Wednesday, Mar. 08, 2017 | 20:00 - 22:00 Makkah | 17:00 - 19:00 GMT
Session is over.
Wednesday, Mar. 08, 2017 | 20:00 - 22:00 Makkah | 17:00 - 19:00 GMT
Session is over.
Christians believed that the reason Jesus [pbuh] was called the Messiah was to save the world from original sin. What is Islamic view on Jesus [pbuh] as the Messiah and Christians believed that he is coming back to judge the world? Please I need the Islamic views on this.
I assume you mean the Qur’anic teachings about the nature and mission of Jesus, upon whom be Allah’s blessings and peace. Since it requires a detailed treatment, I can only list below some salient points:
1) Jesus, according to the Qur’an, is a word from God and His servant and Messenger supported by His miracles. (See for references: Qur’an: 4:171; 2:253)
2) He was created miraculously; his creation is comparable to that of Adam; the latter was created without a father or mother, while Jesus was created without a father. (Qur’an: 3: 59).
3) He never claimed to be anyone other than a message bearer: he preached the same perennial message taught by all prophets and messengers from Adam to Muhammad: “You shall worship no other god but God and you shall renounce all false gods”. This is the message of liberation taught by all of them. Jesus was a perfect example of this self-surrender; and therefore he was a perfect Muslim. (Qur’an: 5:116; 5:46; 42:13; 16:36)
4) He lived to glorify God through his words and deeds; he never taught people to glorify him, rather to glorify God and God alone; he never claimed any power for himself independent of God (Qur’an: 3:49).
5) Finally, Jesus, peace be upon him, came to restore the true spirit to the Laws that God had revealed to Prophets, peace be upon him, before him; for at the hands of their followers these laws had been reduced to dead letters devoid of any life-giving message.
As for the concept of Jesus coming as a savior to redeem the sins of mankind, such a concept is alien to Islam: To clarify this concept, let me cite here from one of my earlier answers:
“Firstly, Islam, unlike Christianity, does not teach a concept of “original sin”. Adam’s sin was his and his alone; and, according to the Qur’an (for the Qur’anic narration of the story of Adam and Eve, see: the Qur’an: 2: 30-39; 7; 19; 17: 61; 18: 5020: 116, etc.), God forgave both Adam and Eve when they turned to God in repentance; accordingly they were once again restored to divine mercy. Hence there is no concept of Adam passing on to his progeny an original sin, and therefore no need for stipulating a redeemer for such sins.
Secondly, as there is no original sin, everyone is born into a state of fitrah, a state of natural innocence; sin is acquired later by our own conscious and willful actions. The Prophet, peace be upon him, said, “Every child is born into a state of fitrah or natural state of innocence.”
Thirdly, Islam teaches that God is All-Compassionate, and All-Merciful; He is not bound by the rule of a blood sacrifice in order to forgive His servants. To assume that God can forgive only by accepting a blood sacrifice and therefore to state that Jesus or Muhammad died for our sins is not acceptable in Islam. Allah says: “O My servants, who have wronged against their souls! Dot not despair of Allah’s mercy! For Allah forgives all sins; for He is indeed Forgiving, Compassionate. Turn to your Lord repentant, and submit to Him before the torment overtakes you when you shall not be helped.” (Qur’an: 39: 53-54).
Fourthly, Islam teaches that every individual is responsible for his/her own salvation. Neither Abraham, nor Moses nor Jesus nor Muhammad can save us; they are only capable of saving themselves through God’s grace. In the words of the Qur’an: “Whoever commits a sin commits it only against himself. Allah is Knowing, Wise.” (Qur’an: 4: 111); “Allah does not charge a soul with more than it can beaer. It shall be requited for whatever good and whatever it has done.” (Qur’an: 2: 286); “Each soul earns only on its own account, nor does any laden (soul) bear another’s load.” (Qur’an: 6: 164) “He who is rightly guided, it is for himself; and he who goes astray, it is to his own detriment. No soul can bear another’s burden.” (Qu’ran: 17: 15)
Fifthly, everyone, male or female, can directly approach God without any intermediary of a prophet, saint or priest. God is closer to us than our own jugular veins. Allah says in the Qur’an: “We created man, and We know the promptings of his soul, and We are nearer to him than his own jugular vein” (Qur’an: 50: 16). “When My servants ask you about Me, tell them I am nigh, ready to answer the prayer of the suppliant when he/she prays to Me; therefore let them respond to Me and believe in Me, that they may be rightly guided.” (Qur’an: 2: 186).
So the entire concept of someone dying for our sins is inimical to the Islamic world view or understanding of nature of man and God. Islam beckons us all to respond to God’s message and receive His grace and salvation through faith, good works and leading a responsible moral and ethical life.
As for the return of Jesus, Islam also teaches the same; but he will not come as a new prophet; rather to reveal the truth about his true mission as a messenger of God. As for the specifics of such matters we are told not to speculate about them; for such matters belong to the realm of unseen realities that lie beyond the ken of reason and empirical observations. The reality of such matters will be revealed in due time as these prophesies are materialized.
Asalamualaikum Sir my question is that during sexual intercourse after marriage (nikah). Is it necessary to perform ghusl after each sexual intercourse in one night or simply one can clean the private parts for doing next intercourse?
It is enough to perform ghusl before Fajr regardless of how many times you had intercourse with your wife the same night. However, as you rightly said, both of you should wash your private parts after each one.
Salam alykum. Please what are the invalidating events or items on ablution? I saw many people inside masjid Haram during hajj time joining prayers when they wake up from long sleep. I also believe that many must have farted or being pressed after waiting for prayer in masjid for hours and when it was prayer time many hardly perform new ablution, they would just join the compulsory prayers. Please shed light on this. This may be of help to many. Jazakallahkhayr
Wudu’ is broken if a person has gone into sound sleep losing awareness. So, if anyone did sleep soundly and yet woke up and prayed without renewing his or her ablutions, that prayer is not valid. And they ought to repeat the Prayer.
However, it is not up to anyone else to judge others, for each person is responsible for his actions; we can only advise them; it is also probable that they were ignorant of the rules of ablution.
Having said this I should also point out: According to some scholars such as Ibn Taymiyyah, a person who cannot come out of Haram because of the crowd, is allowed to perform tayammum and pray.
Assalaamualaikum dear scholars, Thank for your time and efforts. I am currently an undergrad student in US who is interested in medicine, but I have had no luck getting accepted yet and I would need to do additional undergrad years past my degree. My question is that I have noticed a brother on campus who is in the same boat as me, I have never ever spoken to him ever yet but I know he is interested in medicine as he attends the lectures related to medicine and is part of the premedical club. However, he himself has not been accepted yet. I am not sure what he plans to do, but I think he is still going to pursue medicine. I have been interested in him since second year, 2013, but have warded off the feelings about him considering them haram. But now, I strongly feel that I should approach him. My parents are also actively looking to get me married but I have not been pleased by any proposals yet. My parents are very conservative, and I think that if I tell them about him, they might think I have been speaking to him, etc. However, call it sixth sense, but deep down inside I feel he is interested in me as well. He is bearded, attends religions gatherings, and I feel that is is an overall righteous brother. I have been praying Istikhara for the past three days, but I jsut cannot get the guts to talk to my parents or tell them. I am also not sure if he will accept me or reject me. I also fear rejection. You see, we are both students, and neither of us have jobs, as we both are 22 yrs old. I do know that his siblings got married at the age of 28-30, perhaps he is also thinking of the same thing? I am not sure what to do? Should I ask my parents first, so that they may approach a mutual connection? Or should I approach a mutual contact and ask him to check first and then tell my parents? How do I tell my parents? My mother is also undergoing depression and my dad is very stressed. I am also the eldest of my 5 siblings and have to look after them all. Please tell me on how I should approach this situation.
I pray to Allah to bless your efforts in your search for a suitable marriage partner.
It is best in your case to see if the person you are interested is has interest in marriage. You should use a reliable third person to speak to him. You may use a friend or a wise person such as an imam in the community. Once you have ascertained you should ask your parents to take the next steps.
I would urge you to turn to Allah to inspire you to make the right decision and guide your steps.
I'm a big fan of novels, especially romance action ones. The one where the protagonist goes through rough stuff, there is cheating, there are love triangles. But what does Islam say about that? I always wanted to write all type of books but I don't know about this. Is it okay to write a romance novel as long as there is no sexual content?
Fiction and novel belong to art. Art is a powerful medium or weapon. It can be used for the good purpose or for spreading corruption and vice. In this case, it is not different from poetry; therefore, let me cite here an earlier answer of mine on poetry (which applies to fiction as well), which I reproduce here for your benefit:
“Poetry in general can never be described as either halal (lawful) or haram (unlawful) unconditionally, for it is not like any other medium or means of communication, electronic or print, or like any genre of literature, either fiction or non-fiction. As is the case with any of the above, its religious status (hukumshar`i) is solely dependent on its precise use, function, or purpose. When used for the specific purpose of conveying truth, upholding justice, spreading virtue and good, it is considered halal, or is even recommended or obligatory. If, on the other hand, it is used for disseminating falsehood, injustice, corruption, and evil, it is deemed haram.
The Qur’an was revealed in a milieu that considered poetry as the hallmark of literate Arabs. The Arabs cherished poetry very highly. The status of poetry then can be compared to that of television and newspapers in the contemporary world. Poets could bring down tribes or kingdoms, or bolster them and boost their fame and glory.
The poets in those days often used poetry for vulgar themes such as glorifying war, drinking orgies, and sexual exploits of women. The Qur’an criticizes poets who use poetry for profane purposes. However, the Qur’an never condemns poetry unconditionally; rather it singles out for praise the minority of poets who used poetry for promoting the cause of truth and sowing righteousness and virtue:[And as for the poets – [they, too, are prone to deceive themselves: and so, only] those who are lost in grievous error would follow them. Art thou not aware that they roam confusedly through all the valleys [of words and thoughts], and that they [so often] say what they do not do [or feel]? [Most of them are of this kind –] save those who have attained to faith, and do righteous deeds, and remember God unceasingly, and defend themselves [only] after having been wronged, and [trust in God’s promise that] those who are bent on wrongdoing will in time come to know how evil a turn their destinies are bound to take!] (Ash-Shu`araa’ 26:224-227)
The Prophet (peace and blessings be upon him) enlisted some of the best poets of the time in the service of truth. He not only approved of their work; he went a step further to say that they were being supported in their work by the Holy Spirit
Examples of poetry in the service of God, spirituality, and ethics are the following:
Burdah of Imam Busiri; poetry of Mawlana Jalal ad-Din ar-Rumi; poetry of Allamah Iqbal.The latter considered Rumi his mentor who was instrumental in turning him away from the sway of materialism to the path of spirituality. By reflecting on the poetry of the above luminaries, you can surely turn poetry into a means of guiding people to Allah. Profane poetry may temporarily satisfy the carnal soul, but it will definitely render the spiritual soul sick or dead. On the other hand, the poetry we mentioned above continues to nourish souls and sustain them. So you can never go wrong in following their role model.
May Allah guide us unto the truth, guide others through us, and make us all instruments of guidance. Ameen.”
In conclusion, you should judge for yourself based on the above considerations.
Is it OK if I create a YouTube channel with appropriate contents and earn from it? There has been instances in the past when YouTube refused to remove an anti Islamic video which is unfortunately still available on the website. So don't you think it exposes the biased and anti Islamic attitude of the company? Earning on the YouTube channel basically comes from the ads and profit is shared between the user and YouTube...So is it OK to have affiliations and partnership with such company?
It all depends if you have the freedom to use your channel to promote contents that are ethical conforming to the Islamic standards as a counterweight to others who do not.
If that is possible, then you are making a contribution that is beneficial and rewarding both materially and spiritually.
Social media is a great tool today; Muslims can ignore it only at their peril.
Media in itself cannot be ruled as haram or halal; rather it should be based on the way we use it; if we use it for promoting virtue and ethics, it is not only permissible; rather it is highly recommended. If on the other hand it is used for vices and corruption then it is unlawful and clearly forbidden.
Whether we like it or not, if we don’t use it for promoting virtue, Satan will use it for his pet project: Spreading corruption and vice.
So, I would urge to judge for yourself based on the above criteria.