if it takes some time to manifest. And you’ll find He was with you all along.

May Allah bring the best end to your difficulties in the shortest time. Amin.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. He moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time, such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies in Fiqh, Usul al Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil. In the presence of Shaykh Ali Hani, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

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

Quran Etiquette

Answered by Shaykh Abdul-Rahim Reasat

Question: Salaam Alaykum,

What is the ruling regarding reading Quran with shoes on. Must the shoes be removed if there is mud or impurity on them? Is it Sunnah to remove the shoes when reading Quran? Jazakallah Khair

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

It is permissible to recite the Qurʾan with your shoes on. What is we have reverence for the Qurʾan when reciting it.

Cultural Expressions of Respect

There are many practices which entail respect, such as not turning your back to someone distinguished, and in some places these practices were also applied to the Qurʾan. This is why many Indo-Paks, Turks, etc do not turn there backs to a copy of the Qurʾan.

All such practices are praiseworthy, because they emanate from a deep-seated reverence of the Book of Allah. They are, however, mostly cultural, and so subject to change from place to place. Removing one’s shoes before reciting could also be one of these.

Islamic Expressions of Respect

There are other practices which are rooted within the religion, such as reciting the Qurʾan with wudu – even if one is not touching a physical copy, facing the Qiba, cleaning one’s teeth with a miswak before reciting. These practices do not change from place to place.

Permission from the Sunna

Having said that, we have examples of when the Messenger of Allah, Allah bless him and give him peace, would lie in the lap of his wife ʿAʾisha during her menstrual cycle, and recite the Qurʾan. (Bukhari). This is a beautiful expression of spending quality time with one’s family and imbuing that time with the remembrance of Allah. ʿAʾisha herself would recite her daily portion of the Qurʾan whilst lying down.

Imam Nawawi, in his book al Tibyan, has mentioned the proper conduct of reciting the Qurʾan, and we should try to apply that as much as possible. However, should we see that someone is not facing the Qibla, or is reciting from memory without wudu, or whilst lying down, we should remember that we have permission from the Sunna to do such things.

I hope that helps.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. He moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time, such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies in Fiqh, Usul al Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil. In the presence of Shaykh Ali Hani, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

Obsessive Thoughts About Disbelief

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalam-u-Alaikum

I am suffering from OCD thought since long also getting treatment from psychiatrist and physiologist as well. Please help me in this regard, as my OCD is very severe and about religion im very confuse about disbelief/kufr

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh

I pray you are well.

Let me make things very simple for you regarding your OCD and kufr.

1. The fact that you are concerned about this shows that you would never willingly do or say something which is kufr. Therefore, don’t worry about what the jurists have written about istikhfaf and istihzaʾ – disdain and mockery of Islam.

2. Practically every thought and feeling you get regarding this issue is from your OCD. Consider this to be one if the things you are excused from – because you have no control of the matter – and tell yourself you do not need to worry about this issue. You are a believer, and that’s it.

The Messenger of Allah, Allah bless him and give him peace, said, “Indeed, Allah has overlook for my community mistakes, forgetfulness, and what they are compelled to do.” (Ibn Majah).

Focus on getting better, and don’t read anymore on the topic. It just feeds your OCD, makes you anxious, and doesn’t help you in anyway at all.

This podcast may be of some help for your OCD. May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked & and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

Does the Prophet Know the Unseen?

Answered by Shaykh Farid Dingle

Question: Assalamu alaykum

Does the Prophet know the unseen (Allah bless him and grant him peace)? Could you please explain the hadith of Aisha (Allah be well-pleased with her) ‘Whoever says that he knows what happens tomorrow is mistaken.’? (Bukhari)

Answer: Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

This question might seen complex but it is in fact very simple.

Allah knows things innately, and therefore knows everything. Created beings do not know things innately, so they can only know what Allah causes them to know. A prophet is caused to know things by conventional means (like the five senses and deduction) and by revelation.

Whatever Allah chose to cause the Prophet (Allah bless him and grant him peace) to know, he knows; and whatever He chose to keep from him, He kept from him. The exact details are not a point of creed, but can be gleamed from various hadith.

Fuller Answer

What is it to know the “unseen”?

The unseen is term for things that we can only know through revelation. Knowledge of the unseen has been defined as ‘that which was unperceivable by the senses, and that which is neither known a fortiori or known by inference.’ (al-Nibras, Farhari)

Since the knowledge given to the prophets from Allah is either by revelation (which is like a fortiori knowledge with respect to them) or by exposing their senses to things that others can’t see or hear, whatever they know is not as such “knowing the unseen”. (al-Nibras, Farhari)

Who is shown the “unseen”?

Allah Most High says, ‘[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone except whom He has approved of messengers.’ (Qur’an, 72:26-7)

These verses tell us that Allah gives special knowledge to his prophets and messengers (upon whom be blessings and peace). (Tafsir al-Tabari)

It is also possible that Allah give certain knowledge to a righteous Muslim by way of miracle. (Sharh al-Aqaid, Taftazani; Fatawa Shihab al-Ramli)

An example of this is when Sayyidna Umar saw in a dream the battle ground of his troops during a campaign in the Conquest of Persia and was able to tell them from Medina to stay next to the mountain in order to force the Persians to attach from one particular direction. (Tarikh al-Umam wa al-Muluk, Tabari)

According to Sunni Islam, what exactly does the Prophet (Allah bless him and grant him peace) know?

As mentioned before, as long as we understand that Allah knows things innately while His creatures merely learn or are caused to know things, the fine line between Creator and created, between tahwid and shirk is decisively drawn. Thereafter, whatever Allah chooses to have any of His creation know is not of creedal concern.

There are certain hadiths wherein the Sahaba mentioned that the Prophet (Allah bless him and grant him peace) ‘didn’t leave a bird in the sky save that he mentioned some knowledge concerning it.’ (Ahmad and Tabarani) Others mention that he mentioned ‘everything that would come to pass up until the Day of Rising.’ (Tirmidhi)

Imam al-Busiri is famous for the line ‘And of his knowledge is the knowledge of Tablet and the Pen.’

Commenting upon this, Ibn Hajar al-Haytami says, ‘[This] is because Allah Most High showed him everything in the Tablet on the Night of Ascension, and gave him knowledge of other things too.’ (al-Umda fi Sharh al-Burda, Ibn Hajar al-Haytami)

Knowing everything in the Tablet is something in principle possible for a normal human being, as explained by Imam al-Ghazali. (Qanun al-Tawil, Ghazali) Whether or not is has happened, or will happen, is not a point of creed.

Conclusion

The essential difference between our knowledge and Allah’s knowledge is that His is innate, while our knowledge is caused by His will and power.

Allah gives knowledge to certain individual of His creation by different means. However much knowledge Allah chooses to give a particular individual is not of major concern. It is like trying to pinpoint exactly how much happiness/wealth/health Allah will give any given person in Paradise.

I pray this helps.

Wassalam,
[Shaykh] Farid Dingle

Shaykh Farid Dingle grew up in a convert family in Herefordshire, UK. In 2007, he moved to Jordan to pursue traditional studies. Shaykh Farid continues to live in Amman, Jordan with his wife and kids. In addition to continuing his studies he teaches Arabic and several of the Islamic sciences.

Shaykh Farid began his journey in sacred knowledge with intensives in the UK and Jordan (2004) in Shafi’i fiqh and Arabic. After years of studying Arabic grammar, Shafi’i fiqh, hadith, legal methodology (usul al-fiqh) and tafsir, Sh. Farid began specializing in Arabic language and literature. Sh. Farid studied Pre-Islamic poetry, Umayyad, Abbasid, Fatimid, and Andalusian literature. He holds a BA in Arabic Language and Literature and continues exploring the language of the Islamic tradition.

In addition to his interest in the Arabic language Shaykh Farid actively researches matters related to jurisprudence (fiqh) which he studied with Shaykh Hamza Karamali, Shaykh Ahmad Hasanat, and continues with Shaykh Amjad Rasheed.

Divine Decree and Misgivings

Answered by Shaykh Jamir Meah

Question: Assalamu alaykum

I am suffering a great deal of waswass regarding the issue of Destiny. I hear people say different things about it: Allah is in control of everything,
or our decree can be changed because of our actions. It is on my mind most of the time and giving me a lot of stress, making me worry about many elements in my life, feeling like I have to manage everything and not mess up ANYTHING.

Everything is within Allah’s will, even our sins (He does not force us, but He allows us to sin, so it is our responsibility). Thus, we cannot blame Him for our sins. But are the outcomes of our sins (and good deeds) entirely our fault as well?

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

Do not delve too much into the question of Divine Decree, as it is something that the mind has not been created to comprehend in detail, nor will a person be asked about it. What matters to you and I is what is within our ability to know and act upon. Anything else, particularly without any guided study, will only cause waswasa.

Example

Take a simple example; the movement of your arm. You know you have a sense of will to move it or not move it. You also experience some power and ability to move it, should you so wish. When you move your arm you observe that you have moved it. All of this, your perceived will, ability and act, are experienced and witnessed by you. However, do you know the exact physiological mechanism by which all this happened? Do you have knowledge, understand, or even observe the neurological and muscular changes and interaction occurring in your arm and brain during the simple process? It’s unlikely.

Likewise, every one of us perceives our ability to act, whether to do good or to sin. This is our free will. God knew from pre-eternality that which we would choose and he creates for us what we choose, whether to be obedient or to be disobedient. How this all happens, and the full wisdom of God’s acts are not known to us, and nor is Allah obliged to explain anything to us.

This is the nature of a true Deity who holds absolute Sovereignty over his creation, ‘He is not questioned about what He does, but they will [all] be questioned.’ [21:23]

Changing Divine Decree

There is nothing beyond God’s knowledge, and His knowledge and Decree never change. What was meant to be will be and that which was not, will not. Therefore, no act of a created being, whether virtuous or sinful, changes, interferes or ‘messes up’ the Divine Decree. Everything that was, is and will be has been written and preserved in the Guarded Tablet, and this does not change.

What we perceive as changes in circumstance, answering of prayers, calamities and trials, are all part of Allah’s Decree, which preordained everything from pre-eternality, is already written, though we experience unfolding in time and observe as ‘changes’. In reality, these ‘changes’ and their causes were already destined.

Waswasa

The above is a brief summary of this subject. If your doubts are due to a basic lack of knowledge, then I recommend studying aqidah. You may take one of our free courses online. However, if these are constant issues and affecting your faith and practice, then you may also want to seek further support or counseling to get to the root of your doubts and fears.

Remember, we are only held accountable for that which we are capable of knowing and doing, nothing more. All you need to concern yourself with is doing good deeds and avoiding sins. Leave anything beyond your ability to understand or act upon. The hows and whys do not affect the outcome of you next life, actions do.

Warmest salams,
[Shaykh] Jamir Meah

Shaykh Jamir Meah grew up in Hampstead, London. In 2007, he traveled to Tarim, Yemen, where he spent nine years studying the Islamic sciences on a one-to-one basis under the foremost scholars of the Ribaat, Tarim, with a main specialization and focus on Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies in a range of Islamic sciences, as well as teaching. Jamir is a qualified homeopath. 

Rank of Ahl Al-Bayt.

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

Allah says in the Quran that no one is higher than another except through Godfearingness. Yet, in the hadith prohibiting zakat for Ahl al-Bayt, the Prophet (Peace and blessings be upon him) says that Zakat should not be given to the family of Muhammad because it is from the dirt of the people.

So, using logic, this means that the Ahl al-Bayt are in a sense, “too pure,” for zakat while others can use “the dirt of the people.” Doesn’t this mean that there is a superior cast in Islam?

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

Individual Ranks

Yes, the overall, default ruling in Islam is that no individual has a higher rank than another except through the criterion of Godfearingness (taqwa). Allah said, “Indeed the noblest of you in the sight of Allah are the most Godfearing of you.” (49:13). May Allah grant us all this great honour. Amin.

Taqwa is the means to nobility which can take a lowly slave and raise him above aristocracy. Bilal was, at a point, tortured in Mecca. Then there came a day when he called the adman whist standing on to of the Kaʿba itself.

Collective Ranks

This is with regards to individuals. As for groups and collectives, some – in general – have virtues others do not; or some possess praiseworthy traits to a degree that others do not. The Arabs, for example, are like this.

The Messenger of Allah, Allah bless him and give him peace, said, “Indeed Allah chose Kinana from the descendants of Ismaʿil; and He chose Quraysh from Kinana, and Banu Hashim from Quraysh, and Me from Banu Hashim.” (Muslim).

This means that, as a whole, from the tribes of Arabs there are those with praiseworthy traits and qualities that other tribes may not have. There may be individuals from one tribe who are superior to many members of other tribes who are seen as superior in general. The discussion is about collectives.

These qualities can be many, such as generosity, bravery, being true to one’s word, etc. Although these traits can be acquired through effort, for some they are transferred from parent to child over generations. Recent discoveries in the field of Morphic Resonance would seem to corroborate this.

No one surpasses the Messenger of Allah, Allah bless him and give him peace, in this. For this reason, his descendants, in general, have a higher social standing in Islam. It is perfectly possible, however, for someone who is not descended from them to be superior to an individual amongst them. (Alusi, Ruh al Maʿani; Ibn al Humam, Fath al Qadir).

When addressing the wives of the Prophet, Allah bless him and give him peace, who are also from his household (Ahl al-Bayt), “O Prophetic House, clearly Allah just wants to remove all filth from you and to completely purify you.” (33:33).

There are many hadith which indicate their virtues individually and collectively. One such hadith was narrated by sayyiduna Jabir, who said he heard the Messenger of Allah, Allah bless him and give him peace, say on the day of Arafa (in the farewell pilgrimage, “O people, I have left that which you will not go astray with if you hold onto it: the books of Allah, and my family.” (Tirmidhi).

Suitability in Marriage

Suitability is also considered in marriage because it is the union of two families, and not just of two individuals. Someone could possess many praiseworthy qualities, however, the family may not wish to consider him due to a perceived social stigma because of his wider family.

In the absence of such suitability issues, should the lady be happy to marry someone it is obligatory on the family to allow them to marry them (Marghinani, al Hidaya). Personal merit is a better measure of suitability, in general, as not everyone inherits all the virtues of their lineage.

Making Getting Married Easy

The Messenger of Allah, Allah bless him and grant him peace, said, “If someone whose religious practice and character are pleasing to you comes with a marriage proposal [for a lady] then marry him [to her]. Should you fail to do so there will be corruption in the land and widespread problems.” (Tirmidhi).

Some parents go beyond the due diligence expected of them and try to prevent marriages based on standards which have no religious basis. For example, insisting that the suitor has to be a relative, or from a particular village ‘back home’, or belonging to a now redundant ‘family profession’ classification. At times this delays people from marrying way past their prime – if they do marry at all. In some situations people resort to extra-marital sex as a way to fulfil their needs. This has many other problems attached to it, such as abortions.

In some parts of the Middle East there is a practice of demanding an extortionately high mahr, which makes marriage near impossible for many young men and ladies. It is notable, however, that the righteous in Damascus would make the process of marriage as easy as possible for people. Some asked for a low – but respectable – mahr, and others even approached young men in whom they recognised virtue, and offered them their daughters.

We can infer from the hadith that in situations where getting married is made complicated – whether it is through prolonged engagements, demands of high mahrs, expectations of flashy, ostentatious weddings, and so on – many, widespread problems can be expected. The solution is to return to the sunna.

I pray this helps. May Allah grant you the best of both worlds.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Is Allah Really Merciful?

Answered by Shaykh Farid Dingle

Question: Assalamu alaykum

My question is simple “Who is Allah really?”. On paper (quran, hadidth) Allah is mentioned as being most merciful.

But in reality He is simply not merciful or anything (at least for me). He is mean, stingy, non merciful. I even feel that He likes that I am in pain.

Answer: Assalamu alaykum wa rahmatullahi wa barakatuh,

Dear questioner,

Had Allah willed, you and I would not exists, you and I would not breathe, you and I would be forever hungry, be forever in fear, be forever in pain. We must reflect upon this and thank Him for that.

Above and beyond this, Allah has given us the chance to abide in Paradise for ever, and ever and ever. All we have to do is hold on to His guidelines for a short time and then we die and pass the test, inshaAllah. This is huge blessing. We should never stop thanking Allah for this.

So Allah is merciful and kind. I pray this has answered your question.

Wassalam,
[Shaykh] Farid Dingle

Shaykh Farid Dingle grew up in a convert family in Herefordshire, UK. In 2007, he moved to Jordan to pursue traditional studies. Shaykh Farid continues to live in Amman, Jordan with his wife and kids. In addition to continuing his studies he teaches Arabic and several of the Islamic sciences.

Shaykh Farid began his journey in sacred knowledge with intensives in the UK and Jordan (2004) in Shafi’i fiqh and Arabic. After years of studying Arabic grammar, Shafi’i fiqh, hadith, legal methodology (usul al-fiqh) and tafsir, Sh. Farid began specializing in Arabic language and literature. Sh. Farid studied Pre-Islamic poetry, Umayyad, Abbasid, Fatimid, and Andalusian literature. He holds a BA in Arabic Language and Literature and continues exploring the language of the Islamic tradition.

In addition to his interest in the Arabic language Shaykh Farid actively researches matters related to jurisprudence (fiqh) which he studied with Shaykh Hamza Karamali, Shaykh Ahmad Hasanat, and continues with Shaykh Amjad Rasheed. 

What Is a Saint in Islam? How Does a Person Become One?

Answered by Shaykh Faraz Rabbani

Question: Assalamu alaykum

What Is a Saint in Islam? How Does a Person Become One?

Answer:  Wa’leykum Salam,

Here is a video answer by Shaykh Faraz Rabbani to this question:

[Shaykh] Faraz Rabbani

Shaykh Faraz Rabbani is a scholar and researcher of Islamic law and Executive Director of SeekersHub Global After ten years overseas, Shaykh Faraz returned to Canada in the Summer of 2007. In May 2008 he founded SeekersHub Global to deal with the urgent need to spread Islamic knowledge—both online and on the ground—in a reliable, relevant, inspiring, and accessible manner. He has been repeatedly listed as one of the world’s 500 most influential Muslims (The Muslim500).

How to Repent from a Statement of Disbelief?

Answered by Shaykh Farid Dingle

Question: Assalamu alaykum

I intentionally spoke kufr statements in my mind while believing in it and when I finished the sentences immediately I rejected it and denounced it. Am i still in the fold of islam?

Answer: Assalamu alaykum wa rahmatullahi wa barakatuh,

If you said genuinely something that was disbelief while believing it, but then repented, rejected it, and said the testimony of faith again, then you are a believer and there is no reason to worry.

The reproachful soul

Allah Most High swears by the soul that wants to change, blames itself for its bad ways and works against its own bad grain to become something loved in Allah’s eyes. He says, ‘And I swear by the reproaching soul.’

This is exactly what the Early Muslims dealt with.

Muslim narrates from Abu Hurayra that some of the Prophet’s own students (Allah bless him and grant him peace, and be well-pleased with his companions and family) came to him complaining of the thoughts they would have. They said, ‘Indeed we find in our hearts thoughts that we find too gross to ever utter.’
‘Did you really find it?’
‘Yes,’ they replied.
‘That is pure faith!’

This hadith teaches us that finding our own deeds and thoughts revolting and rejecting them with our hearts is actually something very great in Allah’s eyes.

Don’t lose hope

The Devil loves to distract us from doing good works and improving on our faith by repeatedly reminding us of our bad deeds to the extent that he makes us lose hope in Allah. Allah Most High has said, ‘And do not lose hope of Allah’s Mercy. Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.’ [12: 87]

Just thank Allah and move on with improving your faith.

Please also see this answer.

Upshot

Don’t get sad, and don’t get depressed. Just get going.

‘And march forth in the way to forgiveness from your Lord, and to a garden as wide as are the heavens and the earth, prepared for those who actively push aware evil.’ [3: 133]

I pray this helps.

Wassalam,
[Shaykh] Farid Dingle

Shaykh Farid Dingle grew up in a convert family in Herefordshire, UK. In 2007, he moved to Jordan to pursue traditional studies. Shaykh Farid continues to live in Amman, Jordan with his wife and kids. In addition to continuing his studies he teaches Arabic and several of the Islamic sciences.

Shaykh Farid began his journey in sacred knowledge with intensives in the UK and Jordan (2004) in Shafi’i fiqh and Arabic. After years of studying Arabic grammar, Shafi’i fiqh, hadith, legal methodology (usul al-fiqh) and tafsir, Sh. Farid began specializing in Arabic language and literature. Sh. Farid studied Pre-Islamic poetry, Umayyad, Abbasid, Fatimid, and Andalusian literature. He holds a BA in Arabic Language and Literature and continues exploring the language of the Islamic tradition.

In addition to his interest in the Arabic language Shaykh Farid actively researches matters related to jurisprudence (fiqh) which he studied with Shaykh Hamza Karamali, Shaykh Ahmad Hasanat, and continues with Shaykh Amjad Rasheed.