28/03/2025

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27/02/2025

The Role of a Husband in Islam
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26/02/2025

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13/02/2025

Why is Mahr a Must in Marriage?
Growing up in a Muslim family, we often attended nikah ceremonies. During the nikah ceremony, the imam officiating the nikah reads the nikah document and specifically mentions the mahr to both the groom and the bride before asking for their consent. While listening to the khutbah, one thing that often comes to mind is why announcing money or gold as mahr is a must in marriage. As a Muslim, it is already known to you that haq mahr is the main aspect of nikah, and it is mandatory for the groom to give it to the bride. Contrary to the common misconceptions about Islam regarding women's rights, Islam is a religion that clearly gives more rights and independence to women. When a woman gets married, her husband gives her the gift of marriage (mahr) to welcome her into his home and to show her the respect and worth she has in his eyes. If you're curious about why mahr a must in marriage and what it means for a married woman, there are concrete evidences from both the Quran and Hadith that shed light on this. Whether you're a woman wanting to understand your rights about mahr, or a man looking for the Quranic guidelines, this blog is for you.  Mahr and Its TypesThe gift of marriage, or mahr, is a sacred command in Islam. It's a special gift given to the bride, either at the time of the nikah (marriage ceremony) or agreed to be given later. This obligation falls on the husband or someone else who agrees to pay it, always with the couple’s mutual consent. Mahr, often referred to as the dowry, is a significant and honored tradition in Shariah law. It represents a gift from the groom to the bride at the time of their marriage, serving as a token of respect and a symbol of the husband's commitment. But mahr is not just a mere formality; it has profound implications and comes in different forms.  In Surah Nisa Allah clearly mentions, And give the women (on marriage) their Mahr as a free gift” (Quran 4:4)   1. Mahr-e-Mu'ajjal (Prompt Mahr)Mahr-e-Mu'ajjal, or prompt mahr, is the type that becomes obligatory immediately after the nikah (marriage contract). This means the husband must pay the full amount as soon as possible, or at least a significant portion of it. The wife has the right to demand it at any time.  Even if she does not ask for it, the husband should take the initiative to fulfill this obligation promptly. This form of mahr underscores the immediate respect and support the husband pledges to his wife. 2. Mahr-e-Muajjal (Deferred Mahr)Mahr-e-Muajjal, or deferred mahr, is agreed upon to be paid at a later date. This date is mutually decided by both parties and is typically outlined in the marriage contract. Until the specified date, the husband is not obliged to pay the mahr, and the wife cannot demand it.  However, this deferred mahr often becomes due in cases of divorce or the husband's death. This type of mahr ensures long-term security for the wife, demonstrating a sustained commitment from the husband. 3. Mahr-ul-Mithl (Standard Mahr)Mahr-ul-Mithl refers to the standard or customary mahr, determined based on the mahr amounts received by other women in the bride's family or similar social class. This ensures fairness and appropriateness in the mahr amount, aligning it with social norms and expectations.  If no specific mahr is agreed upon at the time of marriage, Mahr-ul-Mithl automatically becomes obligatory on the husband. This standardization helps maintain a balance and prevents excessive or inadequate dowries.         Why Mahr is the Right of Muslim Women? Islam always gives financial independence to the woman and when she is starting a new chapter in her life, Mahr act as a stake in the marriage. It shows that your value is recognized, and you're not just another part of the household. This feeling of ownership fosters respect and helps create a more balanced relationship.  In Islam, it is not permissible for the husband to question his wife on how she spends her mahr. The mahr entirely belongs to the woman, and it is up to her to decide how to use it. Whether she wants to spend the money on shopping, investing in the stock market, starting a new business, or buying the gold necklace she's always wanted, the husband has no right to ask about it. Mahr provides financial security for the bride, especially in the event of divorce or the husband's death. It serves as a financial cushion, helping the bride sustain herself independently. If the wife later asks for a divorce, known as khula, she returns the mahr to her husband. However, in most cases, if a divorce occurs due to regular marital issues, the wife is allowed to keep the mahr. Allah says in Surah An-Nisa, verse 20: “But if you intend to replace a wife by another and you have given one of them a cantar (of gold, i.e., a great amount) as mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? And how could you take it (back) when you have gone in unto each other, and they have taken from you a firm and strong covenant?” [al-Nisa 4:20-21] Also, the following hadith states: “You are not entitled to take back any money. If you have told the truth, the Mahr you paid was for having sexual relations with her lawfully”. [Sahih Bukhari].   Mahr is a significant payment to the bride, which she keeps. This ensures that if the bride doesn’t own property or gold, she still has something to secure her rights.  This practice highlights the respect and security Islam offers to women, ensuring they have financial independence and security in their marriages.   How Much Mahr Should You Pay?In Islam, mahr, or dowry, is a significant gift that the groom gives to his bride as a token of respect and commitment. It's important to understand the amount you need to pay to ensure it aligns with Islamic principles and respects the rights of the bride. As per the Hadith, Prophet Muhammad (P.B.U.H) said that the Mahr should be “one piece of gold”. However, the Mahr sum is agreed between the bride and the groom’s parents or guardians (also known as Wali). The parties often create Mahr contracts to come to an agreement on the Mahr amount.   Minimum Mahr Amount According to HadeesAccording to the Hanafi school of thought, the least amount of mahr that must be given is ten dirhams. This amount is equivalent to approximately 2 grams and 7.5 milligrams of silver, which translates to about $15 (200 rupees). Even if the bride consents to a lower amount, Shariah law mandates that she must receive at least this minimum sum. This ensures that the mahr serves its purpose of honoring and respecting the bride. The minimum amount is set to ensure that mahr maintains its significance as a respectful gift. It is designed to be affordable even for those who are not financially well-off, preventing any undue burden on the groom while still providing a meaningful gift to the bride. This minimum is not merely symbolic; it upholds the dignity and purpose of mahr. Prophet Mohammed said, “Surely Allah may forgive any sin on the Day of Resurrection save the sin of one who misappropriated the Mehr of a woman or the wages of a hired person, or who sells a free person (as a slave).” Mahr of Hazrat Fatima (R)There is a common misconception that $15 or 200 rupees is the standard mahr amount. Some people even suggest that 32 rupees is sufficient. However, these amounts are outdated and incorrect. The purpose of mahr is to honor the bride, and suggesting such small amounts undermines this intention. Prophet Muhammad (Sallallahu alaihi wasallam) set an example by fixing the mahr for his daughter, Hazrat Fatima (R), at 500 dirhams, which is approximately 131 tolas and 3 milligrams of silver in today amount. This was a significant amount, reflecting the middle-class status and providing a meaningful gift. It's essential to understand that while emulating this amount is commendable, it is not mandatory. The mahr can be more or less than this amount, as long as it respects the principles of honor and affordability. How Should Mahr Be Balanced to Ensure Fairness and Avoid Financial Strain?While the minimum amount is stipulated, there is no fixed upper limit for mahr. The amount should be considerate of the husband's financial capacity and should not be so high that it becomes impossible for him to pay. In Islam, it's not encouraged for a woman or her guardian to ask for a lot of money that can't be paid right away. The Mahr, or marriage payment, should be a fair amount that the groom can afford without going broke.  Hazrat Umar (R) advised against giving excessively large mahr to avoid financial strain and the risk of the mahr remaining unpaid. Hazrat Umar (R) had once said in a speech: “Do not give large amounts (for Mahr)”. A woman objected to this and said that “the Quran mentioned the word “Qintaar” which translates to: a heap of gold or silver!” After listening to her, he replied: “You are correct, as it is not prohibited in general terms. Meaning if it’s not done for show, he has the ability to pay the full amount, and has the intention for paying it as well, and then by all means he should do so. But if one of these is missing, then it will not be permissible.” Shaykh Al-Islam Ibn Taymiyah  (may Allah have mercy on him)  also shared his thoughts on this issue and said, “The Companions did not write down dowries because they did not get married on the basis of a delayed dowry; rather they paid the mahr immediately, and even if they delayed it, the amount was known. When people began to get married on the basis of a delayed dowry, and a long time would pass and it would be forgotten, they began to write down the delayed portion and that became evidence to prove the dowry and that she was his wife.” (Majmu` Al-Fatawa, 32/131)    Can Guardian Take Woman’s Mahr?Mahr serves as a safeguard, ensuring that the bride is protected and honored within the marital union. It’s her shield against any potential injustice or exploitation. By granting her the autonomy to determine her mahr, Islam empowers women, reinforcing their agency and autonomy. The mahr is the exclusive right of the wife, and no one, not even her father or any other family member, can claim it without her consent. This provision ensures that the wife's financial rights are protected and that she has full autonomy over her assets. By upholding this principle, Islamic law reinforces the importance of mutual respect, consent, and equality within the marriage relationship. Abu Salih said: “When a man married off his daughter, he would take her mahr away from her, but Allah forbade them to do that, and gave women the right to the mahr they received.” (Tafsir Ibn Kathir)   Is it permissible for the wife to waive any portion of the mahr?If a wife decides after getting married that she doesn't want any or all of the mahr, it's okay as long as she's happy with the choice and nobody is making her do it. It's really important that she freely makes this decision without anyone forcing her.  Forcing someone to give up their mahr isn't right because everyone should be treated fairly and respectfully in Islam. The wife's agreement should be real and not because of pressure so that her rights in the marriage are respected and kept safe.  Keep in Mind the mahr should not be a burden on a man and he should be capable of giving it without any financial strain it is not permissible for the guardian or demand a high amount before marriage for their own sake. The Prophet (peace and blessings of Allah be upon him) said: “The best of marriage is that which is made easiest.” Narrated by Ibn Hibbaan, classed as saheeh by al-Albani in Saheeh al-Jaami’, 3300.  And he (peace and blessings of Allah be upon him) said: “The best of mahrs is the simplest (or most affordable).” Narrated by al-Haakim and al-Bayhaqi, classed as saheeh by al-Albani in Saheeh al-Jaami’, 3279.    Final Words:Mahr is a vital aspect of an Islamic marriage, symbolizing respect, honor, and commitment. Understanding the appropriate amount to pay ensures that this tradition is upheld with the dignity it deserves. By following these guidelines, grooms can fulfill their obligations sincerely and meaningfully, setting a strong foundation for a respectful and harmonious marriage.

12/02/2025

Ifti Test Blog
As 2025 marks a decade of turmoil in Yemen, with disease, starvation and a failing economy making it one of the world’s largest humanitarian crises, our Media and Communication Coordinator in Yemen, Nada Abu Taleb, reflects on the experiences of displaced families. I joined Islamic Relief a little over 2 months ago, but I have been working in the humanitarian field for several years. Funnily enough, I’m working in the same building where I had my very first job. It feels like stepping through a time portal, bringing back memories and certainly making me feel older! Back then, I believed humanitarian work was just a straightforward administrative role. I didn’t begin my career directly in the field, and so didn’t have personal interactions with the people the organisation I worked for aimed to help. Most of my early work revolved around understanding people’s needs and planning how to meet them. I sympathised with their struggles, but, looking back, I realise how distant that sympathy was from a true understanding of their lives. I didn’t know much about the real world. That all changed when I conducted my first interview – with a young girl named Nadia*, who had been displaced with her family from the city of Marib to Yemen’s capital, Sana’a, a journey of almost 4 hours by car. Speaking with them, I realised that once you step outside your cosy bubble, there’s no going back. The realities I witnessed changed me forever. Understanding displacementBefore meeting Nadia, I thought I understood displacement: families being forced to move, fathers losing jobs, and the resulting struggle to make ends meet. But I hadn’t grasped the deeper truth. Displacement isn’t just about moving out of your house; it’s about abandoning your home. It’s not merely about the struggle to provide for your family; it’s the heartbreak of facing your loved ones knowing they’ll go to bed hungry that night, yearning for warmth, and dreaming of a place they can once again call home. When we arrived at Nadia’s house – a modest shelter she and her family were forced to call home after fleeing their own – her family was ready to welcome us. Her father, who worked at the nearby market after being displaced to Sana’a, greeted us at the door, and her mother had carefully tidied and decorated the house to make it more presentable. These small gestures spoke volumes about their resilience and dignity. And then there was Nadia, the little girl I was there to interview. She wore a simple dress, likely the only one she kept for special occasions, and was visibly cautious not to stain it with the dirt from their backyard, where we filmed the interview. After the customary cup of tea, the atmosphere felt warm and comfortable, and Nadia began to speak. She shared stories about her daily life – helping her mother clean the house, doing the dishes after school, studying, and playing with her toys. Her homemade toys, though simple and misshapen, were her cherished companions. She laughed as she described how she wanted to grow up to be like her mother and do her own dishes in her own home and with her own family. Our shared humanityI couldn’t help but marvel at her resilience. How could a young girl who had faced such immense challenges – displacement, daily struggles for food, and the lack of basic resources – still radiate so much joy and warmth? Then another realisation hit me: anyone could find themselves suddenly facing the same challenges as Nadia, even me. A slight twist of fate, a different set of circumstances, and her story could easily have been mine – or yours. I was reminded of the words of Atticus Finch, a character in the famous novel To Kill a Mockingbird, that you never really understand a person until you consider things from his point of view – until you climb inside of their skin and walk around in it. Meeting Nadia sparked the change in my understanding of the world and my place in it. It brought a profound sense of shared humanity and humility. Our lives are so often shaped by forces beyond our control – where we are born, the opportunities we have, the challenges we face. In this way, we are all interconnected, part of a fragile web of humanity. My conversation with Nadia became so much more than just a conversation. It was a call to action, a reminder to treat everyone with dignity and kindness. Her smile and her spirit taught me that compassion and solidarity are not just values – they are essential principles to live by. They remind us that, despite the hardships, there is resilience, strength, and hope in every one of us. Nadia is just one of more than 4.5 million people who have been internally displaced in Yemen. Many are forced to live in cramped camps without access to food, water and medical assistance. Please donate today to help Islamic Relief support the people of Yemen.

10/02/2025

terer
The following books of tafsir explicitly state in their introductions that their main target audience are the average Muslim masses. I’ve translated in full their tafsirs of Surah al-Ikhlas in order to compare between them. I would highly appreciate it if you could take the time to read through them all below and then take a quick survey at the bottom of this page as to which one you liked the most and why.  I’m collecting this data for a larger project I have in mind. Verses قُلۡ هُوَ ٱللَّهُ أَحَدٌ ۝ ٱللَّهُ ٱلصَّمَدُ ۝ لَمۡ یَلِدۡ وَلَمۡ یُولَدۡ ۝ وَلَمۡ یَكُن لَّهُۥ كُفُوًا أَحَدُۢ ۝ Say, “He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.” Books of Tafsir 1 – Al-Tafsir Al-Muyassar – Prepared by a Group of Scholars Naming of the Surah It is named Al-Ikhlas (The Sincerity) because it encompasses the oneness of Allah, sincerity in worship to Him alone, seeking refuge in Him alone, and declare His transcendence from all deficiencies and association of partners. Objectives of the Surah To affirm Allah’s exclusivity in divinity and perfection. To declare His transcendence above having equals. To affirm that none other than Him is sought for fulfilling needs. To reject those who attribute a parent or child to Him.   [Tafsir] Say, O Messenger: He is Allah, uniquely One in divinity, lordship, and His names and attributes, with no one sharing in them. Allah, the One perfect in attributes of honor, majesty, and greatness, whom all creation turns to for fulfilling needs and desires. He neither has a child, parent, nor wife. And there is none comparable or similar to Him among His creation, neither in His names, nor in His attributes, nor in His actions. Exalted and glorified is He. 2 – Al-Mukhtasar Fee al-Tafsir – Prepared by a Group of Scholars Surah Al-Ikhlas is from the Meccan  period. Among the purposes of the Surah: To affirm Allah’s uniqueness in perfection and divinity and to declare His transcendence above all deficiencies. The Tafsir: Say – O Messenger: He is Allah, the One and Only, unique in His divinity; there is no deity besides Him. He is the Master to whom ultimate sovereignty in attributes of perfection and beauty belongs and to whom all creation turns for their needs. The One who neither begot anyone nor was begotten; thus, He has neither child nor parent—glorified be He. And there is no one comparable to Him among His creation. 3 – Aysar al-Tafaaseer – Abu Bakr al-Jazairi Explanation of the Words: “قل هو الله أحد”: Say, O Prophet, to those who ask about your Lord, that He is Allah, the One and Only. “الله الصمد”: Allah, the One to whom worship is due alone. As-Samad refers to the Master who is sought for all needs, thus, He is the One continuously relied upon to fulfill necessities. “لم يلد”: He does not perish, for everything that gives birth is perishable and must eventually cease to exist. “ولم يولد”: Meaning He was not brought into existence after not existing. He is eternal, without beginning or end. “ولم يكن له كفواً أحد”: There is none comparable to Him, no one resembling or equal to Him, for there is nothing like Him.   Meaning of the Verses: The statement, “قل هو الله أحد”, along with the four blessed verses, was revealed in response to the idolaters who asked the Prophet ﷺ to describe his Lord to them. Allah instructed His Messenger ﷺ to say, “He is Allah, the One.” He is Allah, the deity who alone deserves divinity and worship. He is “أحد” (the One) in His essence, attributes, and actions, without any equal, as He is the Creator of everything and the Owner of all. Created beings cannot resemble their Creator, the One truly deserving of worship. “الله الصمد”: As-Samad refers to the Master who is sought for fulfilling all needs, who is self-sufficient and independent, while all creation depends on Him. “لم يلد”: Meaning He has no offspring due to the absence of anyone identical to Him. A child typically resembles his parent(s), but any form of resemblance is negated from Him because there is nothing like Him. “ولم يولد”: He was not begotten because He has no beginning [He is eternal without a starting point]. “ولم يكن له كفواً أحد”: Meaning there is no one equal, comparable, nor similar to Him because there is nothing like Him, and He alone is the All-Hearing, the All-Seeing. Thus, Allah is known by His Oneness (Ahadiyyah) and His self-sufficiency (Samadiyyah). Ahadiyyah refers to His singularity in essence, attributes, and actions, with no partner, equal, or resemblance. Samadiyyah signifies that He is free from need while all creation depends on Him alone for their existence and survival. He is also known through His names, attributes, and signs.   Guidance from the Verses: Recognizing Allah through His Names and Attributes. Affirmation of tawheed (Oneness of Allah) and prophethood. Invalidity of attributing offspring to Allah. The obligation to worship Allah alone without a partner, as He alone is the One with divinity over all creation. 4 – Mukhtasar Ibn Katheer – Muhammad Ali Sabuni Reason for Revelation and Virtues of Surah Al-Ikhlas: Reason for Revelation Ubayy ibn Ka‘b reported that the polytheists said to the Prophet ﷺ: “O Muhammad, describe your Lord to us,” so Allah revealed: “Say: He is Allah, the One; Allah, the Self-Sufficient Master. He neither begets nor is born, and there is none comparable to Him” (Ahmad, Al-Tirmidhi, Ibn Jarir). Ibn Jarir and Al-Tirmidhi added: “As-Samad means He neither begets nor is born because anything born will eventually die, and anything that dies will be inherited. But Allah neither dies nor is inherited. ‘And there is none comparable to Him’ means He has no equal, no peer, and nothing is like Him.” Virtues of Surah Al-Ikhlas Al-Bukhari narrated from Aisha: A man was appointed to lead a military expedition and used to conclude his recitation in prayer with Surah Al-Ikhlas. When they returned, they mentioned this to the Prophet ﷺ, who said: “Ask him why he does that.” They asked him, and he said: “Because it describes the Merciful, and I love to recite it.” The Prophet ﷺ said: “Inform him that Allah loves him.” (Al-Bukhari in the Book of Tawheed). Another narration is found in Sahih al-Bukhari in the Book of Prayer, reported by Anas: There was a man from the Ansar who used to lead his people in prayer at the Mosque of Quba. Whenever he began a Surah to recite during the prayer, he would always start with “Say: He is Allah, the One” (Surah Al-Ikhlas) until he finished it, then he would recite another Surah alongside it. He did this in every rak‘ah. His companions spoke to him and said: “You always start with this Surah, but you don’t seem to think it is sufficient unless you recite another Surah with it. Either recite it alone or leave it and recite another Surah instead.” The man replied: “I will not abandon it. If you wish for me to lead you in prayer while doing this, I will; otherwise, I will leave you.” They considered him one of their best and disliked the idea of anyone else leading them in prayer. When the Prophet ﷺ came to them, they informed him of the matter. The Prophet ﷺ said to the man: “O so-and-so, what prevents you from doing what your companions ask of you? And what makes you so committed to reciting this Surah in every rak‘ah?” The man replied: “I love it.” The Prophet ﷺ said: “Your love for it will admit you into Paradise.” Al-Bukhari narrated from Abu Sa‘id Al-Khudri that the Prophet ﷺ asked his companions: “Is any of you unable to recite a third of the Qur’an in one night?” They found it difficult and said: “Who among us could do that, O Messenger of Allah?” He ﷺ replied: “Allah, the One, the Self-Sufficient Master is one-third of the Qur’an.” Ahmad narrated from Ubayy ibn Ka‘b that the Prophet ﷺ said: “Whoever recites ‘Say: He is Allah, the One,’ it is as if he recited one-third of the Qur’an.” Narrated by Abu Darda: The Messenger of Allah ﷺ said: “Is any one of you incapable of reciting one-third of the Qur’an every day?” They said: “O Messenger of Allah, we are too weak and incapable of that.” He ﷺ said: “Indeed, Allah has divided the Qur’an into three parts. Say: He is Allah, the One (Surah Al-Ikhlas) is equivalent to one-third of the Qur’an.” (Reported by Ahmad, Muslim, and An-Nasa’i). Narrated by Abdullah ibn Habib: We were afflicted by extreme thirst and darkness. We waited for the Messenger of Allah ﷺ to lead us in prayer. When he came out, he took my hand and said: “Say.” I remained silent. He said again: “Say.” I asked: “What should I say?” He replied: “Say He is Allah, the One (Surah Al-Ikhlas) and the two protective Surahs (Surah Al-Falaq and Surah An-Nas) every morning and evening three times. They will suffice you for everything.” (Reported by Abu Dawud, At-Tirmidhi, and An-Nasa’i). Ahmad and Ad-Darimi narrated from Mu‘adh ibn Anas Al-Juhani that his father reported the Prophet ﷺ said: “Whoever recites ‘Say: He is Allah, the One’ ten times, Allah will build a palace for him in Paradise.” Umar said: “Then we will increase our recitation of it.” The Prophet ﷺ replied: “Allah is greater and more generous.” Another Hadith on Its Virtue Along with Al-Mu‘awwidhatayn First Hadith: Learning the Three Great Surahs ‘Uqbah ibn ‘Amir reported: “I met the Messenger of Allah ﷺ, and I initiated a conversation, taking his hand. I said, ‘O Messenger of Allah, what is the salvation for the believer?’ He replied: ‘O ‘Uqbah, restrain your tongue, let your house suffice you, and weep over your sin.’ He then met me again, initiated a conversation, and took my hand, saying: ‘O ‘Uqbah ibn ‘Amir, shall I teach you the best three Surahs revealed in the Torah, the Gospel, the Psalms, and the Qur’an?’ I said: ‘Certainly, may Allah make me your ransom.’ He recited to me: “Say: He is Allah, the One,” “Say: I seek refuge in the Lord of the daybreak,” and “Say: I seek refuge in the Lord of mankind.” Then he said: ‘O ‘Uqbah, do not forget them, and do not let a night pass without reciting them.’ ‘Uqbah said: “I never forgot them since he said, ‘Do not forget them,’ and I never let a night pass without reciting them.” Later, I met the Messenger of Allah ﷺ again, initiated a conversation, and took his hand. I said, ‘O Messenger of Allah, inform me of the most virtuous deeds.’ He said: ‘O ‘Uqbah, maintain ties with those who sever you, give to those who withhold from you, and turn away from those who wrong you.’ (Narrated by Ahmad and Al-Tirmidhi). Second Hadith: Seeking Healing with Them Al-Bukhari narrated from Aisha: “The Prophet ﷺ, when he went to bed every night, would cup his hands, blow lightly into them, and recite into them: “Say: He is Allah, the One,” “Say: I seek refuge in the Lord of the daybreak,” and “Say: I seek refuge in the Lord of mankind.” Then he would wipe his hands over as much of his body as he could, starting with his head, face, and the front of his body. He would do this three times.” (Narrated by Al-Bukhari and other scholars of Sunan) The Reason for Revelation Ikrimah reported: When the Jews said, “We worship Ezra, the son of Allah,” and the Christians said, “We worship Christ, the son of Allah,” and the Magians said, “We worship the sun and the moon,” and the polytheists said, “We worship idols,” Allah revealed to His Messenger ﷺ: قُلْ هُوَ اللهُ أَحَدٌ Say: He is Allah, the One Meaning He is the Unique and Absolute One, with no counterpart, helper, similar, or equal because He is perfect in all His attributes and actions. Exegesis of the Verses اللهُ الصَّمَدُ Allah, the Eternal Refuge It means the One to whom all creation turns for their needs and requests. Ibn Abbas explained: “As-Samad” refers to the Lord who is complete in sovereignty, honor, and greatness. The Lord who is complete in wisdom, forbearance, and knowledge. He is the One who has perfected all aspects of honor and sovereignty. He is Allah, exalted and glorified, who has no equal, and nothing is like Him. Glory be to Allah, the One, the Subduer Al-A‘mash said: “As-Samad” is the Master whose sovereignty is ultimate. Hasan and Qatadah said: He is the Remaining One after [the demise of] His creation. Hasan also said: “As-Samad” the Ever-Living, the Sustainer, who never ceases to exist. Al-Rabee‘ ibn Anas: He is the One who neither begets nor was begotten. It is as if he made the following verse after it an explanation of it, which is His statement, “He neither begets nor is born,” and this is a good explanation. Ibn Masʿūd, al-Ḍaḥḥāk, and al-Suddī said: it refers to the One without a cavity. Mujāhid said: It means the solid One with no hollow, the One without a cavity. Al-Sha‘bi: The One who neither eats nor drinks. Al-Ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said in Kitāb al-Sunnah after mentioning numerous statements regarding the interpretation of “As-Samad“: All of these are correct and are attributes of our Lord. He is the One to whom all needs are directed, the One who has reached the pinnacle of sovereignty, the One who is ﴿الصَّمَدُ﴾ — solid, without cavity, who neither eats nor drinks, and who remains after His creation. Al-Bayhaqī stated something similar. لَمْ يَلِدْ وَلَمْ يُولَدْ. وَلَمْ يَكُنْ لَّهُ كُفُوًا أَحَدٌ He neither begets nor is born, Nor is there to Him any equivalent This means that He has neither offspring, nor parents, nor a wife. Mujahid said it means that He has no wife. This aligns with what Allah Almighty has stated, “The Originator of the heavens and the earth. How could He have a child when He does not have a companion, and He created all things” [Qur’an 6:101]. Meaning He is the Owner and Creator of everything. How could there be among His creation an equal to rival or resemble Him? Exalted and glorified is He, transcendent above all such claims. Allah also says: وَقَالُواْ: اتَّخَذَ الرَّحْمَنُ وَلَدًا لَّقَدْ جِئْتُمْ شَيْئًا إدّا And they say, “The Most Merciful has taken a child.” You have made an outrageous claim Furthermore, Allah states: وَقَالُواْ اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ * لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ And they said, “The Most Merciful has taken a child.” Exalted is He! Rather, they are honored servants * They do not precede Him in speech, and they act by His command In Sahih al-Bukhari, the Prophet ﷺ said: “No one is more patient with insults they hear than Allah. They attribute a child to Him, yet He continues to provide for them and heal them.” Allah states: “The son of Adam denies Me, and it is not for him to do so. He reviles Me, and it is not for him to do so. His denial of Me is his saying: ‘He will not resurrect me as He created me initially.’ Yet, recreating him is no easier for Me than creating him in the first place. His reviling of Me is his saying: ‘Allah has taken a son.’ But I am the One, the As-Samad, who neither begets nor is begotten, and there is none comparable to Me.” (Narrated by Al-Bukhari). 5 – Al-Waseet – al-Tantaawi Introduction and Preface Surah “Al-Ikhlas” is among the chapters of the Qur’an that have multiple names. Al-Jumal mentioned twenty names for it in his commentary, including Al-Tafreed, Al-Tajreed, Al-Tawheed, Al-Najat, Al-Wilayah, Al-Ma’rifah, Al-Samad, Al-Asas, Al-Mani’ah (the protective), and Al-Bara’ah. Several hadiths highlight its virtue, such as the one narrated by Al-Bukhari from Abu Sa’id Al-Khudri. A man heard another man reciting this Surah repeatedly, and when morning came, he mentioned this to the Prophet ﷺ, who said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’an.” Some scholars explained this hadith, saying that the Qur’an is divided into three sections: one-third containing rulings, one-third about promises and warnings, and one-third concerning the names and attributes of Allah. This Surah encapsulates the names and attributes. Regarding the reason for its revelation, it is reported that the polytheists said, “O Muhammad, give us the lineage of your Lord.” Then Allah revealed this noble Surah. The majority of scholars agree that it is the twenty-second Surah in the chronological order of revelation. Some hold that it is Madinan, but the first opinion—that it is Maccan—is more likely, as it embodies the essence of monotheism, a dominant theme in Meccan Surahs. The number of its verses is five according to the Hijazi and Shami manuscripts, and four according to the Kufan and Basran manuscripts.   In the Name of Allah, the Most Gracious, the Most Merciful “Say, ‘He is Allah, [who is] One. (1) Allah, the Self-Sufficient. (2) He neither begets nor is born, (3) nor is there to Him any equivalent.’ (4)” The Surah opens with the command “Say” to emphasize the importance of the message that follows and to teach the Prophet ﷺ how to respond to the polytheists who asked him for the lineage of his Lord. “He” is a pronoun and refers to the subject of the statement (Allah), while the following clause is the predicate. “One” (Al-Ahad) means that Allah is unique in His essence, attributes, and actions. He is free from any composite nature or material substance and is exalted beyond physicality, spatial limitations, or any resemblance to His creation. The use of the pronoun “He” at the beginning emphasizes the grandeur of the statement and enhances its clarity and certainty. The pronoun points to something ambiguous that the mind anticipates, and when the subsequent statement follows, the ambiguity is removed, allowing the message to resonate with the soul more effectively and with greater impact. The predicate “One” is indefinite to emphasize the statement about Allah’s oneness. If it had said “Allah, the One”, it would have negated the existence of anyone other than Him, which is not the purpose here. Instead, the objective here is to affirm that Allah is one in His essence, attributes, and actions, rejecting the claims of the polytheists and others who ascribe any composition or partnership to Him. “Allah, the Self-Sufficient” (Al-Samad) means that Allah is the One to whom all creation turns for their needs and requests. It is derived from the phrase “He turned to so-and-so”, meaning he sought their help and support. The author of Al-Kashaf stated: “Al-Ṣamad” is a verb in the sense of a passive participle, derived from ṣamada ilayhi (i.e., directed toward Him). It refers to God—Glory be to Him—who is sought in all needs. The meaning is: He is Allah, whom you recognize and affirm as the Creator of the heavens and the earth and your Creator. He is uniquely singular in divinity, with no partners in His divine nature. He is the one to whom every creature turns and upon whom all beings are dependent, while He is self-sufficient, needing nothing from them. The term “Al-Samad” is mentioned with the definite article “Al-” to denote exclusivity in its true and absolute sense. The creatures’ reliance upon Him—Glory be to Him—for their needs encompasses all forms of dependence: Intentional reliance, when they consciously turn to Him for help. Natural reliance, as part of the inherent order of existence. Reliance based on their original disposition, as established for all created beings. Thus, everything, willingly or unwillingly, is turns toward Him—Exalted is He. “He did not beget” signifies Allah’s transcendence above having a son or daughter, for procreation implies the separation of a part of one’s essence, which contradicts His indivisible unity (Ahadiyyah) and self-sufficiency (Samadiyyah). Additionally, offspring are of the same essence as their progenitors, but Allah—exalted is He—is far removed from resembling anyone. “Nor was He begotten” denotes Allah’s exaltation above having a father or mother. Being born also entails composition, which contradicts His indivisible unity and self-sufficiency, and implies a prior state of nonexistence or kinship resemblance—both of which are impossible for Him. He is the First, the Last, the Apparent, the Hidden, and He has knowledge of all things. “And there is none comparable to Him” emphasizes Allah’s transcendence above any equal, likeness, or counterpart. The word kufu’ refers to one who is equivalent, similar, or comparable in action or capability. That is, none of His creation can match, resemble, or parallel Him in essence, attributes, or actions. As He said: “There is nothing like Him, and He is the Hearing, the Seeing” (Surah Ash-Shura: 11). Thus, this noble Surah encapsulates the rejection of all forms of shirk (polytheism): Allah’s unity is affirmed in “Allah is One” (Ahad). His independence and self-sufficiency are emphasized in “Allah, the Self-Sufficient” (As-Samad). His transcendence above having offspring or progenitors is declared in “He did not beget, nor was He begotten”. His uniqueness and the absence of equals are affirmed in “And there is none comparable to Him”. This Surah rebukes the claims of polytheists, People of the Book, and others among misguided sects who assert beliefs such as the Trinity or the existence of multiple deities sharing dominion with Allah—exalted and glorified is He far above what they attribute to Him. 6 – Safwah al-Tafasser – Muhammad Ali Sabuni Language: “Al-Ṣamad”: The master to whom needs are directed for fulfillment. As the poet said: “Indeed, the announcer lamented the loss of the best of Banī Asad, ʿAmr ibn Masʿūd, the master, the Ṣamad.” “Kufuwan” (كُفُوًا): Refers to an equal or similar. Abū ʿUbaydah stated: Kufuʾ, kufʾ, and kifāʾ all mean the same: a likeness or equivalent.   Reason for Revelation: It is narrated that some polytheists came to the Prophet ﷺ and mockingly asked, “O Muhammad, describe your Lord to us: Is He made of gold, silver, emerald, or ruby?” In response, the surah was revealed: “Say, He is Allah, the One. Allah, the Eternal Refuge…”   Interpretation: “Say, He is Allah, the One.” Say, O Muhammad, to those mocking polytheists: My Lord, whom I worship and call you to worship, is One and Unique. He has no partner, equal, or rival—neither in His essence, attributes, nor actions. He is far removed from what the Christians believe in their concept of the Trinity (“the Father, the Son, and the Holy Spirit”), and from the beliefs of the polytheists who claim the existence of multiple gods. According to “Al-Tas’hīl” (Tafsir al-Tashīl): The description of Allah as One (Aḥad) carries three meanings, all of which are correct for Him: He is One without a second, rejecting the concept of multiplicity. He is One without a peer or partner, as when one says, “This person is unique in his era,” meaning there is no one like him. He is One who is indivisible and cannot be fragmented. The surah refutes the notion of partnership with Allah as a response to the polytheists. Allah has provided decisive proofs in the Qur’an regarding His oneness, and these are numerous. Among the clearest are four proofs: The Proof of Creation and Origination: Allah says, “Then is He who creates like one who does not create?” ([An-Naḥl: 17]). If it is established that Allah is the Creator of all existence, it becomes invalid to consider any created being as His partner. The Proof of Precision and Order: Allah says, “If there had been within the heavens and earth gods besides Allah, they both would have been ruined.” ([Al-Anbiyāʾ: 22]). This highlights the argument of the harmony and balance in creation. The Proof of Dominance and Sovereignty: Allah says, “Say, ‘If there had been other gods with Him, as they say, then they would have sought a way to the Owner of the Throne.'” ([Al-Isrāʾ: 42]). This demonstrates Allah’s unmatched authority and power. The Proof of Dispute and Overpowering: Allah says, “Allah has not taken any son, nor has there ever been with Him any deity. If there had been, then each deity would have taken what it created, and some of them would have sought to overcome others.” ([Al-Muʾminūn: 91]). This refutes the idea of multiple gods, which would lead to conflict and chaos.   “Allah, the Eternal Refuge (Al-Ṣamad):” This emphasizes that Allah is the One continuously sought by creation for all needs, while He is self-sufficient and independent of all creation. Al-Alūsī explained: “Al-Ṣamad is the Lord above whom there is none; all creation turns to Him for their needs and concerns.” “He neither begets:” This refutes the claim that Allah has offspring, sons, or daughters. It affirms His complete perfection and negates all imperfections. The commentators have explained this verse as a rejection of all those who ascribed children to Allah, such as: The Jews, who claimed, “Uzair is the son of Allah” ([At-Tawbah: 30]); The Christians, who said, “The Messiah is the son of Allah” ([At-Tawbah: 30]); The Arab polytheists, who believed “the angels are the daughters of Allah.” Allah refuted all these claims by affirming that He does not have children. Offspring must necessarily be of the same nature as the parent, and Allah does not have a wife. The verse “Creator of the heavens and the earth—how could He have a son when He does not have a wife?” ([Al-Anʿām: 101]) underscores that He has no partner or spouse. “And He is not begotten:” Allah was not born from a father or mother. Every being born is temporal, but Allah is eternal, without a beginning or an end. Thus, it is not possible for Allah to be born, nor to have a parent. The verse negates any form of lineage or familial relation with Allah from all perspectives. He is the First, whose existence has no beginning, the Eternal, who existed when nothing else did. “And there is none comparable to Him” means that Allah, Glorified and Exalted, has no equal, no counterpart, and no one resembling Him in any way—neither in His essence, His attributes, nor His actions. As stated in the Qur’an: “There is nothing like unto Him, and He is the Hearing, the Seeing.” ([Ash-Shūrā: 11]) Ibn Kathīr remarked: “He is the owner and creator of everything. How can any of His creations be considered His equal or even close to Him? He is exalted, sanctified, and far above such claims.” In the Qudsi Hadith, Allah says: “The son of Adam has denied Me, and he has no right to do so. He has reviled Me, and he has no right to do so. As for his denial of Me, it is his saying, ‘He will not resurrect me as He created me,’ while recreating him is no less difficult than creating him the first time. And as for his reviling Me, it is his saying, ‘Allah has taken a son,’ while I am the One, the Self-Sufficient (Al-Ṣamad), who neither begets nor is begotten, and there is none comparable to Me.” The surah contains several aspects of eloquence and rhetorical devices, summarized as follows: Use of the Divine Name with the Pronoun of Importance: The phrase “Say, He is Allah” (قُلْ هُوَ اللَّهُ) employs the pronoun “He” (هو) to denote grandeur and magnification of the subject. Definiteness for Exclusivity: The two definite terms “Allah” and “As-Samad” (اللَّهُ الصَّمَدُ) are used to emphasize exclusivity. Partial Paronomasia (Jinās Nāqis): The repetition with slight variation in “He did not beget” (لَمْ يَلِدْ) and “nor was He begotten” (وَلَمْ يُولَدْ) showcases a stylistic wordplay, differing slightly in form and letters. Amplification by Clarification (Tajrīd): The statement “Say, He is Allah, One” (قُلْ هُوَ اللَّهُ أَحَدٌ) inherently negates any rival or offspring. However, “And there is none comparable to Him” (وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ) provides additional emphasis by explicitly restating and specifying the negation for clarity. Adorned Rhymed Prose (Saj‘ Marṣa‘): The rhythmic harmony in “Say, He is Allah, One. Allah, the Self-Sufficient” (قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ) exemplifies embellished rhyme, a form of artistic embellishment in classical Arabic prose. Subtle Point: This noble surah consists of only four verses, yet it achieves remarkable brevity and eloquence, articulating Allah’s attributes of majesty and perfection while negating attributes of deficiency and imperfection. The first verse affirms Allah’s oneness and negates plurality: “Say, He is Allah, One” (قُلْ هُوَ اللَّهُ أَحَدٌ). The second verse affirms His perfection and negates any dependency or deficiency: “Allah, the Absolute” (اللَّهُ الصَّمَدُ). The third verse affirms His eternality and pre-eternity, negating any lineage or procreation: “He neither begets nor is born” (لَمْ يَلِدْ وَلَمْ يُولَدْ). The fourth verse affirms His supremacy and greatness, negating any equals or opposites: “And there is none comparable to Him” (وَلَمْ يَكُنْ لَّهُ كُفُوًا أَحَدٌ). Thus, the surah establishes the attributes of majesty and perfection for Allah while offering the highest form of glorification by negating all imperfections.   Benefit: It is narrated from the Prophet ﷺ: “Whoever recites ‘Say, He is Allah, One’ (قُلْ هُوَ اللَّهُ أَحَدٌ), it is as though they have recited a third of the Qur’an.” Scholars explain this as follows: The Qur’an encompasses three primary themes: monotheism (tawhid), legal rulings (ahkam), and narratives (qasas). This surah encapsulates the theme of monotheism, making it equivalent to a third of the Qur’an in terms of meaning. Another interpretation is that this equivalence is in reward—i.e., whoever recites this surah earns a reward comparable to that of reciting a third of the Qur’an. Allah knows best.

03/02/2025

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30/01/2025

Is Dating Haram
Is Dating Haram? In Islam, having a girlfriend or boyfriend is prohibited. Allah says in the Holy Qur’an: فَانْكِحُوْهُنَّ بِاِذْنِ اَهْلِهِنَّ وَ اٰتُوْهُنَّ اُجُوْرَهُنَّ بِالْمَعْرُوْفِ مُحْصَنٰتٍ غَیْرَ مُسٰفِحٰتٍ وَّ لَا مُتَّخِذٰتِ اَخْدَانٍ١ۚ فَاِذَاۤ اُحْصِنَّ فَاِنْ اَتَیْنَ بِفَاحِشَةٍ فَعَلَیْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنٰتِ مِنَ الْعَذَابِ١ؕ ذٰلِكَ لِمَنْ خَشِیَ الْعَنَتَ مِنْكُمْ١ؕ وَ اَنْ تَصْبِرُوْا خَیْرٌ لَّكُمْ١ؕ وَ اللّٰهُ غَفُوْرٌ رَّحِیْمٌ۠ “… Wed them with the permission of their own folk and give them their mahr (dowry) according to what is reasonable; they should be chaste, not adulterous, nor taking boyfriends…” [al-Nisa 4:25] Understanding Haram and Halal Dating in Islam Dating within the Muslim community often faces a maze of misconceptions and varied interpretations of Islamic teachings. The intertwining of traditional values and cultural norms significantly influences this subject, making it essential to examine the religious aspects to answer a core question: Is dating permissible in Islam? Haram Dating Haram dating refers to dating practices that contradict Islamic values and principles. These behaviors can include premarital sex, physical intimacy, and spending time alone with someone of the opposite gender without the presence of a mahram. In Islam, these actions are considered haram (prohibited) and can result in severe spiritual and moral repercussions both in this world and in the afterlife. Abd-Allah ibn Mughaffal reported that there was a woman who had been a prostitute during the days of ignorance (before Islam). A man passed by her, or she passed by him, and he touched her. She said: “Stop it! (Mah! A word connoting a rebuke or denunciation). Allah has done away with shirk and has brought Islam.” So he left her alone and went away, still looking at her, until he walked into a wall, hitting his face. He came to the Prophet (PBUH) and told him what had happened. The Prophet (PBUH) said: “You are a man for whom Allah wishes good. When Allah, may He be blessed and exalted, wishes good for His slave, He hastens the punishment for his sin, so that it is dealt with before the Day of Resurrection.” (Sahih al-Jami: 308) Halal Dating Halal dating, on the other hand, aligns with Islamic teachings and principles. This form of dating focuses on getting to know a potential spouse with the intention of marriage while adhering to Islamic guidelines. Key aspects of halal dating include avoiding physical intimacy and ensuring interactions are chaperoned by a mahram. This approach allows Muslims to seek love and companionship while remaining faithful to their religious values. It was narrated from Ibn Abbas that the Prophet [PBUH] said: “There is nothing like marriage, for two who love one another.” [Sunan ibn Majah 1847] To Date or Not to Date? The decision to date is not one-size-fits-all. Islam encourages Muslims to pursue relationships within the framework of its teachings, emphasizing the importance of purity and chastity before marriage. While haram dating practices are discouraged, Islam recognizes the importance of building a strong bond with a future spouse. Therefore, halal dating is permitted, provided it follows specific rules and guidelines. Guidance from the Quran and Sunnah on Love and Relationships اَلزَّانِیْ لَا یَنْكِحُ اِلَّا زَانِیَةً اَوْ مُشْرِكَةً١٘ وَّ الزَّانِیَةُ لَا یَنْكِحُهَاۤ اِلَّا زَانٍ اَوْ مُشْرِكٌ١ۚ وَ حُرِّمَ ذٰلِكَ عَلَى الْمُؤْمِنِیْنَ “Let no man guilty of fornication or adultery marry any but a woman similarly guilty, or an unbeliever: nor let any but such a man or an unbeliever marry such a woman: to the believers such a thing is forbidden” (24:3) Although the Quran does not explicitly mention the concept of dating, it underscores the significance of marriage and the pursuit of a compatible partner who shares one’s faith and values. The Quran encourages Muslims to find partners who align with their religious principles and to approach marriage with sincerity and intention. The Sunnah, through the example of the Prophet Muhammad (peace be upon him) and his companions, offers additional insights into love and relationships. The Prophet was known for his deep affection and respect for his wives, setting an example for Muslims to treat their spouses with kindness and respect. The Sunnah also advises seeking partners with good character and warns against relationships based solely on physical attraction. The Ongoing Debate: Is Dating Haram in Islam? The question of whether dating is haram in Islam continues to ignite passionate discussions among Muslims worldwide. This debate arises from diverse interpretations of Islamic teachings on dating. Some argue that dating can be halal if it adheres to Islamic principles, while others believe any form of dating outside marriage is haram. A primary concern about dating in Islam is the potential for it to lead to premarital sex, considered a major sin. Dating can evoke temptation and desire, potentially causing couples to engage in sexual acts before marriage. Additionally, dating can lead to emotional distress and heartbreak if the relationship doesn’t work out, adding to the complexity of the issue. Abbaas (may Allaah be pleased with him) who heard the Prophet (PBUH) say: “No man should be alone with a woman.”  And the Prophet (PBUH) said: “No, no man is alone with a woman but the third one present is the Shaytaan. (At-Tirmidhi 2165) Whether you choose to engage in halal dating or refrain from dating altogether, it’s crucial to prioritize your faith and maintain purity and chastity as a Muslim. Risks and Consequences of Haram Dating Beyond the religious implications, haram dating can have severe real-life consequences. While dating might seem harmless and enjoyable, it poses significant risks. One major risk is the potential damage to one’s reputation, especially in conservative societies where premarital relationships are frowned upon. Engaging in haram dating can spark gossip and rumors, impacting an individual’s social and professional life. Furthermore, haram dating can lead to emotional damage and heartbreak, particularly if one or both parties are not serious about the relationship. It’s essential to recognize that dating outside marriage is not only prohibited by religion but also contradicts cultural and societal norms in many Islamic countries. Haram Dating V/S Halal Dating (Marriage) Marriage is better than dating in many ways. It is a lifelong commitment based on trust, loyalty, love, and compassion. Dating, on the other hand, is temporary and often lacks compassion and loyalty. Marriage demands work but is worth it, while dating is carefree with no guarantee of lasting. In marriage, both partners are loyal and attentive, nurturing the relationship. In dating, one might use the relationship for personal gain without caring for the other’s emotions. Marriage offers a profound sense of stability and commitment that dating often lacks.  Marriage is Halal, while dating is Haram. In recent times, the concept of marriage has evolved. People now marry when they feel truly ready, not just out of obligation. However, some people favor dating over marriage because it offers greater freedom and flexibility. Without the constraints of a lifelong commitment, they can explore different relationships and discover what they truly want in a partner.  Additionally, dating often proves to be less costly than marriage, as there’s no need to share expenses like rent, groceries, or utilities. On the flip side, dating lacks the stability that marriage provides. When a dating relationship ends, it can leave you without a partner or a stable living situation.  Marriage, though more stable, demands a significant commitment. It involves dedicating yourself to one person for life and merging your financial responsibilities. Both dating and marriage come with their own set of advantages and disadvantages. Ultimately, the choice between them depends on what aligns best with your personal goals and lifestyle. However, In Islamic view, marriage is Halal and dating is Haram. One can easily understand that what should be the choice of a Muslim? Marriage, of course.  Keeping Your Relationship Halal: Essential Tips To maintain a halal relationship, consider these crucial tips: Purify Your Intentions Before entering any relationship, examine your intentions. Are you seeking a genuine, committed partnership, or are you merely looking for fun? Be honest with yourself and ensure your motives align with Islamic values. Get to Know Each Other in a Halal Manner While it’s important to get to know your potential partner, do so in a way that respects Islamic guidelines. Instead of traditional dates, consider attending group events where you can interact in a casual, halal setting. Involve Family and Friends Involving family and friends in your relationship can provide guidance and support, helping to keep your relationship halal. Invite each other to family gatherings or group outings with friends. Seek Divine Guidance Regularly pray for guidance and Allah’s blessings on your relationship. This practice can help you stay focused on your faith and keep your relationship on the right path. Conclusion To conclude, the question of whether dating is haram can be answered affirmatively when we consider dating as it is commonly understood in Western culture. However, halal dating is permissible within Islam, provided certain rules and guidelines are followed. Straying from these Islamic principles in dating can lead to various risks and adverse outcomes. As Muslims, it is crucial to uphold our purity and chastity before marriage, and traditional Western-style dating conflicts with these values. Halal dating, however, is sanctioned within specific boundaries, ensuring that relationships remain pure and aligned with Islamic teachings. While building a strong bond with a potential spouse is important, it must not compromise one’s religious values and principles.  Adhering to the principles of halal dating allows individuals to seek companionship while remaining faithful to their beliefs. Dating outside the sanctity of marriage not only contradicts Islamic teachings but also defies cultural and societal norms in many Islamic countries. By embracing halal dating practices, one can find happiness and companionship without straying from their faith.