Those who are sent to Hell will stay there forever

According to Few Ahadiths, Muslims think that they will serve a certain amount of time in hell and will then be released and shifted to Paradise. If we authenticate it from Quran this is a false concept and is completely against the true teachings of Allah in the Qur'an.

"They say, 'The Fire will only touch us for a number of days.' Say, 'Have you made a contract with Allah - then Allah will not break His contract - or are you rather saying about Allah what you do not know?' No indeed! Those who accumulate bad actions and are surrounded by their mistakes, are the Companions of the Fire, remaining in it timelessly, forever." (Qur'an 2:80-81)

"...they say, ‘The Fire will only touch us for a limited number of days.’ The lies they have invented have led them astray in their own religion." (Qur'an 3:24)

Therefore, the Prophet could never have taught this.

"...If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him." (Qur'an 69:43-47)

Ignoring these verses in preference to alternative 'sayings' is a serious sin:

"These are Allah's Verses we are reciting to you to show the truth. In which narration (hadith حَدِيث) after Allah and His Verses do they believe in?" (Qur'an 45:6)

Understanding 6:128

"On the day He gathers everyone together [saying], ‘Company of jinn! You have seduced a great many humans,’ their adherents among mankind will say, ‘Lord, we have profited from one another, but now we have reached the appointed time You decreed for us.’ He will say, ‘Your home is the Fire, and there you shall remain eternally’- unless Allah wills otherwise." (Qur'an 6:128)

In this verse, Allah's decree is that these Hell-bound people are sent there forever, "eternally". However, "unless Allah wills otherwise" is not negating that, it is used as an expression to emphasise Allah's capability only to do otherwise, it is not retracting what has just been stated already about their stay in Hell forever.

There are certain Quranic styles and ways of expression unique to the Qur'an. One such style used are phrases like "except if He wills" / "except if He gives permission" / "unless He wills otherwise". In the Qur'an, often these expressions follow on from a definite statement. But they do not necessarily negate the initial statement. These expressions serve purely to emphasise on the fact that Allah has the capability to will it both ways - but His verdict on the matter is what has been mentioned initially. A few examples are as follows.

"[Prophet], We shall teach you [the Quran] and you will not forget — unless Allah wishes; He knows both what is open and what is hidden." (Qur'an 87:6-7)

Allah says to the prophet, "you will not forget" the Qur'an - that is His verdict in the verse. The following portion "unless Allah wishes" is there to show that Allah is capable of making him forget, if He so wills - not that He will make him forget. The prophet will not forget is the verdict - the point made using this Quranic style is that Allah is capable of doing all things.

"The Trumpet is blown and those in the heavens and those in the earth swoon away, except those Allah wills. Then it is blown a second time, at once they stand upright, looking on. And the earth shines with the Pure Light of its Lord; the Book is put in place; the prophets and witnesses are brought; it is decided between them with the truth; and they are not wronged. Every self is repaid in full for what it did. He knows best what they are doing." (Qur'an 39:68-70)

In this verse, everyone on earth is destroyed when the trumpet is first blown. And then on the second time they are raised up. The expression, "except those Allah wills" placed following the first sounding of the trumpet does not mean some people will be able to escape the deafening sound on that Day! Once again, we can see that it is the same Quranic style used in emphasising Allah's power and capability to choose what He wills to do. These phrases do not retract the statement made by Allah previous to them but rather only a Quranic style of expressing Allah's power.

With this Quranic wisdom, we can thus understand verse 6:128, when Allah will say on the Day of Judgement, "‘Your home is the Fire, and there you shall remain eternally", He is not taking these words back by saying "unless Allah wills otherwise".

Hadith:

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Volume 1, Book 2, Number 22: Narrated Abu Said Al-Khudri:
The Prophet said, "When the people of Paradise will enter Paradise and the people of Hell will go to Hell, Allah will order those who have had faith equal to the weight of a grain of mustard seed to be taken out from Hell. So they will be taken out but (by then) they will be blackened (charred). Then they will be put in the river of Haya' (rain) or Hayat (life) (the Narrator is in doubt as to which is the right term), and they will revive like a grain that grows near the bank of a flood channel. Don't you see that it comes out yellow and twisted"

Hadith are as Authentic as the Qur’an?

There are scholars who believe that the Hadith are as authentic as the Qur’an.

Here, it needs to be appreciated that besides investigating the chain of narration of a Hadith, the second thing which requires investigation is the text of a Hadith. Although scholars of Hadith have left no stone unturned in investigating the characters and biographies of the narrators and have spent a greater part of their lives in this research, yet like every human endeavour, the natural flaws which still exist in the narration of a Hadith requires that the following two things must always remain in consideration while investigating the text of a Hadith:

1. Nothing in it should be against the Qur’an and Sunnah

2. Nothing in it should be against established facts derived from knowledge and reason

The Qur’an, it has been alluded to earlier, is the mizan (the scale of truth) and the furqan (the distinguisher between truth and falsehood). It is like a guardian of every religious concept and it has been revealed as a barometer to judge between what is right and what is wrong. Thus no further explanation is required of the fact that if anything is against the Qur’an, then it must stand rejected.

Similar is the case of the Sunnah. Whatever religion has been received through it is as certain and authentic as the Qur’an, as has already been explained earlier. There is no difference between the level of authenticity of the two. Just as the Qur’an is validated thought the consensus of the ummah, the Sunnah is also determined from its consensus. Since this fact is an absolute reality about the Sunnah, thus if a Hadith is against the Sunnah and if there is no way out to resolve a conflict between the two, the Hadith in consideration must necessarily be rejected.

Established facts derived from knowledge and reason also have the same status in this regard. The Qur’an is absolutely clear that its message is based on these established facts. Its arguments on such basic issues as tawhid and the Hereafter are primarily based on these facts. It is the requirements and demands of these facts which the Qur’an highlights through its teachings. Every student of the Qur’an is aware that it presents these facts as deciding factors for the message it puts forth. It presented them as the final word both before the Idolaters of Arabia and the People of the Book. Those who oppose these are regarded by it as people who follow their base desires. Thus intuitive realities, historical truths, results of experience and observation – all are discussed in the Qur’an in this very capacity. Hence how can a Hadith which is against these facts regarded by the Qur’an as ones which distinguish between the truth and untruth be accepted? It is obvious that it shall stand rejected. All leading scholars of Hadith also hold this view. Khatib writes:

ولا يقبل خبر الواحد في منافاة حكم العقل وحكم القرآن الثابت المحكم والسنة المعلومة والفعل الجاري مجرى السنة كل دليل مقطوع به

A khabr-i wahid cannot be accepted which is against sense and intellect, is against an established and explicit directive of the Qur’an, is against a known Sunnah or is against a practice which is observed like the Sunnah or its conflict with some conclusive argument becomes absolutely evident

Dr. Shahzad Saleem

Can we understand Quran on our own?

Q: Can I understand Quran on my own or I need a learned teacher?
A: You can understand it on your own
Q: How?

A: Method is mentioned below

Q: I need a teacher for other books then why not for Quran which is the book of Allah?
A: You gave the answer yourself. Through Quran Allah speaks to each human being and to understand what Allah is saying we need to read it on our own first. He is the wisest of all so is his BOOK.

The Quran seeks to awaken in human the consciousness of his/her intimate relation to the universe. Its main emphasis is on reason and knowledge. Its purpose is to help to build up a free, self-reliant and rational personality, vivified with the sense of Allah's working in the universe according to His immutable, unalterable laws. Now the question is: "How to understand the Quran?"

For this purpose, some pre-requisites are suggested. Study them very carefully, minutely, and meticulously before manifesting any emotional reactions.

Pre-requisite No. I
For understanding the Quran, it is not enough to have mastered its language, the Arabic language. A man may be proficient in the Arabic language and yet the meaning of the Quran may elude him.

Pre-requisite No. 2
He/She should approach this Divine Book with a receptive mind, free from preconceived ideas and notions, prejudice and bias.

Pre-requisite No. 3
He/She should be serious about human life and universe in which we live, and should have an intense consciousness of participation in a purposeful cosmic process.

Pre-requisite No. 4
He/She should be anxious to guard against pitfalls in the way of life and to steer clear of the obsacles which hinders his/her progress

These are, according to the Quran, the essentials pre-requisites for understanding the Quran. Those who do not approach the Quran in this way, it remains a sealed book to them. In the stories of the Anbiya -the Messengers recounted in the Quran -we are told how those who were not perceptive and alive were only bewildered when they listened to their i.e., the anbiya's passionate exhortations. Some of them frankly confessed that they found their words unintelligible:
O Shu'aib ! We understand not much what you say (11: 91)

Our first task, in the light of the above mentioned pre-requisites, is to understand the real meaning of the Quran with the help of all the intellectual faculties we possess. It can only be then that we can proceed to assess the values of its teaching.

Blasphemy in Quran

Killing is not a solution but building our character is the key

All those people are guilty of Blasphemy who try to prove that Prophet has killed many people who humiliated him (Nauzubillah). How can you even think that our beloved Prophet (pbuh) has actually killed someone for humiliating him? Did he posses such character & should I need to prove what type of character he possessed?, shame on all of you who call themselves Muslims and believe in such things, you are infect those people who are responsible for spreading the mischief in land?

Allah's prophet is Rahmaat ul Alameen, he can never say to kill someone. He always stayed on his mission to spread Islam through peace, forgiveness and repentance.

BLASPHEMY in QURAN:

The noble Quran teaches us the right way and explains complete Deen. Quran teaches us with examples how to deal with blasphemy.

"when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell: (Quran Surah 4:140)

"Hold to forgiveness; command what is right; But turn away from the ignorant." Quran Surah 7:199

"...but indeed they uttered blasphemy,...If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them..."( Quran 9:74)

"For Allah is with those who restrain themselves,..."(Quran 16:128)

"Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy."Quran 20:130

"And if ye are in doubt as to what We have revealed from time to time to Our servant( Muhammad), then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.(Quran 2:23)

"And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!";(Surah 25:63)

"And when they hear vain talk, they turn away therefrom and say: "To us our deeds, and to you yours; peace be to you: we seek not the ignorant.(Surah 28:55)

"And have patience with what they say, and leave them with noble (dignity)."(Surah 73:10)

"Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting."(Quran50:39)

“Mocked were (many) Messengers before thee; but the scoffers were hemmed in by the thing that they mocked.” (Surah Al-An’aam 6:10).

what Allah is saying is, Don't sit with the blasphemers, turn away from the ignorant, restrain yourself, be patient with what they say, when ignorant address you, say PEACE and move away, don't hear vein talk and go away, be patient with what they say and leave with dignity, bear them with patience, all that they say.

NOWHERE in Quran Allah says to kill them. Why? because Allah is all knowing, and after seeing the destruction created by such laws everyone is saying its wrong.

Killing - In Quran

The ONLY 2 incident where murder or killing a human is allowed is in the case of a murder of an innocent man or mischief against Allah and his messenger. Even in those 2 cases exceptions are available.

1. "Take not life , which God has made sacred, except by way of justice and law. Thus does He command you, so that you may learn wisdom" (6:151).
2. "...If anyone kills a person - unless it be for murder or for spreading mischief in the land - it would be as if he killed all people. And if anyone saves a life, it would be as if he saved the life of all people" (Qur'an 5:32).

Exception is forgiveness:

O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.(The Noble Quran, 2:178)"

Engagement in Quran

Marriage is a sacred institution which is not to be taken casually. God puts up a lot of considerations for marriage. To begin with, two requirements of a marriage are mutual attraction and dowry see 4:24.

With regard to the first requirement, in my view it takes time for the couple to know if they really love each other or not, sometimes years. Thus God gives us the alternative of engagement first, that we may have a better chance of getting to know the other person, to see if he or she is really the right one for us.

We must know that even if we are engaged to someone we are not allowed to meet with that person in private unless we have something righteous to discuss with them. Sexual relationship is not allowed until after the wedding. A sexual friendship or arrangement will be considered adultery, a gross sin in Islam.

[2:235] You commit no sin by announcing your engagement to the women, or keeping it secret. GOD knows that you will think about them. Do not meet them secretly, unless you have something righteous to discuss...........

[17:32] You shall not commit adultery; it is a gross sin, and an evil behavior.

There is nothing unrighteous about the meetings during the engagement periodif it is for discussing righteous matters and for the sole purpose of getting to know whether they like each other. You can meet in the open (or privately, with righteous intention, if required) with consent of both your families.

In my view if the interaction between you and your fiancée` is only through telephone, there is no sin on either of you.


If one is still pursuing education he may not be able to afford the dowry to be paid to his wife (which as stated earlier is a requirement for marriage). Further God has made men the bread-earner - see 4:34. Since you have yourself said that you "can't get married and live together for at least another 2 years" you might want to wait for a few more years. Obviously you are aware that you cannot take the responsibility of supporting your wife and family. When you take on a wife, and have children it is a big responsibility.

It is probably better for you to further your education first to better your chances to care for a family. Meanwhile you can continue to meet your fiancée`like righteous Muslims in the open (or privately, with righteous intention, if required) with consent of both your families. There would be no sin on either of you on this account.

May God in His infinite grace and mercy guide us in His right path.

Courtesy: www.submission.org

If we really love Allah and Prophet Muhammad (pbuh)

We have to make arrangements to provide means of nourishment to those who are incapable of earning; or to those who are left alone in society (without any support); and to those who are entrapped in some calamity. Although selfish instinct demands that everything should be collected and kept for one s own-self, irrespective of these desires they make arrangements  for the nourishment of others. 76/8.

We do not do all this as a favour to you. No not at all: We do not expect any thing in return; not even a word of appreciation. In fact we are doing our duty; and our interest lies only in this. Accordingly, not only are our own  SELVES nourished and developed, even the Divine attributes grow in our personalities. THIS IS THE OBJECTIVE OF HUMAN LIFE. 76/9, Quran.

Obediance of Prophet and Obediance of Divine Law

(It should be well understood that, although the decisions are pronounced by the Prophet, in reality the obedience is that of the divine system. However this does not mean disobedience to the prophet - 3/78 - as you have the right to differ or disagree with the personal suggestions of the Prophet or his advice. This is no way would mean the disobedience to Allah and his Prophet. In this connection the episode of Zaid set forth an explicit example.)

He (Zaid) was a person upon whom Allah had conferred grace, and (O' Prophet) you too had extended personal favors. It was to him that you were advising, Keep your wife in wedlock and in this way maintain a relationship which has been established according to the divine law. (tolerate any petty differences you may have, and there is something serious, then speak about it openly as hiding it will be of no use). If you hide it in your heart, it will have to be explained later (At the time of divorce) as per the requirement of divine law. So not have fear about people (as to what they would say) for you have to only fear Allah (insuring that his law are not violated).

Zaid did not accept your advice and after he divorced his wife, you married her according to the divine law. Earlier we had revealed clear verses that an adopted son does not become a real one (33/4). Marrying the wife of a real son is not permitted (4/23). However there is no blame in marrying the divorced wife of an adopted son, and therefore this action of the Prophet was in accordance with the divine laws.

(This episode clearly brings out two issues. Firstly, only the decision of the Prophet which are binding are those which he makes in his capacity  as Allah's Prophet as such, one can differ with his personal advice. Secondly, adopted son do not become real sons). 33/37  Quran.

Qur’an Alone group - There is no Group

We always tend to associate people with certain groups even if they do not want to. As soon we are born we are Muslim, then we have religious group Shia, Sunni etc, we also have different casts.

• There are few people who gives priority to Quran and does not accept what contradicts Quran or stain the character of the Prophet or his companions. These people does not want to be associated with any sect  as they know Allah dislikes it. Still people from other sects who do not feel shame classifying their self in different groups try to associate these people as Quran Alone Group or Quranist etc.
• The reason for doing so is to reject everything they believe which is also something Allah dislikes. We should think and ponder on everything and should take help from Quran before believing on it. If we are not thinking and rejecting anything we are not good and true Muslims
• 23:53 But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself.
• 6:159 As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did.
  

What Allah says about the Quran in the Quran

• There is no doubt in this Book (2:2).
• Allah has taken the responsibility to explain it (75:19).
• Allah says He has revealed the Quran and He will protect it (15:9).
• Allah’s revelation to the Prophet (PBUH) is written in the Quran (6:19). There is no verse in the Quran which says that Allah’s revelation to the Prophet (PBUH) is outside the Quran.
• Momineen are asked to obey the revelation from Allah (7:3).
• The Prophet (PBUH) was asked to obey the revelation sent down on him (10:109).
• He was asked to follow the Quran (75:18).
• Allah required the Prophet (PBUH) to follow the blessed Book sent down on him (6:155).
• The Prophet (PBUH) used to judge matters according to the revelation sent down on him (5:48).
• Those who do not judge matters according to what Allah has revealed are Kaafirs (5:44).
• In the Quran, Allah has completed His message and no one can change anything in it (6:34, 6:115).
• The Quran encompasses the message of earlier revelations (5:48). So, the truth of earlier revelations is now contained in the Quran.
• In it there are no contradictions (4:82).
• Allah has called the Quran "Tibyaanan li Kulli Shaiyin (16:89)". This means it explains everything.
• Allah gives many verses on a particular topic over and over again (6:105, 17:41). This means that we have to collect all the verses on a topic in order to understand it fully. This is the Divine method of understanding the Quran.
• The Prophet (PBUH) was required to solve all human differences through the Quran (16:64).
• The Prophet (PBUH) was required to admonish and remind people through the Quran (50:45).
• The Quran itself is light (5:15). So, it is not dependent on another source of light.
• This light (i.e., the Quran) has been given so that human beings, using this light, can travel safely on the path of life (6:122).
• Allah undertook the responsibility to collect the Quran (75:17). [The logical conclusion from this verse is that the Quran was collected and put together by the Prophet (PBUH). Allah decided the sequence of surahs and verses and no one else besides the Prophet (PBUH) could have received the direction from Allah on how to put them together. There is no verse in the Quran asking the Prophet (PBUH) to delegate this extremely important responsibility to anyone else.]
• Whatever difference human beings have, the decision is with Allah (42:10). [Since Allah’s decision is contained only in the Quran, it is logical to believe that it has the power to serve as the constitution for the entire world, creating a universal brother

Zikr in Quran

If we look into the Quran we will find that the word “Zikr” occurs 268 times in the Quran and has 63 derivatives used in the Book, the Quran. This word “Zikr” has many connotations in Islam. Its almost opposite is “Nissiyane” (forgetting). This verb occurs 45 times in the Quran; and 28 of its derivatives have also been mentioned in the sacred Book.

The root of Zikr is Za-Kaf-Ra. Some of its meanings are:

Az-Zikro Wattazk'aro: It means

· To preserve something, to keep alive in mind; this word is used opposite to NASYUN, which means to forget (6:68)

At tazkerato: It means

• To remind something which is needed (76:29)
• The Quran has also been called As-Zikro (16:14) because it contains the history and Causes or Laws for the rise and fall of nations
• Zikrun also means to remain steadfast in the battlefield and thus ensures the supremacy of Divine Laws (51:45). The Divine Laws are also called Zikrullah (39:23). It has also been used in the context of dignity, honour, respect, fame and saying something good (43:44)
• Verses (2:152) says Faz Kurunee Azkur Kum -‘You keep in view My Laws and I shall protect your rights and grace you with dignity and honour’

In short Zikr means:

1. To remain steadfast in the battle field

2. Ponder over the secrets of nature

3. Take lesson from the previous history of nations

4. Keep in view the Divine Laws and take decisions accordingly

5. Propagate or give publicity to the Divine Laws

6. These are the steps which install peace of mind (13:28) and not the rotation of beads or retreating to the caves or hujras

Keep these meanings in view, study the Quran and grasp the places where this word has been used. You will understand the real perspective and get the action verbs commanding you to do the things practically.

Courtesy: Dr. Manzoor-ul-Haque