Tag: Q n A

Praise be to Allah.What is ‘Aqeedah?
‘Aqeedah refers to those matters which are believed in, with certainty and conviction, in one’s heart and soul. They are not tainted with any doubt or uncertainty.
The Arabic word ‘aqeedah stems from the root ‘aqada, which conveys meanings of certainty, affirmation, confirmation, etc. In the Quran, Allah says (interpretation of the meaning):
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths (bima ‘aqqadtum al-ayman)…” [al-Maidah 5:89]
The verb paraphrased here as “deliberate oaths” is ‘aqqada/ta’qeed, which refers to when one has determination in the heart. It may be said in Arabic, ‘aqada’l-habl (the rope was tied), i.e., it was pulled tight together. 
The word i’tiqad (belief) is also derived from this root, and has the meaning of tying up and making strong. The phrase a’taqadtu kadhaa (I believe such and such) means: I am convinced of it in my heart; this is a rational conviction.
In Islam, ‘aqeedah is the matter of knowledge. The Muslim must believe in his heart and have faith and conviction, with no doubts or misgivings, because Allah has told him about ‘aqeedah in His Book and via His Revelations to His Messenger (peace and blessings of Allah be upon him).
Principles of ‘Aqeedah
The principles of ‘aqeedah are those which Allah has commanded us to believe in, as mentioned in the aayah (interpretation of the meaning):
“The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. They say, ‘We make no distinction between one and another of His Messengers’ – and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’” [al-Baqarah 2:285]
– and as defined by the Prophet (peace and blessings of Allah be upon him) in the famous hadeeth which describes how Jibreel came to him and asked him about Islam etc.: “Iman (faith) is to believe in Allah, His angels, His Books, the meeting with Him on the Last Day, His Messengers, and the Day of Resurrection.”
So in Islam, ‘aqeedah refers to the matters which are known from the Quran and sound ahadeeth, and which the Muslim must believe in his heart, in acknowledgement of the truth of Allaah and His Messenger.
And Allah knows best.

Praise be to Allah.
If believers die believing in Allaah but having committed
sins less than major shirk that puts a person beyond the pale of Islam, one
of two scenarios may apply: 

1 – they repented from those sins during their lives. If they
repented sincerely, Allaah will accept that from them, and they will once
again become like those who did not commit any sin, and they will not be
punished for their sins in the Hereafter. Indeed, their Lord may honour them
and turn their bad deeds (sayi’aat) into good deeds (hasanaat). 

2 – those who die without having repented from their sins, or
whose repentance was imperfect and did not meet the required conditions, or
their repentance was not accepted. What is proven in the verses of the
Qur’aan and the Sunnah of the Prophet, and on which the righteous salaf was
agreed is that these – the sinners among those who believe in Tawheed (the
oneness of Allaah) – fall into three categories: 

The first category: People who
have many hasanaat (good deeds) to their credit, which outweigh these
sayi’aat (bad deeds). Allaah will forgive them for their bad deeds and admit
them to Paradise. The Fire will never touch them, as a kindness and blessing
from Allaah. According to a hadeeth narrated by Ibn ‘Umar (may Allaah be
pleased with him), the Prophet (peace and blessings of Allaah be upon
him) said:  “Allaah will bring the believer close and will shelter him with
His screen, then He will say, ‘Do you remember such and such a sin? Do you
remember such and such a sin?’ and he will say, ‘Yes, O Lord,’ until He
makes him confess his sins and he thinks that he is doomed. Then [Allaah]
will say, ‘I concealed it for you in the world and I forgive you for it
today.’ Then he will be given the book of his good deeds (hasanaat). But as
for the kaafir and the hypocrite, the witnesses will say, ‘These are the
ones who lied against their Lord!’ No doubt! the curse of Allaah is upon the
zaalimoon (wrongdoers) [cf. Hood 11:18].’” (Narrated by al-Bukhaari, 2441;
Muslim, 2768). 

Allaah says (interpretation of the meaning): 

“So as for those whose Scale (of good deeds) will be
heavy, they will be the successful (by entering Paradise)”[al-A’raaf 7:8]

“Then as for him whose Balance (of good deeds) will be
heavy,

He will live a pleasant life (in Paradise)”[al-Qaari’ah
101:6-7]

The second category: people
whose hasanaat and sayi’aat are equal, so their sayi’aat are enough to keep
them away from Paradise, but their hasanaat are enough to save them from
Hell. These are the people of al-A’raaf (a wall with elevated places) whom
Allaah says will stand between Paradise and Hell as long as Allaah wills,
then they will be granted permission to enter Paradise, as Allaah says after
telling us of the entrance of the people of Paradise to Paradise and the
people of Hell to Hell. Allaah says (interpretation of the meaning): 

“And between them will be a (barrier) screen and on
Al-A‘raaf (a wall with elevated places) will be men (whose good and evil
deeds would be equal in Scale), who would recognise all (of the Paradise and
Hell people), by their marks (the dwellers of Paradise by their white faces
and the dwellers of Hell by their black faces). And they will call out to
the dwellers of Paradise, ‘Salaamun ‘Alaykum’ (peace be on you), and at that
time they (men on Al-A‘raaf) will not yet have entered it (Paradise), but
they will hope to enter (it) with certainty.

And when their eyes will be turned towards the dwellers of
the Fire, they will say: ‘Our Lord! Place us not with the people who are
Zaalimoon (polytheists and wrongdoers).’

 And the men on Al-A‘raaf (the wall) will call unto the
men whom they would recognise by their marks, saying: ‘Of what benefit to
you were your great numbers (and hoards of wealth), and your arrogance
(against Faith)?’

Are they those, of whom you swore that Allaah would never
show them mercy. (Behold! It has been said to them): ‘Enter Paradise, no
fear shall be on you, nor shall you grieve’”[al-A’raaf 7:46-39]

The third category:  People who
will meet Allaah persisting in committing major sins and acts of immorality,
so their sayi’aat will outweigh their hasanaat. These are the ones who will
deserve to enter Hell in a manner commensurate with their sins. Some of them
will be seized by the Fire as far as their ankles, some up to mid-calf, some
up to their knees, and for some only the mark of sujood will be spared.
These are the ones whom Allaah will permit to be brought forth from the Fire
because of the intercession of the Prophet (peace and blessings of
Allaah be upon him). He, all the Prophets, the angels, the believers and
whoever else Allaah wishes to honour will intercede for them. Whoever among
these sinners has more faith and committed less sins will have a lighter
punishment and remain in Hell for a shorter period and will be brought forth
sooner. Those whose sins were greater and whose faith was weaker, will have
a greater punishment and will remain for longer. We ask Allaah to keep us
safe and sound from all evils. 

This is the situation of the sinful believers in the
Hereafter. 

With regard to this world, so long as they do not do anything
that would put them beyond the pale of Islam, then they are believers whose
faith is lacking, as the righteous salaf agreed, basing that on the verses
of the Qur’aan and the ahaadeeth of the Prophet. These aayahs include: 

“But if the killer is forgiven by the brother (or the
relatives) of the killed against blood money, then adhering to it with
fairness and payment of the blood money to the heir should be made in
fairness”

[al-Baqarah 2:178 – interpretation of the meaning]

So Allaah describes the killer as the brother of the heirs of
the victim. This brotherhood is the brotherhood of faith, which indicates
that the killer is not regarded as a kaafir, even though killing a believer
is one of the most serious of major sins. 

And Allaah says (interpretation of the meaning): 

“And if two parties (or groups) among the believers fall
to fighting, then make peace between them both. But if one of them outrages
against the other, then fight you (all) against the one that which outrages
till it complies with the Command of Allaah. Then if it complies, then make
reconciliation between them justly, and be equitable. Verily, Allaah loves
those who are the equitable.

The believers are nothing else than brothers (in Islamic
religion). So make reconciliation between your brothers, and fear Allaah,
that you may receive mercy”[al-Hujuraat 49:9-10]

So Allaah described each of the fighting parties as
believers, even though fighting is a major sin. Indeed, He described the
ones who reconcile between them as being their brothers, which indicates
that the one who commits a major sin which does not reach the degree of
shirk and kufr is still regarded as a believer and comes under the rulings
on believers, but he is lacking in faith. In this way the shar’i texts may
be reconciled and support one another. And Allaah knows best. 

See A’laam al-Sunnah al-Manshoorah, 212; Sharh
al-‘Aqeedah al-Waasitiyyah by Shaykh Ibn ‘Uthaymeen, 2/238.

Praise be to Allah.wa aliaikum us-salaam wa-rahmat ullaahi wa-barakaatuh.

al-hamdu lillaah.

(a) Jumhoor al-ulemaa’ (vast majority of the scholars) agree that the
aqeeqa is a sunnah mustahabbah for those who are capable of doing it and
can afford it. Among its benefits are breaking the influence of the
shaitaan on the new-born. It is also permissible for a Muslim to make an
aqeeqah for himself if his parents did not perform it for him. Similarly,
he can do it for his children even if it is after many years if he didn’t
do it when they were young.

Refer to the book “Tuhfat ul-Mawdood bi-Ahkaam il-Mawlood” by Imam Ibn
ul-Qayyim, Chapter 6: “The Aqeeqah and its Rulings”, Part 19: “The Ruling
for One Whose Parents Did Not Perform an Aqeeqah–Should He Perform one on
His Own Behalf?” for more details. It is mentioned there that Ismaa’il ibn
Sa’eed al-Shaalanji asked (Imam) Ahmed regarding a man whose father
informed him that he did not perform an aqeeqah on his behalf–should he
perform it on his own behalf? He said,

“That is the father’s duty.” …

and it was said, “Should one perform an aqeeqah on his own behalf as an
adult?” … and I saw that it is preferrable if an aqeeqah was not
performed as a child then it should be performed as an adult, and (Imam
Ahmed) said:
“If someone does that I would not discourage it or regard it as
reprehensible.”

(b) It is not mandatory for a person to take a loan in order to spend on an
aqeeqah. However, if he does it then it would be considered commendable as
per Imam Ahmed’s opinion. It was related by Abi il-Harith that he asked
Abu Abdullah regarding one who doesn’t have enough to perform an aqeeqah;
Imam Ahmed said,
“If he borrowed for it I hope Allaah would reward and
provide for him by virtue that he has observed a sunnah.”

Refer to “Tuhfat il-Mawdood,” same chapter, Part 11: “Regarding Borrowing
for an Aqeeqah and its Rulings and Benefits.”

Praise be to Allah.Commentary on the hadeeth. 
This hadeeth was narrated by al-Bukhaari in a number of places in his Saheeh, such as (7088) Kitaab al-Fitan, where he narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there will come a time when the best wealth a Muslim will have will be sheep which he will take to the mountaintops and places where rain falls, fleeing for the sake of his religious commitment from tribulation.” And Muslim narrated a similar hadeeth in his Saheeh (1888), also from Abu Sa’eed al-Khudri (may Allaah be pleased with him), which says that a man came to the Prophet (peace and blessings of Allaah be upon him) and said, “Which of the people is best?” He said, “A man who strives in jihad for the sake of Allaah with his wealth and his self.” He asked, “Then who?” He said, “A believer in a mountain pass who worships Allaah and leaves the people alone.” 
The word sha’af [in the second hadeeth] means a mountaintop. The word shi’b [in the first hadeeth] means a gap or pass between two mountains. Al- Nawawi said in Sharh Saheeh Muslim (13/34): “This does not mean the mountain pass itself, rather what is referred to is being alone and isolating oneself. A mountain pass is mentioned as a metaphor because it is usually devoid of people.” 
The hadeeth indicates that it is preferable to isolate oneself from people and not mix with them in cases where a Muslim fears for his religious commitment because of widespread tribulation, where if he mixes with people he cannot be sure that his religious commitment will be safe and that he will not apostatize or deviate from the truth, or fall into shirk or abandon the basic principles and pillars of Islam, and so on. 
Al-Haafiz ibn Hajar said in al-Fath (13/42):  “This report indicates that isolation is preferable in the case of one who fears for his religious commitment.” 
Al-Sindi said in his footnotes on al-Nasaa’i (8/124): “This shows that it is permissible to isolate oneself, indeed it is preferable at times of tribulation.” 
In the second hadeeth quoted above the Prophet (peace and blessings of Allaah be upon him) mentioned the believer who isolates himself second in virtue only to the mujaahid who fights for the sake of Allaah. Al-Haafiz said in al-Fath (6/6): “The believer who isolates himself is second in virtue only to the mujaahid because the one who mixes with people cannot guarantee that he will not commit sin, and these sins may be greater in number than the hasanaat (rewards for good deeds) that he gains as a result of mixing with people. But being isolated is regarded as preferable only in cases where there is tribulation.” 
As for isolating oneself at times other than times of tribulation when a Muslim fears for his religious commitment, the scholars differed in their views in this case. The majority said that mixing with people is preferable to withdrawing from them, and they quoted several texts as evidence for that, including the following: 
1 – That this was the way of the Prophet (peace and blessings of Allaah be upon him) and the Prophets before him (peace be upon them), and the majority of the Sahaabah (may Allaah be pleased with them). (Sharh Muslim by al-Nawawi, 13/34). 
2 – The report narrated by al-Tirmidhi (5207) and Ibn Maajah (4032), which says that the Prophet (peace and blessings of Allaah be upon him) said: “The believer who mixes with people and patiently bears their annoyance will have a greater reward than the believer who does not mix with people and patiently bear their annoyance.” (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2035). 
Al-Sindi said in his footnote on Ibn Maajah (2/493): “This hadeeth indicates that the one who is patient and mixes with people is better than the one who isolates himself.” 
Al-San’aani said in Subul al-Salaam (4/416): “This indicates that mixing with people whereby one enjoins what is good and forbids what is evil and deals with them in a good manner is better than keeping away from them and not putting up with mixing with them.” 
3 – The report narrated by al-Tirmidhi (1574) from Abu Hurayrah (may Allaah be pleased with him) who said: “One of the Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) came upon a mountain pass where there was a small spring of fresh water, which delighted him because it was so good. He said, ‘What if I were to withdraw from the people and settle in this mountain pass? But I will not do it until I seek the permission of the Messenger of Allaah (peace and blessings of Allaah be upon him).’ So he mentioned it to the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: ‘Do not do that, for if any one of you remains striving for the sake of Allaah, it is better than praying in His House for seventy years. Do you not want Allaah to forgive you and admit you to Paradise? Fight in Allaah’s cause. He who fights in Allaah’s cause as long as the time between two milkings of a she-camel will be assured of Paradise.’” (It was classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 1348). 
The benefits that the Muslim gains by mixing with people for legitimate shar’i purposes, include establishing the rituals of Islam, increasing the number of the Muslims, spreading all kinds of goodness among them by helping and aiding them etc., attending Jumu’ah (Friday) prayers and prayers in congregation, attending funerals, visiting the sick, attending dhikr circles, etc. (Fath al-Baari, 13/43); Sharh Muslim by al-Nawawi, 13/34).  
And Allaah is the Source of strength. And Allaah knows best. May Allaah bless our Prophet Muhammad and all his family and companions, and grant them peace.

Praise be to Allah.Among what the Islamic shari’ah asserts is the binding and coupling of the testimony of oneness for Allah and the testimony of the calling and message of prophet Muhammad
(peace and blessings of Allah be upon him). Examples of such linking are in the adhan for salaat and in the iqaamah for it. Additionally, in a hadith the prophet

(peace be upon him) teaches:

“Islam was built upon five pillars: to witness that there is no deity except Allah, and that Muhammad is the messenger of Allah… .”

It represents what a mukallaf (one who is legally capable, liable for one’s actions, and obliged to perform required acts, which in Islamic law, shari’ah, starts at puberty) is required to believe. It must be understood together, and are pronounced together as a testimony of belief. As for writing it interwoven, nothing is available neither in the Book of Allah nor in the Sunnah of the Prophet

(peace and blessings of Allah be upon him). As a result, there is great danger in this. For it has a resemblance to the false precept in the Christian faith of trinity, and the concept that the father and the son and the holy spirit are one deity. Further, it could be construed as an emblem representing the false faith of the unity of existence. In addition, it may be used as support for the extremism in the Prophet
and worshipping him with Allah.

Therefore, writing the name of Allah (the Most High) with the name of his prophet Mohammed
(peace and blessings of Allah be upon him) in this way, i.e. making the letters of their names interwoven and the crossing of the letters of each of their names with the other, must be prevented. It is even not permissible to write (Allah – Muhammad) on the door of the masjid, nor in other locations, due to the confusion, misrepresentation, and serious concerns described and warned of above.

Praise be to Allah.One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that they have nothing against the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and they do not say anything against them. Their hearts are free of any hatred, resentment and rancour (towards them) and they do not say anything (about them) that is not appropriate or befitting, because Allah says (interpretation of the meaning): 
“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’”[Al-Hashr :10]
And they obey the Prophet (peace and blessings of Allah be upon him) who said: “Do not revile my companions, for by the One in Whose hand is my soul, if one of you were to spend in charity gold equal to the size of Mount Uhud, he would not achieve the status of one of them, or even come halfway.” (narrated by al-Bukhari, 3637; Muslim, 2541).
One of the basic principles of Ahl al-Sunnah is that they accept that which has been narrated in the Qur’aan and Sunnah, and the consensus of the scholars, concerning the virtues and status (of the Sahaabah). They give precedence to those who spent and fought before the victory – the treaty of al-Hudaybiyah – over those who spent and fought afterwards, because Allah says (interpretation of the meaning): 
“Not equal among you are those who spent and fought before the Victory. Such are higher in degree than those who spent and fought afterwards. But to all Allah has promised the best (reward). And Allah is All-Aware of what you do” [Al-Hadeed 57:10]
They give precedence to the Muhaajireen over the Ansaar, because Allah says (interpretation of the meaning):
“And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success”
[Al-Tawbah 9:100.] So the aayah gives precedence to the Muhaajireen over the Ansaar.
They believe that Allah said concerning the people of Badr – who numbered three hundred and umpteen – “Do whatever you like, for I have forgiven you,” because the Prophet (peace and blessings of Allah be upon him) said, “Maybe Allah looked at the people of Badr and said, ‘Do whatever you like, for I have forgiven you.’” (Narrated by al-Bukhari, 3007; Muslim, 2494 – from the hadith of ‘Ali ibn Abi Taalib) 
They believe that no-one who gave the oath of allegiance (bay’ah) under the tree will enter Hell, as the Prophet (peace and blessings of Allah be upon him) said. Rather Allah is pleased with them and they are pleased with Him, and they numbered more than one thousand and four hundred. Allah says (interpretation of the meaning): 
“Indeed, Allah was pleased with the believers when they gave the Bay‘ah (pledge) to you (O Muhammad) under the tree, He knew what was in their hearts, and He sent down As-Sakeenah (calmness and tranquillity) upon them, and He rewarded them with a near victory”[Al-Fath 48:18]
And the Prophet (peace and blessings of Allah be upon him) said: “In sha Allah, no one among the companions of the tree, those who gave their oath of allegiance beneath the tree, will enter Hell.” (Narrated by Muslim, 2496). Among those who pledged allegiance beneath the tree were Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali, may Allah be pleased with them all. 
And they (Ahl al-Sunnah) bear witness that those will enter Paradise who the Messenger of Allah bore witness that they would enter, such as the ten (who were given the glad tidings of Paradise), and Thaabit ibn Qays ibn Shammaas, and others among the Sahaabah (may Allah be pleased with them). The Prophet (peace and blessings of Allah be upon him) said: “Abu Bakr will be in Paradise, ‘Umar will be in Paradise, ‘Uthmaan will be in Paradise, ‘Ali will be in Paradise, Talhah will be in Paradise, al-Zubayr will be in Paradise, ‘Abd al-Rahmaan ibn ‘Awf will be in Paradise, Sa’d will be in Paradise, Sa’eed will be in Paradise and Abu ‘Ubaydah ibn al-Jarraah will be in Paradise.” (Narrated by Abu Dawood, 4649; al-Tirmidhi, 3747; classed as saheeh by al-Albani). 
They affirm that which has been narrated in mutawaatir reports from ‘Ali ibn Abi Taalib (may Allah be pleased with him) and others, that the best among this ummah after its Prophet is Abu Bakr, then ‘Umar. It was narrated that Muhammad ibn al-Hanafiyyah said: “I said to my father (‘Ali ibn Abi Taalib), ‘Which of the people is the best after the Messenger of Allah (peace and blessings of Allah be upon him)?’ He said, ‘Abu Bakr.’ I asked, ‘Then who?’ He said, ‘ ‘Umar.’ I was worried that he would say ‘Uthmaan, so I said, ‘Then is it you?’ He said, ‘I am just a man among the Muslims.’” (Narrated by al-Bukhari, 3671). So they (Ahl al-Sunnah) list ‘Uthmaan as the third and ‘Ali as the fourth, may Allah be pleased with them. 
See al-Waasitiyyah by Shaykh al-Islam Ibn Taymiyah, with commentary. 
Secondly: it is part of the belief of Ahl al-Sunnah that the most deserving of the people to succeed the Messenger of Allah (peace and blessings of Allah be upon him) was Abu Bakr al-Siddeeq (may Allah be pleased with him). The evidence for the leadership of Abu Bakr (may Allah be pleased with him) is as follows: 
1 – It was narrated from Muhammad ibn Jubayr ibn Mut’im that his father said: “A woman came to the Prophet (peace and blessings of Allah be upon him) and he told her to come back later. She said, ‘What if I come back and do not find you?’ as if she was referring to death. He (peace and blessings of Allah be upon him) said, ‘If you do not find me, then go to Abu Bakr.’” (Narrated by al-Bukhari, 3659). 
2 – It was narrated that Ibn Mas’ood said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Take as your leaders those who come after me, Abu Bakr and ‘Umar.’” (Narrated by al-Tirmidhi, 3805; classed as saheeh by al-Albani). 
3 – It was narrated that Ibn ‘Umar (may Allah be pleased with them both) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whilst I was standing by a well, drawing water from it, Abu Bakr and ‘Umar came. Abu Bakr took the bucket and drew one or two buckets, but there was some weakness in his drawing. May Allah forgive him. Then ‘Umar bin Al-Khattaab came and the bucket turned into a very large one in his hands. I had never seen such a mighty person as he in doing such hard work till all the people drank to their satisfaction and watered their camels that knelt down there.’” (Narrated by al-Bukhari, 3676).  
Ibn Hajar said in his commentary on this hadith: 
“Whilst I was standing by a well” means, in a dream. “Drawing water from it” means, filling a bucket with water. “He drew one or two buckets (dhanooban aw dhanoobayn)”: dhanoob refers to a large bucket when it is full of water. It seems to me that this refers to the major conquests which took place during his reign (as khaleefah), which numbered three. Hence the hadith does not refer to the number of buckets in the case of ‘Umar, rather it describes his drawing of water as ‘mighty’, referring to the many conquests that would occur during his reign as khaleefah. And Allah knows best. 
Al-Shaafa’i mentioned the interpretation of this hadith in al-Umm, where after quoting it he said: The meaning of the phrase “but there was some weakness in his drawing” is that his time of leadership was short, because of his untimely death and the fact that the war against the apostates (ahl al-riddah) kept him from reaching the level of conquests attained by ‘Umar during his lengthy reign as khaleefah. 
With regard to the phrase “May Allah forgive him,” al-Nawawi said: This is a du’aa’ on the part of the one who is speaking, i.e., there can be no other interpretation. Others said that it was an indication that the death of Abu Bakr was close. A similar case is to be seen in the aayah in which Allah says to His Prophet (peace and blessings of Allah be upon him): 
“So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”[Al-Nasr 110:3 – interpretation of the meaning]
This aayah was an indication that the death of the Prophet (peace and blessings of Allah be upon him) was close. I say: it may be that it was an indication that the small number of conquests during his time was not his fault, because the reason for that was the brevity of his rule, and the meaning of forgiveness is to remove any blame from him. 
“And the bucket turned into a very large one in his hands” means, it became a huge bucket. “I had never seen such a mighty person as he” means that he achieved the ultimate. 
4 – It was narrated that ‘Aa’ishah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said to me when he was sick, ‘Call Abu Bakr for me, your father and your brother, so that I may dictate a letter. For I am worried lest someone who is ambitious says that he is more entitled to the position of leadership, but Allah and the believers will not accept anyone other than Abu Bakr.’” (Narrated by Muslim, 2387). 
5 – During his final illness, the Prophet (peace and blessings of Allah be upon him) appointed Abu Bakr al-Siddeeq to lead the Muslims in prayer and he did not accept anyone else to take his place. The fact that he was appointed to take his place in the case of minor leadership (leading the prayers) indicates that he would succeed him in the case of major leadership (as imam or khaleefah). 
And Allah knows best.

Praise be to Allah.
The Braylwiyyah are a Soofeesect which was born in India at the time
of the British rule there.

It’s followers concernthemselves in exceeding in their love and
honour for the Prophets and the
“saints” in general, and the
Prophet (sal-Allaahu
`alayhe wa sallam)
specifically.

It’s founder was a man bythe name of Ahmad Ridhaa Khaan ibn Taqee
‘Alee Khaan who was born in 1272 A.H.
(1851 C.E.) and called himself Abdul-Mustafaa
(slave/servant of Mustafaa, i.e.
Muhammad
(sal-Allaahu `alayhe wasallam)).

He was born in the city ofBraylee in the province of Uttar Pradesh
and was a student of al-Mirza GhulaamQaadir Begg who was the older (blood) brother
of Mirza Ghulaam Ahmad al-Qaadiyaanee
(founder of the Qaadiyaaniyyah sect).

He was of a slim build andknown to be shrewd and clever, whilst also
being ill-tempered and foul-mouthed.
He used to suffer from chronic illnesses,
and used to consistently complain ofheadaches and back pains.

He visitedMakkahand studied under some of thescholars there in 1295 A.H. (1874 C.E.).

Amongst his “notable” booksare: Anbaa. al-Mustafaa and Khaalis
al-I’tiqaad.

From the beliefs of thissect is that the Messenger of Allaah
(sal-Allaahu `alayhe wa sallam)
hasthe ability/power to control the creation
and all that occurs, and that the
“saints” have the ability/power
to influence the creation and all that occurs.

And they have exceeded intheir belief with respect to the Prophet
(sal-Allaahu `alayhe wa sallam)
suchthat they have ascended him to a rank close
to that of worshipping him. And theyhave exceeded in their belief with respect
to the Messenger of Allaah
(sal-Allaahu `alayhe wa sallam)
such that they believe he has knowledge of
the unseen, and they deny that he was a human being, rather that he was the light
(noor) of Allaah. And they also permit calling for assistance from the “saints”
and the Prophets and other than them from the false beliefs.

Praise be to Allah.A: In Arabic, Islam means surrender . It has been taken to describe
the status of the one who embraces Allah’s Religion for he surrenders
his will to Allah and abide by the rules set by Him and conveyed via
His Prophet, peace and blessings be upon him. Allah says about Ibrahim,
peace be upon him, “When his Lord said to him, “Submit (be a Muslim
)!” He said, “I have submitted myself (as a Muslim ) to the Lord of 
all that exists. ” [al-Baqarah 2:131 – interpretation of the meaning]
. 
The Standing Committee

Praise be to Allah.Islamic rights are many, among the most important
of which are the following: 
The rights of Allaah 
The blessings of Allaah to His slaves are
innumerable. Every blessing deserves thanks. The rights of Allaah upon
His slaves are many, the most important of which include the following: 

1.Tawheed, which means believing that Allaah is One in His
Essence, His names, His attributes and His deeds. So we should believe
that Allaah alone is the Lord, the Sovereign, the Controller, the Creator,
the Provider, in Whose hand is Dominion and He is Able to do all things:

“Blessed be He in Whose Hand is the
dominion; and He is Able to do all things”[al-Mulk 67:1 – interpretation
of the meaning]
2.‘Ibaadah (worship), which means worshipping Allaah alone because
He is their Lord, Creator and Provider. So all kinds of worship should
be devoted to Him alone, such as du’aa’ (supplication), dhikr (remembering
Allaah), seeking help, humbling oneself, submitting, hope and fear,
vows, sacrifices, and so on. Allaah says (interpretation of the meaning):
“Worship Allaah and join none with
Him (in worship)”
[al-Nisaa’ 4:36]
3.Shukr (gratitude, giving thanks), for Allaah is the One
Who bestows favours and blessings upon all of creation, so they have
to show their gratitude for these blessings on their lips and in their
hearts and in their physical actions, by praising Allaah and using these
blessings to obey Allaah and in ways that Allaah has permitted:
“Therefore remember Me (by praying,
glorifying). I will remember you, and be grateful to Me (for My countless
Favours on you) and never be ungrateful to Me
[al-Baqarah
2:152 – interpretation of the meaning] 
The rights of the Messenger 
The sending of the Messenger
(peace and blessings of Allaah be upon him) is a great blessing for
all of mankind. Allah sent him to bring mankind forth from darkness
into light, and to show them that which will bring them happiness in
this world and in the Hereafter. 
Among the rights that the Messenger has over
us are that we should love him, obey him and send blessings upon him.
Loving him (peace and blessings
of Allaah be upon him) is achieved by obeying his commands and believing
what he told us, avoiding that which he forbade and not worshipping
Allaah except in the ways that he prescribed. 
Parent’s rights 
Islam pays special attention to the family
and encourages love and respect within it. The parents are the basis
and foundation of the family, hence honouring one’s parents is one of
the best deeds and one of the most beloved actions to Allaah. 

Honouring one’s parents is achieved by obeying
them, respecting them, being humble towards them, treating them kindly,
spending on them, praying for them, upholding ties of kinship with those
to whom one is related through them, and honouring their friends: 

“And your Lord has decreed that you worship none but
Him. And that you be dutiful to your parents”[al-Israa’ 17:23] 

The rights of the mother in this regard
are greater, because she is the one who bears the child, gives birth
to him and breastfeeds him. A man came to the Prophet
(peace and blessings of Allaah be upon him) and said, “O Messenger of
Allaah, who is most deserving of my good companionship?” He said, “Your
mother.” He said, “Then who?” He said, “Your mother.” He said, “Then
who?” He said, “Your mother.” He said, “Then who?” He said, “Your father.”
(Agreed upon. This version was narrated by al-Bukhaari,
al-Adab, 78) 
The rights of one Muslim over another 
The believers are brothers and are an integrated
nation, like a building parts of which support other parts. They treat
one another with mercy and compassion, and love one another. In order
to preserve this building and this brotherhood, Allaah has prescribed
rights which each Muslim has over his fellow Muslim. These include love,
sincerity (naseehah), relieving his distress, concealing his
mistakes, supporting him when he is in the right, respecting neighbours
and honouring guests. 
These rights also include returning greetings
of salaam, visiting the sick, accepting invitations, saying “yarhamuk
Allaah (may Allaah have mercy on you) to a Muslim when he sneezes,
and attending his funeral. The Prophet
(peace and blessings of Allaah be upon him) said: “The rights of one
Muslim over another are five: returning the greeting of salaam, saying
‘yarhamuk Allaah (may Allaah have mercy on you)’ when he sneezes,
accepting invitations, visiting the sick and attending funerals.” (Narrated
by Muslim, 2625)
 Neighbour’s rights 
Islam pays attention to the issue of neighbours,
whether they are Muslim or not, because of the interests served by that
in making the nation like one body. The Prophet
(peace and blessings of Allaah be upon him) said: ‘Jibreel kept on enjoining
the good treatment of neighbours to the extent that I thought that he
would include neighbours as heirs.” (Agreed upon. Narrated by Muslim,
2625) 
Among the rights of one neighbour over
another as affirmed by Islam are the initiation of greetings, visiting
him if he is sick, offering condolences if calamity befalls him, congratulating
him at times of joy, overlooking his mistakes, concealing his faults,
bearing his annoyance with patience, giving him gifts, lending him money
if he needs it, lowering one’s gaze from looking at his womenfolk, and
guiding him to that which will benefit him in his religious and worldly
affairs. The Prophet (peace and
blessings of Allaah be upon him) said:
“The best of companions with Allaah is the one who is
best to his companion, and the best of neighbours with Him is the one
who is best to his neighbour.”(Narrated by al-Bukhaari in al-Adab
al-Mufrad, 115) 
Concerning neighbours’ rights, Allaah says
(interpretation of the meaning): 
“Worship Allaah and join none with Him (in worship);
and do good to parents, kinsfolk, orphans, Al-Masaakeen (the poor),
the neighbour who is near of kin, the neighbour who is a stranger, the
companion by your side…”[al-Nisaa’ 4:36] 
Islam warns against annoying one’s neighbours
or treating them badly. The Messenger
(peace and blessings of Allaah be upon him) explained that this would
lead to being deprived of Paradise: “He will not enter Paradise from
whose harm his neighbour is not safe.” (Agreed upon. Narrated by Muslim,
64). 
In order to achieve the common interest, Islam gives
rights to the ruler over his subjects and to the subjects over their
ruler, and its gives the husband rights over his wife and the wife rights
over her husband, and there are other just rights which Islam has enjoined.

Praise be to Allah.Each person is a pledge for that which he has earned
(cf. al-Toor 52:21, al-Muddaththir 74:38) Whoever believes and does
righteous deeds will enter Paradise and whoever disbelieves in Allaah
and His Messenger will enter Hell. Allaah says (interpretation of the
meaning): 
“Surely, those who disbelieved in
Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.),
We shall burn them in Fire. As often as their skins are roasted through,
We shall change them for other skins that they may taste the punishment.
Truly, Allaah is Ever Most Powerful, All-Wise.
But those who believe (in the Oneness of Allaah —
Islamic Monotheism) and do deeds of righteousness, We shall admit them
to Gardens under which rivers flow (Paradise), abiding therein forever.
Therein they shall have Azwaajun Mutahharatun (purified mates or wives),
and We shall admit them to shades wide and ever deepening (Paradise)”[al-Nisaa’
4:56-57] 
Righteous deeds benefit the one who does them,
for Allaah has no need of us. And evil deeds only harm the one who does
them, for they do not harm Allaah at all, Allaah says (interpretation
of the meaning): 
“Whosoever does righteous good deed,
it is for (the benefit of) his ownself; and whosoever does evil, it
is against his ownself. And your Lord is not at all unjust to (His)
slaves”[Fussilat 41:46]
 And He says (interpretation of the meaning): 

“And whosoever strives, he strives only for himself.
Verily, Allaah stands not in need of any of the ‘Aalameen (mankind,
jinn, and all that exists)”[al-‘Ankaboot 29:6] 
Allaah is Generous and multiplies hasanaat
(good deeds) as He says (interpretation of the meaning): 
“Whoever brings a good deed (Islamic Monotheism and
deeds of obedience to Allaah and His Messenger) shall have ten times
the like thereof to his credit, and whoever brings an evil deed (polytheism,
disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger)
shall have only the recompense of the like thereof, and they will not
be wronged”[al-An’aam 6:160] 
Righteous deeds such as prayer, zakaah, fasting,
Hajj, enjoining what is good, forbidding what is evil, jihaad, reading
Qur’aan, etc., are the symbols of Islam, and the reward for all of them
is Paradise, as Allaah says (interpretation of the meaning): 
“And whoever does righteous good deeds, male or female,
and is a (true) believer [in the Oneness of Allaah (Muslim)], such will
enter Paradise and not the least injustice, even to the size of a Naqeera
(speck on the back of a date stone), will be done to them”[al-Nisaa’
4:124] 
The punishment for all evil deeds and sins
such as oppression, shirk (associating others with Allaah), murder,
corruption, arrogance, and other sins is Hell, unless one repents. Allaah
says (interpretation of the meaning): 
“And whosoever disobeys Allaah and His Messenger (Muhammad),
and transgresses His limits, He will cast him into the Fire, to abide
therein; and he shall have a disgraceful torment”[al-Nisaa’ 4:14] 

Words and deeds, whether they are good or
bad, are all recorded with the Lord of the Worlds. Allaah says (interpretation
of the meaning): 
“This Our Record speaks about you with truth. Verily,
We were recording what you used to do (i.e. Our angels used to record
your deeds)” [al-Jaathiyah 45:29] 
Allaah does not accept any deeds except those
which are done purely for Allaah in accordance with the guidance of
the Messenger of Allaah (peace
and blessings of Allaah be upon him), as Allaah says (interpretation
of the meaning): 
“So whoever hopes for the Meeting with his Lord, let
him work righteousness and associate none as a partner in the worship
of his Lord”[al-Kahf 18:110] 
On the Day of Resurrection, each person will
see what he did, acts of obedience or disobedience, good or evil, as
Allaah says (interpretation of the meaning): 
“That Day mankind will proceed in
scattered groups that they may be shown their deeds.
So whosoever does good equal to the weight of an atom
(or a small ant) shall see it.
And whosoever does evil equal to the weight of an
atom (or a small ant) shall see it”[al-Zalzalah :6-8] 
On the Day of Resurrection, each person will
be given his book (record of deeds) and it will be said to him:
 “Read your book. You yourself are
sufficient as a reckoner against you this Day” [al-Israa’ 17:14
– interpretation of the meaning]
 Whoever believed and did righteous deeds
will take his book in his right hand in joy, and will enter Paradise,
and whoever disobeyed Allaah and His Messenger will take his book in
his left hand or from behind his back, and will enter Hell. Allaah says
(interpretation of the meaning): 
“Then as for him who will be given
his Record in his right hand,
He surely, will receive an easy reckoning,
And will return to his family in joy!
But whosoever is given his Record behind his back,

He will invoke (for his) destruction,
And he shall enter a blazing Fire, and made to taste
its burning”
[al-Inshiqaaq 84:7-12] 
And there is a great difference between faith
and disbelief, obedience and disobedience, the people of Paradise and
the people of Hell: 
“Is then he who is a believer like
him who is a Faasiq (disbeliever and disobedient to Allaah)? Not equal
are they.
As for those who believe (in the Oneness of Allaah
Islamic Monotheism) and do righteous good deeds, for them are
Gardens (Paradise) as an entertainment for what they used to do.
And as for those who are Faasiqoon (disbelievers and
disobedient to Allaah), their abode will be the Fire, every time they
wish to get away therefrom, they will be put back thereto, and it will
be said to them: ‘Taste you the torment of the Fire which you used to
deny’” [al-Sajdah 32:18-20 – interpretation of the meaning] 

Allaah states that the believers are the ones who will
be the victors, and the disbelievers are the ones who will be the losers,
as He says (interpretation of the meaning): 
“By Al-‘Asr (the time).
Verily, man is in loss,
Except those who believe (in Islamic Monotheism) and
do righteous good deeds, and recommend one another to the truth [i.e.
order one another to perform all kinds of good deeds (Al-Ma‘roof)
which Allaah has ordained, and abstain from all kinds of sins and evil
deeds (Al-Munkar) which Allaah has forbidden], and recommend one
another to patience (for the sufferings, harms, and injuries which one
may encounter in Allaah’s Cause during preaching His religion of Islamic
Monotheism or Jihaad)”[al-‘Asr 103:1-3] 
O Allaah, grant us Paradise and save us from
Hell. Bestow Your mercy upon us, O Most Merciful of those who show mercy.