Question: What is the ruling on wearing trousers in the following scenarios: If they are tight? What if they are loose-fitting, but worn in a way that resembles the style of Westerners? And what if the style is different [but loose-fitting]?

What is the ruling of wearing suits and ties and other clothes worn by non-Muslims?

Does the ruling change in the event that wearing them becomes custom among the Muslims, such that it is not believed that there is an intention of imitating non-Muslims?

Finally, what attire is it permissible for a Muslim to wear in these times?

What is the ruling on all of these things? May Allah have mercy on you.

Response: The general rule is that it is permissible to wear anything except for that which the Sharee’ah has specifically prohibited, like gold and silk for males barring cases of scabies and other skin diseases.Wearing trousers is not specific to non-Muslims. However, wearing tight trousers that clearly identify the body parts including the awrah[1] (private area) is impermissible. As for wearing loose-fitting trousers, this is permissible as long as they are not worn with the intention of imitating non-Muslims.

The same ruling applies to suits and ties, as this attire is not something specific to non-Muslims. Therefore, it is permissible to wear them, unless the one wearing them is doing so with the intention of imitating non-Muslims. So the general rule is that all types of clothing are permissible except that which legislative evidence indicates is prohibited, as has preceded.

And with Allah lies success.

May peace and blessings be upon our Prophet Muhammad, his family and companions.

The Permanent Committee for Academic Research and Verdicts
Abdullah bin Qu’ood – Member
Abdullah bin Ghudayan – Member
Abdur-Razzaq Afifee – Vice-president
Abdul-Azeez bin Abdullah bin Baz – President

Footnote:
[1] The men’s awrah is from his navel to his knees.

Translatot: Tahir Wyatt, Abu Abdur-Razzaaq

Imam Abdur Rahman Ibn Nasr As Sa’di mentions in his book “Bahja tu Quloob ul Abrar Wa Qurra tul Uyoon ul Akhyar”

Pg.197 On the authority of Mus’ab Ibn Sa’d (Radiyallahu anhu) who said to the Messenger of Allah (Sallahu alaihi wa salam):

عظني وأوجز

“Advise me. But be short and to the point!”

So the Prophet (Sallahu alaihi wa salam) said:

إذا قمت في صلاتك فصل صلاة مودع ولا تكلم بكلام تعتذر منه غدا واجمع الإياس مما في يدي الناس

“When you stand to perform the prayer, pray as if it is your farewell prayer. And do not utter a word that you will be sorry for tomorrow (i.e. Day of Judgment) and give up all hope for obtaining what is in the hands of others.” (Collected Musnad Imam Ahmad)

Imam As Sa’di explains:

“These three pieces of advice are remarkable and if the slave of Allah adheres to them he will attain felicity while perfecting his worldly affairs as well as his religious affairs.

The First Advice: “… pray as if it is your farewell prayer…” This is inclusive of perfecting the prayer and exerting yourself vigilantly to perform it in the most perfect manner. This is done by the individual taking account of himself at the performance of every prayer that he prays while perfecting everything in it such as: the obligatory acts (i.e. Waajibaat), the supererogatory acts (i.e. sunan) while performing the prayer with the highest level of devotion possible (i.e. Ihsan), which is to worship Allah as if you see him, and even though you know you can’t see Him, you know for a surety that He sees you.

While performing the prayer he should be conscious of the fact that he is standing in front of his Lord, supplicating to him with every word he utters. Everything from recitation of Qur’an, remembrance of Him (i.e. Thikr), supplication (i.e. du’a) while humbling himself to Allah in his standing (i.e. Qiyam), bowing (i.e. Rukoo’), prostration (i.e. Sujood), with every lowering and rising.

What will assist him in achieving this magnificent objective is by accustoming himself to performing every prayer in the aforementioned manner without any reluctance or lack of vigor in the heart while being cognizant of the fact that this is his last prayer, as if he will never perform another prayer after this one. It is well known that the one who is performing an act for the final time will do so with much more enthusiasm and zealousness. He will exert all of himself in its performance while constantly recalling the sound and priceless meanings mentioned beforehand until performing the prayer in this manner consistently becomes easy while he has completely acclimated himself in doing so.

Performing the prayer in this manner prevents the individual from every type of indecent and shameful behavior and encourages him to adorn himself with morally sound behavior. This is because the Salat (i.e. prayer) impacts the core of his being and increases his faith (i.e. Faith) and the light in his heart and the level of delight and contentment as well as his desire for more good.

The Second Advice: “Do not utter a word you will be sorry for tomorrow…” In this portion of his advice, the Prophet (Sallahu alaihi wa salam) is encouraging him to protect his tongue and to be mindful about the things he utters. Indeed protecting the tongue is the axis upon which his success and failure rests. So when the salve of Allah can control his tongue, he will control the rest of his faculties , but when his tongue controls him, it will not protect him from uttering things that will ultimately be detrimental to him in his religious affairs or his worldly affairs.

Therefore the individual should not utter anything unless he knows it will be of a benefit to him in his worldly affairs of his religious affairs. Any speech that he could possibly be criticized for or have to excuse himself because of, he should abandon altogether, for if he utters it, he becomes almost like a prisoner indebted to it and perhaps it becomes a source of harm for him, that he is incapable of eradicating.

The Third Advice: “…give up all hope for obtaining what is in the hands of others…” In the portion of his advice, the Prophet (Sallahu alaihi wa salam) is emphasizing that the fact that the Muslim should make a habit of always connect himself to Allah alone, whether it is to obtain his livelihood in this life as well as that of the hereafter. He should not ask anyone other than Allah, and he should not desire the bounty of anyone other than Allah. He should accustom himself to despair over what is in the hands of the people, for despair in this regard is a protection because the one who despairs over something considers himself independent of it. So just as he would not ask anyone with his tongue other than Allah, then likewise, he should not allow his heart to become attached to anyone other than Allah.

In this manner he will remain a true and sincere slave of Allah free from servitude to creation. By considering himself independent of the people, he frees himself from servitude to them and develops honor and dignity, for the one who attaches himself to the creation subjects himself to humiliation and degradation depending on the degree of his attachment to them and Allah knows best.

Translated by Abu Azzubayr Shadeed Muhammad on Wednesday April 6, 2011 corresponding to the 3^rd of Jamad ul Ula 1432H. in the City of Philadelphia

Reference: Al-Mawrid fee amalil-al-mawlid – page 20-22

al-’Allaamah Taajud-Deen al-Maaliki[1] Said: I do not know of any credible evidence established from either the Qura’an or Sunnah in regards to the Prophet’s birthday. Neither has such an action been related back to anyone of the scholars of the Ummah, whom are the role model in terms of the Deen, strictly following the narrations of the earlier predecessors, rather it is an innovation in the Deen, invented and introduced by the Fatimid[2], and it is a personal desire with which the greedy use to obtain wealth and money as a result of practicing these innovated actions in the Deen…

Footnotes:
1) He is Umar bin Ali bin Saalim bin Sadaqah al-Lakhmee (654-734AH, famously known as al-Iskandaree. Ibn Kathir described him as being ‘as-sheikh al-imam’. Refer to al-Bidaayah wan-Nihaayah Volume 14, page 168.

2) Arab Ismaili dynasty (296-566AH) originating from modern day Tunisia and Algeria.

Translator: Zulfiker Ibrahim al-Memoni al-Athari

“O Sheikh we desire from you some clarification on how the Da’ee or the student of knowledge can be effective and successful in giving Da’wah in
spite of living in the West, and how is he to respond to such questions which are prone to controversy without tarnishing the honor of Islam?”

Sheikh: First of all it is not appropriate for anyone to speak about the religion of Islam except the Ulamaa and the students of knowledge. Nothing has
been more damaging and detrimental to this religion of Islam than those ignorant individuals who take it upon themselves to speak about the religion.
For they neither speak with knowledge nor Hikmah (i.e. wisdom) and Allah Azza wa Jala stated:

{ادعوا إلى سبيل ربك با لحكمة والموعظة الحسنة و جادلهم با لتي هي أحسن}

“Call to the path of your Lord with wisdom and good admonition and argue in ways which are best”

And Allah stated:

{و لا تجادل أهل الكتاب إلا بالتي هي أحسن}

“And don’t argue with the people of the Book except in ways which are best”

You see, this issue of giving Da’wah deserves some Fiqh (i.e. understanding). Hence not everything you know you mention for example, what is
appropriate to say in Madinah is not appropriate to say in Makka, what is appropriate to say in Makka may not be the best thing to say in Egypt, and
that which is appropriate to say in Egypt may not appropriate to say in Britain, and what may be appropriate to say in Britain may not be appropriate
to say in America. Many of these affairs require for the individual to be wise, intelligent and to have deep insight especially since there is an agenda
against Islam. Rather the Da’ee or student of knowledge should mention what is enough to obtain his objective and get his point across without going
into too many details fearing that the listener may not comprehend the details of certain matters or may misconstrue what he hears which could
eventually turn out to be detrimental for him in his religion, similar to the Prophet (Sallahu alaihi wa salam) when he said about the individual:

{بئس أخو عشيرة}

“…What an evil companion he is…”

But when he entered the house of the Prophet he smiled with him and dealt with him in a handsome manner. Meaning the Prophet (Sallahu alaihi wa
salam) never expressed to him, directly, the way he felt about him fearing the harm that it may cause. Da’wah today, especially in the west is in need
of Ulamaa and Fuqahaa, those who know the difference between what is beneficial and what is detrimental and harmful. May Allah preserve you
everyone of us knows, without a doubt, what is beneficial and we all know what is detrimental but when harm and benefit are combined in one
situation at the same time who knows how to deal with it? Just as the Prophet (Sallahu alaihi wa salam) said:

إن الحلال بين و الحرام بين و بينهما أمور مشتبهات لا يعلمهن كثير من الناس…

“Indeed the Halal is clear and the Haram is clear and between them are doubtful matters which many of the people have no knowledge of…”

For indeed every Muslim knows what is Halal and what is Haram but as it relates to the doubtful matters, those which are Haram from one angle and
Halal from another angle? Very few understand them. It is not incumbent upon you if you are asked, “What is the legal ruling in Islam concerning
homosexuality? To respond with such details as you have studied but rather you should say that yes homosexuality in Islam is forbidden and it is a
crime which is punishable by the Islamic legal justice system.

If they say: “So what is the capital punishment?” then you reply that they should turn to the Islamic legal justice system and they will find the answer
which they are looking for. It is neither incumbent upon you as a Da’ee nor as a student of knowledge to respond to such questions nor mention
everything that you know when you do decide to respond.

Another thing that has to be understood, may Allah preserve you, is that Islam is a complete systematic way of life and constitution and with this is
mind, it is not from wisdom, intellect, integrity and justice on the part of the Da’ee or the student of knowledge to single out one component or portion
of this complete system and debate it whether with the Muslims, who lack understanding of the fundamental principles of the religion, or with the non-
Muslims those who lack understanding of the religion all together due to the distorted perceptions which they hold about it I will give you an example:
consider the fact that a car moves due to all of the components which make up an automobile, but if you were to take a single part from the engine
then you would say that it is a worthless piece which has no benefit or value due to the fact that it is a separate entity by itself. But if you were to take
that same piece and put it along with the other components which make the car then it plays an important role like the rest of the parts and you will
understand that the car cannot function with out it nor is the piece of any worth without the car!!

Likewise the capital punishments in Islam, the legislative rulings, the issues related to Walaa and Baraa (allegiance and disassociation) and other
components which make up the religion, if you were to look at them one by one as separate entities perhaps you may not see the wisdom or the
benefit in them, but if you were to look at them in light of the other components which make up the religion in totality then perhaps you will see their
significance and importance. May Allah preserve you when the religion of Islam was made up of one component in the Holy City of Makka there was
nothing but Tawheed (i.e. Monotheism). This was the only component of the religion of Islam during that time. There was no prayer, no fasting -
rather the Muslims were free to pray as they desired during the day and night. There was no fasting, no Zakat, no Hajj, nor were there any capital
punishments, rather the Muslims still used to drink alcohol because drinking alcohol did not conflict nor contradict the principle of Tawheed, but when
did drinking alcohol conflict with the religion? When they migrated to Madinah and various legislations of the religion were revealed, for when the
Salat was made compulsory then at that time drinking alcohol conflicted with the religion as Allah says:

{…ولا تقربوا الصلاة حتى تعلمون ما تقولون…}

“…And do not come to the prayer in a drunken state until you can understand what you are saying…”

Do you see o noble brothers? Therefore it is a mistake for a Da’ee or student of knowledge to debate about one particular component of the religion,
without considering the fact that the religion is a complete system which, it is imperative for the Da’ee or the student of knowledge, to begin with its
fundamental principles, for example, has he says: “Today I am going to debate the issue of the capital punishment for Zina (i.e. fornication).” This is
incorrect, rather it is not permissible for you to debate the issue of the capital punishment for Zina as an isolated and independent entity because the
people will never be convinced! They will not understand!

Or he says: “I am going to debate the issue of the Hijab (the covering of the Muslim women in Islam) for the people will never be convinced nor agree
with it because it is an isolated entity or component taken from a whole complete system but rather his position should be to debate the foundation of
this complete system, for example, the beauty of Islam and what the religion of Islam did to this society over 1400 years ago when the people learned
through the religion of Islam the true meaning of brotherhood, they were united and loved one another.

Islam entered into the heart of an individual who was before, a wild savage and then all of the sudden he is gentle, subtle, caring and loving. He now
loves his mother whereas before he used to hit her and disrespect her, but now he kisses her feet out of respect and reverence for her. And the fact
that he used to be oppressive to his wife and everyday he would beat her and then take sexual pleasure in her and after two months of being with her
he divorces her, puts her out and moves on to the next woman but now this same individual fears his Lord concerning her rights in Islam and is
conscious of her feelings, he cries and is concerned about his wife and children. What was it that changed him? It was the religion of Islam!!

So look at Islam starting from its foundation, for the West is in need of proper representation of the religion because those who have personal
agendas against the religion of Islam are strong , they are not little children. They are strong and organized, rather they are powerful countries,
organizations and experienced individuals and groups who have personal and political agendas against the religion of Islam and they not going to be
refuted by some small inexperienced student of knowledge who just graduated from the Arabic language program, or someone who considers himself
to be a student but did not actually study the religion. These people should either be refuted with sound knowledge or the individual should keep
silent. The issue is not for the student of knowledge to hasten to the forefront after he graduates, as it is said: The ignorant friend will harm you more
than an intelligent enemy. For the enemy who is intelligent, may harm you or put you in a difficult position or situation, but the ignorant friend will harm
you in more ways than you realize.

These people they are not going to just hold you accountable for one word you say and then its over! Rather they have future plans and strategies,
they compile books and so forth. So don’t take things on face value and eventually causing more harm to yourself and the religion than good and we
seek Allah’s assistance. Therefore it is incumbent on the Da’ee and the student of knowledge to be wise and understand that these affairs have to be
looked at in totality because the problem in the west is that they single out one aspect of the religion scrutinize it and build there perception of the
whole religion based on that one aspect for example they say: “Why can’t the women in Saudi Arabia drive?” or they say “Why can’t Muslim women
work?” or “Why can the man marry two or three wives?” We marry two and three wives to prevent us from committing adultery and fornication.

If you were to ask one of them: How many times have you committed adultery or fornication? Some may even reply: “over a hundred times!” Is this
something that an intelligent person would say? Is this something to brag and boast about? You commit this indecent act and at the same time you
are responsible for spreading AIDS and other sexually transmitted diseases and corruption in the earth. This is the problem in the West that they take
from the doubtful matters of the religion which are probable to criticism and totally neglect those aspects which are unambiguous and logical to
everyone.

For example, the issue of polygyny in Islam, rather even the Muslim women are uncomfortable with this issue due to their severe jealousy at times or
due to their lack of understanding the wisdom of Allah in legislating it at others, so they find a Muslim woman who is uncomfortable with polygyny and
give her an interview, which I have seen with my own eyes, and ask her what she thinks about polygyny? So she will reply by saying she doesn’t like it
and she is uncomfortable with it, then they will say: “See look! Even the Muslim woman doesn’t like polygyny!! Look at how Islam oppresses their
women!!” They take bits and pieces of the religion, but I swear by Allah if Islam was to be presented to them completely, inclusively and thoroughly, I
swear by Allah there would be none on the face of the earth except they would enter in the religion f Islam wholeheartedly except for those who are
just to arrogant and jealous to do so.

So the role of the Da’ee and student of knowledge is to teach and educate the laymen from the Muslims that Zina is haram, and Riba (usury) is
haram and homosexuality is Haram. Although Allah has not made the in-depth details of such delicate issues incumbent upon the laymen rather
if they died and were ignorant of such in-depth details it would not harm them in the least Teach and educate them that Islam came to perfect moral
behavior and character and teach them Tawheed, educate them and emphasize the fact that Allah is to be singled out alone for worship and that
servitude to anyone or anything other than Allah is Shirk(i.e. polytheism) and other than this from those affairs which are incumbent on every Muslims
to know and have complete understanding of like Salat and its rulings, Siyam (i.e. fasting) and its rulings, Zakat and its rulings and Hajj and its rulings.

I live right here in the capital of Tawheed and I mentioned one time in a lesson that going to the extreme with the righteous and pious and making
Anasheed about them can lead to Shirk (Polytheism i.e. associating partners with Allah) and some people had a problem with that! I said no different
than the eminent noble Sheikh Abdul Aziz Ibn Baz (May Allah have mercy on him) said, and they still had a problem with it and we live right here in the
capital of Tawheed!!

So how much more is it going to be in your countries?! So understanding the religion is imperative for the Da’ee and the student of knowledge and
for those students who hasten to the forefront without any knowledge then it is obligatory on them to fear Allah and not to speak about the religion of
Islam except with sound knowledge because everything they do and say is going to be evaluated and scrutinized. So don’t be hasty, o noble
brothers, to be in the forefront, but if there is no way around it then it is upon you to teach the people the affairs of the religion which are clear and
unambiguous from the halal and the haram and leave alone the doubtful matters and when they come to you with these affairs say: “I understand that
Zina is haram and the Salat is compulsory!”

And when they ask you about the rulings regarding Jihad then say: “I don’t know! Go to the scholars of Islam for we have senior scholars in Islam
whom you can go to and ask them whatever you like but they have only taught me what is incumbent upon me to practice of my religion in my country
as for the details of these affairs I don’t know”

Translator: Shadeed Muhammad, Abu Az-Zubayr

A thief broke into the home of Malik Ibn Dinar (d. 127H.), who was from the Ta’bieen (i.
e. the generation after the companions of Prophet Muhammad ) to steal, however, he
didn’t find anything to take. (This was due to the fact that Malik Ibn Dinar was a known
ascetic (i.e. Zahid) who abandoned the transient luxuries of this life).

Malik saw him through his peripheral while he was praying. He finished his prayer
quickly turned to the thief and said: “As Salamu Alaikum! O my brother, may Allah
turn to you in forgiveness!” You broke into my home to steal but you found nothing to take.
I will not allow you to leave except with some form of benefit!”

He brought to the thief a cup filled with water and said to him: “Perform wudhu (i.e.
ablution) and pray two rakaat (i.e. units of prayer) for indeed you will leave with
something far greater than what you came to get!” So the thief said respectfully “sure why
not.” He performed wudhu and prayed two rakaat just as he was instructed and when he
finished he turned to Malik and said:

“O Malik, would it trouble you if I prayed more?” So Malik said: “Pray as much as
Allah decreed for you!” When he finished Malik said to him: “Now you may leave better
guided than you came!” The thief said: “Excuse me sir! I must stay with you as I made
intentions to fast today?!” So Malik said: “Stay as long as you wish.” So the thief
stayed with him for a number of days fasting all day and praying all night.

Then when the thief was ready to depart he said: “O Malik I made intentions to repent?!”
So Malik said: “This is only in the hands of Allah!” So the thief perfected his repentance
to Allah and when he left he met one of the other thieves and he said to him: “I think you
stumbled upon a treasure?”  He said: “No my brother! I stumbled upon Malik Ibn
Dinar! I broke into his home to steal from him but he stole me!!! I repented to Allah and I
waited at his door and did not leave until I achieved what those who Allah loves achieve (i.e.
His forgiveness)!”

Collected in Abu Nu’aim’s monumental book Hilya tul Awliyaa’

Reference: Al Muntaqa fataawa Shaykh Saaleh ibn Fawzaan vol 1, pg 414. Fatwa #409.

Imam As Sa’di (Rahimahullah) mentions in his tafseer: “The gates of Hell are structured one gate below the
other descending, opposite the gates of paradise, which have one gate above the other ascending. The
distance between each gate is 500 years prepared for Iblees and all of his followers.

The First Gate: This gate is called Jahannam, as Allah mentions in many verses in the Qur’an:

قالوا لا تنفروا في الحر قل نار جهنم أشد حرا لو كانوا يفقهون
“They said (i.e. the hypocrites): “Don’t go out for war during the heat!” Say (i.e. Muhammad) the fire of
Jahannam is even hotter if you only understood.”  (Tawbah: 81)

This gate is called Jahannam because the fire will scorch the faces of the men and women who enter it!!!
Their faces will be sullen and glum. It will eat away at their flesh and Allah says:

كلما نضجت جلودهم بدلنناهم جلودا غيرها ليذوقوا العذاب
“Every time the fire eats away their flesh We will replace it with new flesh so they can taste the
punishment…” (Nisaa’:56)

Imam As Sa’di (Rahimahullah) mentioned in his tafseer: this is in response to their obstinacy and resistance
in the life of this world.  Just as they continued to reject obedience to Allah and submission to Him, likewise
the fire will continue to burn up their flesh and when it reaches the point of almost being obliterated, Allah
will remove the old flesh and replace it with new flesh, a just recompense for their rebellion in this life.”

The ironic thing is, this is the lightest punishment that one can receive in Hell outside of the specific
punishment of Abu Talib the uncle of the Prophet (Sallahu alaihi wa salam)

The Second Gate: This Gate is called Ladha’, as Allah says in the Qur’an:

كلا إنها لظى نزاعة للشوى تدعوا من أدبر وتولى وجمع فأوعى…
“There is no way out for them, except the Ladha (i.e. Fierce Blaze) will certainly scorch the inward organs
and the outward flesh! It will invite everyone who turned away from following the truth,  heedless of it
and gathered wealth but refused to spend it in the cause of Allah…”  (Ma’arij:15)

This level of hell is called Ladha because the fire will eat away at their body parts one by one, both
internally and externally. It will invite those who abandoned Tawheed (i.e. Islamic monotheism) and turned
away from that which the Prophet (Sallahu alaihi wa salam) came with.

The Third Gate: This gate is called Saqar, as Allah says:

سأصليه سقر وما أدراك ما سقر ولا تبقي واتذر لواحة للبشر عليها تسعة عشر…
“We will throw him into the Saqar and what will make you know what Saqar is? It is a scorching fire, it
spares nothing and leaves nothing behind it will shake them vehemently and over it are nineteen angels ”
(Mudathir: 26-30)

It is called Saqar because it will eat up the flesh of the human being and not his bones. But listen to what
Allah mentioned about those who enter this particular level of hell:

في جنات يتسائلون عن المجرمين ما سلككم في سقر قالوا لم نك من المصلين ولم نك نطعم المسكين وكنا نخوض مع الخائضين
وكنا نكذب بيوم الدين حتى أتانا اليقين.
“Those in paradise will ask the criminals what has landed you all in Saqar? They will say: “We were not of
those who used to pray and we didn’t feed the poor and we used to talk vainly with those who talked vain
talk and we used to deny the Day of Recompense until death came to us and we saw the reality of all that
we denied” (Mudathir:40-47)

So there are a total of four things that they were guilty of, which ultimately landed them in this level of the
hell fire:

The First: They did not offer salat (i.e. prayer) and the scholars also use this as a proof to show that
abandoning the salat is Kufr (i.e. disbelief). And it also shows how serious it is because it was the first thing
they mentioned out of all the offenses they were guilty of. In essence they refused to give Allah His right.
The Second: They did not feed the poor. Meaning they refused to benefit the needy on all levels.

The Third: They used to talk vainly with those who talk in vain. Meaning they used to indulge in falsehood
and used it to argue unjustly against the truth.

The Fourth: They used to deny and reject the Day of Recompense and this is the end result of delving into
falsehood.

The Fourth Gate: This gate is called Al Hutamah, as Allah says:

كلا لينبذن في الحطمة وماأدراك مالحطمة نار الله الموقدة التي تطلع على الأفئدة إنها عليهم مؤصد فعمد ممددة
“Nay they will be thrown into Al Hutamah (i.e. Crushing Fire). And what will make you know what Al
Hutamah is? The fire of Allah kindled by men and stones which scorches the hearts. Surely it is vaulted over
them in pillars widely extended.” (Humazah: 4-9)

It is called Al Hutamah because it will shatter the bones of the human being and burn the heart and other
internal organs. The fire will start at his feet and burn all the way through until it reaches the heart!!! Allah
says:

إنها ترمي بشرر كالقصر كأنه جمالة صفر
“Indeed it (i.e. the hell fire) spits out sparks the size of mansions, as if they were yellow herds” (Mursalat: 32-
33)

The individual in the fire will turn completely black when the sparks ascend up and scorch their faces, hands
and bodies. They will cry tears until their tear ducts are completely exhausted then they will cry blood and
when the blood is completely exhausted they will cry pus until the pus is completely exhausted!!!! They will
leave behind a pool so great that if a ship wanted to set sail on top of what they cried it would have no
problem doing so!!!

The Fifth Gate: This particular gate is called Jaheem, as Allah mentions in many verses:

خذوه فغلواثم الجحيم صلوا ثم في سلسلة ذرعها سبعون ذراعا فاسلكوه إنه كان لا يؤمن بالله العظيم ولا يحض على طعام
المسكين…
“Seize him and shackle him!! Then roast him in Jaheem (i.e. hell fire) in chains that are seventy cubits long.
This is because he did not believe in Allah, the Magnificent and he did not encourage the feeding of the
poor.”  (Al Haqq: 30-34)

This gate is called Jaheem because it is actually one big piece of hot coal that is bigger than the lowest
heaven as we know it. And look at the crimes of the one who enters this particular gate:

The First: He did not have the correct belief in Allah. This is to correct the misunderstanding of those who
deride having the correct aqeedah and make discouraging statements such as “Why do they spend so much
time studying Aqeedah?!!” or “We can learn Tawheed in 10 minutes!”  or those who simply say: “I just believe
in Allah!”  This is a very nonchalant approach towards the greatest right over us as human beings, which is
the right of Allah (i.e. Tawheed) the right to be worshiped alone without any partners.

The Second: They refused to give the creation their rights, which is the most important right after the right
of Allah. He did not encourage the feeding of the poor.

The Sixth Gate: This gate is called Sa’eer, as Allah says:

فريق في الجنة وفريق في السعير
“A group in paradise and a group in Sa’eer (i.e. the blazing fire)” (Shurah: 7)

Allah also says about the people therein:

و قالوا لو كنا نسمع أو نعقل ما كنا في أصحاب السعير فاعترفوا بذنبهم فسحقا لأصحاب السعير
“And they will say: “If we had listened and used our intellect we would not be inhabitants of As Sa’eer (i.e.
blazing fire)!! They confessed their sins but away with the companions of As Sa’eer” (Mulk: 10-11)

This gate of Hell is called As Sa’eer because it is constantly kindling, rather it has never ceased to kindle from
the moment it was created!! In it are 300 castles and in each castle there are 300 houses and in each house
there are 300 types of punishments.

In this particular level of hell there are scorpions and snakes, ropes, chains and shackles!! There is also
something call the “Pit of Agony”, which is incomparable and unparalleled to any other type of punishment
in hell. When the door of this pit is opened the people in the hell fire will grieve austerely!!!

The Seventh Gate: This gate is called Al Haawiyah, as Allah says:

وأما من خفت موازينه فأمه هاوية وما أدراك ما هيه نار حامية
“As for the one whose scales are light, then the Hawiyah will embrace him like a mother embraces her child.
And what will make you know what Al Hawiyah is? It is a kindled fir burning hot.” (Al Qa’riah: 8-11)

This gate of hell is called Al Hawiyah because whoever enters this level of the hell fire will never come out!!!
Notice Allah said that the fire will embrace him like a mother embraces her child!! In this level of the hell
fire there is a well that will let out a breeze of fire and when this breeze comes out it will be so hot and
powerful that all of the fires in the other levels of hell will seek refuge in Allah from it!!!

In this level of the hell fire there is a mountain made of fire and the enemies of Allah will be laid on their
faces on this mountain and their hands will be tied to their necks and their necks tied to their feet and over
them will stand the Zabaaniyah, who are angels that guard this particular level of the hell fire, as Allah
says:

سندعو الزبانية…
“And We will call the Zabaaniyah (i.e. angels who guard the hell fire)…”  (Alaq: 18)

The hands of the Zabaaniyah will be like iron and when they strike one of those in the hell fire one time
with their hands they let out a scream so loud that both the Jinn and mankind can hear…….. To be
continued

PS. The scariest thing about this for the sisters is that majority of the people in the Hell Fire are
WOMEN!!!!!….we will continue next with 10 reasons that will land a woman in the Hell Fire… Stay
tuned

Shaykh Abdul-Azeez ibn Baaz

Reference: Fatawaa Nur ‘alaa ad-Darb (vol. 1, p. 380 – Question 175

As it relates to non Muslims entering the Masjid – such as polytheists and Communists – there are those who claim that it’s permissible for them to enter the Masjids, perhaps Allaah will guide them. And there are others who say that it’s not permissible for them. So we hope that you will benefit us with that which is correct, may Allaah benefit you.

As for al-Masjid al-Haraam [1] it is not permissible for any non-Muslim to enter it: not the Jews, Christians, polytheists, nor Communists. All of the disbelievers are prohibited from entering al-Masjid al-Haraam. This is because Allaah the Exalted says:

{O you who believe, indeed the Mushrikoon are unclean so do not let them approach al-Masjid al-Haraam after this year} [at-Tawbah: 28]

Thus, Allaah has prohibited them from entering al-Masjid al-Haraam. The Jews and the Christians are included amongst the “Mushrikoon” (polytheists) when [this word is mentioned] unrestrictedly.

As for the rest of the Masjids, there is no harm in them entering if there is a need and a benefit – including [the Masjid of] Madeenah. Even though Madeenah is special, in this issue it’s similar to the other Masjids; because the Prophet:

(1) tied a disbeliever to a pillar in the Prophet’s Masjid;

(2) and he allowed the Delegation of Thaqeef to enter [his Masjid] before they accepted Islaam;

(3) and likewise [he allowed] a delegation of Christians to enter into the Prophet’s Masjid.

This proves that it is permissible for a polytheist to enter into the Prophet’s Masjid and this is more so the case with the remaining Masjids if there is a need, such as: asking a question or another need, or to benefit by listening to a lesson, or to embrace Islaam and announce his Islaam or from that which is similar to these things.

The point is that is permissible for him to enter if there is a Maslahah (benefit). However, if there is no benefit, then there is no need for him to enter the Masjid. Or if it’s feared that he will act carelessly with the Masjid’s property and furnishings or that he will bring filth and impurities [into the Masjid] then it’s prohibited.

[1] Al-Masjid al-Haraam usually refers to the Sacred/Grand Mosque in Makkah, though it could refer to the sanctuary of Makkah in its totality.

Translator: Tahir Wyatt, Abu Abdur-Razzaaq

1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.

Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to
accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if
the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent
characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see
truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the
hereafter further from him.

Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is
tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they
become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself
with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these
four characteristics.

If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that
they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So,
whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And
whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e.
sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.

These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord
with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor
seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of
enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing
and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the
blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis became
the enemy of Allah, i.e. his arrogance and jealousy.

Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your
Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that
he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his
Lord and expressing anger towards his Lord, who originated him.

And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and
to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than
Him will be obliterated, and the opposite is the same.

However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or
hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain
satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this
satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.

So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.

And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.

And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.

And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.
The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger
overtakes him deprives himself from the shade and protection of Allah.

Translator: Shadeed Muhammad, Abu Az-Zubayr