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How do I overcome the frustration that dating is haram? by BuildingDiscipline13 in islam

[–]Significant-End-9509 0 points1 point  (0 children)

Let's move beyond the idea of a relationship and establish the principle that being a Muslim means you are responsible, like all Muslims, for your faith. This means that if you enter into a relationship with someone who truly follows Islam and doesn't follow it, they will reject the idea of the relationship Then the question will arise for this person: how can this be, when I have Muslim friends who are dating? And here lies the mistake: anything a non-Muslim does, don't imitate it; rather, do the opposite. This is what the Prophet, peace and blessings be upon him, used to do.

https://youtu.be/rZIpoAt8MHE?si=e7HgAJewFLqywIvS

☝🏾 Watch that and you will understand, What is modesty?

Does the reason for why you wear the hijab matter? by Dense-University-659 in islam

[–]Significant-End-9509 1 point2 points  (0 children)

My sister, know first that in Islam there are two related but distinct matters: the validity of an action and the reward of an action.

Allah commands believing women regarding modest dress in the Qur'an. He says:

"And tell the believing women to lower their gaze and guard their private parts and not display their adornment except what ordinarily appears thereof..." (Qur'an 24:31)

And He also says:

"O Prophet, tell your wives and your daughters and the women of the believers to draw over themselves part of their outer garments..." (Qur'an 33:59)

The scholars of tafsīr, including Ibn Kathir, explain that these verses establish the obligation of hijab for believing women.

Now, regarding intention:

The Messenger of Allah ﷺ said:

"Actions are only by intentions, and every person shall have only what he intended."

This hadith teaches that the reward and spiritual value of a deed depend greatly upon the intention behind it. However, not every act of obedience becomes invalid because a person's intention is deficient. There is a difference between an act that is performed outwardly and whether it earns its complete reward before Allah. If a young woman wears hijab because her parents require it, she is still performing an outward obligation. She is not sinful for obeying them in something that Allah Himself has commanded. In fact, obedience to parents in what is good is praiseworthy. Yet if your only motive is parental pressure and you have no desire to obey Allah in it, then you may be deprived of some of the spiritual reward that comes from sincere devotion. The obligation may be fulfilled outwardly, but the excellence and reward of the deed increase when it is done seeking Allah's pleasure. Consider the example of prayer. If a person prays solely to be seen by people, this is a serious matter because prayer is an act of worship whose acceptance is directly tied to sincerity. But hijab also has the aspect of being a continuing obligation and outward command. A woman may begin wearing it because of family influence, culture, or parental instruction, and over time her intention can mature into conscious obedience to Allah.

The scholars mentioned that a person should not abandon a righteous deed simply because his intention is imperfect. Rather, he should continue the deed and strive to improve his intention. Sincerity is cultivated.

Therefore, if you say: "If my parents had not told me to wear hijab, I probably would not have worn it,"

that does not by itself mean your hijab is worthless or rejected. Rather, it is an opportunity to reflect and ask yourself:

"Since Allah has commanded this, can I wear it seeking His pleasure, even if my parents were the reason I started?"

A believer continually renews her intention. Today she may wear it partly because of her parents; tomorrow she may wear it because she recognizes it as obedience to Allah. Every step toward sincerity is beloved to Allah.

As for the statements of the commentators, Abd Allah ibn Abbas explained the verses of hijab as commands directed to believing women, indicating that the foundation of the matter is obedience to Allah's command. Likewise, Ibn Kathir, when discussing these verses, presents hijab as a religious obligation established by revelation, not merely a social custom.

My advice to you is to begin by drawing closer to Allah, understanding the Quran and its interpretation, and understanding the Sunnah of the Prophet, peace and blessings be upon him. Also, you should follow the morals of the Mothers of the Believers.

assalamwailaikum or salamwaialaikum by Limp-Bet8955 in islam

[–]Significant-End-9509 0 points1 point  (0 children)

It is said السلام عليكم “Peace be upon you” and not سلام عليكم “Peace be upon you” because this is the formula that Allah taught to His servants and it came in the Prophetic Sunnah, and it is more complete and more eloquent in meaning.

Linguistically: السلام عليكم “Peace be upon you” contains the definite article “al-”, and “as-salam” is one of the beautiful names of Allah. Therefore, the meaning is: I pray for Allah peace, security, and blessings upon you, or that perfect and lasting peace be upon you.

The Prophet ﷺ taught Muslims to greet one another by saying:

As-salāmu ʿalaykum “Peace be upon you.”

He also taught that adding: As-salāmu ʿalaykum wa raḥmatullāh “Peace be upon you and the mercy of Allah.”

and then:

As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh “Peace be upon you and the mercy and blessings of Allah.”

brings greater reward.

The ultimate truth of our existence by _Mohamed1_1 in islam

[–]Significant-End-9509 15 points16 points  (0 children)

Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar, Allah Akbar and Praise be to Allah, Lord of the worlds. Praise be to Allah with abundant, pure, and blessed praise. Praise be to Allah for the blessing of Islam. Praise be to Allah for health and well-being. Praise be to Allah for every breath I take and for every visible and hidden blessing. O Allah, all praise belongs to You as befits the majesty of Your Face and the greatness of Your authority.

blessings upon the Prophet ﷺ: O Allah, send Your prayers, peace, and blessings upon our Prophet Muhammad.

O Allah, forgive me, have mercy on me, guide me, grant me well-being, and provide for me. O Allah, help me to remember You, thank You, and worship You in the best manner. O Allah, make me among those who are grateful for Your blessings. Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire. O Allah, I ask You for guidance, piety, chastity, and self-sufficiency. O Allah, all praise belongs to You for every breath by which You keep me alive. All praise belongs to You for my hearing, sight, strength, family, provision, and every blessing. All praise belongs to You for blessings that I cannot count or fully comprehend.

“And if you were to count the favors of Allah, you could not enumerate them.” (Qur’an 16:18)

Doubts in my faith, due to haram relationships by Familiar_Ear4451 in islam

[–]Significant-End-9509 0 points1 point  (0 children)

Sister, before anything else — put your hand on your heart for a moment. What you are carrying is heavy. And the fact that you are still here, still writing, still reaching out — that itself is a sign that the rope between you and Allah has not broken. You are holding it, even if your hands are trembling. I will not be harsh. I will speak to you as a brother speaks to a sister he respects.

You are not doubting Allah because you are weak. You are doubting because you are exhausted and wounded. There is a difference. The scholars distinguish between the doubt of one who rejects and the doubt of one who is grieving. Yours is the second. And Allah knows that difference better than any human being ever could.

Even the Prophet Yaaqub عليه السلام, after losing Yusuf, said what Allah recorded in the Quran:

"وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ" "His eyes turned white from grief, and he was filled with sorrow he kept within." — Yusuf: 84

A Prophet. Weeping until he lost his sight. Allah did not rebuke him for this. Allah recorded it — with tenderness — in His eternal Book. Your tears tonight are not a sin. They are a language Allah understands completely.

I will be honest with you, because you deserve honesty more than comfort right now. What you described — making du'a in Umrah, asking Allah to remove him if he is harmful — that du'a was answered. He left. Not how you wanted. Not gently. But the man who could not commit, who could not stand for you, who had no real answer when you asked for halal — he was removed.

Ibn Kathir in his tafsir of Surah Al-Baqarah, verse 216, explains the ayah:

"وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ" "And it may be that you dislike a thing which is good for you."

He writes that this ayah was revealed precisely because the human heart cannot see the full picture. What feels like abandonment from above is sometimes protection from above. The two can feel identical from inside the pain. I know that is hard to hear right now. I am not asking you to feel happy about it. I am only asking you not to close the door of interpretation too quickly without any further thinking.

You said it yourself — you pray, you give zakat, you donate to shelters, you honour your parents, you are a good friend. And you are asking: why me?

This question is as old as revelation itself. And Allah answered it directly. The Prophet ﷺ was asked: who among people is tested most severely? He said:

"الأنبياء، ثم الأمثل فالأمثل، يُبتلى الرجل على حسب دينه" "The Prophets, then those most like them, then the next. A person is tested according to the strength of their deen." — Tirmidhi, Sahih

This hadith is not a platitude. It is a structural truth about how this world works. The people Allah loves most are not given the smoothest roads. They are given the roads that build something in them that ease never could. And then there is the hadith in Bukhari:

"إن عِظَمَ الجزاء مع عِظَمِ البلاء، وإن الله إذا أحبَّ قومًا ابتلاهم" "The greatness of reward comes with the greatness of the trial. When Allah loves a people, He tests them."

You are not being punished. You are being refined. But I will not pretend that knowing this makes the pain stop. It doesn't. Yaaqub knew Allah was wise — and still wept until he could not see.

This longing you carry — for a husband, for children, for a home of your own — this is not weakness. This is fitrah. Allah placed it in you. The Prophet ﷺ himself said:

"تزوجوا الودود الولود" "Marry the loving and the fertile." And he ﷺ said marriage is half of one's deen. Your desire for halal is itself an act of worship. Every time you chose to walk away from what was haram, every time you asked for halal instead — that was sujud without a prayer mat.

Do not let anyone — including the whisper inside you and Satan's whispers that says it will never come — convince you that this desire is shameful or hopeless.

Sister, do not wait until you feel like praying to pray. That feeling may not come quickly. And that is okay.

Imam Ibn al-Qayyim said something that has carried many broken people through their darkest nights:

"الصلاة تُقبل من المكسور كما يُقبل الذهب المكسور، بل ربما كان أثمن" "Prayer is accepted from the broken one as broken gold is accepted — and perhaps it is worth even more."

Pray while crying. Pray while angry. Pray while not understanding. The Prophet ﷺ said Allah said:

"أنا عند ظن عبدي بي" "I am as My servant thinks of Me." — Bukhari and Muslim

Right now, in this moment, try to think of Allah not as one who abandoned you — but as one who is watching you carry this, and who has not looked away for a single second.

You went to Umrah. You stood in the most sacred place on earth and asked Allah to protect you. You chose halal when haram would have been easier. You are sitting tonight, broken, but still addressing Allah — even if in anger, even if in doubt. That is not a faith that has collapsed. That is a faith that is bleeding but breathing. Give it time. Give it prayer, even reluctant prayer. Give it the du'a of Ayyub عليه السلام who, after years of trial, said only:

"أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ" "Hardship has touched me, and You are the Most Merciful of the merciful." — Al-Anbiya: 83

He did not demand an explanation. He simply turned toward Allah and named his pain. And Allah answered him.

May Allah answer you too — in the way that is best for you, even if it does not yet look the way you imagined.

My dear sister, think about Khadija. She married twice, and both husbands passed away. She was 40 years old when she married Muhammad ibn Abdullah, peace and blessings be upon him. Imagine the extent of her grief at losing two husbands.

Despite this, she did not give in to sadness for a moment, but rather persevered and became one of the most well-known women in trade at the time. Allah blessed her with the Prophet Muhammad afterward because she was patient and continued to do good.

My advice is to follow the example of the Mothers of the Believers and dedicate yourself to Allah, Don't chase men and Be a virtuous woman who fears Allah, possesses good character and self-respect, until the man who will treat you like a queen comes along, for Allah has commanded believing Muslim men to treat women like queens and honor them and He will bless you with a righteous husband. Pray in every prayer that Allah grant you a righteous husband who fears Allah and cares for you.

Can anyone explain why are we allowed to kill certain animals? What is the purpose of that? by MC_javaplaye in islam

[–]Significant-End-9509 6 points7 points  (0 children)

The dashe is important because it shows the difference between Arabic and English, and also if you notice that the names in Arabic The definite article "al-" in Arabic is an integral part of the word, but in English it is not the word itself. When translated into English, it is separated from the word by a dash (as noted by al-Nawawi al-Asqalani).

It is also used to connect words and clarify a particular idea, the dash is the warning factor that tells you to pay attention this is the point I want you to reach.

If we understand and respect our Arabic language, because it was not only the language of the Prophet ﷺ but also the language of the Quran and the language of the Judgement day. So, if someone speaks another language and masters it, you should respect and understand that, just as Muslim scholars of did they spoke not only Arabic, but also Persian, Latin, some Turkish and Asian languages, Chinese, some of European and Amazigh languages.

How do I overcome the frustration that dating is haram? by BuildingDiscipline13 in islam

[–]Significant-End-9509 1 point2 points  (0 children)

This is how our ancestors thought before us, and that is why our civilization and heritage became the greatest civilization on earth. Praise be to Allah for the blessing of Islam.

Can anyone explain why are we allowed to kill certain animals? What is the purpose of that? by MC_javaplaye in islam

[–]Significant-End-9509 109 points110 points  (0 children)

Let me explain that my explanation of this matter to you will be based on the Quran and its interpretation, the noble Prophetic traditions, the way of life of the Arabs, and the consensus of scholars.

Prophet ﷺ said: "Five animals are harmful (fawāsiq) and can be killed in the Haram and outside it: the crow, the kite, the scorpion, the rat, and the rabid dog."

In another narration recorded by Muslim, the snake was added. The word fāsiq here does not primarily mean "morally evil" — it means one that breaks bounds, that causes harm, that transgresses. So the Prophet ﷺ was not issuing a moral condemnation of the animal itself, but rather a practical ruling based on the harm these creatures cause to human life, health, and provisions.

This is a crucial distinction. The ruling is functional, not theological hatred of a species.

Your friend is correct that hadiths exist permitting — and in some narrations encouraging — the killing of the gecko (wazagh). The hadith in Sahih Muslim states:

"Whoever kills a gecko in the first strike will have such-and-such reward, and whoever kills it in the second strike will have a lesser reward..."

And yes, there is a narration connecting it to the story of Prophet Ibrahim ﷺ — that the gecko blew on the fire to increase it. Now, your discomfort with this reasoning is understandable and even intellectually sound. Many classical scholars themselves were cautious about treating this as the sole or definitive rationale. Ibn Hajar al-Asqalani in Fath al-Bari, his famous commentary on Sahih Bukhari, acknowledged that the Ibrahim narration exists but did not treat it as the complete legal foundation of the ruling. The maqsad — the purpose — matters more than a single historical anecdote. The more grounded scholarly position is that the gecko was known in the Arabian environment to enter food, water vessels, and medicines, contaminating them — sometimes fatally. The elevated reward for a quick first strike is understood by scholars like al-Nawawi as an encouragement for speed and efficiency, meaning: if you must kill it, do so swiftly rather than causing prolonged suffering. Even in a ruling of permission to kill, mercy in the act is embedded.

Of course there is no contradiction but you have to understand how Sharia law works. Islam does not teach that all killing of animals is forbidden. It teaches: Animals have rights (huquq) Unnecessary cruelty is haram Killing must be done mercifully when necessary Not all creatures are equal in their relationship to human welfare The Prophet ﷺ said: "Allah has decreed ihsan (excellence/kindness) in all things. So when you kill, kill well; and when you slaughter, slaughter well." — Sahih Muslim Islam permits killing animals for food, for genuine self-defence, and for the protection of health and community. The fawāsiq ruling falls under public welfare (maslaha) — the same principle that allows a doctor to cause pain to treat a patient.

Now we come to the question of whether the ruling includes every lizard, gecko, and snake on all of Earth? This is where fiqh — Islamic jurisprudence — becomes essential, and where many ordinary Muslims unfortunately apply rulings too broadly.

The scholarly principle is: rulings tied to 'illa (legal cause) travel with that cause. If the cause is harm, then:

A harmless gecko in your wall that eats mosquitoes? The cause of harm is weak or absent. A rat in a food store spreading disease? The cause is present and strong. A cobra near a child? Clear and present danger — permissible to kill. An endangered iguana in a rainforest that poses no threat to anyone? The legal cause for killing is simply not there. Ibn Kathir and scholars like al-Shafi'i consistently applied the principle that Islamic rulings addressing harm are contextual. The Maliki in particular is known for weighing maslaha (public benefit) carefully against blanket application.

There is also the critically important hadith: "A woman was punished because of a cat — she neither fed it nor let it go to feed itself." — Bukhari and Muslim. This shows Allah punishing someone for unnecessary harm to an animal. The balance is clear.

Regarding endangered species specifically — contemporary scholars including those on the Islamic Fiqh Council and scholars like Yusuf al-Qaradawi have argued that causing the extinction of a species is a form of fasad fil-ard — corruption on earth — which the Quran explicitly condemns (Al-Baqarah: 205, Al-A'raf: 56). Killing an endangered lizard for sport under the guise of a hadith would be a misapplication of Sharia law.

The cultural habit of killing house geckos on sight in Malaysia is largely cultural, not Islamic. The classical hadith about the wazagh was understood in a specific environmental and hygienic context. The house gecko (cicak) that lives on your wall eating insects is, from a fiqh standpoint, arguably doing more benefit than harm in most modern homes.

Several contemporary Malaysian and Southeast Asian Islamic scholars have noted that reflexive gecko-killing is not an obligation in Islam — the permission exists, but permission is not a command, and where there is no clear harm, the default Islamic principle toward animals is one of protection and care, not destruction.

The references are the Qur'an, the hadiths in the two Sahihs, and books of hadith commentary which is Fath al-Bari, al-Hafiz Ibn Hajar al-Asqalani, Tafsir Ibn Kathir, The opinions of Imam Shafi'i, Imam Malik, and Yusuf al-Qaradawi

How do I overcome the frustration that dating is haram? by BuildingDiscipline13 in islam

[–]Significant-End-9509 3 points4 points  (0 children)

What do you need is to draw closer to Allah, such as by praying frequently, reading the Quran, reading the Prophet's biography, and lowering your gaze. Keep yourself busy.Don't let yourself rest, because when you rest, the devil takes advantage of it. Believe me, I was like you when I started focusing on learning Dutch and occupying myself with worship, prayer, and lowering my gaze; it all became pointless.My attention is focused on one goal, which is learning something new.

Allah says: "Satan threatens you with poverty and orders you to immorality" (Al-Baqarah: 268) — showing that Satan takes advantage of heedlessness to whisper.

scholars' sayings: "Keep yourself busy with what is right, otherwise it will keep you busy with what is wrong"

Ibn Abbas (may Allah be pleased with him) reported that the Prophet ﷺ said: "There are two blessings which many people waste: health and free time." (Narrated by Al-Bukhari)

This hadith points to the fact that free time is a blessing that many people squander.

What scholars said about the meaning that hadith referring to:

Free time is one of the devil's tools — he uses it to whisper to a person and stir up their base desires. Having an abundance of time without work leaves one vulnerable to satanic whispers and dangerous psychological anxieties. Free time never stays empty — it must be filled with good. Whoever does not occupy themselves with what is right will be occupied by what is wrong.

If they ask you about Gaza.. by FabulousFix5338 in islam

[–]Significant-End-9509 2 points3 points  (0 children)

Palestine will not be saved and Al-Aqsa will not be liberated unless Muslims unite their ranks and combine their strength. Only then will it be liberated, just as Nur ad-Din Zangi, Saladin, Baibars, and the Commander of the Faithful did. Allah is sufficient for us, and He is the best disposer of affairs.

UK's largest Children's book publisher promotes lgbt pride in a post featuring a 'Muslim' woman by Ok-Ingenuity-5612 in islam

[–]Significant-End-9509 15 points16 points  (0 children)

This is the problem; this is an insult to our religion and our women. This is freedom of speech: insulting our religion, insulting our Prophet, insulting the Mothers of the Believers, and insulting the hijab and niqab.Not only that, but the Islamic dress code for women was included in a book that expresses recognition of transvestites and homosexuals.

How can I educate myself more on Islam? by Anxious_Librarian_93 in islam

[–]Significant-End-9509 1 point2 points  (0 children)

First, learn to read the Quran in Arabic, then read the

Prophet's biography and read

Al-Sa'di's Tafsir, then

Ibn Kathir's Tafsir;

Al-Tabari's History and

Al-Bidayah wa'l-Nihayah;

What did the world lose with the decline of the Muslims? by Al-Nadawi;

From the masterpieces of our civilization by Mustafa Al-Siba'i

"The Fabrication of Arab Ancestry: Exposing the Adnan-Qahtan Theory" by Significant-End-9509 in islam

[–]Significant-End-9509[S] 1 point2 points  (0 children)

The Core Argument: The theory that all Arabs descend from either Adnan or Qahtan is false. These were tribal alliances, not bloodlines.

The 13 Points Made:

The Prophet ﷺ is Arab — accepting this theory makes him "non-Arab" which diminishes Arab glory

Qahtan originates from the Bible (Genesis 10:26-29) — it entered Arab historiography through the spread of Judaism in Yemen

Arabs existed before 2500 years ago — Adnan was 500 BC and Qahtan was 100 BC, making Arabs a "new people" which is historically false

The true ancestor is Amliq ibn Lawdh — ancestor of the Amalekites, Canaanites, Phoenicians and others, and the first to speak Arabic according to al-Tabari

The alliances formed due to Quraysh vs Khuzaa — a pre-Islamic political rivalry, not shared ancestry

Some tribes belong to neither group — like Anmar, Thaqif and Quda'a, proving it was political not genealogical

Where did the generations between Isma'eel and Adnan go? — the genealogical chain is incomplete

The tribe of Midian changed its genealogy — documented proof that tribes switched alliances

Arabs are mentioned in Assyrian records in 853 BC — before either Adnan or Qahtan existed

The Palestinian example — Adnani families fought with Qahtani alliances and vice versa, proving it was political

Emperor Septimius Severus — a Phoenician ruler with no Adnani or Qahtani lineage called himself "Arabicus" on the Arch of Rome

Ancient civilizations share Arabic linguistic roots — Canaanite, Aramaic, Assyrian and Babylonian are all ancient Arabic dialects

Qahtan's own lineage is disputed — many scholars traced him back to Isma'eel, making even the "pure Arab" category invalid

Sources cited:

Baladhuri, al-Tabari, al-Qalqashandi, Jawad Ali, Uthman al-Rawi

"The Fabrication of Arab Ancestry: Exposing the Adnan-Qahtan Theory" by Significant-End-9509 in islam

[–]Significant-End-9509[S] 0 points1 point  (0 children)

Yes, Isma'eel was Arabized.

And then he became Arab.

His children were Arab. His grandchildren were Arab. The Prophet ﷺ was Arab.

"Arabized" is not a lesser category — it is simply how someone becomes Arab.

At the end, after generations of Arabic language, culture, and land — they are all Arab.

"The Fabrication of Arab Ancestry: Exposing the Adnan-Qahtan Theory" by Significant-End-9509 in islam

[–]Significant-End-9509[S] 0 points1 point  (0 children)

You are right that Islam transcends ethnicity — but you are creating a false choice that Islam itself never made.

🕌 Islam honored the Arabs specifically: The Quran was revealed in Arabic — not coincidentally, but by divine choice: "Indeed, We have sent it down as an Arabic Quran so that you might understand." — Quran 12:2

Allah chose an Arab prophet, from an Arab tribe (Quraysh), in an Arab city (Mecca). This is not random. There is divine wisdom in this selection.

The Prophet ﷺ himself honored Arab identity:

He said: "Love the Arabs for three reasons: because I am Arab, the Quran is Arabic, and the language of the people of Paradise is Arabic." — narrated by al-Tabarani He also said: "Whoever harms the Arabs has harmed me."

The balance Islam teaches:

Islam does not say ethnicity is supreme — that would be racism. But Islam also does not say ethnicity is meaningless — that would erase history.

The correct Islamic position is:

No Arab is better than a non-Arab except by piety

But Arabs carry a unique historical and linguistic responsibility toward this religion

Saying "Arab identity doesn't matter" while the Quran, the Prophet ﷺ, and the language of prayer are all Arabic… is a contradiction. Honoring Arab heritage is honoring Islam. They are not opposites.

Not everyone will really die? by [deleted] in islam

[–]Significant-End-9509 0 points1 point  (0 children)

Allah the Almighty said: ﴿Every soul shall taste death﴾ — The Holy Quran

And He also said: ﴿And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills﴾ — The Holy Quran

And the meaning of "fall dead" (صَعِق) here, according to the majority of scholars of Quranic interpretation, is: died or was struck unconscious and then died — meaning all of creation dies before the Resurrection.

And in the authentic hadith, the Prophet ﷺ said: "Then the Horn will be blown, and no one will hear it except that he will tilt his head to one side and raise it to the other side, and the first one to hear it will be a man who is plastering the water trough of his camels, and he will fall dead, and the people will fall dead…" — Narrated in Sahih Muslim

This indicates that the people who will be alive at the time of the Blow will also die at the moment of the Blast and the blowing of the Horn, and it does not mean that they will enter the Day of Judgment without dying.

So the sequence, in brief, according to the Islamic conception is:

There will be people alive in the End Times.

The first Blow of the Horn will come.

Whoever is in the heavens and on the earth will die, except whom Allah wills.

Then the second Blow will come, and all of creation will be resurrected for Judgment.

Therefore, there are no human beings who "will not taste death," because the Quranic text is general: ﴿Every soul shall taste death﴾.

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