Thread: Islam Question & Answer, Fatwas, Knowings

I know that Muslim women are not allowed in Islam to marry non-Muslim men; there is a sister on a converts list who recently became Muslim and who was asking what to do regarding her non-Muslim husband who accepted her conversion without any problems and who also lets her educate the children the Islamic way. However, when she asked for an advice, most of us told her that the husband has to take shahada or she should not remained married to him otherwise. Unfortunately, some other people don't believe so and advised her the opposite way, that she just should remain with the husband and so on,.... I would like you to send me concrete cases at the time of the Prophet () where Muslim women (sahabyate) would leave their non-Muslim husbands if those decided not to convert. I think those cases would be the only proof to convince the people of that list that Muslim women are not allowed to marry or remain married to non-Muslims men even though they are not against the woman's conversion.


Praise be to Allaah.What you have said in your question about it being haraam for a Muslim woman to marry a kaafir man is correct, and there is no doubt concerning that.

Allaah says (interpretation of the meaning):“And give not (your daughters) in marriage to Al-Mushrikoon till they believe” [al-Baqarah 2:221]

Al-Qurtubi said:“ ‘And give not (your daughters) in marriage’ means, do not give Muslim women in marriage to Mushrik men. The ummah is agreed that a Mushrik should not marry a Muslim woman because this is like putting Islam in an inferior position." (Tafseer al-Qurtubi, 3/72).


Allaah says (interpretation of the meaning):
“They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them” [al-Mumtahanah 60:10]

Al-Bukhaari (may Allaah have mercy on him) :
Chapter: when a mushrik or Christian woman who is married to a dhimmi (non-Muslim living under Muslim rule) or a harbi (non-Muslim belonging to a people who are hostile towards Islam) becomes Muslim. ‘Abd al-Waarith said, narrating from Khaalid from ‘Ikrimah from Ibn ‘Abbaas: if a Christian woman becomes Muslim shortly before her husband, she is forbidden for him… Mujaahid said: if he becomes Muslim during the ‘iddah [waiting period following divorce], then he may (re)marry her. Allaah says (interpretation of the meaning): “They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them” [al-Mumtahanah 60:10]. Al-Hasan and Qutaadah said concerning two Magians who became Muslim that their marriage was still valid. If one of them had become Muslim and the other had refused, the woman would have been divorced and he would no longer have any rights over her.
(Saheeh al-Bukhaari. See al-Fath, 9/421).

Examples of such women include:
Zaynab, the daughter of the Prophet (peace and blessings of Allaah be upon him). She was married to Abu’l-‘Aas ibn al-Rabee’ during the Jaahiliyyah, but when she became Muslim, their marriage was annulled, and she went and stayed with her father (peace and blessings of Allaah be upon him). When her husband became Muslim, the Prophet (peace and blessings of Allaah be upon him) sent her back to him.

(Narrated by al-Tirmidhi, 1143; Abu Dawood, 2240; Ibn Maajah, 2009; classed as saheeh by Imaam Ahmad, 1789. Al-Tirmidhi said, there is nothing wrong with its isnaad).

The correct view is that the husband can go back to her with no need to renew the marriage contract.
If the woman is still in her ‘iddah, he has more right (than anyone else) to marry her. If her ‘iddah has ended, she is free to choose whether to go back to him or not.

Al-Tirmidhi said:On the basis of this hadeeth, the scholars said that if a woman becomes Muslim before her husband, then her husband becomes Muslim whilst she is still in her ‘iddah, then the husband has more right to her whilst she is still in her ‘iddah. This is the view of Maalik ibn Anas, al-Oozaa’i, al-Shaafa’i, Ahmad and Ishaaq.
(Sunan al-Tirmidhi, Hadeeth 1142).

Ibn ‘Abd al-Barr said:There is no dispute among the scholars concerning the fact that if a kaafir woman becomes Muslim then her ‘iddah ends, her husband has no rights concerning her if he has not become Muslim during her ‘iddah.
(Al-Tamheed, 12/23).

Ibn al-Qayyim said:But what the ruling of the Prophet (peace and blessings of Allaah be upon him) indicates is that the marriage comes to a halt. If he becomes Muslim before the end of her ‘iddah, then she is (still) his wife, but if her ‘iddah ends, then she may marry whomever she wants. If she likes, she can wait for him, and if he becomes Muslim she is his wife and there is no need to renew the marriage contract.
(Zaad al-Ma’aad, 5/137, 138)

Al-Qurtubi said: Talhah ibn ‘Ubayd-Allaah was married to Arwaa bint Rabee’ah ibn al-Haarith ibn ‘Abd al-Muttalib. They were separated by Islam, then in Islam Khaalid ibn Sa’eed ibn al-‘Aas married her. She was one of the [Muslim] wives of the kuffaar who fled to the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) kept her in Madinah and married her to Khaalid.
(Tafseer al-Qurtubi, 18/65, 66)

It was reported that Anas said: Abu Talhah married Umm Sulaym and the mahr between them was Islam. Umm Sulaym became Muslim before Abu Talhah. He proposed marriage to her and she said, “I have become Muslim. If you become Muslim I will marry you.” So he became Muslim and that was the mahr between them.
(Narrated by al-Nasaa’i, 3340)

The daughter of al-Waleed ibn al-Magheerah, the wife of Safwaan ibn Umayyah, became Muslim before him, and the marriage was annulled. Then he became Muslim later on, and she went back to him. It was narrated by Maalik in al-Muwatta’, 1132. Ibn ‘Abd al-Barr said: I do not know of any unbroken saheeh isnaad for this hadeeth, but it is famous and well known to the scholars of seerah, Ibn Shihaab, the leader of the scholars of seerah, and al-Shu’bi. The fame of this hadeeth is stronger than its isnaad in sha Allaah.
(al-Tamheed, 12/19)


Umm Hakeem bint al-Haarith ibn Hishaam, the wife of ‘Ikrimah ibn Abi Jahl. Her marriage was annulled, then he became Muslim during her ‘iddah, so she went back to her husband.
(Narrated by Ibn Abi Shaybah in al-Musannaf, 4/107)

What does Islam teach about the family and the roles of men , women and Children?


Before we find out about the role of Islam in organizing and protecting the family, we should first find out what the situation of the family was before Islam, and what it is in the west in modern times.

Before Islam, the family was based on mistreatment and oppression. All affairs were controlled only by men or in other words, the males, and women and girls were oppressed and humiliated. An example of that is that if a man died and left behind a wife, his son by another wife had the right to marry her and control her life, or to prevent her from getting married. Men were the only ones who could inherit; women and children had no share. They viewed women, whether they were mothers, daughters or sisters, as a source of shame, because they could be taken as prisoners, thus bringing shame upon the family. Hence a man would bury his infant daughter alive, as is referred to in the Qur’aan, where Allaah says (interpretation of the meaning):

“And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!

He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision”
[al-Nahl 16:58]

The family in the broader sense, i.e., the tribe, was based on supporting one another in all things, even in wrongdoing.

When Islam came, it did away with all that and established justice, giving each person his or her rights, even nursing infants, and even the miscarried foetus who was to be respected and prayed for (i.e., given a proper funeral).
When you examine the family in the west today you will find that families are disintegrating and the parents cannot control their children, whether intellectually or morally. The son has the right to go wherever he wants and do whatever he wants; the daughter has the right to sit with whoever she wants and sleep with whoever she wants, all in the name of freedom and rights. And what is the result? Broken families, children born outside marriage, (elderly) mothers and fathers who are not looked after. As some wise men have said, if you want to know the true nature of these people, go to the prisons and the hospitals and seniors’ homes, for children do not remember their parents except on holidays and special occasions.

The point is that among non-Muslims the institution of family is destroyed. When Islam came it paid a great deal of attention to the establishment of strong families and protecting them from things that could harm them, and preserving family ties whilst giving each member of the family an important role in life.

Islam honoured women, whether as mothers, daughters or sisters. It honoured women as mothers. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah S (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, who among people is most deserving of my good company?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Then your father.”
(Narrated by al-Bukhaari, 5626; Muslim, 2548)


Islam honours women as daughters. It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has three daughters or three sisters, or two daughters or two sisters, and takes good care of them and fears Allaah with regard to them, will enter Paradise.”
(Narrated by Ibn Hibbaan in his Saheeh, 2/190)And Islam honours women as wives. It was narrated that ‘Aa’ishah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of you are those who are best to their wives, and I am the best of you to my wives.”
(Narrated and classed as hasan by al-Tirmidhi, 3895).

Islam gave women their rights of inheritance and other rights. It gave women rights like those of men in many spheres. The Prophet (peace and blessings of Allaah be upon him) said: “Women are the twin halves of men.” (Narrated by Abu Dawood in his Sunan, 236, from the hadeeth of ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 216).

Islam encourages men to treat their wives well, and gives women the freedom to choose their husbands; it gives women much of the responsibility for raising the children.
Islam gives fathers and mothers a great deal of responsibility for raising their children. It was narrated that ‘Abd-Allaah ibn ‘Umar heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Each of you is a shepherd and is responsible for his flock. The leader is a shepherd and is responsible for his flock. The man is the shepherd of his family and he is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is a shepherd of his master’s wealth and is responsible for his flock.” He said, I heard this from the Messenger of Allaah (peace and blessings of Allaah be upon him).
(Narrated by al-Bukhaari, 853; Muslim, 1829)

Islam paid a great deal attention to implanting the principle of respect for fathers and mothers, taking care of them and obeying their commands until death. Allaah says (interpretation of the meaning):
“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour” [al-Isra’ 17:23]

Islam protects the honour, chastity, purity and lineage of the family, so it encourages marriage and forbids free mixing of men and women.

Islam gives each family member an important role to play. So fathers and mothers take care of the children and give them an Islamic upbringing; children are to listen and obey, and respect the rights of fathers and mothers, on a basis of love and respect. Even our enemies have borne witness to the strength of family ties among the Muslims.

And Allaah knows best.

Q: What is the difference between Qiyam-ul-layl, Tahajjud, and Taraweeh?

Qiyam-ul-layl (Night Prayer): Any Salah performed after isha and sunnah prayers.

Tahajjud: Any Salah performed after one sleeps during the night.

Taraweeh: Night prayers performed during the month of Ramadan.


1. Its Virtue:
Allah سبحانه و تعالى says: وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا
“And those who spend [part of] the night to their Lord prostrating and standing [in prayer].” (Al-Furqaan 25:64)
The Messenger of Allah صلى الله عليه و سلم said:
“Do not you ever disregard praying at night! Because it was the custom of righteous people before you. Worshipping at night brings one closer to Allah, atones for ones sins, keeps the body from illnesses, and prevents one from performing sinful acts.” (Tirmidhi)



2. A Sign of Goodness:
Abdullah ibn Omar (may Allah be pleased with him) for interpretation; let the Prophet صلى الله عليه و سلم know one of his dreams through Hafsa (may Allah be pleased with her), who was the sister of Abdullah and the wife of the Prophet صلى الله عليه و سلم. The Prophet صلى الله عليه و سلم said while interpreting the dream: “Abdullah is a great person. Yet, it would be superb if he prayed at night!”
From that day on, Abdullah never abandoned praying at night. (Bukhari)



3. The Best time for it:
The Messenger of Allah صلى الله عليه و سلم was once asked: “In which part of the night are the worships more likely to be accepted?” He صلى الله عليه و سلم replied: “The worships that are done in the second half of the night.” (Abu Dawood)


4. To be performed after awaking from sleep:
The Messenger of Allah صلى الله عليه و سلم said: “The most virtuous prayer except the obligatory prayers is the one offered by becoming awake after sleep at night.” (Muslim)


5. Lengthy Standing:
The Prophet صلى الله عليه و سلم used to pray at night until his feet would swell. He صلى الله عليه و سلم was once asked: “O Messenger of Allah! Why do you strain yourself though Allah declared in the Qur’an that you were forgiven of all your sins?” He صلى الله عليه و سلم replied: “Should not I be a thanking servant?” (Bukhari)



6. Why is it hard to wake up?
The Prophet صلى الله عليه و سلم said: “When you sleep Satan ties three knots on the back of your neck. He says to each knot ‘let a long night stay with you.’ When you wake up and cite the name of Allah one of the knots unties. When you make ablution another knot unties. Lastly, when you offer a prayer all of the knots untie. Thus, you wake up hale an hearty in the morning. Otherwise you wake up asleep and downhearted.” (Bukhari)


7. To help one another:
a. The Prophet صلى الله عليه و سلم said: “If a man wakes up at night and also wakes his wife up to offer two units of prayer together, Allah registers their names among those who remember Allah most.” (Abu Dawood)
b. He صلى الله عليه و سلم also said: “Let Allah show mercy to the man who wakes up at night to pray , and also wakes his wife up to do so. Let Allah show mercy to the woman who wakes up at night to pray, and also wakes her husband up to do so!”


8. Sincerity is a must:
The Prophet صلى الله عليه و سلم said: “There are many who worship at night, yet they get nothing out of it. They just stay awake.” (Ahmad)


9. Fiqh Scenarios:
i. Is it possible to pray Qiyam-ul-layl while holding the Qur’an?
- Yes, it is permissible, but no doubt that reciting from memory is better.
- Movement should be limited, the less movement the better.
- It is not acceptable to hold the Qur’an behind an Imam, it invalidates the prayer. ii. Can someone make du’a in sujood in any language besides Arabic?
-Yes, according to Abu Hanifa, you can make du’a in any language.

iii. Is it permissible to perform Qiyam while sitting?
- Yes, but the reward will be less.


Salatul Taraweeh (Night Prayers during the month of Ramadan)
Abu Hurayra (may Allah be pleased with him) narrated, the Prophet صلى الله عليه و سلم said: “Whoever spends the nights of Ramadan offering prayer with a sincere belief and hope that s/he will get reward for it, his/her past sins are forgiven.” (Bukhari and Muslim)
1. How did Salatul Taraweeh start? In 2 AH, when fasting became obligatory, the Prophet صلى الله عليه و سلم performed qiyam on his own in the masjid. Some of the companions joined him صلى الله عليه و سلم, then more joined him the next night and more the night after and so on. When it became popular, the Prophet stopped leading the people in qiyam for fear that it would then become obligatory and the people would not be able to do it.
2. What is the ruling on Salatul Taraweeh? Sunnah Mustahabah (highly recommended)
3. Where does the name Taraweeh come from? It comes from tarweehah which means the space of rest between every two rak’ah.


4. How many rak’ah is it? Four opinions:
1. Eight Rak’ah:
- Aisha (may Allah be pleased with her) said that that Prophet صلى الله عليه و سلم never prayed more than eight rak’ah (plus three witr).
- This was the opinion of Shaykh Al-Albanee (may Allah have mercy on him), he said more than eight is an innovation (bid’ah).
2. Twenty Rak’ah:
- Umar ibn Khattab (may Allah be pleased with him) brought the people together to perform Taraweeh and it was performed in twenty rak’ah (However, authenticity of the narrations are disputable) . 3. Thirty-six Rak’ah:
- Imam Malik said there is no specific number, but thirty-six is the preferred. There is no textual evidence to this opinion.

4. No specific number:
- The Prophet صلى الله عليه و سلم never limited the number, he said: “Night prayer is two by two.”
- Ibn Taymiyah and Ibn ‘Uthaymeen (may Allah have mercy on them) did not limit the number of rak’ahs, although, in terms of quality and quantity, they preferred eight rak’ah.
- Those who leave after eight rak’ah with an Imam who performs twenty do not get the reward mentioned in the saying of the Prophet صلى الله عليه و سلم : “Whoever stands with the imaam until he finishes, it is equivalent to spending the whole night in prayer.”
(Narrated by al-Tirmidhi, 806; Abu Dawood, 1375; al-Nasaa’i, 1605; Ibn Maajah, 1327. Classed as saheeh by al-Tirmidhi, Ibn Khuzaymah (3/337), Ibn Hibbaan (3/340) and al-Albaani in Irwa’ al-Ghaleel, 447.)
5. How should it be performed? Two by two units or four? Both are acceptable. However, the Prophet صلى الله عليه و سلم said, “Night prayer is two by two.” (Bukhari and Muslim)
6. When is the best time for Taraweeh? If in congregation, then after isha. If individually, then in the last part of the night.
7. Is congregation a prerequisite for Taraweeh? No.
8. Can someone pray eight rak’ah behind an Imam who prays twenty? Yes.
9. Is performing it in a Masjid a prerequisite for its validity? No. It is better to pray it individually. However, if praying it individually will make one lazy, then they should pray it with the congregation.
10. How much of the Qur’an should be recited? It should be done with humility and in a tranquil manner. The recitation should not be too fast.

Yes very true that If a women who is converted to Islam and become Muslim is not allowed to stay with her non Muslim husband that would came under the heading of Zina and Zina is haram in Islam. The women must take separation from that men and your post is really very effective and informative for all those people who think that it is allowed to stay with the non Muslim man.

Dear Aayesha ...As-Salāmu `Alaykum (السلام عليكم)

I am very much thankful for your views and fedback. InshaAllah, I will try to post more such useful information, to clear our thought process.

You are most welcome for further contribution.

I heard that if a man reviles religion, his wife becomes divorced from him, and he has to repent, seek forgiveness and do a new marriage contract. How true is this?.


Praise be to Allaah.

Reviling religion is apostasy from Islam. The same applies to reviling the Qur’aan or the Messenger (blessings and peace of Allah be upon him): it is apostasy from Islam, and kufr (disbelief) after faith - we seek refuge with Allah. But it does not mean that the wife is divorced (talaaq); rather they should be separated without divorce. It cannot be divorce; rather she becomes haraam for him because she is a Muslim woman whereas he is a kaafir, and she remains haraam for him until he repents. If he repents and her ‘iddah has not yet ended, she goes back to him without any need for anything, i.e., if he repents and turns back to Allah, she goes back to him. But if her ‘iddah has ended and he has not repented, then she may marry whomever she wants. That is like a divorce but it is not a divorce (talaaq); rather it is like divorce because Allah has forbidden Muslim women for kaafir men.

If he repents after the ‘iddah has ended and he wants to (re)marry her, there is nothing wrong with that, but it should be done with a new marriage contract, so as to be on the safe side and avoid an area concerning which the scholars differed. Some scholars think that she is permissible for him without a new marriage contract: if she chose him and did not marry anyone else after the ‘iddah ended, she remains as she was (i.e., still married). However, the majority say that when the ‘iddah ends, she becomes irrevocably divorced from him and becomes a non-mahram to him, and she cannot become permissible for him except with a new marriage contract. So it is better and more on the safe side to do a new marriage contract. This applies if the ‘iddah ended before he repented. But if he repents before the ‘iddah ends, then she is still his wife, because the Prophet (blessings and peace of Allah be upon him) accepted the marriage contracts of men who became Muslim after their wives did, before the wives’ ‘iddahs ended. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)


Fataawa Noor ‘ala al-Darb, by Ibn Baaz, 1/106

I have read and heard a great deal about the virtues of attaining true belief in Allaah, and I would like you to explain to me in detail the meaning of belief in Allaah in a way that will help me to attain true faith and to keep away from everything that goes against the teachings of our Prophet Muhammad (peace and blessings of Allaah be upon him) and the way of his companions.



Faith in Allaah means believing firmly in His existence, Lordship and Divinity, and in His names and attributes.
Faith in Allaah implies four things, whoever believes in them is a true believer.

1 – Belief in the existence of Allaah.
The existence of Allaah is something indicated by reason and by man's innate nature, let alone the large amount of shar’i evidence to that effect.

(i)The evidence of man’s innate nature that Allaah exists: every man has been created with an innate belief in his Creator without having to first think about it or be taught, and no one deviates from this innate nature except the one who has been exposed to misguiding influences. Hence the Prophet (peace and blessings of Allaah be upon him) said: “There is no child who is not born in a state of fitrah (the natural inclination of man), but his parents make him a Jew, a Christian or a Magian.” Narrated by al-Bukhaari, 1358; Muslim, 2658.

(ii)The evidence of reason that Allaah exists: all these created things, past, present and future, must have a Creator Who brought them into existence, because it is not possible for them to have created themselves or to have come into existence by accident.
It is impossible for them to have come into existence by themselves because a thing cannot create itself: before it existed it was non-existent, so how could it be a creator?! And it is impossible for them to have come into existence by accident, because everything that happens must have a cause. Moreover, this creation is done in a wondrous and precise manner, and every created being is in harmony with the rest of creation, and there is a strong connection between cause and effect. All of this makes it impossible that this universe could have come into being accidentally, because what happens accidentally does not happen in a precise and perfect manner, so how could it remain so precisely balanced?

If it is not possible for these things to have created themselves or to have come into existence by accident, then there must be One Who brought them into existence, namely Allaah the Lord of the Worlds.

Allaah has mentioned this rational evidence and definitive proof in Soorat al-Toor, where He says (interpretation of the meaning):
“Were they created by nothing? Or were they themselves the creators?”
[al-Toor 52:35]

They were not created without a Creator, and they did not create themselves, so their Creator must be Allaah, may He be blessed and exalted. Hence when Jubayr ibn Mut’im heard the Messenger of Allaah (S) reciting Soorat al-Toor, and he reached these verses (interpretation of the meaning):

“Were they created by nothing? Or were they themselves the creators?
Or did they create the heavens and the earth? Nay, but they have no firm Belief.
Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?”
[al-Toor 52:35-37]

Jabeer was a mushrik at that time, and said: “My heart almost soared, and that was the first moment that faith entered my heart.” Narrated by al-Bukhaari in several places.

We will give you an example that will help to explain that:
If a person were to tell you of a beautiful palace, surrounded by gardens among which rivers flowed, filled with furniture and couches, decorated with all kinds of luxuries and adornments, and told you that this palace and all that it contains created itself, or came into existence like that by accident without anyone building it, you would hasten to deny that and regard it as a lie, and you would regard this as foolish speech. So after that can it be possible that this wondrous, vast and well balanced universe with its earth, heavens and stars, could have created itself or come into being by accident with no Creator?!

This rational evidence was understood by a Bedouin who lived in the desert and who expressed it most eloquently, when he was asked, “How do you know your Lord?” He said: “If you see the camel dung you know that a camel has passed this way, and if you see a footstep you know that a person has passed this way, so the heaven with its starts and the earth with its mountain passes and the oceans with their high waves all point to the existence of the All-Hearing, All-Seeing.”

2 – Belief in the Lordship of Allaah.
i.e., belief that He alone is the Lord, with no partner or helper.
The Lord (Rabb) is the One Who has the power of creation, dominion and control. There is no Creator except Allaah, no Sovereign except Allaah, no controller of affairs except Allaah. Allaah says (interpretation of the meaning):
“Surely, His is the creation and commandment”
[al-A’raaf 7:54]
“Say (O Muhammad): ‘Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?’ They will say: ‘Allaah.’ Say: ‘Will you not then be afraid of Allaah’s punishment (for setting up rivals in worship with Allaah)?’”
[Yoonus 10:31]
“He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him”
[al-Sajdah 32:5]
“Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone)”
[Faatir 35:13]
Think about what Allaah says in Soorat al-Faatihah (interpretation of the meaning):
“The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) [Maaliki Yaawm il-deen]”
[al-Faatihah 1:4]
And there is an alternative reading, Maliki yawm il-deen. If we combine the two readings we will see a wondrous meaning, for the Malik (King) has more power and authority than the Maalik (Owner), but a king may sometimes be a king in name only, with no control over affairs, in which case he is a king but not an owner. But as Allaah is both Malik and Maalik, then this is confirmation both of His Sovereignty and His control over all affairs.

3 – Belief in His Divinity
i.e., that He is the One True God, with no partner or associate.
Al-Ilaah (God) means the One Who is loved, i.e., the One Who is worshipped out of love and veneration. This is what is meant by Laa ilaaha ill-Allaah (there is no god but Allaah), i.e., there is none who is rightfully worshipped except Allaah. Allaah says (interpretation of the meaning):
“And your Ilaah (God) is One Ilaah (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful”
[al-Baqarah 2:163]
“Allaah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice. Laa ilaaha illa Huwa (none has the right to be worshipped but He), the All‑Mighty, the All-Wise”
[Aal ‘Imraan 3:18]
Everything that is taken as a god alongside Allaah and worshipped instead of Him, its divinity is false. Allaah says (interpretation of the meaning):
“That is because Allaah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And verily, Allaah He is the Most High, the Most Great”
[al-Hajj 22:62]
Calling them gods does not give them the rights of divinity. Allaah says (interpretation of the meaning):
“They are but names which you have named you and your fathers for which Allaah has sent down no authority”
[al-Najm 53:23]
Allaah tells us that Yoosuf (peace be upon him) said to the prison guard (interpretation of the meaning):
“Are many different lords (gods) better or Allaah, the One, the Irresistible?
You do not worship besides Him but only names which you have named (forged) — you and your fathers — for which Allaah has sent down no authority”
[Yoosuf 12:39-40]
No one deserves to be worshipped or singled out for worship except Allaah, and no one has any share in this right with Him, no angel who is close to Him nor any Prophet who was sent. Hence the call of all the Messengers, from the first to the last of them, was the call to say Laa ilaaha ill-Allaah. Allaah says (interpretation of the meaning):
“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)”
[al-Anbiya’ 21:35]
“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, i.e. do not worship Taaghoot besides Allaah)”
[al-Nahl 16:36]
But the mushrikeen rejected that and took other gods instead of Allaah, which they worshipped alongside Allaah, seeking their support and help.

4 – Belief in His Names and Attributes.
i.e., affirming the names and attributes which Allaah has affirmed for Himself in His Book and in the Sunnah of His Messenger (peace and blessings of Allaah be upon him) in a manner that befits Him, without distorting or denying the meanings, or asking how, or likening Him to His creation. Allaah says (interpretation of the meaning):
“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do”
[al-A’raaf 7:180]
This verse indicates that the Most Beautiful names belong to Allaah.
And Allaah says (interpretation of the meaning):
“His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All‑Mighty, the All‑Wise”
[al-Room 30:27]
This verse indicates that the attributes of perfection belong to Allaah, because “the highest description” is the attribute of perfection. These two verses prove that the most beautiful Names and the most sublime attributes belong to Allaah in general terms. With regard to the details of that, there is a great deal of information in the Qur’aan and Sunnah.
This field of knowledge, i.e., the names and attributes of Allaah, is one of the fields in which there has been a great deal of dispute and division among the ummah, and the ummah has split into various factions regarding the names and attributes of Allaah.
Our attitude towards these differences is that enjoined by Allaah when He said (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day”
[al-Nisa’ 4:59]

We refer this dispute to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), seeking guidance therein from the way in which the righteous salaf, the Sahaabah and Taabi’een, understood these verses and ahaadeeth, for they are the most knowledgeable of this ummah as to what Allaah and His Messenger meant. ‘Abd-Allaah ibn Mas’ood spoke the truth when he described the companions of the Prophet (peace and blessings of Allaah be upon him) by saying: “Whoever wants to follow a path, let him follow the path of one who has died, for there is no guarantee that the one who is still alive will not be tempted. Those are the companions of Muhammad (peace and blessings of Allaah be upon him), the most pure in heart of this ummah and the most deep in knowledge, the least sophisticated and complicated, people whom Allaah chose to establish His religion and accompany His Prophet. So acknowledge their rights and adhere to their guidance, for they are following true guidance.”

Everyone who deviates from the path of the salaf in this matter is erring and going astray, and is following a path other than that of the believers, so he deserves the warning issued in the verse where Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]

Allaah has stipulated that in order to be correctly guided, we must believe what the companions of the Prophet (peace and blessings of Allaah be upon him) believed, as He says (interpretation of the meaning):
“So if they believe in the like of that which you believe then they are rightly guided”
[al-Baqarah 2:137]
Everyone who deviates and wanders far from the path of the salaf is lacking in guidance to the extent that he strays from the path of the salaf.

Based on this, then what we must do in this case is to affirm what Allaah has affirmed for Himself or what His Messenger (peace and blessings of Allaah be upon him) has affirmed of the divine names and attributes; we should take the texts of the Qur’aan and Sunnah at face value, and believe in them as the companions of the Prophet (peace and blessings of Allaah be upon him) did, as they are the best and most knowledgeable of this ummah (may Allaah be pleased with them).

But it should be noted that there are four things to be avoided, whoever falls into one of them has not attained true belief in the names and attributes of Allaah as he is obliged to do. Belief in the names and attributes of Allaah is not correct unless one avoids these four things, which are: tahreef (distortion), ta’teel (denial), tamtheel (likening Allaah to His creation) and takyeef (asking or discussing how).

Hence we say that what is meant by belief in the names and attributes of Allaah is “affirming the names and attributes which Allaah has affirmed for Himself in His Book and in the Sunnah of His Messenger (peace and blessings of Allaah be upon him) in a manner that befits Him, without distorting or denying the meanings, or asking how, or likening Him to His creation.”
There follows a brief explanation of these four things that are to be avoided:

(i) Tahreef (distorting)
What is meant is changing the meaning of the texts of the Qur’aan and Sunnah from their true meaning, which means affirming that the most beautiful names and sublime attributes belong to Allaah, to another meaning which was not intended by Allaah or His Messenger (peace and blessings of Allaah be upon him).
For example:
They distort the meaning of the Hand of Allaah which is mentioned in many texts and say that it refers to His blessing or power.

(ii) Ta’teel (denying)
What is meant is denying the beautiful names and sublime attributes and saying that Allaah does not possess them or some of them.
Everyone who denies one of the names or attributes of Allaah that are proven in the Qur’aan or Sunnah does not truly believe in the names and attributes of Allaah.

(iii) Tamtheel (likening Allaah to His creation)
This means likening the attribute of Allaah to the attribute of a human being, such as saying that Allaah’s Hand is like a man’s hand, or that Allaah hears as a man hears, or that Allaah rose over the Throne like a man sitting on a chair… and so on. Undoubtedly likening the attributes of Allaah to the attributes of His creation is wrong and false. Allaah says (interpretation of the meaning):
“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”
[al-Shoora 42:11]

(iv) Takyeef (discussing how)
This means discussing how the attributes of Allaah are, whereby a person tries to imagine or put into words how the attributes of Allaah are.
This is definitely invalid, and man cannot know this. Allaah says (interpretation of the meaning):
“but they will never compass anything of His Knowledge”
[Ta-Ha 20:110]
Whoever attains these four things believes truly in Allaah.
We ask Allaah to make us steadfast in faith and cause us to die therein.
And Allaah knows best.

walikumsalaam jazakAllah brother this thread is good addition to this forum
there are many questions which remain unanswered to ppl
may be they don't find the right person to ask
insha Allah these question and answer will help all of us to improve ourselves
may Allah bless you for this great work

if we have question can we put them forward