Story :- An Important Question

Entering the eastern gateof Cordova the young and beautiful Isabella
took to the road which led straight to the Qasrul Shuhada (Palace of
Martyrs). The Muslim government of the day had lavishly beautified the
whole of Spain. The roads of Cordova were wide and well planned and
beautiful lamps at short distances lighted them and, as Dr Draper
says, one could walk twenty miles in their light. Isabella walked
slowly and gracefully on the wide and bright roadof the Palace of
Martyrs towards her home and her pace today was thoughtful and
dignified.After her evening stroll she used to call on her friends on
the way while returning, but today she was heading straight to her
home and seemed to be absorbed in some thought. In half an hour she
reached her palatial house, where her maidservant was waitingfor her
at the door and greeted her. Giving someoff-hand answer to the maid's
question as to her delayed return; she entered her room and, sitting
in an easy chair, began to read a book. In the meantime the
maidservant laid the dinner table and called her. But she was so
absorbed in the book that she did not respond and continued in her
study. The book she was reading was the Holy Bible and she was
particularly studying Saint Paul's Epistles with great care in which
the religious law was denounced as a curse. She read the letters again
and again but could not find a solution to her doubt, which became
more and more firm as she went on reading. When her mind was tired she
put away the Bible and resolved to ask her father who, she thought,
could explain it.
She did not think that the problem was insoluble. If she could notfind
the solution, her father would easily find it as there was no man
inSpain so learned as her father. So eased in her mind she took her
dinnerand began to read the Bible again. Sometime after she went to
her bed.
Next morning rising earlyshe went to the church, itbeing a Sunday. On
her return her father called her and asked her what chapter of the
Bible she had read last night as shewas engaged in comprehending the
inner meanings of metaphysics. If she had any difficulty in solving
any problem she might ask him.
Isabella (kissing his hand): Father, I have read today 1 John, Chapter
3, and if you permit me I may ask a question as I have not yetbeen
able to solve the problem.
Priest: Surely, surely, my child. Do ask it and I will resolve your difficulty.
Isabella: Our Lord has given us Twelve Commandments in the Old
Testament through Prophet Moses. Are they not about religious law?
Priest: Yes, they all relate to religious law.
Isabella: The next thing isthat Saint Paul has said inone of his
letters that religious law is a curse.
Priest: Yes, religious law is a curse and it was to relieve us from
this curse that Jesus Christ came to the world and was crucified.
Isabella: It is clear that religious law is a curse and so grave a
curse that Jesus Christ came to the world to remove it and was
crucified. It, therefore, means that to follow religious law is also a
curse.
Priest: Surely it is a curse and now Christians, instead of following
the religious law, should have faith in Jesus Christ, as religious law
was effective until our lord was not crucified.
Isabella: Now, is stealing permissible for us?
Priest: What has this got to do with the religious law? My child, you
shouldthink carefully before asking a question as anyone else who
bears this question will take you to be quite foolish.
Isabella: Forgive me. Probably I could not make myself clear. What
Imean is that among the Commandments, which you have just said are
part of religious law, onecommand is that you should not steal and
another that you should not oppress your neighbour and the third that
you should not disobey your parents. Now, these commandments are still
parts of the religious law which, according to SaintPaul, is a curse.
So to obey the Commandmentsof Old Testament (that is not to steal, not
to fornicate) is abominationand not to steal and not to molest your
parents are a curse.
Priest: My child, you have not yet understood the position of the
religious law. But, first tell me whoput this foolish question in your
mind and what devil put this doubt in you?
On this Isabella reported all the talk between Umar Lahmi and Muaz
which she had heard in the garden.
Priest: My child, you know it well that these accursed Muslims are
"unbelievers" and have always been inimical to our sacred religion.
Criticism of our holy books is the result of satanic thinking. My
child, you should repent at once and in future do not give ear to the
talk ofMuslims. They are irreligious and castigate the true religion
of others. Do you know, my child, what is their religion? Bloodshed is
creditable in their religion. Just see, they invaded our country Spain
and killed hundreds of innocent people and are forcibly imposing their
religion. Now, I know that these objections you have heard from
Muslims. If they were from your own mind I would have cleared them,
but what reply can we give to them?
Isabella was sorry to have mentioned Muslims;otherwise her problems
must have been solved. Now I will ask this question, she thought, from
my teacher whom I ask questions which I do not understand in the
course of my studies.
Next day Isabella put the same question to her teacher who also failed
to satisfy her by some convincible answer. Up to this time Isabella
had thought that her difficulty was due to her lack of understanding
and the religious leader will solve it easily, but now she realised
that it was not an easy but an important matter and her doubts were
strengthened and continued to grow.
Isabella – A girl of Islamic Spain

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1a. An Important Question

1a.
My child, you should repent at once and in future do not give ear to
the talk of Muslims. They are irreligious and castigate the true
religion of others. Do you know, my child, what is their religion?
Bloodshed is creditable in their religion. Just see, they invaded our
country Spain and killed hundreds of innocent people and are forcibly
imposing their religion. Now, I know that these objections you have
heard from Muslims. If they were from your own mind I would have
cleared them, but what reply can we giveto them?
Isabella was sorry to have mentioned Muslims; otherwise her problems
must have been solved. Now I will ask this question, she thought, from
my teacher whom I ask questions which I do not understand in the
course of my studies.
Next day Isabella put the same question to her teacher who also failed
to satisfy her by some convincible answer. Up to this time Isabella
had thought that her difficulty was due to her lack of understanding
and the religious leader will solve iteasily, but now she realised
that it was not an easy but an important matter and her doubts were
strengthened and continued to grow.
Isabella – A girl of Islamic Spain

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1. An Important Question

1.
Entering the eastern gate of Cordova the young and beautiful Isabella
took to the road which led straightto the Qasrul Shuhada (Palace of
Martyrs). The Muslim government of the day had lavishly beautified the
whole of Spain. The roads of Cordova were wide and well planned
andbeautiful lamps at short distances lighted them and, as Dr Draper
says, one could walk twenty miles intheir light. Isabella walked
slowly and gracefully on the wide and bright road of the Palace of
Martyrs towards her home and her pace today was thoughtful and
dignified. After her evening stroll she used to call on her friends on
the way while returning, but today she was heading straight to her
home and seemed to be absorbed in some thought. In half an hour she
reached her palatial house, where her maidservant was waiting for her
at the door and greeted her. Giving some off-hand answer to the maid's
question as to her delayed return; she entered her room and, sitting
in an easy chair, began to read a book. In the meantime the
maidservant laid the dinner table and called her.But she was so
absorbed inthe book that she did not respond and continued in her
study. The book she was reading was the Holy Bible and she was
particularly studying Saint Paul's Epistles with great care in which
the religious law was denounced as a curse. She read the letters again
and again but could not find a solution to her doubt, which became
moreand more firm as she went on reading. When her mindwas tired she
put away theBible and resolved to ask her father who, she thought,
could explain it.
She did not think that the problem was insoluble. If she could not
find the solution, her father would easily find it as there was no man
in Spain so learnedas her father. So eased in her mind she took her
dinner and began to read the Bible again. Sometime after she went to
her bed.
Next morning rising early she went to the church, it being a Sunday.
On her return her father called herand asked her what chapter of the
Bible she had read last night as she was engaged in comprehending the
inner meanings of metaphysics. If she had any difficulty in solving
any problem she might ask him.
Isabella (kissing his hand): Father, I have read today 1 John, Chapter
3, and if you permit me I may ask a question as I have not yet been
able to solve the problem.
Priest: Surely, surely, my child. Do ask it and I will resolve your difficulty.
Isabella: Our Lord has given us Twelve Commandments in the Old
Testament through Prophet Moses. Are they not about religious law?
Priest: Yes, they all relate to religious law.
Isabella: The next thing is that Saint Paul has said in one of his
letters that religious law is a curse.
Priest: Yes, religious law is a curse and it was to relieve us from
this curse that Jesus Christ came to the world and was crucified.
Isabella: It is clear that religious law is a curse and so grave a
curse that Jesus Christ came to the world toremove it and was
crucified. It, therefore, means that to follow religious law is also a
curse.
Priest: Surely it is a curse and now Christians, insteadof following
the religious law, should have faith in Jesus Christ, as religious law
was effective until our lord was not crucified.
Isabella: Now, is stealing permissible for us?
Priest: What has this got todo with the religious law? My child, you
should think carefully before asking a question as anyone else who
bears this question will take you to be quite foolish.
Isabella: Forgive me. Probably I could not make myself clear. What I
mean is that among the Commandments, which you have just said are part
of religious law, one command is that you should not steal and another
that you should not oppress your neighbour and the third that you
should not disobey your parents. Now,these commandments are still
parts of the religious law which, according to Saint Paul, is a curse.
So to obey the Commandments of Old Testament (that is not to steal,
not to fornicate) is abomination and not to steal and not to molest
your parents are a curse.
Priest: My child, you have not yet understood the position of the
religious law. But, first tell me who put this foolish question in
your mind and what devil put this doubt in you?
On this Isabella reported allthe talk between Umar Lahmi and Muaz
which she had heard in the garden.
Priest: My child, you know it well that these accursed Muslims are
"unbelievers" and have always been inimical to our sacred religion.
Criticism of our holy books is the result of satanic thinking. :->

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'Bismillah ar-Rahman ar-Rahim'?

Question:
Is the Tasmiyyah (mentioning the Name ofAllaah) upon the food that a
person says: 'Bismillaah' or that he says: 'Bismillaah ar-Rahmaan
ar-Raheem'?
Answer:
Allaah's Aid is sought! If you said 'Bismillaah' it is sufficient, and
if you said 'Bismillaah ar-Rahmaan ar-Raheem' then that is not a
problem, because the Prophet sallAllaahu 'alayhi wa sallam said: "O
young boy mention the Name of Allaah"[1], and he did not say: 'do not
say ar-Rahmaan ar-Raheem'. So if you said 'Bismillaah' it is
sufficient, and if you said 'Bismillaah ar-Rahmaan ar-Raheem' then
that is not a problem. The Sharee'ah has within it, in a lot of the
affairs scope for leeway. The people were with the Messenger of Allaah
sallAllaahu 'alayhi wa sallam on the farewell Hajj, some of them were
pronouncing the Talbiyyah and some of them were pronouncing the
Takbeer, and he did not say to the one making Takbeer 'do not make
Takbeer', or to the one making the Talbiyyah 'do not make the
Talbiyyah'. And this affair is expansive. Ibn 'Umar may Allaah be
pleased with him, was from the most ardent of people upon following
the Sunnah, and (even) with this he expanded upon the Talbiyyah and he
said:
(Labbayk Allahumma Labbayk, Labbayka La Shareeka Laka Labbayk, Inna
al-Hamda wa an-Ni`mata Laka wa al-Mulk La Shareeka Lak,
Labbayka wa Sa`dayk, wa al-Khayr fi Yadayk wa ar-Raghbaa Ilayka wa al-`Amal)
And none from amongst the Companions forbade him from that, from
whatwe know. Because the affair (here) is expansive,except for the one
who supplicates with a supplication that is not pertinent, or
supplicates with something that is Haraam, so that is
refutedregardless.
________________________
[1] Reported by al-Bukhaari (nos. 5376, 5377) in the Book of Foods and
Muslim (no.2022) in the Book of Drinks.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Liqaa'at al-Baabil-Maftooh, vol.3, P.523.
Translated by Abu Maryam Taariq bin 'Ali

Imam Ibn Hazm's Golden Words on Knowledge

31. If knowledge had no other merit than to makethe ignorant fear and
respect you, and scholars love and honour you, thiswould be good
enough reason to seek after it. Let alone all its other merits in this
world and the next!
32. If ignorance had no other fault than to make the igno-rant man
jealous of knowledgeable men and jubilant at see-ing more people like
himself, this by itself would be reason enough to oblige us to flee
it. Let alone the other bad results of this evil in this world and the
next!
33. If knowledge and the action of devoting oneself to it had no
purpose except to free the man who seeks it from the exhausting
anxieties and many worries which afflict the mind, that alone would
certainly be enough to drive us to seek knowledge. But what should we
say of the other bene-fits too numerous to list, the leastof which are
the above-mentioned, and all of which accrue to the knowledgeable man.
In search of benefits as small as these the petty kings have worn
themselves out in seeking distraction from their anxieties in games of
chess, dicing, wine, song, hunting expe-ditions and other pastimes
which bring nothing but harm in this world and the next and absolutely
no benefit.

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Shahada - Confession of a Muslim

La ilaha il Allah, Muhammad-ur-Rasool-Allah
(None has the right to be worshipped but Allah, and Muhammad is the
Messenger of Allah)
Shahada has three aspects: A , B , and C
To be a muslim is to pledge the above covenant with Allah, the Creator
of the heavens and earth, the Ruler of all that exists, the Lord of
Majestyand Highness, stating La ilaha il Allah, Muhammad
-ur-Rasool-Allah , but first one must understand what this means.
Believing "La ilaha il Allah" (none has the right to be worshippedbut Allah)
Point 1: Tauhid-ar-Rububiyya
*.
A confession with your heart that the Creator (of everything) is
Allah, subhana watala, it is that you have to say: " I testify that
the Creator of all the universe, including the stars, the planets, the
sun, the moon, the heavens, the earth with all its knownand unknown
forms of life, is Allah. He is the Organizer and Planner of all its
affairs. It is He Who gives life and death, and He (i.e. AllahAlone)
is the Sustainer, and the Giver of Security, etc. " And this is called
your confession for the"Oneness of the Lordship of Allah,"
Tauhid-ar-Rububiyya .
Point 2: Tauhid-al-Uluhiyya
*.
A confession with your heart that you have to say: " I testify that
none has the right to be worshipped but Allah Alone. " The
word"Worship" (i.e. Ibadah) carries a great number of meanings in the
Arabic language: It conveys that all kinds ofworship are meant for
Allah (and none else, whether it be an angel, Messenger, Prophet Jesus
- son of Mary, Ezra, Muhammad, saint, idol, the sun, the moon and all
other kinds of false deities). So pray tonone but Allah, invoke none
but Allah, ask for help from none (unseen) but Allah, swear by none
but Allah, offer an animal assacrifice to none but Allah, …etc. and
that means, -- all that Allah and Allah's Messenger, saaws, order you
to do (in Qur'an and in As-Sunna [legal ways ofProphet Muhammad ]) you
must do, and all that Allah, s.w.t, Allah's Messenger forbid you, you
must not do. And this is called (your confession for the)"Oneness of
the worship of Allah", Tauhid-al-Uluhiyya . And that you
(mankind)worship none but Allah,subhana watala.
*.
Those whom they invoke besides Allâh have not created anything, but
are themselves created. [The Noble Qur'an 16:20]
Point 3: Tauhid-al-Asma was-Sifat
*.
A confession with your heart that you have to say: " O Allah! I
testify that all the best of names and the most perfect qualities with
which You have named or qualified Yourself in Your Book (i.e. the
Qur'an) or as Your Prophet Muhammad (saaws) has named or qualified
You, with his statement, I confirm that all those (names and
qualifications) are for You without changing their meanings or
neglectingthem completely or giving resemblance to others. " As Allah,
swt, said:
"There is nothing like unto Him and He is the All-Hearer, the
All-Seer." (v.42:11)
*.
This holy Ayat (verse) confirms the quality of hearing and the
qualityof sight for Allah, subhana watala without resemblance
toothers, and likewise. Allah, subhana watala, also said:
"To one whom I have created with Both My Hands," (v.38:75)
*.
and Allah also said:
"The Hand of Allah is over their hands." (v. 48:10)
*.
This confirms two Hands for Allah, swt, but there is no similarity for
them. Similarly Allah, swt, said:
"The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne." (v.20:5)
*.
So Allah rose over the Throne really in a manner that suits His
Majesty. And Allah is over Allah's Throne over the seventh heaven, as
the slave-girl pointed towards the heavens, when Allah's Messenger
(Muhammad, saaws) asked her as to where Allah is? He only comes down
over the first (nearest) heaven to us on the day of 'Arafat (Hajj,
i.e. the 9th of Dhul-Hijja), and also during the last third part of
the night as mentioned by the Prophet saaws, but Allah is with us by
His Knowledge only, not byHis Personal-Self (bi-Dhatihi). It is not
like that, as some people say that Allah is present everywhere here,
there, and even inside the breasts of men. He sees and hears all that
we do or utter, etc. And this is called (your confession for the)
"Oneness of the Names and Qualities of Allah" Tauhid-al-Asma was-Sifat
and this is theright Faith, the Faith which was followed by the
Messengers of Allah (from Noah, Abraham, Moses, David, Solomon, Jesus
to Muhammad, peace be upon them all,and the companions of Prophet
Muhammad and the righteous followers [i.e.the salaf ] of these
Messengers, saaws.
Believing"Muhammad-ur-Rasool-Allah" (Muhammad is the Messenger of Allah)"
*.
A confession with your heart that you have to say: " O Allah! I
testify that Muhammad is YourMessenger. " That means that none has the
right to be followedafter Allah, but Prophet Muhammad, peace be upon
him, as he is the last of Allah's Messengers. As Allah said:
"Muhammad (saaws) is not the father of any man among you but heis the
Messenger of Allah and the last (end)of the Prophets and Allah is Ever
All-Aware of everything.' (v.33:40).
" And whatsoever the Messenger (Muhammad, saaws, gives you, take it
and whatsoever he forbids you, abstain from it. " (v. 59:7)
*.
And Allah said:
" Say (O Muhammad to mankind): 'If you (really) love Allah, thenfollow
me.' " (v. 3:31)
As for others than Muhammad , their statements are to be taken or
rejected as towhether these are in accordance with Allah's Book (i.e.
the Qur'an) or with the Sunna (legal ways, orders, acts of worship,
statements, etc.)of the Prophet, saaws, i.e. Sunna or not. As the
Divine Inspiration has stopped after the death of Muhammad , and it
will not resume except at the time of the Descent of Jesus, son of
Mary and he(i.e. Jesus) will rule with justice according to the
Islamic laws, during the last days of the world as it has been
mentioned in the authentic Hadith (i.e. narration) of Prophet Muhammad
in Sahih Al-Bukhari, Vol. 3, Hadith No. 425.
It is essential to utter, La ilaha ill Allah, Muhammad-ur-Rasul Allah
(none has the right to be worshipped but Allah, and Muhammad
s.a.a.w.s.is the Messenger of Allah, s.w.t). As it has come in the
statement of Prophet Muhammad to his uncle Abu Talib at the time of
the latter's death: "O uncle, if you utter it (La ilaha ill Allah,
Muhammad-ur-Rasul Allah), then I shall be ableto argue on your behalf
before Allah, on the Day of Resurrection." Similarly, when Abu Dhar
Al-Ghiffari embraced Islam, he went to Al-Masjid-al-Haram and he
proclaimed it loudly infront of the Quraish infidels until he was
beaten severely.
It is essential that the limbs and all other parts and organs of one's
body testify to it, and this is very important as regards its meaning
(i.e. the meaning of La ilaha ill Allah, Muhammad-ur-Rasul Allah). So
whoever has confessed this (with his or her Lord), he shall not commit
sins like robbing,killing, stealing, illegal sexual intercourse,
eating pig meat, drinking alcoholic beverages, taking undue advantage
of orphan's property, cheating in trade, bribery and earning money
through illegal means, telling lies, back-biting etc., or otherwise
the limbs, all other parts and organs ofhis body will testify against
him that he was a liar in his words which he pledged to Allah, swt. In
case he commits the above sins, he should know that it is a sin that
obliges him to repent to Allah, swt, and ask Allah's Forgiveness, as
(his) bodyparts (i.e. skin, private parts, hands, tongue, ears, etc.)
will testify to the above mentioned crimes (i.e. actions) against his
self on the Day of Resurrection.
And with the confession of this great sentence (i.e. principle) a
person enters in the fold of (i.e. embraces) the Islamic religion
accordingly. It isessential for him to believe in all the Messengers
of Allah (peace be upon them all) and not to differentiate between
them. As it is mentioned in Allah's Book (Qur'an):
" Do then those who disbelieve think that they can take My slaves(i.e.
the angels; Allah's Messengers; Jesus, son of Mary, etc.) as 'Auliya
(lords gods, protectors supporters etc.) besides Me? Verily We have
prepared Hell as an entertainment for the disbelievers (in theOneness
of Allah - Islamic Monotheism). Say (O Muhammad ); 'Shall We tell you
the greatest losers in respect of (their) deeds?' Those whose efforts
have been wasted in this life, while they thought they were acquiring
good by their deeds? "
" They are those who deny the Ayat (proofs, evidences, verses,
lessons, signs, revelations, etc.) of their Lord and the meeting with
Him (in the Hereafter). So theirworks are in vain, and on the Day of
Resurrection, We shall not give them any weight. "
" That shall be their recompense, Hell; because they disbelieved and
took my Ayat (proofs, evidences, verses, lessons, revelations, etc.)
and My Messengers by way of jest and mockery. "
" Verily! Those who believe (in the Onenessof Allah - Islamic
Monotheism), and do righteous deeds, they shall have the Gardens of
Al-Firdaus (Paradise) for their entertainment. "
" Wherein they shall dwell (forever). No desire will they have to be
removed therefrom. "
" Say (O Muhammad to mankind): If the sea were ink for (writing) the
Words of my Lord, surely the sea would be exhausted, before the Words
of my Lord would be finished even if We brought (another sea) like it
forits said. "
" Say (O Muhammad ): I am only a man like you, it has been inspired to
me that your Ilah (God) is One Ilah (God, --i.e. Allah). So whoever
hopes for the meeting with his Lord, let him work righteousness and
associate none as a partner in the worship of his Lord. " (v.
18:102-110).
What are some of the other basics of becoming a Muslim?
The acceptance of the righteous deeds (such as your
Shahada/confessionto become a muslim) is stipulated with the following
two basic conditions which must be fulfilled:
1.
The intentions while doing such deeds must be totally for Allah's sake
only without any show off or gaining praise or fame, etc.
2.
Such a deed must be performed in accordance with the As-Sunnah (legal
ways, orders, acts of worship,statements, etc.) of Allah's Messenger
Muhammad bin 'Abdullah, the last (end)of all the Prophets and the
Messengers, saaws.
You are only held accountable for that which you know. And you
are also held accountable to make the time to learn that which you
don't know, in areas you know you need to learn about.
So, if you are not a muslim, it is your responsibility to seek
the knowledge of Al-Islam, toask questions about things you do not
understand or agree with regarding the basic fundamental beliefs of
Islam (as explained above).

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Our life and the purpose of our existence

We know that the One God exists and we know that we are a product of
His creation. But we often forget to remember that we were created for
a specific purpose. If ten of us try to find out what our purpose is
on our own, without considering the Revelation, we might find ten
different purposes. However, if welook at the Qur'aan, we will find
out that the purpose of our lives is clearly defined.
Allah The Most High says,"O Mankind! Worship your Lord (Allah), Who
created you and those before you so that you bay become Al-Muttaqoon
(i.e. those who have taqwaa)." Al-Baqarah (2):21
And He said, "And I created not the Jinns andmen except that they may
worship Me (Alone)."Adh-Dhaariyaat (51):56
Allah Ta`aalaa also says inthe Qur'aan: "Blessed be He in Whose Hand
is the dominion, and He is able to do all things. Who has created
death and life, that He may test which ofyou is best in deed. And He
is the All-Mighty, the Oft-Forgiving." Al-Mulk (67):1-2
These verses where revealed to us by Allah in order to inform us of
why we are here on the Earth, what we should bedoing and where we are
heading. Not to benefit Himself, or because He needs our worship.
Rather, because we are in need of Him.
Allah Ta`aalaa says, "O mankind! It is you who stand in need (who are
poor) of Allah, but Allah isRich (Free of all needs), Worthy of all
praise." Faatir (35):15
What is meant by "to test which of you is best in deed"? Al-Fudayl Ibn
`Iyyaad said, "The best deed is that which is most devoted and most
proper." He was asked,"How should it be most devoted and most
proper?", and he responded, "For if the deed was devoted but was not
proper it would not be accepted, and if it was proper but was not
devoted it would not be accepted; the devoted is to be for Allah
alone, and the proper is to be in compliance with As-Sunnah."
We were created for this one reason: to worship Allah and to strive to
be the best in deed. It is not only a matter of how many deeds we do,
it is also a matter of quality. Should we take for granted that our
deeds are accepted or should we strive to perfect them and make them
pure for Allah's sake and in accordance to the Sunnah of the Prophet
(peace be upon him)?
Allah Ta`aalaa says in the Qur'aan: "Say (O Muhammad): "Shall We tell
you the greatest losers in respect of (their)deeds? Those whose
efforts have been wastedin this life while they thought that they were
acquiring good by their deeds?" al-Kahf (18):103-104
And He said, "Verily, Allah accepts only from those who are
al-Muttaqoon (i.e. those who have taqwaa)." Al-Maa'idah (5):27
A scholar said, "there are those who think that this Universe has
founded itself or it came to exist by co-incidence. This necessitates
that man"has no goal to fulfill" because he came into being without a
defined goal! Consequently, a moral or a value system becomes
meaningless. Accordingly, man is just a responding "tool" for"mother
nature" which, according to Darwin himself, "acts haphazardly"! This
way of thinking is aimlessness, and it occurswhen man does not
recognize his relation with the One who had created life and death,
the Universe, and everything around man, all in due proportion."
We have to remember that Allah created death and life so that we may
worship Him (i.e. obey Allah Ta`aalaa in all which He commands through
the tongue of the Messengers, performing all that Allah loves and is
Pleased with from statements and actions - both inner and outer), and
perform that worship in the best manner. That is what our objective
should be. Instead of contradicting the purpose of man's existence and
acting for the sake of perishable worldly interests, we must fulfill
its completion. This worship includes all our acts, our sleep, our
studies, our recreation and specific forms of worship definedby the
Qur'aan and Sunnah. Our period here is short and being slave to
worldly gains results incorruption of our souls, constant difficulty,
worry and poverty.
The Prophet (peace be upon him) said, "Allah says: Son of Adam: fill
your time with My worship and I will fill your heart with richness,
and end off your poverty.But if you do not, I wouldmake your hands
fully busy (i.e. in worldly affairs) and I would not end off your
poverty." (At-Tirmidhee, hasan hadeeth)
Moreover, Allah has givenus choice and has not forced us to do our
acts. He says, "Then whosoever wills let him believe, and whosoever
wills let him disbelieve." al-Kahf (18):29
Clearly, we have been informed of our purpose and were shown the wayto
achieve it. The choice is ours.

What Happens in the Grave? The Hadeeth of al-Baraa bin Aazib

The Messenger of Allah, salla Allahu alaihi wa sallam gives us the answer!
Upon the authority of al-Bara' ibn `Aazib who said: We went out with
the the Prophet (salla Allahu alaihi wa sallam) to a burial of a man
from the Ansar (original inhabitants of Madina) until we arrived at
the grave, and he still had not been placed in the slot of the grave.
Then the Messenger of Allah (salla Allahu alaihi wa sallam) sat down
and we sat around him. You would have thought that birds were upon our
heads from our silence, and in the hand of the Messenger of Allah
(salla Allahu alaihi wa sallam) was a stick which he was poking the
ground with. [Then he started looking at the sky and looking at the
earth and looking up down three times]. Then he said to us: "Ask Allah
for refuge from the torment of the grave", herepeated this command two
or three times. [Thenhe said O Allah I seek refuge in you from the
torment of the grave] [three times]. Then he said: "Verily, the
believing servant, when leaving this life and journeying to the
hereafter angels will descend upon him, their faces will be white as
if they were suns, they will have with them a shroud (kafan) from the
shroud of Paradise), and an embalmment (HanouT) from the embalmments
of heaven. Then, they willsit within eye-shot of him.
Then the angel of death (peace be upon him) will come and sit at his
head and will say "O you virtuous soul; come out to a forgiveness and
a pleasure from your Lord". So it will come out as a drop comes out of
the mouth of a jug (with ease), then he will take it,not leaving it in
his hand for longer that a blink of an eye until they (he and the
other angels) have placed it in that shroud and that embalmment. And
there will emanate from it a smell like that ofthe most sweet smelling
musk on the face of the earth. Then they shall ascend with it, and
they shall not pass with it by any group of angels but they will say:
What is this good and sweet-smellingsoul?. Then they shall say to them
(he is) "such" theson of "such" choosing the best of the names he used
to be called in this life. Until they reach the lowest sky, then they
shall ask permission to enter, and they shall be granted entry, until
they end at the seventh heaven sky, then Allah, exalted and high,
shall say: "write the book of my servant in `illiyeen (1)[And what
will explain to you what Illiyeen is `illiyeen, there is a register
fully inscribed to which bear witness thosenearest to Allah (see
83:18)], and his book will be written in `illiyeen, and the shall be
said"return him to the earth, for [I promised them] I have created
them from it, and into it I shall return them, and from it Ishall
extract (resurrect) them a second time (20:55)". So [he is returned to
earth and] his soul is returned to his body [he said and he will hear
the footsteps of his friends who buried him when they leave him].
Then two [severe] angels shall come and [terrify him and] sit him up
next to them and shall ask him: "Who is your Lord?".He shall reply "My
Lord is Allah". Then they shall askhim: "What is your religion?". He
shall answer them: "My religion is Islam". Then they shall ask him
"Who is this man who was sent among you?". He will reply "He is the
Messenger of Allah (salla Allahu alaihi wa sallam) peace be upon him".
Then they shall ask him"What have you done?". He shall reply: "I read
the book of Allah, then I believed in it and accepted it". [The angel
will terrify him and ask him "who is your Lord?","what is your
religion?""who is your prophet?", and this will be the last trial on
earth for the believer, it is then when Allah says : "Allah will
establish in strength those who believe with the word that stands
firmin this world", so he will answer my Lord is Allah, my religion is
Islam and my Prophet is Mohammad salla Allahu alaihi wa sallam. Then a
caller will call from the sky: "My slave has spokenthe truth, so
spread out for him from the heaven, and clothe him from the heaven,
and open a door for him from the heaven (within his grave)", so
it'sgoodness and its smell will come unto him, then his grave will be
expanded for him as far as he can see.
Then a man will come to him. His face will be handsome, and his
clothes will be handsome, and his smell will be sweet. Then he shall
say unto him: I bringyou glade tidings of that which will make you
happy [Rejoice with a pleasure of Allah and delights that endure].
This is the day that you were promised (46:16). Then he will say [and
may Allah give you glad tiding] "who are you?, for your face is the
face of someone who comes with good news". He shall reply: "I am your
good deeds, [by Allah, I did not know of you but that you were quick
to the obedience of Allah and slow to His disobedience, so may Allah
reward you good]". Then he shall say: "My Lord bring the hour so that
I might return to my family and my wealth" [itwill be said to him "be
tranquil"].
He (Mohammed, salla Allahu alaihi wa sallam) said: { And the
disbelieving [transgressor/wicked] servant}, if he is leaving this
life and journeying to the hereafter then angels will descend uponhim,
their faces will be black, they have with them a coarse woolen fabric
(sackcloth)[ made of fire]. Then they will sit within eye-shot of him.
Then the angel of death will come and sit at his head and will say "O
you wicked soul; come out to a anger from your Lord and a fury (from
Him)". So it will be distributed (spread out) throughout his body,
then it will be ripped away as a skewer/spit is ripped out of damp
cotton [and in its way out it will tear and cut the nerves and blood
vessels] [and then he will be cursed by all the angels between the
earthand the sky and by all theangels in the sky, and thegates of
heaven are closed. There is no gate in the heaven but its people
supplicate that the wicked soul shall not be ascended to their side],
then he will take it (the soul), not leaving it in his hand for longer
than a blink of an eye until they have placed it in that sackcloth.
And there will emanate from it a stench like that of themost evil
smelling corpse on the face of the earth. Then they shall ascend with
it, and they shall notpass with it by a group ofangels but they will
say: What is this wicked soul?.Then they shall say to them (he is)
"such" the son of "such" choosing the most hated of the names he used
to be called in this life. Until they reach the lowest heaven (sky),
then they shall ask permission to enter, and they shall not be granted
entry. Then the Messenger of Allah (salla Allahu alaihi wa sallam)
recited "The doors of the sky are not opened to them, nor shallthey
enter heaven until the camel passes throughthe eye of the needle"
(7:40).
Then Allah, exalted and high, shall say: "write thebook of my servant
in Sijjeen (2)(83:7) in the lowest earth". [Then will be said "return
my slave to the earth, for I promised them I have created them from
it, andinto it I shall return them,and from it I shall extract
(resurrect) them a secondtime (20:55)"]. Then his soul shall be taken
away [from the sky] with a mighty hurl [until it is cast into his
body]. Then he (the Prophet salla Allahu alaihi wa sallam) read: "and
those who associate partners with Allah, They are as one who falls
from the sky then is snatched by the birds or is cast by the wind into
a very low place (22:31)". Then his soul will be returned intohis
body, [he (the prophet) said : verily he will hear the footsteps of
his friends who buried him when they leave him]. Then two harsh severe
and fearsome angels shall come and [terrify him and] sit him up and
shall ask him:"Who is your Lord?". He shall reply "Huh?, Huh (this is
an expression of sorrow), I don't know". Then they shall ask him:"What
is your religion?". He shall answer them:"Huh?, Huh?, I don't know".
Then they shall ask him "Who is this man who was sent among you?". He
will reply"Huh?, Huh?, I don't know [I heard people saying that!]". He
(the Prophet salla Allahu alaihi wa sallam) said"And then will be said
to him don't ever know anddon't ever recite!"].
Then a caller will call from the sky: "My slave has spoken falsely, so
spread out for him from the hell fire, and open a door for him from
the hell fire (within his grave)", so its heat and hot wind will come
unto him, then his grave will be contracted upon him until his limbs
are caught up among one another. Then a man will come to him. His face
will be ugly, and his clothes will be ugly, and his smell will bevile.
Then he shall say unto him: I bring you tidings of that which will
harm you. This is the day that you were promised (70:44). Then he will
say [and you, may Allah give you bad tiding] "who areyou?, for your
face is the face of someone who comes with evil". He shall reply: "I
am your evil deeds [by Allah, I did not know of you but that youwere
quick to the disobedience of Allah and slow to His obedience, so may
Allah reward you bad, and then will be assigned to him a blind, deaf
and mute person who holds in his hand a hammer, if a mountain is hit
with it, it would disintegrate, and he will beat him withit until he
becomes dust, and then Allah will render him to his initial form, and
he will beat him again, and he (the wicked) will cry of sorrow and
pain a cry that will be heard by all creatures except humans and jinn,
and a door of hell will be opened unto him within his grave and will
spread out for him sheets of hell fire]". Then he shall say: "My Lord
do not bring the hour".
This hadith is narrated byAhmad Ibn Hambal, Abu Dawud, Ibn Majah,
at-Tayalisi, and al-Hakim who said it is according to the standards of
Bukhari and Muslim. This text is the text of Ahmad, all text between
brackets is from the other narrators and other narrations of Ahmad.
Notes
(1) `illiyin: comes from the root word of `uluww which means highness.
It is a place in the (highest) seventh sky where the souls of the
believers are gathered (Ibn `Abbas), it also carries the meaning of a
very high and wide place (Ibn Kathir).
(2) Sijjin: comes from the root word of sijn which means narrowness.
It is a place in the (lowest) seventh earth where the souls of the
unbelievers are gathered (Ibn `Abbas), it also carries themeaning of a
very low and narrow (Ibn Kathir).
Reading the previous hadith one may think that the punishment of the
grave is reserved onlyfor those who did not believe in Allah or
associated with him someone else in worship,lordship, creation or in
his names and attributes. It is not the case! the following authentic
hadith tells us more! so let us read it carefully : Ibn Abbas (Radiya
Allahu `anhuma) says that the Messenger of Allah, salla Allahu alaihi
wa sallam, once, while passing by two graves, remarked : The inmates
of these two graves are being tortured not for any serious sins, but
in fact they are serious sins. One of them used to carry tales
[gossiping] (nameemah) and the other used not to yastatir(1) when
urinating. [Bukhari and Muslim]
(1) yastatir means both not covering or hiding himself from the sights
ofothers as well as not cleaning himself after urinating.

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Abu Ayyub al-Ansari - Biographies of the Companions (Sahabah)

Khalid ibn Zayd ibn Kulayb from the Banu Najjar was a great and close
companion of the Prophet.He was known as Abu Ayyub (thefather of
Ayyub) and enjoyed a privilege which many of the Ansar in Madinah
hoped they would have.
When the Prophet, peace and blessings of God be on him, reached
Madinah after his hijrah from Makkah, he was greeted with great
enthusiasm by the Ansar of Madinah. Their hearts went out to him and
their eyes followed him with devotion and love. They wanted to give
him the most generous reception anyone could be given.
The Prophet first stopped at Quba on the outskirts of Madinah and
stayed there for some days. The first thing he didwas to build a
mosque which is described in the Quran as the"mosque built on the
foundation of piety (taqwa)". (Surah At-Tawhah 9: 1O8).
The Prophet entered Madinah onhis camel. The chieftains of the city
stood along his path, each one wishing to have the honor of the
Prophet alighting and staying at his house. One after the other stood
in the camel's way entreating, "Stay with us, O Rasulullah." "Leave
the camel," the Prophet would say. "It is under command. "
The camel continued walking, closely followed by the eyes and hearts
of the people of Yathrib. When it went past a house, its owner would
feel sad and dejected and hope would rise in the hearts of others
still on the route.
The camel continued in this fashion with the people following it until
it hesitated at an open space in front of the house of Abu Ayyub
al-Ansari. But the Prophet, upon whom be peace, did not get down.
After only a short while, the camel setoff again, the Prophet leaving
itsreins loose. Before long, however, it turned round, retraced its
steps and stopped on the same spot as before. Abu Ayyub's heart was
filled with happiness. He went out to the Prophet and greeted him with
great enthusiasm. He took the Prophet's baggage in his arms and felt
as if he was carrying themost precious treasure in the world.
Abu Ayyub's house had two stories. He emptied the upper floor of his
and his family's possessions so that the Prophet could stay there. But
the Prophet, peace be on him, preferred to stay on the lower floor.
Night came and the Prophet retired. Abu Ayyub went up to the upper
floor. But when they had closed the door, Abu Ayyub turned to his wife
and said:
"Woe to us! What have we done? The messenger of God is below and we
are higher than he! Can we walk on top of the messenger of God? Do we
come between him and the Revelation(Wahy)? If so, we are doomed."
The couple became very worried not knowing what to do. They only got
some peace of mind when they moved to the side of the building which
did not fall directly above the Prophet. They were careful also only
to walk on the outer parts of the floor and avoid the middle.
In the morning, Abu Ayyub said to the Prophet: "By God, we did not
sleep a wink last night, neither myself nor Umm Ayyub.""Why not, Abu
Ayyub?" asked the Prophet. Abu Ayyub explained how terrible they felt
being above while the Prophet was below them and how they might have
interrupted the Revelation. "Don't worry, Abu Ayyub," said the
Prophet. "We prefer the lower floor because ofthe many people coming
to visit us." "We submitted to the Prophet's wishes," Abu Ayyub
related, "until one cold night a jar of ours broke and the water
spilled on the upper floor. Umm Ayyub and I stared at the water We
only had one piece of velvet which we used as a blanket. We used it to
mop up the water out of fear that it would seep through to the
Prophet. In the morning I went to him and said,'I do not like to be
above you,' and told him what had happened. He accepted my wish and we
changed floors."
The Prophet stayed in Abu Ayyub's house for almost seven months until
his mosque was completed on the open space where his camel had
stopped. He moved to the roots which were built around the mosque for
himself and his family. He thus became a neighbor of Abu Ayyub. What
noble neighbor to have had!
Abu Ayyub continued to love the Prophet with all his heart end the
Prophet also loved him dearly. There was no formality between them.
The Prophet continued to regard Abu Ayyub'shouse as his own. The
following anecdote tells a great deal aboutthe relationship between
them.
Abu Bakr, may God be pleased with him, once left his house in the
burning heat of the midday sun and went to the mosque. Umar saw him
and asked, "Abu Bakr, what has brought you out at this hour? Abu Bakr
said he had left his house because he was terribly hungry and Umar
said that he had left his house for the same reason. The Prophet came
up to them and asked, "What has brought the two of you out at this
hour?" They told him and he said, "By Him in Whose hands is my soul,
only hunger has caused me to come out also. But come with me."
They went to the house of Abu Ayyub al-Ansari. His wife opened the
door and said, "Welcome to the Prophet and whoever is withhim."
"Where is Abu Ayyub?" asked theProphet. Abu Ayyub, who was working in
a nearby palm grove, heard the Prophet's voice and came hurriedly.
"Welcome to the Prophet and whoever is with him," he said and went on
"O Prophet of God, this is not the time that you usually come." (Abu
Ayyub used to keep some food for the Prophet every day. When the
Prophet did not come for it by a certain time, Abu Ayyub would give it
to his family.) "You are right," the Prophet agreed.
Abu Ayyub went out and cut a cluster of dates in which there were ripe
and halfripe dates. "I did not want you to eat this," said the
Prophet. "Could you not have brought only the ripe dates?" "O
Rasulullah, please eatfrom both the ripe dates (rutb) and the half
ripe (busr). I shall slaughter an animal for you also." "If you are
going to, then do not kill one that gives milk," cautioned the
Prophet. Abu Ayyub killed a young goat, cooked half and grilled the
otherhalf. He also asked his wife to bake, because she baked better he
said.
When the food was ready, it wasplaced before the Prophet and his two
companions. The Prophet took a piece of meat and placed it in a loaf
and said,"Abu Ayyub, take this to Fatima. She has not tasted the like
of this for days.
When they had eaten and were satisfied, the Prophet said reflectively:
"Bread and meat and busr and rutb!" Tears began to flow from his eyes
as he continued:
"This is a bountiful blessing about which you will be asked on the Day
of judgment. If such comes your way, put your handsto it and say,
Bismillah (In the name of God) and when you have finished say, Al
hamdu lillahalladhee huwa ashbana wa anama alayna (Praise be to God
Who has given us enough and Who has bestowed his bounty on us). This
is best."
These are glimpses of Abu Ayyub's live during peace time. He also had
a distinguished military career. Much of his time was spent as a
warrior until it was said of him, "He did not stayaway from any battle
the Muslims fought from the time ofthe Prophet to the time of Muawiyah
unless he was engaged at the same time in another."
The last campaign he took part in was the one prepared by Muawiyah and
led by his son Yazid against Constantinople. Abu Ayyub at that time
was a very old man, almost eighty years old. But that did not prevent
him from joining the army and crossing the seas as a ghazi in the path
of God. After only a short time engaged in thebattle, Abu Ayyub fell
ill and had to withdraw from fighting. Yazidcame to him and asked:
"Do you need anything, Abu Ayyub?" "Convey my salaams to the Muslim
armies and say to them: "Abu Ayyub urges you to penetrate deeply into
the territory of the enemy as far as you can go, that you should carry
him with you and that you should bury him under your feet at the walls
of Constantinople." Then he breathed his last.
The Muslim army fulfilled the desire of the companion of the Messenger
of God. They pushed back the enemy's forces in attack after attack
until they reached the walls of Constantinople. There they buried him.
(The Muslims beseiged the city for four years but eventually hadto
withdraw after suffering heavy losses.)

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Is it recommended to fast ten days of Dhu’l-Hijjah including the day of Eid?

Please could you answer my questions regarding this month of Dhul
Hijjah. On your website you mention how it is recommended to fast on
the day of 'Arafah, but I have read that this is true also of the
first ten days of Dhul Hijjah Is thiscorrect? If it is then can you
confirm if in total there will be 9 not ten fasts as the tenth day is
the Day of Eid.
Praise be to Allaah.
Fasting nine days of Dhu'l-Hijjah is mustahabb. This is indicated by
the words of the Prophet (peace and blessings of Allaah be upon him),
as narrated in the hadeeth of Ibn 'Abbaas (may Allaah be pleased with
him): "There are no days on which righteous deeds are more beloved to
Allaah then these ten days – i.e., ten days of Dhu'l-Hijjah)." They
said: "O Messenger of Allaah, not even jihad for the sake of Allaah?"
He said: "Not even jihad for the sake of Allaah, unless a man goes out
himself with his wealth and does not come back withanything (i.e., he
expends all his wealth and is martyred)." Narrated by al-Bukhaari,969.
And it was narrated fromHunaydah ibn Khaalid from his wife that one
ofthe wives of the Prophet(peace and blessings of Allaah be upon him)
said: "The Messenger of Allaah (peace and blessings of Allaah be upon
him) used to fast nine days of Dhu'l-Hijjah and the day of 'Ashoora'
and three days of each month – the first Mondayand two Thursdays."
Narrated by Imam Ahmad, 21829; Abu Dawood, 2437; classed asda'eef in
Nasab al-Raayah, 2/180, but classed as saheeh by al-Albaani.
With regard to fasting on the day of Eid, this is haraam, as is
indicated by the marfoo' hadeeth of Abu Sa'eed al-Khudri (may Allaah
be pleased with him): "He [the Prophet (peace and blessings of Allaah
be upon him)] forbade fasting on the day of (Eid) al-Fitr and the day
of al-Nahr (the day of sacrifice, i.e., Eid al-Adha)." Narrated by
al-Bukhaari, no. 1992; Muslim, 827. The scholarsare unanimously agreed
that it is haraam to fast on these days.
Righteous deeds on these ten days are betterthan on others. With
regard to fasting, that should only be done on nine of them; the tenth
day is the day of Eid when it is haraam to fast.
Based on this, what is meant by the virtue of the ten days of
Dhu'l-Hijjah is fasting nine days only, even though they are called
ten days.

What is the evidence foroffering the prayer for rain (salaat al-istisqa’)?

What is the evidence for offering the prayer for rain (salaat al-istisqa')?
Praise be to Allah.
Offering prayers for rain (salaat al-istisqa') is Sunnah, as confirmed
bysaheeh hadeeths and the practice of the early generations of Islam.
IbnQudaamah said: Prayer for rain is a confirmed Sunnah, proven by the
practice of the Messenger of Allah (blessings and peace of Allah be
upon him) and of his successors (the caliphs – may Allah be pleased
with them).
End quote from al-Mughni, 2/148
Abu Dawood (1165), at-Tirmidhi (558), an-Nasaa'i (1506) and Ibn Maajah
(1266) narrated that Ishaaq ibn Abdillah ibn Kinaanah said: al-Waleed
ibn 'Uqbah, who was the governor of Madinah, sent me to ask Ibn
'Abbaas about the prayer of the Messenger of Allah (blessings and
peace of Allah be upon him) for rain (istisqa'). He said: The
Messenger of Allah (blessings and peace of Allah be upon him) went out
wearing modest clothes, walking humbly and beseeching Allah, until he
reached the prayer place, where he ascended the minbar,but he did not
give a khutbah like this khutbah of yours; rather he continued to
offer supplication (du'aa'), beseech Allah and recite takbeer, then he
prayed two rak'ahs as he used to pray at Eid.
Classed as hasan by al-Albaani in Saheeh Abi Dawood, etc

Praying in Hijr Ismaa‘eel

Is it permissible to pray in Hijr Ismaa'eel and what are the virtues thereof?.
Praise be to Allaah.
Firstly:
We have previously explained that it is a mistake to call al-Hijr
"Hijr Ismaa'eel", becausethis Hijr only became a Hijr a long time
after thetime of Ismaa'eel (peace be upon him). The correct form is to
call it al-Hijr only, without attributing it to anyone.
See question number 22004 .
Secondly:
The Hijr is part of the Ka'bah, so whoever prays in it has prayed in
the Ka'bah, and praying in the Ka'bah is permissible with regard to
naafil prayers only, as the Prophet (blessings and peace of Allah be
upon him) did. Al-Bukhaari (505) and Muslim (1329) narrated from
'Abd-Allah ibn 'Umar that the Messenger of Allaah (blessings and peace
of Allah be upon him) entered the Ka'bah, accompanied by Usaamah,
Bilaal and 'Uthmaan ibn Talhah al-Hajabi. He closed the door and
remained inside. Ibn 'Umar said: I asked Bilaal when he came out: What
did the Messenger of Allaah (blessings and peace of Allah be upon him)
do? He said: He put two pillars on his left, one pillar on his right,
and three pillars behind him – and at that time the House was built on
six pillars – then he prayed.
Abu Dawood (2028), al-Tirmidhi (876) and al-Nasaa'i (2912) narrated
from 'Aa'ishah that she said: I wanted to enter the House (the Ka'bah)
and pray inside it, but the Messenger of Allah (blessings and peace of
Allah be upon him) took me by the hand and led me into al-Hijr and
said: "Pray in al-Hijr if you want to enter the House, for it is a
part of the House, but your people ran out of funds when they
(re)built the Ka'bah, so they left it outside the House."
Ibn Qudaamah (may Allah have mercy on him) said: Obligatory (fard)
prayers are not valid inside the Ka'bah or on its roof, but they were
regarded as permissible by al-Shaafa'i and Abu Haneefah, because it is
amosque and because it isa place for naafil praying, so it should be a
place for obligatory prayers too, just like the area outside it. But
Allah says (interpretation of the meaning): "And fromwheresoever you
start forth (for prayers), turn your face in the direction of
Al-Masjid Al-Haraam (at Makkah)" [al-Baqarah 2:149]. The worshipper
who is inside it or on its roof is not facing towards it. But the
basic principle with regard to naafil prayers is that the rulings on
them are less stringent, based on the fact that they may be prayed
whilst seated, facing a direction other than the qiblah, and, when
travelling, on one's mount.
Then he said: Naafil prayers are valid if offered inside the Ka'bah or
on its roof, and we do not know of any difference of opinion
concerning that,because the Prophet (blessings and peace of Allah be
upon him) prayed two rak'ahs inside the Ka'bah.
End quote from al-Mughni, 1/406
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about praying
inside it, and whether there is any advantage in doing so.
He replied: Praying inside Hijr Ismaa'eel is mustahabb, because it is
part of the Ka'bah, and itis narrated in a saheeh report from the
Prophet (blessings and peace of Allah be upon him) that he entered the
Ka'bah during the year of the conquest (of Makkah) and prayed two
rak'ahs inside it. The soundness of this hadith is agreed upon; the
hadeeth was narrated from Ibn 'Umar and Bilaal (may Allah be pleased
with them).
It is proven that the Prophet (blessings and peace of Allah be upon
him) said to 'Aa'ishah when she wanted to enter the Ka'bah: "Pray in
al-Hijr," because it is part of the House (the Ka'bah).
With regard to obligatory prayers, it is better not to offer them
inside the Ka'bah or in Hijr Ismaa'eel, because the Prophet (blessings
and peace of Allah be upon him) did not do that, and because some of
the scholars said that it (obligatory prayer) is not valid inside the
Ka'bah or in al-Hijr, because al-Hijr is part of the Ka'bah.
Thus it is known that what is prescribed is to offer obligatory
prayers outside the Ka'bah and outside al-Hijr, followingthe example
of the Prophet (blessings and peace of Allah be upon him), and so as
to avoid differing from those scholars who say that obligatory prayer
offered inside the Ka'bah or in al-Hijr is notvalid.
And Allah is the source ofstrength.
End quote from Fataawa al-Shaykh Ibn Baaz (11/389)
To sum up: prayer inside al-Hijr is mustahabb, but it should be
limited to naafil prayers.
And Allah knows best.

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BISMILLAAHI WA BILLAAHI ALLAAHUMMA RABBA HAAD'IHIT TURBATIL MUBAARAKATIZ' Z'AAHIRATI WA RABBAN NOORIL LAD'EE UNZILA FEEHI WA RABBAL JASADIL LAD'EE SAKANA FEEHI WA RABBAL MALAA-IKATIL MUWAKKI LEENA BIHI JA'ALHO SHIFAA-AN MINDAA-IN (mention the name of

BISMILLAAHIR RAH'MAANIR RAH'EEM ALLAAHUMMA INNEE AS-ALUKA BIH'AQQI
HAAD'IHIT' T'EENATI WA BI H'AQQI L MALIKI L LAD'EE AKHAD'AHAA WA
BIH'AQQINNABIYYIL LA'DEE TANAZZAHAA WA BI H'AQQIL WAS'IYYIL LAD'EE
H'ALLA FEEHAA S'ALLI A'LAA MUH'AMMADIN WA AHLI BAYTIHEE WAJ-A'L LEE
FEEHAA SHIFAA-AN MINKULLI DAA--IN WA AMNAN MIN KULLI KHAWFIN
Then lmam also said: When you have picked khak shifa recite:
Surah al Fatihah, Surah Ya Sin, Surah al Qadr, Surah Al Kafirun, Surah
al Ikhlas, Surah al Falaq, Surah al Nas & Ayatal Kursi And the
following dua:
O Allah, in the name of Muhammad, Your servant, Your dearest friend.
Your prophet, Your messenger, Your trustee; in the name of Amir aI
Mumeneen Ali ibn Abi Talib, Your servant, brother of Your messenger;
in the name of Fatimah, daughter ofYour Prophet and wife of Your Wali;
in the name of Hasan and Husayn, in the name of the rightlyguided
guides; in the name of theguardian angel; in the name of the body
covered by it; in the name of all angels and messengers, make this
earth curemy disease and also of those whobeseech You for removal of
ailments, pains, diseases; and keep me (and all the beseechers)
protected from all fears. O Allah, for the sake of Muhammad and his
family, let this (earth) give meuseful knowledge, abundant means of
livelihood, let it cure mypains and diseases, let it keep mesafe from
misfortunes; injuries, all kinds of pains. Verily You have power over
all things. O Allah, theLord of this sacred, blessed earth and the
angel who descended on it and the vicegerent who is resting under it,
send blessings on Muhammad and on the children of Muhammad, and let it
help me and benefit me. Verily You have power over all things.

Khak E Shifa (The Earth of Karbala)

There are several ahadith (traditions) in Tufatuz Za-ir, Safinatun
Najat and Mafatihun Najat that the earth of Karbala (from the precinct
of the resting place of Imam Husayn), known askhak shifa, cures every
ailment save the deadly disease (by whichdeath has been decreed).
lmam Jafar bin Muhammad as Sadiq said: At the time of eating khak
shifa [for picking and holding it see (ii) below] for curing a disease
say:
In the name of Allah, for Allah, O Allah, the Lord of this sacred,
helpful earth, the Lord of the light which is in it, the Lord of the
body which is resting in it, the Lord of the guardian angels, let it
cure my disease
(mention the name of the disease, then kiss the earth and eat it with
some water and continue),
O Allah let this pure earth be a source of abundant means of
livelihood, useful knowledge and a remedy for all (my) pains and
ailments

Dua Jibrael

Sayyid Ibn ±¡w£s, in Muhaj al-Da`aw¡t , has narrated on the
authorityof Imam Mu¦ammad al-B¡qir (`a) that Archangel Gabriel, once,
came to the Holy Prophet (¥) and said, "O Allah's Prophet, indeed, I
have never loved any prophetsas much as I loved you. You thus may
repeat the following supplicatory prayer as many times as possible:
اَللَّهُمَّ إِنَّكَ تَرَىٰ وَلاَ تُرَىٰ
all¡humma innaka tar¡ wal¡ tur¡
O Allah, You verily see (all things) while You cannot be seen,
ونْتَ بِٱلْمَنْظَرِ ٱلعْلَىٰ
wa anta bilman¨ari al-a`l¡
while You are in the Highest Place.
وَنَّ إِلَيْكَ ٱلْمُنْتَهَىٰ وَٱلرُّجْعَىٰ
wa anna ilayka almuntah¡ walrruj`¡
To You are the Final Goal and the Final Return,
ونَّ لَكَ ٱلآخِرَةَ وَٱل ا  ولَىٰ
wa anna laka al-¡khirata wal-£l¡
to You are the End and the Beginning (of all things),
ونَّ لَكَ ٱلْمَمَاتَ وَٱلْمَحْيَا
wa anna laka almam¡ta walma¦y¡
and to You are the putting to death and the granting of life.
وَرَبِّ عُوذُ بِكَ نْ ا  ذَلَّ وْ ا  خْزَىٰ
wa rabbi a`£dhu bika an udhalla aw ukhz¡
O Lord, I seek Your protection lest I am humiliated or disgraced.

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Islamic Article |- (Here I am, O God, at Thy command. Here I am! Thou art without associates, Thine are praise and grace and dominion. Thou art without associates, here Iam!)

Of the three types of Hajj,we outline the procedurefor Hajj
at­Tamattu', for it is the most recommended. In this type, one is to
perform Umrah during the Hajj months (i.e., Shawwal, Thul Qa'dah and
the first thirteen nights of Thul Hijjah) and to perform the Hajj in
the same year with a sacrifice slaughtered in Mina on one of the days
of Eid al-Adhha. One may remove his Ihram garments and resume
hisnormal activities between Umrah and Hajj.But one makes the Tawafand
the Sa'i twice, the first time for Umrah and the second time for Hajj.
This booklet is designed to be used as a handy reference, but it
cannot be a substitute for thoroughly studying Hajj and sincerely
preparing oneself for this great Ibadah. Please refer to the map in
this booklet to follow the sequence ofthe rites. Allah is the giver of
success. May His blessings be upon our Prophet Muhammad and all of his
family and companions.
"The first Sanctuary appointed for mankind was that at Mecca, a
blessed place, a guidanceto the peoples; Wherein are plain memorials
of God's guidance; the placewhere Abraham stood upto pray, and
whosoever entereth it is safe. And Pilgrimage to the House is a duty
unto God for mankind, for him who can find a way thither. Asfor him
who disbelieveth, let him know that lo! God is Independent of all
creatures.' [3:96-97]
ONE – IHRAM
Ihram is the intention of the person willing to perform all rites of
Umrah, Hajj or both when he arrives at the Miqat. Each direction
coming into Makkah has its own Miqat. It is recommended that one makes
Ghusl, wear perfumes if he chooses on his body, but not the garments,
and puts on a two piece garment with no headgear. The garments should
be of seamless pieces of cloth. One piece to cover the upper part of
the body, and another to cover the lower part. For a woman Ihram is
similar except that she should not use perfumes at all and her dress
should cover the whole body decently, leaving the hands and the face
uncovered. Thenone should utter intention according to the type of
Hajj. For Tamatt'u one may say, "Labbayka Allahumma Umrah" which means
"O Allah I answered Your callto perform Umrah." It is recommended to
repeat the Hajj supplication, called Talbiyah, as frequently as
possible from the time of Ihram till the time of the first stoning of
Jamrat al-Aqabah in Mina (10th of Thul Hijjah). Men are recommended to
utter the Talbiyah aloud while women are to say it quietly
TWO – UMRAH
Tawaf: Upon arrival to Makkah, make Tawaf around the Ka'bah. Circle
the Ka'bah seven times inthe counterclock­wise direction, starting
from the black stone with Takbeer and ending eachcircle at the Black
Stone with Takbeer. The Ka'bahwill be to your left. Get toMaqam
Ibrahim (Ibrahim's Station) as close as possible and make two rak'at.
Be sure to face the Ka'bah while praying.
Sa'i: Next make Sa'i between Safa and Marwah. Start by ascending the
Safa hill. Facing the Ka'bah praise Allah, raise his hands andmake
Takbeer three times, then you may supplicate to Allah whatever you
want. Descend and head towards the Marwah. Increase your pace between
the clearly marked green posts (called ar-Ram]), but should walk at a
normal pace before and after them. At the Marwah, ascend, praise Allah
and do as he did at the Safa. This is one complete round and so is the
otherway from Marwah to Safa. A total of seven rounds are required.
Hair: Once done, end Umrah by shaving your head or trimming your hair
(women should cut afinger tip's length from their hair). At this
stage, the prohibitions pertaining to the state ofIhram are lifted and
you can resume your normal life.
THREE – GOING TO MINA
A Muslim performing Hajjut Tamattu' should intend to go into the state
of Ihram, from the place where he is stayingin Makkah, on the eighth
day of Thul-Hijjah, which is called the Tarwiyah Day, and leave to
Mina in the morning. In Mina, perform Dhuhr, Asr, Maghrib and Isha
salah of the eighth day and Fajr salah of the ninth day of Thul
Hijjah. Dhuhr,Asr and Isha salah are each shortened to two rak'at
only, but are not combined. Remain in Mina until sunrise of the ninth
day then leave to Arafat. Make sure you usethe time wisely because
many people will go instead for long walks trying to see things around
in Mina. This is the main reason behind many Muslims getting lost in
their way back and ending up wasting most of their time.
FOUR – DEPART TO ARAFAAT
At Arafat, stay until sunset. Make salah of Dhuhr and Asr shortened
and combined during thetime of Dhuhr to save therest of the day for
remembering and glorifying Allah and for supplication for forgiveness,
etc. Make certain that you stay within the boundaries of Arafat, not
necessarily standing on the mountain of Arafat. Keep reciting
Talbiyah, glorifying Allah the Greatest and repeating supplication. It
is also reported that the Prophet sallallaahu alayhe wasallam, used to
say the following supplication: "There is nodeity worthy of worship
except Allah, the One without a partner. The dominion and the praise
are His and He is powerful over everything." Anas ibn Malik was asked
once how he and his friends used to spend their time while walking
from Mina to Arafat in the company of Prophet, sallallaahu alayhi
wasallam. Anas said, 'Some of us used to cry out Talbiyah. others used
to glorify Allah the Greatest and the rest used to repeat prayers.
Each one of us was free to worship Allah in the way he likes without
prejudice or renunciation of his right." (Bukhari)
FIVE – A NIGHT IN MUZDALIFAH
Soon after sunset at Arafat, leave for Muzdalifah quietly and
reverently The Prophet sallallaahu alayhi wasallam, said when he
noticed people walking hurriedly, "O people! Be quiet, hastening is
not a sign of righteousness." (Bukhari) Keep reciting the Talbiyah,
glorifying and remembering. In Muzdalifah perform Maghrib and Isha
combined, shortening the Isha to two rak'at. Stay overnight in
Muzdalifah to perform the salatul Fajr and keep busy supplicating
waiting for the brightness of the morning becomes widespread then
leave toMina passing through thesacred Mash'ar valley. Women and weak
individuals are allowed to proceed to proceed to Mina at any time
after midnight to avoid the crowd. Start collecting pebbles for
stoning the Jamaarat.
SIX – RETURN TO MINA (day of Eid)
Stoning Jamrat Al-Aqabah: At Mina, go to Jamrat al-Aqabah to stone it
with seven pebbles making Takbeer,"Allahu Akbar" at each throw and
calling on Allah to accept your Hajj. The time of stoning Jamrat
al-Aqabah starts after sun­rise. The Prophet, sallallaahu alayhi
wasallam, threw the pebbles late in the morning and permitted weak
people to stone after leaving Muzdalifah after midnight. The size of
the pebbles should notbe more than that of a chick pea.
Slaughter of Sacrifice: Next, slaughter your sacrifice either
personally or, through the appointment of someone who will do it on
your behalf.
Shaving the head or trimming the hair: Shave your head or trim some
hair. Shaving, however, is preferable. Women cancut a finger tip
length of their hair. Finishing theserites ends the first phase of the
state of Ihram and lifts its restrictions exceptfor resuming conjugal
relationship.
SEVEN – DAYS OF TASHREEQ
10th, 11th, 12th, and 13th of Dhul Hijjah
Tawaf al-Ifadhah: Tawaf al-Ifadhah is a fundamental rite of Hajj. Go
to Makkah, circle the Ka'bah seven times, perform two rak'at behind
Maqam Ibrahim and finish with Sa'i between the Safa and the Marwah. On
completion, the state of Ihram is completely lifted. Tawaf al-Ifadhah
can be done anytime during the Tashreeq daysor delayed until the days
spent at Mina are over.
EIGHT – STAYING IN MINA
Spend there the days of Tashreeq in Mina. During each day, and after
Dhuhr stone the three stone the Jamarat (the small, the medium and
Jamrat al-Aqabah). You may leave Mina to Makkah on the 12th or on the
12th. If you choose the later, leave before sunset.
NINE – FAREWELL TAWAF
The Tawaf of Farewell is the final rite of Hajj. Ibn Abbaas
(Radhiallaahu Anhu) said, 'The people were ordered to performthe Tawaf
around the Ka'bah as the last thing (to do) before leaving Makkah,
except for the menstruating women who were excused.' (Bukhari)
A REMINDER
1. Commit all of your timeto Ibaadah. Remember the goal of Hajj. Make
a lot of Du'aa
2. Stick to righteous deeds. Avoid prohibitions.
3. All of the rites must be done correctly. If you do not know how to
perform an act, ask.
4. Never harm any Muslimwith words or actions within the Mashaa-ir or elsewhere.
5. Know the restrictions of Ihram, avoid them. A) No hair or nails
trimming, b) No perfume.Avoid scented soap, c) Noconjugal relation
with spouse, d) No wedding or proposing a woman for yourself or
others, e) No gloves. If necessary wrap your hands in cloth,f) No
cover on head that touches it, umbrellas are OK, g) No shoes, shirts,
turban, hooded cloaks, trousers, or the like, h) Sandals, rings,
glasses, hearing aids, watch, or speech aid are OK, i) Bathing,
washing and scratching the body and head, even if some of his hair
falls unintentionally are OK, j) Women cannot wear a Niqab or Burqa.
Labbaik Allaahumma labbaik. Labbaika laa shareeka laka labbaika. Innal
hamda, wanni'matalaka wal mulk laka. Laa shareeka laka
(Here I am, O God, at Thy command. Here I am! Thou art without
associates, Thine are praise and grace and dominion. Thou art without
associates, here Iam!)

Islamic Article |- Ruling on setting a particular age for marriage

I am a young man, twenty-seven years old. Iwould like to get married
to a sixteen yearold girl, but the problem is that the new family law
that has been introduced in my country, Morocco, has raised the age of
marriage for both husband and wife to 18 years. However it is possible
to pay a bribe to the judge to allow marriage in this situation. What
is the Islamic ruling on this bribe?.
Praise be to Allaah.
Firstly:
There is nothing in sharee'ah to stipulate a particular age of
marriage for the man or woman. The scholars areunanimously agreed that
marriage of a minorgirl is permissible if her father gives her in
marriage to someone who is compatible.
With regard to an adult woman, it is not stipulated that her father
should give her inmarriage; rather any guardian may give her in
marriage. But it is stipulated that she should give her permission and
consent.
A female reaches adulthood when one of four things occur: reaching the
age of fifteen years, growth of pubic hair, emission of maniy (i.e.,
reaching climax) with desire whether awake or asleep, or menstruation.
The Qur'an and Sunnah indicate that marriage of a minor [a female who
has not yet reachedpuberty] is valid, and no particular age is
stipulated for that.
Ibn Qudaamah (may Allah have mercy on him) said: If a man gives his
virgin daughter in marriage to someone who is compatible, then the
marriage is valid. … With regard to a virgin who is a minor, there is
no difference of scholarly opinion concerning that. Ibn al-Mundhir
said: All the scholars from whom we acquired knowledge areunanimously
agreed that it is permissible for a father to give his minor daughter
in marriage, provided that he offer her in marriage to someone who is
compatible, even if she objects and refuses. The fact that it is
permissible to give a minor girl in marriage is indicated by the verse
in which Allah, may He be exalted, says (interpretation of the
meaning): "And those of your women as have passed the age of monthly
courses, for them the Iddah (prescribed period), if you have doubts
(about their periods), is three months, and for those who have no
courses ((i.e. they are still immature)…" [at-Talaaq 65:4]. So the
'iddah for one who has not started to menstruate is three months, and
the 'iddah of three months can onlybe required in the case of talaaq
(divorce) or annulment of marriage. This indicates that (the girl who
is a minor) may be married and divorced, and her consent is not
essential.
'Aa'ishah (may Allah be pleased with her) said: The Prophet (blessings
and peace of Allah be upon him) married me when I was six years old
and consummated the marriage with me when I was nine. Agreed upon.It
is known that at that age she would not be one of those whose
permission would be taken into account. al-Athram narrated that
Qudaamah ibn Maz'oon married the daughter of az-Zubayr when she began
to menstruate, and something was said to him. He said: If I die, the
daughter of az-Zubayr will inherit from me, and if I live, she will be
my wife. And 'Ali gave his daughter Umm Kalthoom in marriage when she
was a minor to 'Umar ibn al-Khattaab (may Allah be pleased with him).
End quote from al-Mughni, 7/30
Shaykh Ibn Baaz (may Allah have mercy on him) said, commenting on the
minimum legal age for marriage in some countries:
Praise be to Allah, and blessings and peace be upon the Messenger of
Allah. To proceed
The newspaper ar-Riyadh (issue no. 4974) published a reportentitled
"Family Law proposal in the Emirates", in which it stated that the
proposal is based on Islamic sharee'ah. In the article it says: "With
regard to marriage contracts, the law states that the boy should be no
younger than eighteen years and the girl should be no younger than
sixteen, and a penalty of no less than one thousand dirhams and no
more than five thousand is to be imposed on anyone who goes against
this law, so long as the court has not decided otherwise in cases
where preservation of honour and dignity is sought. It is also not
permitted for anyone who have passed the age of sixty years to marry
the without the permission of the court, especially if the age
difference between the two parties is greater than half the age of the
older of the two."
Because this is contrary to what Allah, may He beglorified and
exalted, has prescribed, I would like to point out the truth. There is
no upper or lower limit on the agefor marriage; this is indicated by
the Qur'an and Sunnah.
The Qur'an and Sunnah encourage marriage without stipulating a
particular age. Allah, may He be exalted, says (interpretation of the
meaning):
"They ask your legal instruction concerning women, say: Allah
instructs you about them, and about what is recited unto you in the
Book concerning the orphan girls whom you give not the prescribed
portions (as regards Mahr and inheritance) and yet whom you desire to
marry"
[an-Nisa' 4:124].
So it is permissible to marry an orphan girl, who is one who has not
yet reached the age of puberty; her maximum age is fifteen years
according to the more correct opinion, although she may reach puberty
before that. The Prophet (blessings and peace of Allah be upon him)
said: "The orphan girl should be asked for permission with regard to
her marriage; if she remains silent, that is her permission, but if
she refuses then it is not permissible to force her into marriage."
The Prophet (blessings and peace of Allah be upon him) married
'Aa'ishah (may Allah be pleased with her) when she was six or seven
years old and consummated the marriage with her whenshe was nine, and
his actions are legislation for this ummah. The Sahaabah (may Allah be
pleased with them) also married women when they were minors and when
they were adults, without specifying any particular age. So no one has
the right to introduce laws other than those which were prescribed by
Allah and His Messenger, or to change the laws that were prescribed by
Allahand His Messenger, because those laws are sufficient. Whoever
thinks otherwise has wronged himself and has introduced laws for the
people for which Allah has not given permission. And Allah, may He be
glorified and exalted, says, criticising this kind of people
(interpretation of the meaning):
"Or have they partners with Allah (false gods), who have instituted
for them a religion which Allah has not allowed?"
[ash-Shoora 42:21].
And the Prophet (blessings and peace of Allah be upon him) said:
"Whoever introduces into this matter of ours anything that is not part
of it will have it rejected." Agreed upon. According to a version
narrated by Muslim: "Whoever introduces an action that is not part of
this matter of ours will have it rejected." Al-Bukhaari narrated it in
a mu'allaq report.
I remind those who are doing this thing of the words of Allah
(interpretation of the meaning):
"And let those who oppose the Messengers (Muhammad SAW) commandment
(i.e. his Sunnah legal ways, orders, acts of worship, statements,
etc.) (amongthe sects) beware, lest some Fitnah (disbelief, trials,
afflictions, earthquakes, killing, overpowered by a tyrant, etc.)
befall them or a painful torment be inflicted on them"
[an-Noor 24:63].
Whatever befalls a nation or individuals of trials, blocking people
from the path of Allah, epidemics, wars, or other calamities, the
cause of that is what people have done of things that are contrary to
the laws of Allah, as He says (interpretation of the meaning):
"And whatever of misfortune befalls you, itis because of what your
hands have earned. And He pardons much"
[ash-Shoora 42:30].
Allah, may He be glorified and exalted, has described what befell some
past nations of punishment and doom because of their going against His
command. Let those whoare wise pay heed and learn from that.
It is not sufficient to claim to be following Islamic sharee'ah when
there are things that go against it. Allah, may He be glorified and
exalted,criticised the Jews for doing that when He said
(interpretation of the meaning):
"Then do you believe in a part of the Scripture and reject the rest?
Thenwhat is the recompense of those who do so among you, except
disgrace in the life of this world, and on the Day of Resurrection
they shall be consigned to themost grievous torment. And Allah is not
unawareof what you do"
[al-Baqarah 2:85].
I also remind the scholars to fear Allah, may He be glorified and
exalted, and to do what is enjoined upon them of offering sincere
advice to those who are in authority by explaining the truth, urging
them to follow it and warning them against disobeying it. Allah, may
He be exalted,says (interpretation of the meaning):
"O mankind! Fear your Lord (by keeping your duty to Him and avoiding
all evil), and fear a Day when no father can avail aught for his son,
nor a son avail aught for his father. Verily, the Promise of Allah is
true, let not then this (worldly) present life deceive you, nor let
the chief deceiver (Satan) deceive you about Allah"
[Luqmaan 31:33].
May Allah help us all to speak the truth, accept itand act upon it;
may He unite the Muslims in guidance and ruling in accordance with His
law in all things, for He is able to do that. May Allah send blessings
and peace upon our Prophet Muhammad and his family and Companions.
End quote from Majmoo'Fataawa ash-Shaykh Ibn Baaz, 4/125
Thus it is clear that limiting the age for marriage is something that
is contrary to sharee'ah, so there is no obligation to obey it.
If the state wants to protect girls from being exploited by their
guardians and being married to husbands they do not want, then
itshould follow the more correct of the two opinions about asking for
the consent of a virgin girl; this opinion states that her consent isa
condition of marriage. This is the view of Abu Haneefah (may Allah
have mercy on him). Andif a girl's guardian gives her in marriage
without her consent, then she has the right of annulment.
Secondly:
Based on the above, there is nothing wrong with you marrying this
girl, on condition that she and her guardian both give consent. If
thatcannot be done except by giving some money to the judge, that is
permissible.
In the answer to question no. 87688 , we stated that it is permissible
to give a bribe if one cannot get one's rights otherwise; in that case
it is haraam for the taker but not for the giver.
And Allah knows best.

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Islamic Article |- What to do if you are not going for Hajj Pilgrimage?

The first ten days of Dhul Hijjah are the most beloved to Allah (SWT).
Prophet Muhammad (saw) testified to that. He said: "There are no days
in which righteous deedsare more beloved to Allahthan these ten days."
(Bukhari)
What activities in first tendays of Dhul Hijjah will bring the reward of Jannah?
Obviously, Hajj Pilgrimage is one of the best deeds that one can do
during these ten days.However for those of us who were not invited to
House of Allah (SWT) this year, there are still many,good deeds that
one can do and earn the Pleasure of Allah (SWT).
Some of these good deeds areas follow:
1) Fast all nine days and especially fast the Day of Arafah
It is Sunnah for the Muslim to fast on the firstnine days of Dhul
Hijjah, because Prophet Muhammad (saw) used tofast on the first nine
daysof Dhul Hijjah and he said: "Fasting the Day of Arafah (ninth Dhul
Hijjah)is an expiation for (all thesins of) the previous year and an
expiation for (all the sins of) the coming year." (Muslim) Also
Prophet Muhammad (saw) encouraged us to do righteous deeds in thefirst
ten days of Dhul Hijjah and fasting is one of the best of deeds, which
Allah (SWT) has chosen for Himself as it says in the Hadith Qudsi:"All
the deeds of the son of Adam are for him, except fasting, which is for
Me and I shall reward for it."
2) Do a lot of Dhikr and Takbeer
Prophet Muhammad (saw) said: "There are no days on which good deeds
are greater or more beloved to Allah (SWT) than on these ten days", so
recite much Tahleel (saying Laa ilaahaill-Allah), Takbeer (saying
Allahu akbar) and Tahmeed (saying al-hamdu Lillaah)." (Ahmad)
Takbeer at this time is a Sunnah. So recite it in themasjid, in your
home, on the street and every place where it is permitted to remember
Allah (SWT).
Revive the Sunnah that have been virtually forgotten and earn great
rewards for doing so. Prophet Muhammad (saw) said: "Whoever revives an
aspect of my Sunnah that is forgotten after my death, he will have a
reward equivalentto that of the people whofollow him, without it
detracting in the least from their reward." (Tirmidhi)
Men should recite these phrases out loud, and women should recite them quietly.
3) Stand in Night Prayers:(Tahajud, Qiyam al Layl)
Remember the virtues of spending the night in prayer and its sweetness
in the month of Ramadan ?
Why not revive this beautiful act of worship during these nights as well?
Remember, how in the last third of every night, Allah Almighty calls
out tous, His servants: Is there anyone to invoke Me, so that I may
respond to his invocation? Is there anyone to ask Me, so thatI may
grant him his request? Is there anyone seeking My forgiveness, so that
I may forgive him? (Bukhari, Muslim)
Why do we miss this golden opportunity? So, seize the chance NOW and
expose yourself to His Divine Generosity andMercy, ask Him to forgive
you and guide you and set things aright. He will surely listen.
4) Make Sincere Repentance
One of the most important action during these ten days is to repent
sincerely to Allah (SWT) and to give up all kinds of disobedience and
sin right away because we do not know when we will die and thus become
unable to repent and also because one evil deed leads to another.
But what does repentance mean? It means that you come back to Allah
(SWT) and give up all the deeds, open and secret, that He dislikes
that you regret whatever you did in the past, giving it up immediately
and be determined never ever, to return to it, and resolve to adhere
firmly to the Truth by doing whatever Allah (SWT) loves.
"But as for him who repented, believed and did righteous deeds, thenhe
will be among those who are successful." [Al-Qasas, 28:67]
5) Come back to Holy Quran
It is time now to dust off your copy of Holy Quran and return to its
refuge. Make it a daily habit, using these 10 days the beginning of a
strong and beautiful relationship with it. Readit with meaning,
reflect on it, understand it, and then implement it in yourdaily life.
Remember that reading one letter of HolyQuran earns you ten rewards.
In this way, reading SuratAl-Fatihah, which doesn't take more than two
minutes, will give you more than one thousand rewards! This is on
ordinary days, so what about these magnificent days! Certainly the
reward will be far greater, Insha Allah.
6) Increase all types of good deeds
If we are unable to go to Hajj Pilgrimage this year, we should occupy
ourselves in the worship of Allah (SWT); pray extra prayers (Nafilah)
recite Holy Quran. Make Dhikr of Allah(SWT), send Salaams on Prophet
Muhammad (saw) and his Ahlul Bayt (as) , make dua, give charity, honor
parents, uphold ties of kinship, enjoin what is good and forbid what
is evil and add other good deeds and acts of worship during these
days.
"So whosoever does good equal to the weightof an atom, shall see it;
And whosoever does evil equal to the weight of anatom, shall see it."
[Al-Zalzalah, 99:7-8]
7) Slaughter an animal (Qurbani/Udhiya) and distribute the meat
One of the righteous deeds that bring a person closer to Allah (SWT)
in these ten days is to slaughter the sacrifice (Qurbani/Udhiya) and
to look for a good, fat animal and to spend money on it for the sake
of Allah (SWT).
Ibn Umar said: Prophet Muhammad (saw) lived inMadinah for 10 years
andevery year he slaughtered an animal." (Ahmad)
8) Attend Eid prayers
But remember that Eid prayer is a form of worship and we should avoid
unislamic behavior (especially) in dress and in etiquette during these
times.
9) Thank Allah (SWT)
One of the best forms of worshipping Allah (SWT) is to thank Him,
deeply, sincerely and continuously.
Al-Hamdulillah, there is much to be gained in these coming days.
Hasten to do good deeds and striving hard in worship.
"And worship your Lord until there comes unto you the certainty
(death)." [Al-Hijr, 15:99]