The glorious irreducible complexityin the synthesis of a single protein

Sixty special proteins acting as enzymes are needed to make a single
protein inside the cell.
If just one of these enzymes needed for protein synthesis is missing,
the cell cannot produce proteins.
The proteins that serve in protein synthesis are therefore
indispensible, they all have to be present in order to manufacture a
single protein and they all constitute an irreducibly complex system.
In addition, it is not enough for these 60 enzymes to exist at the
same time, they all also have to be present in thesame small region
within the cell.
They all have to be co-ordinated and directed in the right location .
Furthermore, all the organelles inside the cellhave to be in the right
place and have to fully discharge their functions for this. Because
all the organelles in the cell are involved in all the stagesof
protein synthesis. If the other organelles do not perform all their
functions, then protein synthesis cannot happensince important
functions will not take place.
The formation of a single protein in an single cell exhibits a
glorious irreducible complexity. And Darwinists are unable to account
for the events that take place for a single protein.
They are unable to, because all the worlds created, down to a single
atom in the giant planets in the universe, reveal the sublime mightand
creation of Allah.
Reference: William Dembski, Jonathan Wells, How to be an
intellectually fulfilled atheist (or not), Intercollegiate Studies
Institute, 2008, p. 52

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The glorious structureof the atom - Part 1

From within the depths of matter a tiny speck with an extraordinary
structure and glorious equilibrium emerges: THE ATOM.
This tiny speck IS THE BUILDING BLOCK OF EVERYTHING in the universe,
from giant stars to the proteins inside the cell. EVERYTHING IN THE
UNIVERSE, WITHOUT EXCEPTION, IS MADE UP OF ATOMS.
The Atom has three basicparts; the neutron, the proton and electrons.
Protons and neutrons are in the exact center ofthe atom, are bonded to
one another, and constitute what is known as the nucleus. And the
nucleus gives the atom its weight.
Electrons revolve aroundthe nucleus. Electrons are essentially a cloud
ofdust with literally no weight at all.
Protons are positively charged particles and electrons are negatively
charged. Neutrons have no charge. The number of protons in an atom is
always equal to that of its electrons.
There is nothing between the nucleus and the electrons. That giant
void represents 99.999% of the atom.
That void can be described using this comparison: if we think of an
atom as a football stadium, then the nucleus that comprises its entire
mass is no larger than a pea.
Electrons orbit the nucleus at incredible speeds ranging from 1000 to
100,000 kilometers PER SECOND . To put it another way, an electron
revolves around the nucleus AROUND ONE MILLION TIMES A SECOND ON
AVERAGE.
As a result of that extraordinary speed, theatom looks very hard and
solid, much in the way that the blades of a fan seem to resemble a
solid object as they revolve at high speed.
All of the more than 10 79 atoms that constitute the universe have
been maintaining their same course uninterruptedly, and with no
mistakes forthe last 15 billion years. This amazing fact of creation
belongs to our Almighty Lord, the Lord and Creator of all worlds.

Muslims and ReligiousJews Must Explicitly Speak of the Coming of Hazrat Mahdi (as), the King Messiah in other words, and MustNot Be Taken in by theAnti-Messiah’s Tricks

Through the true faiths He sent in the past, Almighty Allah has spoken
of a difficult time, the End Times, full of strife, war, oppressionand
troubles, when killing and acts of terror reach a peak, and when there
will be natural disasters and economic crises. Almighty Allah
hasrevealed that Hazrat Mahdi (pbuh) will appear with the title of
"the guide to faith" as a savior for the whole world in this final
age, when the world will be in a state of terrible disorder, and has
told allmankind about this blessed individual.
These glad tidings have been imparted to both Muslims and religious
Jews in their own holy books. The Qur'an contains important references
to the way of the Mahdi and the globaldominion of the moral values of
Islam. Hadiths handed down from our Prophet (saas) describe Hazrat
Mahdi (pbuh) andthe End Times in great detail. In the same way, the
events of the End Times and the appearance of Hazrat Mahdi (pbuh) as a
leaderwho will bring peace and security to the whole world are also
clearly set out in the Torah and the Zabur (Psalms). This blessed
individual who will appear in the End Times, described in the Torah
and the Zabur by such names as the MESSIAH, the KING MESSIAH and
SHILOH (the one who is sent, the gift of Allah), is Hazrat Mahdi
(pbuh). Therefore, in the End Times in which we are living, and in the
light ofour Lord's promise, it is essential for Muslims andreligious
Jews TO DESIRE THE WAY OF THE MAHDI, ANNOUNCE THE COMING OFHAZRAT
MAHDI (PBUH) AND ENGAGE IN PRELIMINARY ACTIVITIES FOR THAT COMING.
This is a major religious obligation that people have to fulfill.
The supporters of the anti-Messiah resort to underhand strategies in
order to conceal the tidings of the coming of Hazrat Mahdi (pbuh)
As we know, there have been supporters of the anti-Messiah at all
times, who have been alarmed by the coming of the prophets and the
mahdissent to various communities at differenttimes and who have waged
campaigns against them. These people have used all their material
powers and mobilized all the means at their disposal in order to wage
intensive campaigns against the prophets and the spiritual leaders of
the time. This is the law of our Lord Allah. Allah creates such a
climate of struggle in this world in order for the value and
importance of the spiritual struggle waged by prophets and messengers
to be properly understood, to increase the rewards of those who follow
them and for them to enjoy great ease and comfort in the Hereafter.
This is atest, a pleasure and a blessing for believers.
In the End Times in which we are living, the same devilish methods are
being used by various forces, and the same underhand tricks are being
resorted to. Cunning efforts are being made to conceal the glad
tidings of the coming of Hazrat Mahdi (pbuh). Since the comingof
Hazrat Mahdi (pbuh) in the End Times means acrushing defeat for the
anti-Messiah, THE ANTI-MESSIAH AND HIS SUPPORTERS ARE ENGAGEDIN
INTENSIVE EFFORTS TO CONCEAL THE GLAD TIDINGS OF THE MAHDI. One of the
methods employed for that purpose is to bring up the false mahdis and
messiahs who emerged in the past and to try to give the impression
that the Mahdi of the End Times will not be coming. Using this method,
the supporters of the anti-Messiah accuse everyone and all societies
that speak of the coming of Hazrat Mahdi (pbuh) of making empty,
fraudulent promises.
As a result of the anti-Messiah's intensive propaganda, some Muslims
and religious Jews who are awaiting Hazrat Mahdi (pbuh) – known as the
King Messiah in the Torah – and who wish to tell others the glad
tidings of his coming, are becoming wearied of the reactions,
criticism and mockery they will attract from people and are retreating
from the fray. Because of their previous experiences and this intense
policy ofintimidation they are very wary and are keeping silent
because of the probability they will be pressurized . In this way,
they are defeated by the anti-Messiah. USING PSYCHOLOGICAL
PRESSURE,INTIMIDATION AND THREATS, THE ANTI-MESSIAH IS TRYING TO
PREVENT MUSLIMS ANDRELIGIOUS JEWS FROM SPEAKING OF HAZRAT MAHDI (PBUH)
(THE KING MESSIAH) AND FROM TELLING OTHERS OF HIS COMING.
At this point, some Muslims and religious Jews who believe in the true
Mahdi are actually FALLING FOR THIS TRICK OFTHE ANTI-MESSIAH'S and are
choosing to remain silent because of this totally unnecessary fear on
their part. This snare of the anti-Messiah's has had an effect on some
people as one of the distinguishing features of the End Times.
However, the coming of Hazrat Mahdi (pbuh) andthe Prophet Jesus
(pbuh)is an absolute certainty and NO PLAN ON THE PARTOF THE
ANTI-MESSIAH CAN POSSIBLY STOP IT.
The true adherents of Hazrat Mahdi (pbuh) must not fall for the
anti-Messiah's tricks
Rumors of the coming offalse mahdis and the way that the anti-Messiah
will try to hinder the supporters of Hazrat Mahdi (pbuh) are portents
of the End Times revealed by our Prophet (saas). For that reason, the
appearance of false mahdis and messiahs is actually a portent of the
coming ofHazrat Mahdi (pbuh). Some hadiths on the subject handed down
from our Prophet (saas) read:
The Day of Reckoning will not take place until some thirty liars are
sent, each one claiming to be the Messenger of Allah. (Tirmidhi, Kitab
al-Fitan: 43; Abu Dawud, Kitab ul-Malahim: 16)
The coming of sixty liars, each one claiming he has been sent as a
Messenger from Allah, the Sole Object of Worship. (Al-Muttaqi
al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir az-Zaman, p. 36)
Of course the anti-Messiah will seek to hinder Hazrat Mahdi (pbuh),
who will put an end to and inflict a hugedefeat on him by intellectual
means, and his supporters. True believers devoted to Allah with an
intense love know that they will be put through such a test and are
prepared to face such an intellectual struggle. Therefore, the vile
snares, false successes, threats and intimidation on the part of the
anti-Messiah MUSTNOT BE ALLOWED TO FRIGHTEN BELIEVERS, BUT MUST ON THE
CONTRARY INCREASE THEIR FERVOR AND POWER OF COMMUNICATION.
If true believers, be they Muslims or religious Jews, await the coming
of Hazrat Mahdi (pbuh) and have no doubts regarding Allah's promise,
then they must engage in intensive activities to that end. They must
not be deceived by the indoctrination from forces that imagine they
can seek to hinder them or forget the subject entirely. The more these
forces try to make people forget about the coming of Hazrat Mahdi
(pbuh), THE MORE DEVOUTBELIEVERS MUST SPEAK ABOUT THE WAY OF THE
MAHDI. The more they praise the glory of Hazrat Mahdi (pbuh), act as
his vanguard and keep raising the subject, the greater abundance and
blessings they will enjoy. Because of this genuine and sincere
activity, the WAY AHEAD OF THE supporters of Hazrat Mahdi (pbuh) WILL
BE OPENED UP. There is no doubt that Allah WILL BESTOW THE GREATEST
VICTORY AND THE FINEST OUTCOME on those who praise and prepare the way
for Hazrat Mahdi (pbuh) who will be sent in the End Times, and who
espouse the way of the Mahdi despite all these intimidatory tactics.
For that reason, no Muslim or religious Jew must be reluctant to speak
of Hazrat Mahdi (pbuh). On the contrary, it is a most excellent
religious observance for true believers to praise the glory of Hazrat
Mahdi (pbuh) IN ORDER TO ENRAGE, WEAR DOWN AND DEFEAT THE
ANTI-MESSIAH. The solution to all the corruption, the disputes and
bloodshed in the world, the oppression and terror, the vice and
irreligion in the End Times, IS TO DESIRE THE COMING OF HAZRAT
MAHDI(PBUH) AND STRIVE TO BRING IT ABOUT. No othertactic or measure
can bring about a solution, unless our Lord so wills it.
True Muslims and religious Jews must honestly and sincerely believe
THAT THE WORLD IS CREATED TO BE METAPHYSICAL, that our Lord Almighty
Allah is unfettered by natural causes, and that if Almighty Allah so
ordains, all images, environments and conditions can change with no
need for naturalcauses behind them. THEY MUST NOT FORGET THAT ALL
POWER LIES WITH ALLAH, LORD OF THE WORLDS, ALONE. They must pray and
strive for Allah's promise to be made good and for the coming of
Hazrat Mahdi (pbuh). Of course Almighty Allah, the Compassionate and
Merciful, will heed true believers' prayers. BY ALAH'S LEAVE, HAZRAT
MAHDI (PBUH) WILL DEFINITELY APPEAR, AND VICTORY WILL GO TO HAZRAT
MAHDI (PBUH) AND HIS GENUINE FOLLOWERS. This is the truth and Allah's
promise. And Allah's promise will definitely be kept.
It is He Who created the heavens and the earth with truth. The day He
says 'Be!' it is. His speech is Truth. The Kingdom will be His on the
Day the Trumpet is blown, the Knower of the Unseen and the Visible. He
is the All-Wise, the All-Aware. (Surat al-An'am. 73)

Health _ , Sydney virus linked to gastro cases

A VOMITING bug sweeping through Britain, Europe and the United States
could infect about half a million Australians this winter, warn
scientists who identified the new strain.
The norovirus variant known as Sydney 2012 was identified last Marchby
the University of NSW and the Prince of Wales Hospital.
The virus has become the dominant strain in Britain, infecting about
1.2 million people and resulting in dozens of hospital ward closures,
the nation's Health Protection Agency said last week.
It is also suspected to be behind the recent gastroenteritis outbreaks
aboard several cruise ships.
The virus was only responsible for about a quarter of the
gastroenteritis infections in NSW last year, but was to blame for
about 75 per cent of infections in Adelaide, said Professor Peter
White from the UNSW science faculty.
Professor White, who ledthe team that identified Sydney 2012,
estimated the virus could infect more than 400,000 Australians this
winter tobecome the dominant strain.
Professor White said the virus would likely hit child and aged-care
facilities and hospitals hardest and could result in ward closures.
The virus causes vomiting and diarrhoea for one to three days butcan
be fatal for vulnerable groups, including the elderly.
Professor White said infected people should wait 48 hours after
symptoms subside before returning to work, school or childcare to
prevent the spread of the disease.

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Nikah: An Ibaadah

Bismillahir-Rahma-nir-Raheem
Nikah (marriage) is a great Ibaadah in Islam.It is a social
obligation,an act which is highly admired by Allah SWT and a Sunnah of
the Blessed Prophet SAW.
But, Subhan Allah, in this western cultured society, we have no idea
what marriage is. We have no idea how to live with one's spouse, how
to treat one's spouse, how to respect one's spouse, or, in short, how
to be a spouse according to Islamic Shariah. Marriage in the western
world is quite meaningless. People marry, but within a few years,
we'll see that the couple has split up for one reason or another.
Today, there is no limit to the affairs between men and women, which
weakens the marriage bond. In the modern age, western civilization has
beset many problems. One ofthe major ones being divorce. This is due
to lack of understanding and lack of knowledge of what marriage
exactly is, especially according to Islam.
A good example wouldbe the recent news story of the TV show, which is
now off-air, called "Who wants to marry a millionaire?" Why did the
women come on the show? Was it to seek kind, loving, caring men, who
will love and cherish them for the rest of their lives? Or was it
because they had the chance to become millionaires themselves? The
answer is obvious--it was the money. Muhammad SAW, himself, said the
fitna of his Ummah will be wealth. And the men--why would they come on
TV to look for someone to marry? Most likely, to gain popularity, or
maybe even because they were desperate. So, what does the
westernsociety tell us about marriage? It simply teaches us that the
union of a man and woman through marriage is no big deal. One can
easily go into it and easily come out of it, if one desires.
On the contrary, marriage in Islam means more that just false promises
that one could break this bond anytime one pleases without serious
thought and consideration. Rasoolullah SAW, regarding divorce, stated
that it is the most hated act of all lawful things in the sight of
Allah.
Marriage is a life-long commitment and partnership. It is a natural
and inevitable relationship filled withmutual love, respect, and
benefit. Marriage is a beautiful institution, which makes the solitary
lives of two people a partnership in the Garden of Jannah. It provides
solace and comfort to two people in the hearts of each other. It
stabilizes society and guaranteeswell-being for the community. It is
an Ibaadah, a type of worship. The sweet moments a husband and wife
share are more rewarding than Nafl Ibaadah. It is an Ibaadah that can
lead one to Jannah, where apious couple will be happy companions for
eternity. What a blessing from Allah, Most Compassionate!
Unfortunately, becauseof our short-mindedness, stubbornness, pride,
and ignorance in the UN-Islamic influential society that we live in,
some marriages turn out to be a disaster filled with bitterness,
enmity, sorrow, and regret, which is also mostly due to lack of
knowledge of a successful Islamic marriage. What we must understand is
theindividual duties, responsibilities, and roles of the Muslim
husband and the Muslim wife.
The first point which should be made is that,in Islam, the man and the
woman are of equal human status. No one, whether male of female, is
superior to another, except in piety. Allah does not favor a man over
a woman or a white over a black, but He favors those who are righteous
and obedient (to Him).
'Men and women who have surrendered (to Allah),
believing men and believing women,
obedient men and obedient women,
truthful men and truthful women,
enduring men and enduring women,
humble men and humble women,
men and women who give in charity,
men who fast and women who fast,
men and women who remember Allah in abundance--
for them Allah has prepared forgiveness and a great reward.' (33:35)
When Allah created Adam alayhis-salaam, he was given all the pleasures
of Jannah (Paradise), but Allah sensed an emptiness inside His new
creation. To fill that emptiness, Allah created, as a companion for
Adam AS, Hawwaa (Eve) alayhas-salaam, whereby, he then found complete
happiness and fulfillment. Muhammad SAW was reported to have said that
women are the twin-halves of men. When a man and woman have joined
through marriage, they are complete. Allah describes the importance
and significance of men and women to each other in the Holy Qur'an.
'They (women) are your garments and you(men) are their garments.' (2:187)
Without clothing (garments), a body is meaningless. One's clothing is
one's modesty, one's protection, one's security, one's respect, one's
comfort, one's reputation even. Likewise, clothing is meaningless
without abody. The two must go together. If apart, theiris little
reason for theirexistence. This parablethat Allah uses, defineshow a
husband and wife relate to each other. Just as one takesmuch care a
protectionfor their most expensive garments, the spouses, who are each
other's garments, should do the same. The only way they could do this
is to understand that, though they are of equal status, each has
different duties, responsibilities, and roles as Muslim husband and
Muslim wife.
Muhammad SAW was aperfect model and a perfect example to all people in
every aspect of life, including marriage. He loved all his wives
dearly and treated them all equally. He knew what made happiness in
marriage. He loved feeling welcomed by them and appreciated the fact
that they respected him and would never go against them. He also
appreciated that they did so many things to please him and he knew he
could trust them not to let him down, in any way, while he was absent.
The mere sight of themmade him happy.
The messenger of AllahSAW was an example to all men on how to treat
their wives and he always encouraged his followers to treat them
kindly and lovingly: 'A good Muslim husband should treat his wife
inthe best possible manner.' The Qur'an states:
'Live with them on a footing of kindness and equity. If you take a
dislike to them, it maybe you dislike a thing in which Allah has meant
for your own good.' (4:19)
In regard to treating women kindly, Rasoolullah SAW also said: 'Fear
Allah with regard to women because you have taken them in the trustof
Allah and made their private parts lawful with the word of Allah.'
In Islam, the husband has no right to treat the women cruelly
andunfairly. The husband should never regard his wife as a servant,
but as a partner in life. The wife was regardedby Rasoolullah SAW as
the best safeguard for the husband against sin. And he SAW brought a
complete change in the status and position of women. The ideal of
wifehood was declared to be love andaffection and not subordination
and inferiority.
Muhammad SAW taught that no matter how provoked a man may feel, he
shall neverslap his wife on the face. He discouraged this by saying:
'The best of you is he who isbest to his wife.' He further said:
'Never hit your wife like the hitting of your slave.' In other words,
never beat them in a way as to injure her. In some extreme cases,
though,mild hitting is allowed,but even in the Qur'an, Allah says that
preliminary steps should be taken beforeautomatically looking to
hitting her, which are admonishment (warning) or separation from the
bed.
Our Blessed Prophet SAW also taught that itwas wrong for a husband to
speak abusively to her or rudely neglect her whilst out in public. The
husband should also not be too strict on his wife in order to change
her. Upon this, Muhammad SAW said: 'Admonish (criticize) women with
good, for they have been createdfrom the upper ribs and the most
crooked thing about the rib is its upper part. If you try to
straighten it, it will break. If you leave it, it will remain crooked,
so give adviseto women accordingly.'
A man should also not be suspicious of his wife on false grounds, for
this is sin on his part and he shall not accuse her without proof.
This will take him to a level of almostbeing regarded as a kufr. But
the husband should regard his wife as a safeguard against immorality
and as a consolation and comfort in times of distress.
A husband and wife are to be the best of companions. They should be
each others support and comfort,"a shoulder to lean on." There was an
occasion, where the Non-Muslims of Makkah would not allow the Muslims
to perform Hajj. Sacrificing the animal is a part of the holy
pilgrimage. So, Muhammad SAW told his followers that they would have
to sacrificethe animals in the jungle, but the followers did not agree
and did not obey. He asked them a couple more times, and still they
thought it was not allowed to do that, so they didn't obey. In
distress, Muhammad SAW went back to his wife and narrated the story to
his wife, who advised him to go out, shave his head, sacrifice an
animal, and his followers would do thesame. He did just that and the
followers, upon seeing the Prophet SAW doing what he had commanded
them to do, finally obey him, with much regret of course. (May Allah
forgive me if I've got the story wrong in any way.) This is an example
of the love and respect of the special relationship of a husband and
wife.
Another important duty of the husband is to provide his wife with
finance from his wages, so that she could successfully run the
household. The Prophet SAW said: 'Youshall give her food when you take
your food and you shall clothe her when you clothe yourself,' meaning
he should take care of his wife as well as he takes care ofhimself,
without neglecting her. Aysha RA narrated that Hind, wife of Abu
Sufyan, complained to Muhammad SAW: 'Abu Sufyan is a miserly person.
He does not give adequate maintenance for me and my children, but I
take from his wealth without his knowledge. Is this sin on my part?'
Allah's messenger SAW replied: 'Take from his property the usual
amount that would suffice you and your children.'
A wife is to be loved, cherished, treated with kindness, cared for,
and protected. She is not a toy or plaything for the enjoyment of the
man. She is a spiritual and moral being like himself. Therefore, the
husband should build amoral and spiritual relationship with his wife.
This will help in establishing family units that knit together with
ties of love and affection and will finally lead to the growth and
development of a civilized life in communities all over the earth, but
in accomplishing this, thecooperation of the wife is also essential,
which leads us to the duties, responsibilitiesand role of the wife in
a successful marriage.
The husband has been granted the God-given right as the 'head' of the
family, the organizer, the supervisor of the socialunit of marriage,
as all social units need a 'head.'
'Men are the protectorsand maintainers of women because Allah has
given one more strength than the other and because theysupport them
from their means. Therefore, the righteous women are devoutly
obedient, andguard in the husband'sabsence what Allah would have them
guard.' (4:34)
So, the righteous woman, according to Allah, is one who is obedient to
her husband. Rasoolullah SAW said to his companions: 'Shall I tell you
about the best treasure a man can have? It is the virtuous wife who
always pleases him whenever he looks at her, who obeys him when he
orders her, and who guards herself when he is absent from her.' But if
a wife is rebellious and cannot accept this situation, the marriage
will, undoubtedly, be unsuccessful.
A righteous woman, who is fearful of Allah will have the naturalness
of being a pleasing wife instilled in her. She will know that pleasing
her husband is pleasing Allah and bring displeasure to her husband is
bringing displeasure to Allah. Rasoolullah SAW said: 'When a man calls
his wife for his need, let her come to him, though she may be
cooking.' He SAW also said: 'Whenever a man calls his wife for his
need and she refuses and he passes the night in an angry mood, the
angels curseher until she gets up atdawn.'
The responsibilities of women, as regards to men, is described in the
Qur'an and Sunnah according to feminine nature. If a woman's nature is
alive and she wishes to live her life as do the pious, she will not
find any difficulty of strangeness in abidingby the laws of Qur'an,
Sunnah, and Islamic Shariah.
The Qur'an states: 'Therefore the women are devoutly obedient (to
their husbands).' It is only natural for the husband, who is entrusted
with the maintenance of the wife from her family, to expect obedience
from her. The men are the benefactors. Muhammad SAW warned: 'Be not
ungrateful to your benefactors.' The husband is like the ruler of a
country. If the citizens do not respectfully obey him, then, no matter
what he does, he will be unsuccessful in running the country. The home
is the basic unit of the larger organization. It is only when the
smaller unitsare in order that the larger unit will function smoothly.
Therefore, it is essential for the home to be in an atmosphereof
obedience and conformance along with love and affection. Rasoolullah
SAW said: 'There is nothing better than marriage between partners who
love each other.' So, the wife should feel happy to serve and please
and obey her husband, even at the cost of her own comfort. For
example, if the husband does not like her to go to certain people's
houses, she should not go without his permission. For, this will cause
him to be displeased and will put tensions between the two. Regarding
this, Rasoolulah SAW said: 'No woman shall keep optional fast except
with the permission of her husband.'
Woman is man's garment. Just as the garment is closest to man, the
woman is closest to the man. In marriage, there are no secrets between
the husband and the wife. This is the close companionship between the
two, where no other relationship contains such closeness. The man is
most reluctant in sharing his secrets with anyone, except his wife.
The close relationship the husband has with his wife enables him to
trust her with his confidentialities as well as to guard them safely.
And it is the duty of the wife to not carelessly reveal her husband's
secrets and confident feelings and emotions to anyone so long as she
is alive. TheQur'an states that if a woman holds a grudgeagainst her
husband, itwould still be unlawfulfor her to reveal his secrets.
Addressing women, Allah says in the Qur'an: 'Stay in your homes.'
(33:33), meaning that the woman's duties shouldbe related to and
around the home. In modern times, the woman has become anexternal
showcase for a broader audience, where in Islam, a woman has an
important internal duty of caring for her home, her family, and her
children. Some may refer to this as being a "housewife," which, in
today's society, holds no respect. Now, what would be more
respectable--cooking at a restaurant for hundreds of strangers or
cooking for one's family and children? The wife and mother are the
role models for the success of the future generations. They have the
power to make a home or break a home. With this much power, is it fair
to say that the"housewife" is useless in society? She is like the head
of state, devoting herself to making her home an ideal one. She has
the major responsibilities of housekeeping, taking care of everyone
else's needs before her own, management of all affairs, and most
importantly, raising the children as devout, pious, righteous Muslims,
which, today, in this western-influenced society is difficult.
Muhammad SAW was once asked: 'O Messenger of Allah! Who is best of all
women?' He SAW replied: 'One who makes her husband happy when he sees
her, who obeys her when he asks her for something, and who does not to
anything against his will in regard to either herselfor his wealth.'
He SAW also said: 'If the wife performs her 5 daily prayers, restrains
herself from adultery, and obeys her husband, she will enterParadise
through whichever of its doors as she wishes.' On the other hand, the
Prophet SAW also said to a group of laughing and cheering women: 'O
assembly of women!You should give as much as you can in sadaqa
(charity) for, I have seen that there are more women in the Hellfire
than men.' When inquired as to why, the Prophet SAW said: ' You
grumble and curse often and you are ungrateful to your husbands!'
So, the wife should try to please her husband in whichever way she
can, according to Islam, and should not be unwilling or undesiring in
obeying him and serving him through much love andcareness for him.
This is the secret of a successful married life as well as the means
ofpleasing Allah and attaining Paradise.
What is intended in making women obedient to their husbands is to
cultivate in them the type of temperament and character that will make
them the true partners to their husbands. An obedientwife wins the
heart of her husband, therefore, gaining the upper hand. Hers is
thehighest place at home and in the eyes of her husband. On the other
hand, a disobedient wife who quarrels with her husband and is
ungrateful and unloving to him, will spend her life filled with
bitterness and a rock-hard heart, not to mention the displeasure of
her Lord.
As for men, Islam aims to cultivate fair-mindedness, love, and
kindness on all occasions. Being the maintainer of the house, the man
should not abuse his right in adispleasing and UN-Islamic manner. If
he makes this sinful mistake, he should know that he will have to meet
his Lord and answer for his deeds. Rasoolullah SAW said: 'The man is
ruler over his wife and children and is answerable to Allah for the
conduct oftheir affairs. The woman is the ruler over the house of her
husband and children and is answerable for the conduct of her
affairs.'
May Allah give all believing men and women, married or looking to
marry, the towfeeq to be the idealMuslim husband and the ideal Muslim
wife with His Divine help and guidance. May He bless all present and
future marriages with love, happiness, peace, and success. Ameen.
Alhumdulillahi Rabbil Alameen.

Names and Attributes of Allah - , Are al-Daarr (the causer of harm) and al-Naafi’ (the bringer of benefits) names of Allaah?.

the name of Allaah al-Darr (the causer of harm)? May Allaah reward you
with good.
Praise be to Allaah.
Firstly:
There is no saheeh evidence that al-Daarr is one of the names of
Allaah, may He be exalted. Rather that is mentioned in the famous
hadeeth which lists the most beautiful names, but it is a weak
hadeeth, that was narrated by al-Tirmidhi and others.
What is established among the scholars is that the names and
attributes of Allaah are atawqeefi matter, i.e., none of them can be
proven except with saheeh evidence from the Qur'aan and Sunnah.
If there is no proof for a name, but its meaning is valid, then it is
permissible to say it when speaking of Allaah, so one may say, "Allaah
is the causer of harm, the bringer of good" because speakingof Allaah
is broader thanthe divine names and attributes. But He shouldnot be
worshipped with this name, so one shouldnot call a child 'Abd al-Daarr
or 'Abd al-Naafi', because they are not proven to be names of Allaah.
With regard to the comments of some scholars who call Allaah al-Daarr
al-Naafi', perhaps they based that on the hadeeth of al-Tirmidhi,
which as we have stated above is a da'eef (weak) hadeeth. What counts
is saheeh evidence from the Qur'aan and Sunnah.
Secondly:
The meaning of al-Daarr (the causer of harm) is the one who decrees
harm and causes it to reach whomever He will among His creation.
Good and evil comes from Allaah, as Allaah says (interpretation of the meaning):
"and We shall make a trial of you with evil andwith good. And to Us
youwill be returned"
[al-Anbiya' 21:35]
"And if Allaah touches you with harm, none canremove it but He, and if
He touches you with good, then He is Able to do all things"
[al-An'aam 6:17]
"And verily, if you ask them: 'Who created the heavens and the earth?'
Surely, they will say: 'Allaah (has created them).' Say: 'Tell me
then, the things that youinvoke besides Allaah if Allaah intended some
harm for me, could they remove His harm? Or if He (Allaah) intended
some mercy for me, could they withhold His Mercy?' Say : 'Sufficient
for me is Allaah; in Him those who trust (i.e. believers) must put
their trust'"
[al-Zumar 39:38]
al-Tirmidhi (3388), Abu Dawood (5088) and Ibn Maajah (3869) narrated
that 'Uthmaan ibn 'Affaan (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"There is no personwho says, in the morning and evening of every day,
Bismillaah illadhi laa yadurr ma'a ismihi shay'un fi'l-ard wa laa
fi'l-samaa' wa huwa al-samee' al-'aleem (In the name ofAllaah with
Whose namenothing is harmed on earth or in heaven, and He is the
All-Seeing, All-Knowing), three times, and is then harmed by
anything."
Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And al-Tirmidhi (2516) narrated that Ibn 'Abbaas said: I was behind
the Messenger ofAllaah (peace and blessings of Allaah be upon him) one
day and he said: "O boy, I shall teach you some words. Be mindful
Allaah and Hewill take care of you. Be mindful of Allaah and He will
protect you. If you ask then ask of Allaah, and if you seek help then
seek help from Allaah. Know that if the nation were to gather together
to benefit you in some way, they wouldnot benefit you except in
something that Allaah has decreed for you, andif they were to gather
together to harm you in some way, they would not harm you except in
something that Allaah has decreed for you. Thepens have been lifted
and the pages have dried." Classed as saheehby al-Albaani in Saheeh
al-Tirmidhi.
Ibn Taymiyah (may Allaah have mercy on him) said: This indicates that
nothing can really bring benefit or cause harm but Allaah.
Thirdly:
Because describing Allaah as causing harm may imply some kind of
imperfection, the scholars stated that this should not be mentioned
unless it is accompanied by a statement that He also the bringer of
benefit, may He be glorified and exalted. So one should say al-Daarr
al-Naafi', just as it is also said al-Qaabid al-Baasit (the Withholder
the Bestower) and al-'Afuw al-Muntaqim (the Forgiving the Vengeful).
Ibn al-Qayyim (may Allaah have mercy on him) said: Some of His names
may be used alone or in conjunction with others. This applies to most
of His names, such as al-Qadeer (the All-Powerful), al-Samee' (the
All-hearing), al-Baseer (the All-Seeing), al-'Azeez (theAlmighty), and
al-Hakeem the most Wise). One may call uponhim with these names alone
or in conjunction with others. So you may say: Yaa 'Azeez, Yaa Haleem,
Yaa Ghafoor, Yaa Raheem. Each name may be used on its own. Similarly
when praising Him and speaking of Him, they may be used alone or
together.
And there are some which may not be used alone, rather they must be
used with others that carry an opposite meaning, such as al-Maani',
al-Darr and al-Muntaqim. It is not permissible to use these alone
without their opposite meanings. Theyshould be used in conjunction
with the names al-Mu'ti, al-Naafi' and al-'Afuw. So He is al-Mu'ti
al-Maani' (the Giver, the Withholder), al-Daarr al-Naafi' (the Causer
of harm the Bringer of benefit), al-Muntaqim al-'Afuw (the Vengeful
the Forgiving), al-Mu'izz al-Mudhill (the Honourerthe Abaser), because
perfection lies in each ofthese names being accompanied by its
opposite: giving and withholding, benefiting and harming, forgiving
and wreaking vengeance. What is meant here is that Allaahalone is the
Lord and hascontrol over His creation.As for praising Him by
mentioning withholding, vengeance and harm on their own, this is not
right. These "twin" names are to be regarded as one name that cannot
be separated. Hence they do not appear on their own and cannot be
mentioned except in conjunction with their opposite. If you say: Yaa
Mudhill, Yaa Daarr, Yaa Maani' and you speak about that, you are not
praising Him unless you also mention the opposite name. End quote from
Badaa'i' al-Fawaa'id (1/132)
See also question no. 20476
Fourthly:
It must be noted that what is required of a person with regard to this
matter is to believe that Allaah is alone in HisLordship over His
creation, may He be glorified, and the powerof creation and the
command belong to Him alone, and there is none who can contend with
Him in His sovereignty orrepel His command or put back His Judgement.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Lord, may He be glorified, is the Sovereign and Controller, the
Giver and the Withholder, the Causer of harm and the Bringer of
benefits, the One who lowers and the One Who raises, the Honourer and
the Abaser. The one who testifies that the Giver, the Withholder, the
Causer of harm, the Bringer of benefits, the One who lowers, the
OneWho raises, the Honourer, the Abaser, is anyone other than Him has
associated someone else with Him in His Lordship (ruboobiyyah). But if
he wants to rid himself of this shirk let him look at the First Giver,
and thank Him for the blessings that He has bestowed upon him, then
let him look at one who has done him a favour and reciprocate in kind,
because all blessings come from Allaah as He says (interpretation of
the meaning):
"And whatever of blessings and good things you have, it is from Allaah"
[al-Nahl 16:53]
"On each __ these as well as those __We bestow from the Bounties of your Lord"
[al-Isra' 17:20]
So Allaah is the true Giver, He is the One Who created provision,
decreed it and caused it to reach whoever He wills of His slaves. The
Giver is the One Who gave it to you and motivated others to giveto
you. He is the First andthe Last. The same applies to everything that
we have mentionedwith regard to His Lordship (ruboobiyyah).
Whoever adopts this attitude will free himselffrom servitude to other
creatures and from looking at them, and he will spare people from his
blame and criticism of them. Tawheed will become established in his
heart, his faith will become stronger and he will find peace of mind
and enlightenment. Whoever puts his trust inAllaah, He is sufficient
for him.
Hence al-Fudayl ibn 'Iyaad (may Allaah have mercy on him) said:
Whoever knows people as they really are will have peace of mind,
meaning – and Allaah knows best – that they can neither bring benefit
nor cause harm.

Names and Attributes of Allah - , An atheist saying “Can Allaah create a god like Himself?”.

questions such as, "If Allaah is able to do all things, can He create
another god like Himself?" or "Can He create something so heavy that
He cannot lift it?".
Praise be to Allaah.
Firstly:
The atheist needs someone who will call him to Allaah and remind him
of the blessing and signs of Allaah which point to Hisexistence,
Oneness and might.
The entire universe points to Allaah, may He be exalted, how can anyone deny it?
How could anyone disobey God or how could anyone deny Him
When God has a sign in everything that exists to point to His Oneness?
No attention should be paid to the specious arguments of the atheists
and those who have gone astray, exceptby the one who is qualified to
refute them.So we must be very cautious, because a specious argument
may become settled in the heart, after which it is difficult to get
rid of it.
Secondly:
This argument is one of the oldest specious arguments offered by the
atheists, and the scholars have a well known answer to it, which may
be summed up in two points:
1 – This matter is impossible, because if the other one was a god,it
would not be possible to create him. To assumethat he can be a god
andbe created is impossible.
It says in al-Durar al-Saniyyah min al-Ajwabah al-Najdiyyah (3/265): A
story discussing a different issue was narrated from Ibn 'Abbaas,
which is that the devils said to Iblees, O our master, whydo we see
you rejoicing over the death of a scholar in a way that youdo not
rejoice over the death of a worshipper? For we cannot influence the
scholar but we can influence the worshipper. He said: Go a worshipper,
go to him when he is worshipping.They said: We want to ask you. He
turned to them and Iblees said: Can your Lord create another like
Himself? He said: I do not know. He said: Don't you see that his
worship cannot benefit him when he is so ignorant?
They asked a scholar about that and he said: That is impossible,
because if he were like Him, he could not have been created, and the
idea that he is created and is like Him is impossible. If he is
created he is not like Him, rather he is just oneof His slaves. He
said: Don't you see that this man can destroy in an hour what it took
years to build? And Allaah knows best. End quote.
2 – The idea of another god existing alongside Allaah is inherently
impossible. There is a great deal of evidence tosuggest that it is
impossible, the least of which is the existence ofthis organized
universe. If there were another god, the system of the universe would
be spoiled because they would compete with one another and each ofthem
would want to prevail over the other, asAllaah says (interpretation of
the meaning):
"Had there been therein (in the heavens and the earth) aalihah (gods)
besides Allaah, then verily, both would have been ruined. Glorified be
Allaah, the Lord of theThrone, (High is He) above all that (evil) they
associate with Him!"
[al-Anbiya' 21:22]
"No son (or offspring) did Allaah beget, nor is there any ilaah (god)
along with Him. (If there had been many gods), then each god would
have taken away what he had created, and some would have tried to
overcome others! Glorified be Allaah aboveall that they attribute to
Him!"
[al-Mu'minoon 23:91]
Ibn Katheer (may Allaah have mercy on him) said in his Tafseer: i.e.,
if there was a number of gods, each one of them would have taken away
that which he created and the universe would be in disarray. What we
see is that the universe isorganized and orderly, and each realm,
upper and lower, is connected to the other in the most perfect manner.
"you can see no fault in the creation of the Most Gracious" [al-Mulk
67:3]. And each of them would seek to dominate the others and some of
themwould prevail over others.
The same applies to the creation of an object so heavy that Allaah
could not lift it. It is impossible,because Allaah is the Onewho
creates it, and He is able to destroy it at any moment, so how can He
be unable to lift it?
The atheist only wants tocast aspersions on the general meaning of the
words of Allaah, "Allaah has power over all things" [al-Talaaq 65:12].
So he says, if He has power over all things, why does He not have the
power to do this?
The answer is: Because itis impossible, it is nothing.
That which is impossible does not exist, because itcannot exist, so it
is nothing, even if the mind can imagine it. It isknown that the mind
can assume and imaginethe impossible, the mindcan imagine two
opposites, such as something existing and not existing, at the same
time.
The verse states that Allaah has power over "things" but that does not
include things that are inherently impossible, because theyare not
things, rather they do not exist and they cannot be brought into
existence.
Hence more than one of the scholars have stated that the power of
Allaah has to do with that which is possible, for thereason that we
have mentioned, which is thatthat which is non-existent and impossible
is not a "thing".
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:As
for Ahl al-Sunnah, in their view Allaah, may He be exalted, has power
over all things, and everything that is possible is included in that.
As for that which is inherently impossible, such as a thing both
existing and being non-existent, there is no reality in it and its
existence cannot be imagined, so it cannot be called a "thing"
according to the consensus of the wise. This includes the idea of
creating another like Himself, and so on. End quote from Manhaaj
al-Sunnah (2/294).
Ibn al-Qayyim (may Allaah have mercy on him) said in Shifa' al-'Aleel
(p. 374): Because that which is impossible is not a "thing", so His
Power hasnothing to do with it. Allaah has power over allthings and no
possible thing is beyond His power. End quote.
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Names and Attributes of Allah - , The hadeeth of the mountain goats is a weak hadeeth.

hadeeth of the mountain goats? How should we understand it in the
light of modern science?.
Praise be to Allaah.
The text of the hadeeth of the mountain goats is as follows:
It was narrated that al-'Abbaas ibn 'Abd al-Muttalib (may Allaah be
pleased with him) said:
I was in al-Batha' with a group of people, among whom was the
Messenger of Allaah (peace and blessings of Allaah be upon him). A
cloud passed over him, and he looked at it and said, "What do you call
this?" They said, Sahaab (a cloud). He said, "And muzn (rain cloud)."
They said, And muzn. He said, "And 'anaan (clouds)." Abu Bakr said:
they said, "And 'anaan." He said: "How much (distance) do you think
there is between you and the heaven?" They said, We do not know. He
said, "Between you and it is seventy-one or seventy-two or
seventy-three years, and there is a similar distance betweenit and the
heaven above it [and so on]" – until he has counted seven heavens.
"Then above the seventh heaven there is a river, between whose top and
bottom isa distance like that between one heaven and another. Then
above that there are eight (angels in the formof) mountain goats. The
distance between their hooves and their knees is like the distance
between one heaven and the next. Then on their backs is the Throne,
and the distancebetween the top and thebottom of the Throne is like
the distance between one heaven and another. Then Allaahis above that,
may He be blessed and exalted.
Ibn al-Atheer said in al-Nihaayah (3/355):
Mountain goats means angels in the form of mountain goats.
This hadeeth is well known in the books of the scholars, and is
narrated in most of the books of Musnad. It was narrated by Ahmad in
al-Musnad (1/206), Abu Dawood in al-Sunan (4723), al-Tirmidhi in
al-Sunan (3320), Ibn Maajah (193), al-Daarimi in al-Radd 'ala
al-Jahamiyyah (50), al-Bazaar in his Musnad (4/134), Muhammad ibn
'Uthmaan ibn Abi Shaybah in al-'Arsh (1/66), Ibn Khuzaymah inKitaab
al-Tawheed (1/234) al-Haakim in al-Mustadrak (2/410) and other books
of Sunnah.
The reports of these imams come through five isnaads, all of which
meet in Simaak ibn Harb from 'Abd-Allaah ibn 'Umayrah from al-Ahnaf
ibn Qays from al-'Abbaas ibn 'Abd al-Muttalib (mayAllaah be pleased
with him).
As for Simaak ibn Harb, he met a number of the Sahaabah. Muslim
narrated from him, as did al-Bukhaari in mu'allaq reports. He was
regarded as thiqah (trustworthy) by a number of scholars, suchas Imam
Ahmad, Abu Haatim, al-Bazaar and others. But some of the scholars
criticized for some strange matters in his hadeeth. Hence he was
classed as da'eef (weak) by Shu'bah and Ibn al-Mubaarak, and Ibn Abi
Khaythamah said: I heard Ibn Ma'een being asked: What is his fault? He
said: He narrated ahaadeeth which no one else narrated, but he is
thiqah. Ibn 'Ammaar said: They say that he used to make mistakes, and
they differed concerning his hadeeth. Al-Thawri regarded him as
somewhat da'eef but no one rejected him. Al-Nasaa'i said: Sometimes he
repeats everything he hears, therefore when he narrates a hadeeth
which no one else narrated, that cannot be regarded as sound. Ibn
Hibbaan said in al-Thiqaat: he makes many mistakes.
See his biography in Tahdheeb al-Tahdheeb (4/204)
As for 'Abd-Allaah ibn 'Umayrah: we do not know anything about his
biography except that he narrated from al-Ahnaf ibn Qays, and no one
is known to havenarrated from him except Simaak ibn Harb. None of the
scholars stated whether he was thiqah or da'eef except Ibn Hibbaan who
mentioned him in al-Thiqaat. Ibn Hajar saidin Tahdheeb al-Tahdheeb
(5/301): al-Bukhaari said: It is notknown whether he heard from
al-Ahnaf. He was mentioned by Ibn Hibbaan in al-Thiqaat, and
al-Tirmidhi classed his hadeeth as hasan. I (Ibn Hajar) say: Abu
Na'eem said in Ma'rifat al-Sahaabah: He lived during the Jaahiliyyah
and he was the guide of al-A'sha, but it is not proven that he
accompanied the Prophet (peace and blessings of Allaah be upon him) or
saw him. Muslim said in al-Wuhdaan: Simaak alone narrated from him.
Ibraaheem al-Harbi said: I do not know him. End quote.
Because Simaak's report is not to be accepted when he is the only one
narrating it, and because we find that there are some doubts about
'Abd-Allaah ibn 'Umayrah, the scholars differed as to whether the
hadeeth should be classed as saheeh or da'eef.
Al-Tirmidhi said concerning the hadeeth:it is hasan ghareeb. It was
classed as saheeh byIbn Khuzaymah in his report in his book al-Tawheed
where he stipulated some conditions for its soundness. Al-Haakim said
in al-Mustadrak: it issaheeh according to the conditions of Muslim
although they (al-Bukhaari and Muslim)did not narrate it.
Among the later scholars, Ibn Taymiyah inMajmoo' al-Fataawa (3/192)
and Ibn al-Qayyim in Mukhtasar al-Sawaa'iq (433) said itsisnaad is
jayyid.
With regard to the scholars who classed it as da'eef:
This is what is understood from the words of al-Bazaar in hisMusnad
(4/115), where he says: We do not knowof these words being narrated
except with this isnaad from al-'Abbaas from the Prophet (peace and
blessings of Allaah be upon him). We do not know of anyone who
narrated from 'Abd-Allaah ibn 'Umayrahexcept Simaak ibn Harb. End
quote.
Ibn 'Adiyy said in al-Kaamil (9/27): it is not known.
Al-Mazzi indicated that itis da'eef in Tahdheeb al-Kamaal (10/391).
Al-Dhahabi said in al-'Uluw (1/60): It was narrated only by Simaak
from 'Abd-Allaah, and 'Abd-Allaah is somewhat unknown. End quote. But
al-Dhahabi classed the hadeeth as hasan in al-'Arsh (24).
Another of the later scholars who classed it as da'eef was al-Albaani
in al-Silsilah al-Da'eefah (1247).
What seems most likely –and Allaah knows best – is that the hadeeth is
da'eef. As Simaak ibn Harb was the only one who narrated this hadeeth
which has to dowith matters of the unseen, this means that it is not
acceptable. The fact that little is known about 'Abd-Allaah ibn
'Umayrah further damages the soundness of the hadeeth. Then there is
the interruption (in the isnaad) between him and al-Ahnaf ibn Qays.
If anyone wants to quote this hadeeth as evidence that Allaah is above
His creation and that He is above the mighty Throne, the Qur'aan and
saheeh Sunnah are full of such evidence and there is noneed to quote
this hadeeth as evidence. There are a thousand pieces of evidence
which Imam al-Dhahabi compiled in his book al-'Uluw, for those who
want to know more.
We have already quoted

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The ranks of people in the Hereafter – I

There is no doubt that onthe Day of Judgement, people will vary in
rank according to their status; they shall be classified according to
their deeds and standing.
The first six ranks in the Hereafterare:
1. The messengers with strong Will and Determination (i.e., the Ulil-'Azm)
As for the first and foremost rank, it belongs to the five Messengers
of Allaah with strong Will and Determination from amongst the
Messengers of Allaah, may Allaah exalt their mention, for they are the
most honourable of Allaah's creation. They are the dearest to Him and
the ones whom He has chosen; they are those upon whom He has sent
peace. Allaah Says what means: "And peace upon the Messengers."
[Quran 37: 181]
It is sufficient to mention regarding their honour and virtuethat
Allaah has selected them for revelation and entrusted them with His
messages. Allaah has made them intercessors betweenHim and His
creation. Allaah has also favoured them with honourable gifts, such as
supernatural occurrences and abilities. Allaah has chosen some of them
as a Khaleel, or a close, intimate friend; He has directly spoken to
some of them, and elevated others to a lofty rank. Indeed Allaah has
rendered them to be the only means to reach Him; how could mankind
reach Allaah except through His Messengers? It would have been
impossible. Thus, the Messengersare those that have the closest
contact with Allaah from mankind.
2. The remaining messengers
The second rank consists of the remainder of the three-hundred and
sixty-five (365) Messengers, those who were sent by Allaah totheir
people with a new messageto deliver. The Messenger of Allaah has
informed us that the number of Prophets, may Allaah exalt their
mention, was one-hundred and twenty-four thousand (124,000), of which
three-hundred and sixty-five (365)were Messengers. This is so that
Allaah could establish His proof against mankind that they wouldhave
no excuse not to worship Him. The seal of all the Prophets and
Messengers was Muhammad .
3. Prophets
The third rank consists of the Prophets those who were sent byAllaah
to their people but had no new message to deliver.
Therefore, this means that Messengers were of different ranks. Some
Messengers were favoured by Allaah over others, such as the five of
strong Will andDetermination as was mentionedabove, and these were:
Muhammad Ibraaheem (Abraham), Moosaa (Moses), 'Eesaa (Jesus) and Nooh
(Noah), may Allaah exalt their mention. These were the finest five of
all the Messengers, and the best andmost virtuous of these was
Muhammad then Ibraaheem Al-Khaleel, then Moosaa Al-Kaleem (i.e. the
one whom Allaah spoke to directly), then 'Eesaa and then Nooh,
although the people of knowledge differedas to which one of the last
two was of a higher calibre. Thus, thismakes up the first rank, while
thesecond rank consists of the rest of the three-hundred and
sixty-five Messengers, while the third rank consists of the Prophets.
4. Scholars
The fourth rank includes those who inherited the knowledge of the
Prophets, may Allaah exalt their mention, as well as their successors.
They are those who apply the message propagated bythe Messengers of
Allaah, may Allaah exalt their mention. These are the people who
possess knowledge, act upon it, and call others to it. This is the
finest class of mankind after the Messengers and Prophets; it is the
class of truthfulness, and Allaah has paralleled these people to His
Messengers. Allaah Says what means: "And whoever obeys Allaah and the
Messenger –those will be with the ones upon whom Allaah has bestowed
favour of the prophets, the steadfast affirmers of truth, the martyrs
and the righteous. And excellent are those as companions." [Quran 4:
69]
So, this is the next rank after those of the Messengers and Prophets,
may Allaah exalt their mention. So who does it include? It includes
the scholars who havelearnt the Islamic Sharee'ah and taught it to
others. This is the rank that follows those of the Prophets and
Messengers, may Allaah exalt their mention, and they are undoubtedly
their inheritors.
People in this category vary in their level of knowledge and
theirapplication of it.
The question arises: can the term"witness" be conferred to the
scholar? The answer is yes, because the scholar is Allaah's witness
over His creation. He will bear witness, through the knowledge that
Allaah has given him, over Allaah's creation. Thus, the scholar is
referred to as a witness from this perspective.
These steadfast affirmers are the ones who are literate regarding the
religion, act upon it, teach it to others and are patient with regard
to the trials that inflict them due to this; these scholars are of
high rank and distinct virtue. There can be nothing better for a
person than to be busy with his worldly work during his lifetime, or
even be lying in his grave while his limbs have decayed, while having
his good deeds increasing.
For such a person, good deeds are being added to his record constantly
and good actions are being awarded to him from where he would least
expect. All this is due to the fact that when the scholar teaches
people religious laws and they apply them, he will receive the same
reward as they do due to them applying the knowledge that he has
taught them. Hence, even if such a person is dead and in his grave,
his books and other writings remain a source of reward for him. He
procures rewards from them in his grave, despite being a collection of
dismembered body parts.
As a matter of fact, even if such a person is preoccupied with worldly
matters in his home, the fact that his sound Islamic judgements and
knowledge are being circulated among people means that the rewards for
this are being inscribed for him in his record of good deeds.
Some may say: 'These are the scholars, but we common peoplewill never
get any portion of suchrewards.' We say, No! Rather, whoever learns
something about the religion and passes it onto those he knows, such
as family, relatives, friends, neighbours, colleagues and others, then
he is rewarded for this knowledge that he has related. Moreover, he
continues to be rewarded for that piece of knowledge he has related
for as long as it is passed on.
This demonstrates the great virtue of learning the religion
andteaching it to others. It also confirms the necessity of that
knowledge being accurate, since if a person relates a fabricated
Hadeeth or an erroneous Fatwaa to people, then he continues to receive
the sin from it as long as it continues to circulate among others. On
the other hand, if he learns and relates sound knowledge, then he will
continueto be rewarded for it. It is for thisreason that Imaam Ahmad
mentioned regarding the people of knowledge:
"All praise is due to Allaah, who has rendered in between every time
interval of Messengers remainders from the people of knowledge. They
call the misguided to guidance and they patiently bear maltreatment
from them. They enlighten the religiously-blind by virtue of the light
of Allaah (i.e., the knowledge that they possess). How many of those
whom Satan killed (i.e., killed his soul and spirit), have they
brought back tolife? How many of the ignorant and misguided have they
guided?How excellent is their influence on people, and how repulsive
is their people's effect on themselves. They preserve the Book of
Allaah from the ignorant who seek to erroneously interpret its hidden
meanings; from the distortion of the extremists; and the plagiarism of
the fabricators."
5. Just rulers
The rank in the Hereafter which follows that of the scholars is that
of the justleaders and rulers. It is through them that the roads and
paths become safe and the world becomes upright. Through them the weak
receive support, the oppressors are humiliated, and the frightened
become secure. They are the oneswho enact the divine penalties and
repel corruption. They enjoin the good, forbid the evil, and implement
the Book of Allaah and the Sunnah of His Messenger . Theyextinguish
the fires of innovations and misguidance.
'Umar ibn 'Abdul Azeez was one such just ruler. Allaah granted him
knowledge and commandment. He ruled with sound knowledge. He governed
the people for only years; he assumed leadership in 99A.H. and was
assassinated(through poisoning) two years later, in 101 A.H. Some of
his people could not stand him and so they poisoned him, which caused
him to die . He was, by the consensus of the Muslims,the fifth of the
rightly guided caliphs. In just two years, he accomplished much
morethan any of the Umayyid caliphs did in many years.
Justice was so widespread that even when charity money was being
circulated, there was nobody to be found who was in need of it – there
was not a single poor person left and thusthe alms were sent back to
treasury. Moreover, a shepherd in the desert whose goat had been
attacked and eaten by a wolf said: "Something has happened to the
chief of the believers (i.e., 'Umar ibn 'Abdul-Azeez)" and after he
inquired about it, he found that 'Umar had died that very day. So
thepeople asked him: "How did you know?" He replied: "We have come to
know of his justice that is so prevalent that even the wolves no
longer attack our flock, so when this wolf attacked, we realised that
something must have happened to 'Umar bin 'Abdul Azeez." His justice
had even influenced the aggressiveanimals, who ceased their aggression
due to it.
On the other hand, if an oppressive ruler reigns, then even the
whales, the scorpions in their burrows, and the other animals curse
him, as wasmentioned in the prophetic narration where the animals
curse the disobedient from the children of Aadam (i.e., people) due to
them being the cause of the hindrance of rain. Rainfall ceases from
the skies due to the oppression of such governors and rulers.
6. Mujaahideen (i.e., those who fight in the Way of Allaah)
The rank that follows the just rulers and governors are those who
fight in the way of Allaah. They are the soldiers of Allaah through
whom the religion is established, the enemies repelled, and the
influence of Islam and its essence protected. The power of the Muslims
and the essence of Islam are protected by whom? By the Mujaahideen –
they are the ones who fight the enemies of Allaah so that the whole
religion becomes solely for Allaah,and so that His word is

The story of Saba’ , General Articles - ,

All perfect praise is due to Allaah; I testify that there is none
worthyof worship except Allaah and that Muhammad is His Slave and
Messenger; as well as his family and all his companions.
Allaah Says (what means): "There was for [the tribe of] Saba' in their
dwelling place a sign: two [fields of] gardens on the right and on the
left. [They were told]: 'Eat from the provisions of your Lord and be
grateful to Him. A good land [you have], and a forgiving Lord.' But
they turned away [refusing], so We sent uponthem the flood of the dam
[i.e. the overwhelming flood that caused a break in their dam], andWe
replaced their two [fields of] gardens with gardens of bitter fruit,
tamarisks and something ofsparse lote trees. [By] that We repaid them
because they disbelieved. And do We [thus] repay except the ungrateful
? AndWe placed between them and thecities which We had blessed [In the
lands of what is now southern Syria and Palestine] [many] visible
cities. And We determined between them the [distances of] journey
[i.e., We placed the intermediate settlements at calculated distances
for the convenience of travellers.], [saying]: 'Travel between them by
night or by day in safety.' But [insolently] they said: 'Our Lord!
Lengthen the distance between our journeys,' and wronged themselves,
so We made them narrations [i.e., their story became a tale related
amongst people to take an example from] and dispersed them in total
dispersion. Indeed in that are signs for everyone patient and
grateful. And Satan had already confirmed through them [i.e. the
people of Saba'] hisassumption [i.e., that mankind could readily be
misled by him.], so they followed him, except for a party of
believers. And he had over them no authority except [it was decreed]
that We might make evident who believes in theHereafter from who is
thereof in doubt. And your Lord, over all things, is Guardian." [Quran
34: 15-21]
The people of Saba' were the kings of Yemen and Balqees, the wife of
Sulaymaan was from them. The people of Saba ' lived happy and joyful
lives that were full of blessings; their sustenancewas abundant and
their trees and plants very fruitful. Allaah sent messengers to them,
instructing them to eat from what He had provided for them and show
gratitude towards Him,as well as to worship Him alone and believe in
His oneness. They adhered to these instructions for a while, but then
shunned His commandments, and were thus punished by a flood on their
land.
Ibn 'Abbaas, narrated that a man came to the Prophet andasked him
whether Saba' was a name of a man, a woman or a land; the Prophet
answered by saying: "It is the name of a man who had ten children from
his progeny, all of whom were Arab; six of them later lived in Yemen
and four in Shaam (i.e., ancient Syria). The ones in Yemen were later
known as the tribes ofMathhij, Kindah, Al-Azd, Al-Ashaa'iriyyoon,
Anmaar and Himyar. As for the ones who livedin Shaam, they were to be
the known tribes of Lakhm, Juthaam,'Aamilah and Ghassaan." ] Ahmad [
Imaam Ibn Katheer, said: "The meaning of the saying of the Prophet :
"…who had ten children from his progeny, all of whom were Arab" is
that these ten descended from his offspring,to whom all the Arab
tribes originate. It does not mean that they were his direct children,
because between him and some of them were two or three generations,
and more in some cases. After the flood of the dam hit their area,
some remained in their land, while others left to other locations."
End of quote.
The sign that Allaah gave to themrefers to their land, which was
blessed with fields of gardens, as well as being protected from
afflictions, all of which necessitated gratitude. These gardens
yielded enough fruits to suffice them, so they were overwhelmed by the
happiness ofbeing free from need. Allaah commanded them to express
gratitude for these favours, namely:
1. The abundant provision He provided for them from these two gardens.
2. Good land, a beautiful climate and few cases of sickness (i.e.,
they rarely became sick due to the nice weather Allaah blessed them
with).
3. The forgiveness they were promised in return for
expressinggratitude towards Allaah.
Instead of continuing to be thankful, they turned away and shunned the
commandments of Allaah; they shunned monotheism and His worship, and
refused to be thankful; they began worshipping the sun instead of
Allaah, as the hoopoe bird informed Sulaymaan saying, as Allaah
informs us what means: "… 'I have come to you from Saba' with certain
news. Indeed, Ifound there a woman ruling them, and she has been given
of all things, and she has a great throne. I found her and her people
prostrating to the sun instead of Allaah, and Satan has made their
deeds pleasing to them and averted them from [His] way, so they are
not guided." [Quran27: 22-24]
The flood that Allaah sent upon them comprised of a huge amount of
water, which resulted in the total destruction of their gardens; their
fruitful trees were rendered into others that were useless, bearing
bitter fruits.
Look what happened to them! Look how their gardens, with their
fruitful trees, pleasant shade and fine natural views, were rendered
into thorns and trees with bitter fruits, all of which resulted from
their ungratefulness, their refusal of the truth and their association
with Allaah. What was the result? "…That We repaid them" meaning that
they were punished.
Allaah knew that these people needed to travel in order to conduct
trade with people of other villages, so He facilitated for them the
means to reach these places for trade in a very easy manner, without
them having to encounter any difficulties or feeling fearful in the
least whilst on their journeys.This was another of the favours that
Allaah had bestowed upon them. There were villages along their way
which were close in distance, so that they would not have to carry
much provision and water for their trips; also, the way to their
destination was simple and well-known so that they would not get lost.
Their travel was safe, regardless of whether they travelled during
theday or by night, as an additional bounty.
Nonetheless, they did not appreciate these bounties and favours from
Allaah, and instead of being grateful, they requested that Allaah make
their trips lengthy. They became very ungrateful and supplicated for
distances that demanded large amounts of provision for their trips;
therefore, their journeys became frightening ones, which also required
much effort to complete. These people acted just as the children of
Israel did with Prophet Moosaa, when they requested him to provide
them with green herbs, cucumbers, garlic, lentils and onions instead
of having the bountiful provisions and life that Allaah had provided
them with; this is why Allaah addressed the children of Israel saying
what means: "…'Would you exchange what is better for what is less? Go
into [any] settlement and indeed, you will have what you have asked.'
And they were covered with humiliation and poverty and returned with
anger from Allaah [upon them]…" [Quran 2: 61]
The punishment that befell them was exemplary; an illustration
forpeople of how they would instigate the punishment of Allaah if they
were to ever act with ungratefulness. Also, it is a lesson for the
afflicted to persevere through hardships; it isalso proof that
punishment befalls the disobedient in this life prior to the one they
will face in the Hereafter. Mutarraf, used to say: "The best slave is
he who when blessed gives thanks and when afflicted, perseveres."
Suhayb ibn Sinaan, narrated that the Prophet said: "How wonderful is
the case of a believer! There is goodness for him in everything, and
this is not the case with anyone except for abeliever. If prosperity
attends him, he expresses gratitude to Allaah, and that is good for
him; and if adversity befalls him, he endures it patiently, and that
is also good for him." ] Muslim [
Satan has taken a vow to misleadmankind, as Allaah informs us, saying
what means: "[Satan] said:'By your might, I will surely mislead them
all. Except, among them, Your chosen servants.'" [Quran 38: 82-83]
Satan was not certain of what he would do, because he could not have
been; this is due to the fact that what would happen in the future was
something of the unknown and unseen for him, and thus it was merely an
assumption on his part. The people of Saba ' in general are amongst
those for whom Satan's assumption came true, and they indeed followed
his way. On the other hand, therewas a group of them who did notfollow
Satan, and these were thus included in the exception mentioned in the
abovementioned verses of Chapter Saad .
Allaah affirms that Satan has no power or authority over people to
force them to do anything; Imaam Al-Hasan Al-Basri, said: "I swear by
Allaah! Satan hasno stick with him with which he hits people to (force
them to) follow his way; this is nothing but whispers and
self-delusion on the part of people – he simply calls people, and they
respond." End of quote.
The wisdom behind allowing Satan to do what he does and whisper to
people is to test themand make evident those amongstthem who are
truthful, and thosewho are liars.
There are many lessons one can derive from this great story, the
following are but some of them:
· The people of Saba ' are a real life example to anyone who even
contemplates being rebellious to the commands of Allaah, or ungrateful
regarding His favours. Allaah warns people, especially the rich
amongst them, to not follow in the footsteps of the people of Saba '
or imitate them, lest the same punishment befalls them.
· It is mentioned in many places in the Qur'aan that certain
disbelievers enjoyed gardens and fruits, but these gardens were
squandered and eventually faced destruction; this story is one
suchexample. Another example concerns Pharaoh and his people,about
whom Allaah Says
(what means): "So We removed them from gardens and springs. And
treasures and honourable station – Thus. And We caused to inherit it
the Children of Israel ." [Quran 26: 57-59]
· Allaah is the only Provider and Sustainer.
· The punishment of Allaah follows very quickly when people are
rebellious and shun His commands. It is the way of Allaahthat whenever
people shun His commandments He sends punishment down upon them, and
there are numerous verses inthe Qur'aan addressing this issue,such as
the saying of Allaah which means: "And Allaah presents an example: a
city [i.e., Makkah] which was safe and secure, its provision coming to
it in abundance from every location, but it denied the favours of
Allaah. So Allaah made it taste the envelopment of hunger and fear for
what they had been doing." [Quran 16: 112]
· If the slave does not thank Allaah for a favour, his punishment
could be through that very favour. Water was one of the favours that
the people of Saba ' had been bestowed with, and they were punished
with it when they were ungrateful for it and shunned the commands of
Allaah.
· Allaah never punishes people without them being deserving of it due
to their sinning and disobedience, as Allaah Says whatmeans: "…And We
would not destroy the cities except while their people were
wrongdoers." [Quran 28: 59]
· Only those who persevere and are grateful would benefit from the
lessons of the Qur'aan and the signs of Allaah, despite the fact that
all people observe these signs, yet the heedless never benefit from
them, as Allaah Says what means: "And how many a sign within the
heavens and the earth do they pass over while they, therefrom, are
turning away." [Quran 12: 105]
There are three types of perseverance:
· In performing acts of obedience
· In refraining from prohibitions
· During decrees of Allaah that arepainful
There are three ways of expressing gratitude to Allaah:
· By the heart: through having it devoted to the One bestowing the
favours, and acknowledging that He is the source of all favours.
· By the limbs: through continuously being obedient to Him and using
His favours in waysthat please Him.
· By the tongue: through the repeated mentioning, praising

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Dought & clear - , Reading Qur’aan together, giving good deeds to the dead, and al-Mawlid al-Nabawi (celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him)).

the month, we get together with a group of30 or more sisters and each
of us reads two or three hizb (portions of Qur'aan) until we complete
the Holy Qur'aan in one and a half or two hours. We have been told
that this will count – in sha Allaah– as a completion of the Qur'aan
for each one of us. Is that correct? After that we make du'aa' andask
Allaah to give the reward for our reading to the rest of the
believers, living and dead. Will the reward reach the dead? They quote
as evidence for that the words of our master Muhammad (peace and
blessings of Allaah be upon him): "When a man dies, all hisgood deeds
come to an end except three: ongoing charity, beneficial knowledge or
a righteous son who willpray for him."
On the festival of the Prophet's birthday (al-mawlid al-nabawi), they
hold a ribaat (vigil) which starts at 10 a.m. and lasts until 3 p.m.
They start with prayers for forgiveness, praise ofAllaah, tasbeeh and
takbeer, and sending blessings upon our master Muhammad (peace and
blessings of Allaah be upon him) silently, then they read the Qur'aan,
and some sisters fast on that day. Issingling out this day for all
these acts of worship regarded as an innovation (bid'ah)? We also have
a lengthy du'aa' seeking blessing that we say at the time of suhoor,
for those whoare able to say it. It is called du'aa' al-raabitah.It
starts by sending blessings and salaams upon our master Muhammad and
his party and the other Prophets, and the Mothers of the Believers,and
the female companions of the Prophet, the Rightly Guided Caliphs, the
Taabi'een, and the righteous close friends (awliya') of Allaah,
mentioning each of them by name. Is it correct that mentioning all
these names will make their owners recognize us and call outto us in
Paradise? Is this du'aa' an innovation? I feel that it is, but most
ofthe sisters disagree with me. Will I be punished byAllaah if I am
wrong? How can I convince themif I am correct? This matter is making
me losesleep and every time I remember the hadeeth of the Messenger of
Allaah (peace and blessings of Allaah be upon him) which says that
every newly-invented matter is an innovation and every innovation is a
going-astray, and every going-astray will be in the Fire, my worry and
grief get even worse.
Praise be to Allaah.
Firstly:
In the saheeh Sunnah there are many reports which speak of the virtues
of gathering to read the Book of Allaah, but in order for the Muslim
to attain those rewards, he should ensure that the gathering is in
accordance with sharee'ah. One of the prescribed ways in which people
may gather to read Qur'aan isfor the people gathered to read together
for the purpose of study, learning the meanings and how to recite
properly. Another kind of gathering that is prescribed is for each of
them to read and the others to listen, so that they may ponder the
meanings of the verses. Both are mentioned in the Sunnah of the
Prophet (peace and blessings of Allaah be upon him).
For more information please see question no. 22722 , which explains
the ruling on gathering to read the Qur'aan.
With regard to what each person reads beingcounted as a khatmah
(complete reading of theQur'aan) for each of them, this is not
correct, because none of them has read the entire Qur'aan, or even
listenedto it, rather each of themhas read a part of it, so they will
only be rewarded for whatever they have read of the Qur'aan.
The scholars of the Standing Committee said:
Distributing ajza' or parts of the Qur'aan to those who are present so
that each one of themmay read a hizb of the Qur'aan is not necessarily
regarded as a khatmah or complete reading of the Qur'aan on the part
of each one of them. End quote.
Fataawa al-Lajnah al-Daa'imah, 2/480
Secondly:
It is not prescribed to saydu'aa' together after reading Qur'aan, and
it is not permissible to pray that the reward for the reading go to
any of the dead or the living. Our Prophet (peace and blessings of
Allaah be upon him) did not do that, and neither did anyof his
companions (may Allaah be pleased with them).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was asked:
Is it permissible for me to read the entire Qur'aan for my parents,
knowing that they are illiterate and cannot read or write? Is it
permissible for me to read the entire Qur'aan for a person who knows
how to read and write, but I want to give this khatmah to him? Is it
permissible for me to read the entire Qur'aan for more than one
person?
He replied:
There is no report in the Holy Qur'aan or in the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him), or
from his companions (may Allaah be pleased with them) to indicate that
it is prescribed to give one's reading of Qur'aan (or the reward
thereof) to one's parentsor to anyone else. RatherAllaah has enjoined
reading Qur'aan so that one may benefit from it, learn from it, ponder
its meanings and act upon it. Allaah says (interpretation of the
meaning):
"(This is) a Book (the Qur'aan) which We have sent down to you, full
of blessings, that they may ponder over its Verses, and that men of
understanding may remember"
[Saad 38:29]
"Verily, this Qur'aan guides to that which is most just and right"
[al-Isra' 17:90]
"Say: It is for those who believe, a guide and a healing"
[Fussilat 41:44]
And our Prophet (peace and blessings of Allaah be upon him) said:
"Read the Qur'aan, for it will come as an intercessor for its
companions." And he (peace and blessings of Allaah be upon him) said:
"The Qur'aan will be brought on the Day of Resurrection along with its
people who used to act upon it, preceded by Soorat al-Baqarah and Aal
'Imraan, like two clouds or two flocks of birds, spreading their
wings, pleading on behalf of their companions (i.e., those who used to
read them)."
The point is that it was revealed to be acted upon and pondered, to be
read as an act of worship and read a great deal, not to be given to
the dead or to anyone else. I do not know of any reliable basis for
giving it to one's parents or anyone else. The Prophet (peace and
blessings of Allaah be upon him) said: "Whoever does any action that
is not in accordance with this matter of ours will have it rejected."
Some of the scholars are of the view that that is permissible, and
they said: There is no reason why the reward for reading Qur'aan and
other righteous actions cannotbe given to others, and they liken that
to the case of charity and du'aa' for the deceased and others. But the
correct view is the first view, because of the hadeeth quoted above,
and other similar reports. If giving the reward for reading to another
was permissible or prescribed, the righteous salaf would have done it.
It is not permissible to make analogies with regard toacts of worship,
because they can only be proven by a text from the Book of Allaah, may
He be blessed and exalted, or the Sunnah of His Prophet (peace and
blessings of Allaah be upon him), because of the hadeeth quoted above
and other similar reports.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 8/360, 361
With regard to their quoting the hadeeth, "When the son of Adam dies,
all his good deeds come to an end…" this is not correct, rather if
youthink about it, you will see that the hadeeth indicates that it is
not prescribed to give the reward for reading Qur'aan to the dead,
because the Prophet (peace and blessings of Allaah be upon him) said:
"A son who will pray for him," not "who will read Qur'aan for him."
Thirdly:
We should not write the letter (S) or abbreviations for the blessing
upon the Prophet (peace and blessings of Allaah be upon him). If a
person can write such a lengthy question, he is not incapable of
writing the blessing upon the Prophet in full. We have already
discussed the ruling on writing such abbreviations in the answer to
question no. 47976 .
Fourthly:
Celebrating the Prophet's birthday (al-mawlid) is an innovation, and
doing special acts of worship on this day such as saying tasbeeh and
tahmeed, observing i'tikaaf, reading Qur'aan and fasting is an
innovation for which a person will not receive any reward, for these
are all rejected.
It was narrated from 'Aa'ishah (may Allaah be pleased with her) that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "Whoever introduces anything intothis matter of ours that is not
part of it will have it rejected." Narrated by al-Bukhaari, 2550;
Muslim, 1718.
According to a version narrated by Muslim (1718) he said: "Whoever
does an action that is not in accordance with this matter of ours will
have it rejected."
Al-Faakihaani (may Allaah have mercy on him) said:
I do not know of any basis for this mawlid in the Qur'aan or Sunnah,
and there is no report that any of the scholars of this ummah, who are
examples in matters of religion and adhere to the path of those who
came before, did this. Rather it is an innovation (bid'ah) which was
introduced by those who have nothing better to do, and it is a means
for them to have fun and eat a lot.
Al-Mawrid fi 'Aml al-Mawlid, quoted in Rasaa'il fi Hukm al-Ihtifaal
bi'l-Mawlid al-Nabawi, 1/8, 9
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
If celebrating the Prophet's birthday was prescribed, then the Prophet
(peace and blessings of Allaah be upon him) would have told his ummah
of that, because he is the most sincere of people and there is no
Prophet afterhim who could explain anything he did not speak about. He
(peace and blessings of Allaah be upon him) is the Seal of the
Prophets and he explained to the people what he had to explain of the
truth, such as loving him and following his sharee'ah, sending
blessings and salaams upon him and other rights of his that are
explained in the Qur'aan and Sunnah. He did not tell his ummah that
celebrating the day of his birth was something prescribed sothat they
would do that. He (peace and blessings of Allaah be upon him) did not
do that during his lifetime and his companions (peace and blessings of
Allaah be upon him) who were thedearest of people to himand the most
knowledgeable of his rights did not celebrate that day, neither did
the Rightly-Guided Caliphs orany others. Then those who followed them
in truth of the best three generations did not celebrate this day
either.
Do you think that all these people were ignorant of his rights or fell
short with regard to them, until the later generations came and made
up for this shortfall and made the truth complete? No, by Allaah. No
wise man whounderstands the nature of the Sahaabah and how they
followed the truth would say this. If you understand that the
celebration of the Prophet's birthday was unknown at the time of the
Prophet (peace and blessings of Allaah be upon him) and the time of
his companions and the time of their earliest followers, you will
realize that it is an innovation that has been introduced into the
faith, and it is not permissible to do it, approve of it or advocate
it, rather we must denounce it and warn people against it.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 6/318, 319
Fifthly:
It is not permissible for anyone to make up a du'aa' or dhikhr and
promulgate it among the people. The du'aa' that is called du'aa'
al-raabitah is an innovated du'aa', and thinking of those who are
being prayed for and believing that they will recognize the one who is
praying for them and will call out to him in Paradise – all of that
isSufi myths and fables that have no basis in the religion of Allaah.
The Islamic guidelines by means of which a personcan distinguish
betweenSunnah and bid'ah, rightand wrong, are clear. The basic
principle with regard to acts of worship is that nothing is permitted
unless thereis evidence. We cannot seek to draw closer to Allaah by
doing an act ofworship unless there is evidence from the Qur'aan or
saheeh Sunnah that it is prescribed. The basic principle for the
Muslim is to follow and not to innovate, and innovations will be
rejected. Allaah has completed this sharee'ahfor us and has completed
His blessing upon us, so what need do we have for such innovations to
be part ofour lives at the time when we are falling so far short with
regard to that which is proven in sharee'ah?
For more information see the answer to questions no. 27237 and 6745
We hope that what we have mentioned is sufficient to make these sister
refrain from their innovation. We advise them to fear Allaah and
follow the Sunnah. They should remember that Allaah does not accept
any innovated act of worship, no matter whatefforts and wealth are
expended on it. Being moderate in following the Sunnah is better than
striving hard in following innovation, as the great Sahaabi
'Abd-Allaah ibn Mas'ood (may Allaah be pleased with him) said.
We ask Allaah to guide those sisters to that which pleases Him, and we
advise you to convey this message well and not take part in that with
them, and to be patient in bearing any problems that may resultfrom
that.