Important Q:?

[ssara]

I have some question please let me know in brief?

Q: If someone has done wrong to someone, and the person who have been hurted and don't speak with the person who has hurted him/her until 3 days, What will be the effect on her/his faith. and similarly after 40 days will he be considered non-Muslim?

Q: What is 'Yaqeeen' 'Akul' & 'Imaan'?

[Ali Mallah]

Holy Quran Says:

“The believers are nothing else than brothers…” (Sural al-Hujurat, 10)

“Humble toward believers, stern toward disbelievers…” (Surah al- Maida, 54)


"The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers.'' (49:10)

"But do not help one another in sin and transgression.'' (5:2)


To break off relations with a Muslim is a sin but not an act that drives the person out of Islam.
It is stated in the Alsaheehayn as well as in other books that to break off relations with a Muslim is prohibited.
But if the cause for severing ties is religious, then one should not regret it. (On the contrary), a Muslim is required to break off from the people of innovation and of those who do things as they like, unless they repent and come back to their consciousness and get themselves right.

The Messenger of Allah (pbuh) forbade Muslims from abandoning eachother for more than three days:

Abu Ayyub Al-Ansari (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "It is not lawful for a Muslim to desert (stop talking to) his brother beyond three nights, the one turning one way and the other turning to the other way when they meet, the better of the two is one who is the first to greet the other.''

(Muslim, Book 032, Number 6210 and Al-Bukhari)

Commentary:

Since Islam is a religion based on the nature of man, it has a suitable concession in all his natural affairs. When there occurs a dispute between two Muslims then unpleasantness and contraction of mind are bound to result from it. In such a situation they naturally do not like to speak or maintain contact with each other. Islamic Shari`ah has acknowledged the validity of this reaction and granted permission to the party to suspend speech for three days. Since longevity of suspension of contact leads to severe hatred and animosity which increases dissension in society, creates obstruction in family relations and injures the bond of friendship, Muslims have been ordered not to let this temporary unpleasantness and turbidity go beyond a period of three days.

Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "People's deeds are presented before Allah on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness (of minor sins) if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his brother, will not be pardoned. With regard to them, it is said twice: `Hold these two until they are reconciled'.''
[Muslim].

Commentary: To entertain enmity without any major lawful reason is akin to inviting the displeasure of Allah. May Allah save us from it.


Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "It is not lawful for a Muslim to forsake his (Muslim) brother beyond three days; and whosoever does so for more than three days, and then dies, will certainly enter the Hell.''
[Abu Dawud].

Commentary: Such a Muslim who persistently forsakes his Muslim brother for more than three days (i.e., he does not greet him and talk to him) and dies in this state, will certainly be punished in Hell along with other Muslims who violate such Divine injunctions. After suffering the punishment in Hell, he will be sent to Jannah because it is only the Kuffar (infidels) who would remain in Hell for ever. It does not, however, mean that a Muslim is at liberty to do what he wishes and he will not be sent to Hell even temporarily for punishment. Such an impression is a gross misunderstanding. This applies to women as well.


Abu Khirash Hadrad bin Abu Hadrad Al-Aslami (May Allah be pleased with him) said: I heard the Prophet (sallallaahu ’alayhi wa sallam) saying,

"Whosoever forsakes his brother for a year is like one who sheds his blood.''

[Fassi]

Originally Posted by ssara

Q: What is 'Yaqeeen' 'Akul' & 'Imaan'?[/B]

Faith (Yakeen) and Iman

Dr. Javed Aslam
Originally Posted: Monday, 06 September 2010 21:33

Faith (Yakeen) and Iman are two of the most beautiful words in our religion. As concepts, both words are important in Islam. But Faith and Iman are not synonymous. Iman is a very unique and comprehensive concept. No other religion has spelled out the nature and foundation of its core beliefs (Iman) in as much depth as Islam. Nor has any other religion placed as much emphasis as Islam does on the pristine correctness of that belief.

It is truly unfortunate that many Muslim writers, Khateebs, and Translators of Qur’an do not make any distinction between the word Faith and the word Iman. You commonly find the words Faith and Iman being used as if there is not a hair’s breadth of difference between them. But Faith and Iman are not even close in their meaning. Why is it so important to make the distinction?

The answer ought to be obvious, but if it is not, then consider this. For centuries Muslim scholars have written and talked about the earlier nations having corrupted their holy scriptures. Clearly, one of the causes of such ‘corruption’ is a poor choice of words when the text is being translated from one language to the other.

Take the example of the Bible, which appears to have been translated from Aramaic, the language of Palestine in the days of Jesus, to Greek and from Greek to English. There is a verse in the Holy Qur’an that says:

“And when Jesus, the son of Mary, said , “O children of Israel! Behold I am an apostle of God unto you, (sent) to confirm the truth of whatever remains of the Torah and to give (you) glad tidings of an apostle who shall come after me, whose name shall be ‘Ahmad’” 61:6

The word Ahmad means “the praised one” and Christians say that there is no such statement attributed to Jesus in the Bible. In answer to that many Muslim scholars have pointed out that in the Gospel of John, xiv, 16, xv, 26, xvi, 7, the word ‘comforter’ is used (in King James version, ‘helper’ in some recent versions) as a translation of a Greek word assumed by the translator to be Paracletos, which may in fact have been Periclytos, which actually does mean ‘much praised’. Periclytos, happens to be an exact Greek translation of the Aramaic term (or name) Mawhamana, and Aramaic, being the language of Palestine where Jesus lived, was undoubtedly the original language of the Gospel. Thus Mawhamana gets translated into Paracletos, instead of the (correct) translation Periclytos (“the Much Praised”) which is closest to Mawhamana in meaning. Then Paracletos gets translated as “comforter” and we end up far from the original word in the Gospel. If the words had been translated correctly, those verses in the Gospel would have been pretty close in meaning to what has been expressed in the Qur’an.

(The above explanation of Periclytos and translation of verse 61:6 is based on The Message of Qur’an by Muhammad Asad; page 861)

The purpose of quoting this example here is to stress the extreme importance of choosing words of translation as carefully and thoughtfully as humanly possible. This is especially important when translating words that express the very foundation of our religion. It is common observation to see well meaning and sincere people arguing about, or questioning, the “words of the Qur’an”, when in fact the discussion is completely centred around, not the words of the Qur’an, but the translation – and the translation, as is sometimes the case, is conveying a connotation that is not exactly representative of the original.

The reason for the widespread use of the term Faith for Iman in the Muslim literature and even in the Qur’an translations, may lie in the fact that non-Muslims commonly use the terms “Faith” and “Belief” interchangeably, and the Muslims commonly use the words “Iman” and “Belief” interchangeably. While both of these usages are quite correct, and it is perfectly fine to say that in some religions the Belief is based on Faith and in Islam the Belief is based on Iman, the fact still remains that the terms Faith and Iman are not synonymous. I have already discussed why it is important for Muslims to make a distinction between Faith and Iman? I will next look more closely on both terms, first examining Faith, in its secular as well as religious connotation, followed by the term Iman.

Religious Origin of the Word Faith

Dr. Javed Aslam :
Originally posted: 10 February 2012 19:49

Encyclopedia Britannica, while distancing the word faith from religion to some extent, does make the following statement. “No definition (of faith) allows for identification of ‘faith’ with ‘religion’, although the prevalence of Christianity in the West has led many to regard the two as synonymous.” And of course, that is because, of all the different religions, it is Christianity where faith is not just very important but is actually the fundamental basis of Belief. In researching this issue, I found that in Christianity also there are two somewhat different ideas expressed by the word “faith”. Interestingly, both understandings go all the way back to the gospels.
1. In the Epistle to the Hebrews (11:1), faith (Greek: Pistis; Latin: Fides) is defined as “the substance of things hoped for, the evidence of things not being seen”, which latter translators have rendered as, “the assurance of things hoped for, the conviction of things not seen”. While this translation goes all the way back to St. Paul, I have heard present day Christians also define faith in exactly the same words. Incidentally, this definition of faith, which I find very expressive and beautiful, can easily be accepted as the meaning of the Arabic word, “Tawakkul”, and is quite important in Islam, but not as a translation of the word Iman – but more about that later.
2. To understand another, rather important, meaning of the word faith in Christianity one needs to use terminology which is commonplace among Christians but might sound rather strange to Muslims. One such term is called “Justification”. In essence, “Justification” is the act by which God moves a man from a state of sin (injustice) to a state of grace (justice). In Islam, we also talk about a similar process whereby Allah (swt) leads a person out of darkness into light. But in his letters to the Galatians and to the Romans St. Paul, speaking against the background of a “behavior and actions based piety” (some would call it legalistic piety), asserts that (this Justification) is not received by (good) works, not even by obeying the commandments of God, but is entirely dependent on the Grace of God. Here, the Muslims of Sufi inclination would also agree wholeheartedly. But, St. Paul then goes on to say that the receiving of this Grace of God is not an arbitrary pronouncement but is made with reference to Jesus Christ, “who was put to death for our trespasses and raised for our justification” (Romans 4:25) Hence, to be eligible for God’s Grace one must put one’s whole trust in the Lord (Jesus), in short one must have faith. In other words, this expression of faith in Jesus Christ having died for one’s sins is the very basis of belief in Christianity.
This last statement of the last paragraph might be the most significant core difference between Christianity and Islam. In other words, is it possible for a human being to have a direct relationship with a Loving, Gracious, Generous, Merciful God, or the Love, Grace and Mercy of God can only be received through Faith in Jesus? That appears to be the very line of separation between the two religions. One is based on Faith in the death and resurrection of Jesus as the only savior of the faithful, the other is based on Iman, an unambiguous term, clearly defined and thoroughly explained in the Qur’an by the very Word or Allah, Subhana wa Ta’ala.

Secular Definition of Faith and Its Place in Islam

Dr. Javed Aslam
Originally Posted: 06 September 2010 21:32

Webster’s New World Dictionary (Second College Edition, 1972) defines faith as, “unquestioned belief that does not require proof or evidence“. Notice that it does not name the object of that belief, nor does it specify whether it is a Divine entity, a human being, or an inanimate object. This might be because the term faith is often used in relation to things that have nothing to do with religion. For example a person might say to a friend, “I have faith that you will win this race” or that “you will come back safely from this expedition”. In all cases one is expressing an “unquestioned belief without proof or evidence”. Similarly a Muslim will say that he or she has an “unquestioned belief” in Allah’s help and blessings “without proof or evidence”, and it would be a perfectly sound and reasonable statement. Faith, in fact, is the foundation of hope. The sense it conveys is widely used in Islam, and the same sense is conveyed in numerous places in the Qur’an. But the term Faith is just not equivalent to the word Iman. The Arabic word that comes closest in meaning to Faith is Tawakkal- al-Allah, or trust in Allah. It is applied when a Muslim, in other words a person who has already embraced Iman, has poured his or her best effort in a worthy goal and then puts all trust (Faith / Tawakkal) in Allah for the realization of that goal. In Islam, that is faith, an “unquestioned belief without proof or evidence” that Allah (swt) will take care of one’s needs. That is called faith in Allah or Tawakkal-al-Allah, and this is a different concept than the foundation of Iman.
In Islam, the faith is not the basis of belief (Iman) but a manifestation of it. Faith results from Iman, not the other way around. Stronger the foundation on which Iman rests, stronger the resulting faith.
We cannot leave the discussion of faith, without examining its dictionary definition more closely. In the definition, “unquestioned belief without proof or evidence”, the words “proof or evidence” are not important at all. In other words, neither the existence nor the lack of ‘proof or evidence’, has much weight. We will have more to say about the question of proof or evidence in a later discussion, but we would like to illustrate the nature of human “proof and evidence”, and its dependability by a real life example. In the state of Texas, a man was sent to prison 27 years ago after “proof and evidence beyond the shadow of a doubt” confirmed his guilt. Now, 27 years later, he has been released from prison because he has been found innocent based on “proof and evidence beyond the shadow of a doubt”. This is not a reflection on the justice system in Texas or the US. Most people, including Muslims will agree that US has by far the fairest system of domestic justice of any country in the world. What it does represent is a rather humbling illustration of a human level of “proof or evidence”. An eye witness account is perhaps the most relied upon and trusted evidence – and yet it was an eye witness account that sent this man to prison for 27 years for a crime he did not commit.
Hence, in the definition of Faith, having or not having proof or evidence does not say much. Even if we could offer a proof of the Divine, it would be like someone offering the proof of the existence of a fried egg in the middle of the black hole in the center of our milky way galaxy. So if “proof or evidence” is not a problem, what is? What destroys the equivalence of Faith and Iman are the first two words of the definition, “Unquestioned belief”. It is true that when a Muslim, a person who already has Iman, puts his or her trust in Allah (swt), he or she can be said to have unquestioned belief or faith, or (in Arabic) Tawakkal al Allah, and that is perfectly acceptable. But Iman, as we will show shortly, is not based on “unquestioned belief”, and therefore is not synonymous with Faith.
On a side note about Tawakkal al Allah, or faith in the Grace and Mercy of Allah (swt), there is the example in the Qur’an of Prophet Zakariya asking Allah (swt) for evidence, when he was given the glad tidings of a son in his old age. Prophet Zakariya had been praying for a son all his life, even when he was old and grey. When finally God gave him the good news of a son, Prophet Zakariya asks, “O my Sustainer! How can I have a son when my wife is barren, and I have grown decrepit with old age?” God tells him, “So shall it be – It is easy for Me. I did create thee before when you had been nothing”. Prophet Zakariya still had a tough time believing, so he asks for a sign. “Your sign shall be that you shall speak to no one for three nights (and days).” The son in this case was Yahya, commonly known as John the Baptist. (Please note that what we have provided here is only an approximate paraphrased account. Please see the actual verses for a complete account of the story. Qur’an 19:2-11)
This story is striking (and surprising) in three aspects.
One, that a human being of the stature of a Prophet of God, would ask for a firm sign (a proof) when God gives him the good news.
Two, and more importantly, that Allah (swt) would share with us this story of a doubting human being – a Prophet of God at that – who is having a hard time believing, i.e, having Faith in the Words that he ought to have known are a “certified transmission” from God. It is possible that by sharing this story, Allah (swt) is speaking to the frailties of a human being, rather that the doubts of a prophet.
Three, look at the kindness with which Allah (swt) dealt with Prophet Zakariya’s doubts. No harsh rebukes like “ye of little faith!”, but a gentle and loving understanding as if to say, “Yes I know, you have gone through a lifetime of unfulfilled prayers until you find yourself at an age of impossibility. I am the One who gives you hearts filled with hope and desire, and I also know when hope’s flame is about to fade away. I will show you a sign to give certitude to your heart.” What could be more beautiful for a human being to know about his Creator and Sustainer – and what a wonderful way to illustrate this to us. Yes, we can have faith in Allah’s Grace, His Mercy, His Loving Kindness, His Helping Hand, His Guidance, His full knowledge of our desires, aspirations and unfulfilled dreams. If doubt lingers, let it be. But never give up hope. Put your trust in Allah (swt).
That is called Tawakkal al Allah, that is faith in the Grace, Mercy and Help of Allah, Subhanawa Ta’ala, the One True God, that is the meaning of faith in Islam. And yes, Faith is beautiful.


I think it'll help you..
and Allah knows the best.

Regards
Muhammad Faisal ul Islam