Durood - 70,000 Angels write Sawab (deeds) for reciter

If recited once, a muslim will gain as much deeds (sawab) as if 1000
angelswrite deeds for 70 days or if 70 angels write deeds for 1000
days, still won't be able to write them all.(Hazarat Abdul Wahab
Sherani- MIZAN)

The Miracle of Amino Acid Production

Manufacturing plants contain highly importantsystems for industry.
Thematerials scheduled for production are manufactured in a
systematic, high-quality and controlled manner. Many machines and
equipment are required for even a single product. Engineers,
scientists and laborers work together to produce these
machines.Systems that will produce the best outcomes are produced
through detailed calculations and designs.This work is never left
tochance. On the contrary, every stage of manufacturing is kept under
strict control. Modern biology and genetics have shown, just as in
these examples, that there are high-technology factories and
productionplants in the living world, as well. One of these involves
the production of amino acids, the basic building blocks of the body.
You of course realize that the production plant you are seeing here
did not come into being by chance. Our cells also have their own
production plants. Theseall show that all the systems in living things
are under the control of a sublime mind.
The Amino Acid Miracle
Amino acids are the building blocks of proteins. There are 20 types of
amino acid in living things. Enzymes and the complex manufacturers in
the celluse amino acids to build skyscraper-like giant molecules, or
proteins. Controlling the amount of amino acids is therefore a most
important task.
Amino acids form as the result of an exceptionally detailed chain of
production. There are enzymes that work with great care foramino acid
production. However, there is one very interesting detail here.
Enzymes also consist of protein structures, and are therefore also
made up of amino acids. Gradual evolution is therefore out of the
question. There can be no enzyme production without amino acids, and
no amino acid production without enzymes .
Twenty types of amino acid are used in protein production. The
production of these 20 amino acids inside the cell is a miracle
because the enzymes responsible for production also consist of amino
acids.
Proteins are giant structures, just like skyscrapers, in the molecular
world. Of course, no skyscraper comes into being by chance. And
neither does an exceedingly complex protein.
Details of the System
The amino acids used in living things consist of atoms such as carbon,
nitrogen, hydrogen and oxygen. These substances are worked by scores
of enzymes, operating just like master craftsmen. Each enzyme is
involved in only one task; it assembles a single amino acid in a
single area of a single molecule. They perform that task perfectly and
tothe letter. Enzymes work like workers on a production line. Each one
goes into action at just the right time. They continue to take over a
substance produced by one enzyme and then to hand it on to another.
The absence of just one enzyme, or even a tiny flaw in its
architecture, will bring the whole system down.
The construction sector is one of the world's major commercial
spheres. Factories are needed to manufacture the materials used in
construction. Structural materials such as roof tiles used in
constructionare also made in factories. A similar situation applies in
our cells. Amino acids are like bricks that build proteins. Just like
brick and iron/steel factories, cells have their own production lines
for the manufacture of amino acids.
A diagram showing the formation of amino acids. Each arrow represents
the chemical processes required for amino acids to form. There are
enzymes responsible for each chemical process. Therefore, several
enzymes are responsible just for amino acid production in our cells.
As we have seen, amino acid production takes place in a highly
controlled manner. There is no room for chance in the cell. In
addition, these enzymes that assemble a single atom in a molecular
mass are also made up of amino acids. And this shows that the system
was created as a whole.
For example, 25 enzymeswork in collaboration just in order to produce
six of the 20 types of amino acids in bacteria -methionine, threonine,
lysine, isoleucine, valine and leucine. [i] The raw materials used by
these enzymes cannot be obtained through random processes. Theseraw
materials are again produced by many enzymes in collaboration. Their
production is a miracle all by itself.
The workers on the production line in a factory loyally and devotedly
carry out procedures one after theother. All have their ownfunctions.
The absence of one of the workers performing these tasks will cause
the product tobe faulty and useless. The presence of enzymes, which
are far more complex than amino acids, is essential for the production
of amino acids, the basic building blocks of the cell. Life is an
exceedingly complex whole in which there is no room for chance.
The Striking Truth Hidden in the Amino Acid Production System
Evolutionists claim, in the light of their superstitious beliefs, that
living things developed gradually, by chance, from the primitive to
the more advanced. Accordingly, they refer to bacteria as primitive
life forms. Yet careful examination of any bacterium will reveal that
it is equippedwith exceptionally complex systems. A single bacterium
is equipped with a more complex and advanced technology than those
found in modern cities:
Only 10 of the amino acids necessary for protein production in the
human cell can be manufactured in the body. We therefore obtain amino
acids by consuming amino acids produced in other living things. Yet
bacteria produce all 20 types of amino acid. [ii] Living forms that
evolutionists regard as primitive are far ahead when it comesto the
manufacture of amino acids, the basic mechanism of life.
Deficiencies in Enzymes in the Manufacture of Amino Acids Leads to
Sickness and Death, Not to Progress
We have seen how manyenzymes are involved in the synthesis of amino
acids, the building blocks of protein and much smaller than
them.However, any gaps in these enzymes, or even the slightest error,
leads to disease and death. This shows how sensitivethe system is, how
it leaves no room for error and how it could not have come into being
gradually. All the components of the system have to be present
together. And that is only possible withCreation.
For example, genetic errors in the enzyme phenylalanine hydroxylase -
used in themanufacture of the amino acid tyrosine - may cause mental
retardation, irregular temperature control, impaired gait and
paralysis. [iii]
Parkinson's disease is also associated with a decrease in the cells
manufacturing dopamine, also obtainedfrom amino acids. [iv]
Not only the manufacture of amino acids is regulated, but also
destruction within the cell. Deficiencies in the enzymes responsible
for this task cause death and disease. Mutations in the genes that
code the enzyme alpha-ketoacid dehydrogenasecause the disease MSUD,
that results in physical and mental retardation and death. [v]
The details in the production of proteins and amino acids reveal that
life is arranged in such a way as to leave no room for chance. Not one
single protein can come into being by chance. Neither can the complex
system that manufactures the building blocks of proteins, amino acids
in other words, come about by chance. A far more complex system has
been created for a single product. Any flaw in this structure will
lead, not to progress in living things, but to sickness and death.
Life, with all its details, is a clear miracle from Allah.
References
[i] Lehninger Biyokimyanın İlkeleri, David L. Nelson, Michael M. Cox,
Palme Press, 2005, Üçüncü Baskıdan Çeviri, Sayfa 832, 833
[ii] Lehninger Biyokimyanın İlkeleri, David L. Nelson, Michael M. Cox,
Palme Press, 2005, Üçüncü Baskıdan Çeviri, Sayfa 827
[iii] Medical BiochemistryHuman Metabolism in Health and Disease,
Miriam D. Rosenthal, Robert H. Glew, A John Wiley & Sons, Inc.
Publication, 2009, p. 322-323
[iv] Medical BiochemistryHuman Metabolism in Health and Disease,
Miriam D. Rosenthal, Robert H. Glew, A John Wiley & Sons, Inc.
Publication, 2009, Sayfa 324
[v] Medical Biochemistry Human Metabolism in Health and Disease,
Miriam D. Rosenthal, Robert H. Glew, A John Wiley & Sons, Inc.,
Publication, 2009, Sayfa 322

Some of our Christian brothers must not misinterpret the love of God. In genuine faith, love of God is experienced together with fear of God.

The basis of all righteousreligions is love. Some people who appear in
the name of God and strive to manipulate religion sometimes promote
terror, war, massacres and lovelessness in the name of religion. No
matter what religion they advocate, these people are definitely
ignorant and imposters because God does not desire any wrongdoing,
rather He desires love, brotherhood, and peace for His servants.
The purpose of this information here is the following: some Christians
introduce their religion as a religion of love while they consider
Judaism, and especially Islam, as areligion based on fear. However
this is a seriouserror. All three major religions, Islam, Judaism,and
Christianity preach love, friendship, and calls people to peace and
brotherhood, for these are what God demands from us. The essence, and
basis of religion is love.
Surely our Christian brothers are right in believing in the purity
oflove. However some of them interpret the concept of love in a
desperate and erroneous way. Some of our Christian brother depart from
the concept that fear and awe of Allah can be reconciled with the love
of Allah, thus they pay no heed tofear of Allah. This attitude is
indeed quite dangerous.
The actual meaning of fear of God
Before explaining the kinds of peril that could result from
misconceptions of this subject, it is of great importance to
understand the definition of what the fear of God is. The majority of
people misunderstand the meaning of the fear of God, and also claim
that fear brings about involuntary faith, which would render that
faith invalid. The fact is however that this is not true. The fear of
God is to submit to God with awe, with a fear that is derived from
respect. Meanwhile, one should avoid an attitude or thought with which
God will not be pleased solelydue to one's deep love of God.
The love of God and fear of God are a whole. A person who loves God
very much deeply fears an act that will offend God or one that will
cause being deprived of His good pleasure. This isactually the fear of
God that a person who loves God experiences. A person who really loves
God remains loyal to Himwith passion, affection, and love no matter
under which conditions he may be or how hard of trials he may undergo.
None of the conditions, occurrences, or hardship can overshadow it or
prevent it. Avoidance of any act that would displease God is a
consequence of profound love of God. Indeed the fear constantly
motivates a person who experiences the love of God. It gives him joy.
It is impossible for such a person to be careless in performing his
acts of worship, intentionally have any flaws in his servanthood or
recklessly engaging inunlawful ( haram ) deeds. Throughout his life, a
person of such sincere faith would do his best to please God.
The necessity of God's wrath upon unbelievers
Al-Muntaqim (the One Who takes revenge), oneof the beautiful names of
God is misinterpreted by some people or it is intentionally distorted.
The wrath of God is only upon mean people, hypocrites, those
committing forgery in the name of God and unbelievers. To believers,
on the other hand, God gives a sense of full security and ease. In one
verse of the Qur'an, God gives the news that there will be no fear for
those who believe, including Christians:
Those who have faith and those who are Jews and the Sabaeans and the
Christians, all who have faith in God and the Last Day and act rightly
will feel no fear and will know no sorrow. (Surat Al-Ma'ida, 69)
Because a person of genuine faith knows God and appreciates Himwith
due measure; he remains distant to God's wrath as long as he serves
God and strives toearn His good pleasure. God takes revenge only from
those who are cruel. This is the law of God. A human being fears God's
wrath only when he wrongs. However when he engages in good deeds and
strives to earn God's good pleasure, he trusts in God and his
conscience remains at ease.
The al-Muntaqim attribute of God is a great blessing for believers.
For instance, seeing that a person who oppresses a little girl and
then murders her is punished in the Hereafter and thus seeing the
manifestationof God's justice is a greatblessing for a believer. This
repayment a cruel person receives in the Hereafter is also a great
blessing for the child who is oppressed. That iswhy just as how
Paradise is a blessing forbelievers so is the Hell where cruel people
are punished. Both Paradise and Hell are the places where God's
infinite justice is manifested in the Hereafter. Those who strive to
oppress prophets, those who betray the Prophet Jesus (pbuh), murder
innocentchildren and human beings have been and will be repaid by our
Lord as a requisite of His beautiful name, al-Muntaqim . The
opportunity of repentance is surely available to each one of them in
this world. However repayment to those who are arrogant and do not
repent is a relief for those who are exposed to cruelty and those who
watch them. Consequently the al-Muntaqim name of God brings joy to a
person of faith who has a conscience.
Fear of God is essential in order to be a good servant of God and to
deserve Paradise
What is explained above are great facts that motivate a person of
faith. The outlook of a person who really loves God and thus severely
fears of having a flaw in his servanthood to God is totally different
from other people. Such a person does not commit unlawful deeds, does
not ignore his acts of worship and remain heedless to the voice of his
conscience. In brief he remains extraordinarily meticulous in
everythinghe strives to earn God's good pleasure. Such a person is
scrupulous, notegotistical and until the end of his life he remains a
self-sacrificingand compassionate person. Such a person never gives
harm to others and fears a lot from doing something for which he will
not be able to give an account to God. He lives every moment of his
life awarethat he will account for them to God and that God watches
him every second. Aware that the real life is not in this world but in
the Hereafter, he feels the joy and fervor of loving God. This
fervency in no way abates until the endof his life.
In the Gospel fear of Godis described with the following words and
thus Christians are calledto fear of God:
… live out your time as foreigners here in reverent fear . (1 Peter, 1:17)
Since, then, we know what it is to fear the Lord , we try to
persuadeothers. What we are is plain to God, and I hope it is also
plain to your conscience. (2 Corinthians 5:11)
… your wrath has come. The time has come for judging the dead, and
for rewarding your servants the prophets and your people who revere
your name , both great and small—and fordestroying those who destroy
the earth." (Revelation 11:18)
… let us be thankful, and so worship God acceptably with reverence and
awe. (Hebrews 12:28)
If a person is not in awe of being a good servant to God, and he
claims to have love of God but does very few things to earn God's good
pleasure, and despite all of these asserts that his love of God
suffices for deliverance in the Hereafter, then this is not the
sincerity God asks from a person. Sucha person apparently lacks the
most basic element –that is fear of God- that will encouragehim for
being a better servant to God. Without being in a spiritual state
between fear and hope, that is not giving a thought to whether his
deeds for God are sufficient or not, a person will believe that his
love of God is enough to deserve Paradise. This is the stateof some
Christians who reject the importance of having fear of God, and simply
believe and advocate that the love ofGod is sufficient. Consequently
these Christian brothers need to ponder once again over the meaning of
the fear of God in the form itis described above and abide by the call
of the Gospel, that is, " [to] worship God acceptably with reverence
and awe." (Hebrews, 12:28)

Allah is everywhere, unfettered by time and space

... Allah, there is no god but Him, the Living, the Self-Sustaining.
He is notsubject to drowsiness or sleep. Everything in the heavens and
Earth belongs to Him . Who canintercede with Him except with His
permission? He knows what is before them andwhat is behind them, but
they cannot grasp any of His knowledge, except for what He wills. His
Footstool encompasses the heavens and Earth , and their preservation
does not tire Him. He is the Most High, the Magnificent. (Surat al-
Baqara, 255 )
Or (their likeness is) that of a storm-cloud in the sky, full of
darkness, thunder and lightning. They put their fingers in their ears
against the thunderclaps, fearful of death. Allah encompasses the
unbelievers . (Surat al- Baqara, 19 )
Do they not know that Allah knows what they keep secret and what they
make public? ( Suratal-Baqara, 77 )
If My servants ask you about Me, I am near . I answer the call of the
caller when he calls on Me. ( Surat al-Baqara, 186 )
Everything in the heavens and everything in the earth belongs to Allah
. Whether you divulge what is in yourselves or keep it hidden, Allah
will still callyou to account for it. He forgives whoever He wills and
He punishes whoever He wills… (Suratal-Baqara, 284)
Allah – Him from Whom nothing is hidden, eitheron earth or in heaven .
(Surah Al 'Imran, 5 )
… But if you are steadfast and guard against evil, their scheming will
not harm you in any way. Allah encompasses what they do . ( Surah Al
'Imran, 120 )
They try to conceal themselves from people, but they cannot conceal
themselves from Allah. He is with them when they spend the night
saying things which are not pleasing to Him. Allah encompasses
everything they do. (Surat an- Nisa', 108 )
What is in the heavens and in the earth belongsto Allah. Allah
encompasses all things. (Surat an- Nisa', 126 )
What is in the heavens and in the earth belongsto Allah. Allah
suffices as a Guardian. (Surat an- Nisa', 132 )
… Allah knows what the heart contains. (Surat al-Ma'ida, 7 )
He is Allah in the heavens and in the earth. He knows what you keep
secret and what you make public and He knows what you earn. (Surat
al-An'am, 3 )
The keys of the Unseen are in His possession. No one knows them but
Him. He knows everything in the land and sea. No leaf falls without
His knowing it. There is no seed in the darkness of the earth, and
nothing moist or drywhich is not in a Clear Book. (Surat al-An'am, 59
)
Eyesight cannot perceiveHim but He perceives eyesight. He is the
All-Penetrating, the All-Aware. ( Surat al-An'am , 103 )
Do they not know that Allah knows their secretsand their private talk
, and that Allah is the Knower of all unseen things? ( Surat at-Tawba,
78 )
You do not engage in any matter or recite any of the Qur'an or do any
action without Our witnessing you while you are occupied with it. Not
even the smallest speck eludes your Lord, either on earth or in
heaven. Nor is there anything smaller than that, or larger, which is
not in a Clear Book . (Surah Yunus, 61 )
… No, indeed! When theywrap their garments round themselves, He knows
what they keep secret and what they make public. He knows what their
hearts contain. ( Surah Hud, 5 )
He said, "My people! Do you esteem my clan more than you do Allah? You
have made Him into something to cast disdainfully behind your backs!
But my Lord encompasses everything that you do!" (Surah Hud,92 )
[He is] the Knower of theUnseen and the Visible, the Most Great, the
High-Exalted. (Surat ar-Ra'd , 9 )
It makes no difference whether you keep secretwhat you say or voice it
out loud, whether you hide in the night or go out in the day. ( Surat
ar-Ra'd, 10 )
[Abraham said,] "Our Lord! You know what wekeep hidden and what we
divulge. Nothing is hidden from Allah either on the earth or in
heaven." (Surah I brahim, 38 )
When We said to you, " Surely your Lord encompasses the people with
His knowledge ." We only appointed the vision We showed you and the
Accursed Tree in the Qur'an as a trial and temptation for the people…
(Surat al-Isra' , 60 )

Why should one love Allah (SWT)? (Love in Islam)

According to Islam, one (1) reason for loving God, as said before lies
in the fact that God is the most precious, absolute perfection and
eternal beauty, that a man can ever conceive and therefore, man out of
his nature that aspires to values, beauty and perfection loves God.
The second (2) reason forloving God, men by nature love whoever does
good to them, and they appreciate such favour and benevolence, as Imam
Ali (as), said:"Generosity and magnanimity enslave men."
Now, as God is the sourceof all being, of all generosity and
benevolence, man, by virtue of his nature, lovesGod. Prophet
Muhammad(saw), said: "Love Allah (SWT) because He has done good to you
and Hehas bestowed favours upon you."
A believer who has started his spiritual journey towards God
firstcomes to recognize God'sblessings upon him in providing him with
lots of supports and helps that enabled him to act. Having continued
his journey and been equipped with a mystical view of the world, he
willrealize that every good thing, indeed, comes from God himself. We
read in the Noble Qur'an:"Whatever benefit comesto you (O man!), it is
fromGod, and whatever misfortune befalls you, it is from yourself"
(Surah An-Nisa, 4:79)
Aside from the fact that one who loves God is loved by Him (5:54), a
real love for God promptsone to perform the best of deeds. Reason and
nature dictate that if someone really loves God, he would act in a
manner that is pleasing to God. In this regard, theNoble Qur'an says:
Say: "If you love Allah, then follow me, and Allahwill love you and
forgive you your sins," and Allah is Forgiving and Merciful. (Surah
Al-E-Imran, 3:31)
This ayah indicates the interrelation between love, as an inner state,
and emulating Prophet Muhammad (saw), which is an outward action.
Moreover, it implies that no one may neglect his religious obligations
under the pretext of love for God. Love for Prophet Muhammad (saw)

Love is the Sole Purpose of our Creation (Love in Islam)

There is a famous divinesaying (HadithQudsi) which can probably be
found in all books written about the goal ofcreation in Islam.
According to this Hadith Qudsi, Allah (SWT) says: "I was a hidden
treasure; I loved to be known. Hence I created the worldso that I
would be known."
Allah (SWT) has created the world out of love. Thus, a question
arises: why did Allah (SWT) love to be known? Certainly, Allah (SWT)
has no desire for fame. The purpose behind His love to be known is
understandableby considering the fact that Allah (SWT) who is the
Wise, the Compassionate and the Merciful creates the universe and
particularly human beings to give them the maximum graceand perfection
that they have the capacity for receiving. Of course, the perfection
of any kind of being is decided by the degree of its similarity or
closeness to Allah (SWT), and the most important factors in this are
love of Allah (SWT), and prior to that knowledge of Allah (SWT), since
there can be no love without knowingthe beloved.
It is narrated in another Hadith Qudsi that when God loves someone, He
becomes his ears, his eyes, his tongue, and his hands: "When I love
him, then I shall be his ears with which he listens, his eyes with
which he sees, his tongue with which hespeaks, and his hands with
which he holds; if he calls Me, I shall answerhim, and if he asks Me,
I shall give him."
Similarly the way man has physical needs in life which he strives and
struggles to fulfill, the soul too has needs that must be satisfied.
These spiritual needs and urgeshave been placed by the hands of the
creator in the depths of the creation's soul. Man has anatural
inclination to find love and love in any form towards any object has
no valid reality except when it is for the sake of Allah (SWT). All
love directly or indirectly in some way, shape, or form is a man's
hope to be in reach of the ultimate perfection, which can be nobody
butAllah (SWT) - the Almighty.
God's love for the world in general and human beings in particular is
unanimously believed and emphasized by all Muslims. Indeed, one of the
God's names is al-Wadud, He who loves. Some non Muslims allege that
God in Islam is very strict and cruel God who demands to be obeyed
fully. He is not loving and kind. Nothing can be farther from truth
than this allegation. It is enough to know that, with the exception of
one, each of the 114 chapters of the Noble Qur'an begins with the
verse: "In the name of God, the Merciful, the Compassionate."
In one of the sayings of Prophet Muhammad (pbuh) we are told that,"God
is more loving and kinder than a mother to her dear child."
A young man came before Prophet Muhammad (pbuh) with a carpet and
said, "O prophet of Allah! I passedthrough a jungle and heard the
voices of young birds; and I took and put them into my carpet; and
their mother came fluttering around my head, and I uncovered the
young, and the mother fell downupon them, then I wrapped them up in my
carpet; and there are the young which I have."
Then Prophet Muhammad (pbuh) said,"Put them down." And when he did so,
their mother joined them: and Prophet Muhammad (pbuh) said, "Do you
wonder at the affection of the mother towards her young? I swear by
Him who hath sent me, verily God is more loving to His creatures than
the mother to these young birds. Return them to the place from which
you took them, and let their mother be with them.

Love in Islam (Al-Hubb Al-Islam)

Every heart that is not aflame is no heart;
A frozen heart is nothing but a handful of clay.
O God! Give me a breast that sets ablaze,
And in that breast a heartand that heart consumed with fire.
In Islam, the concept of love is one of the most important concepts.
This fact manifests itself in Islamic philosophy, theology, mysticism
and ethics; indeed, in some aspects, it plays the crucial role. For
example, in defining the Islamic point of view on the relation between
God and Universe in general, and between God and Mankind in
particular, love has the most significant and profound place. Love is
so central in Islam that it is seep as"the firmest handhold of faith"
and "faith (Iman) isnothing but love for the sake of God and hate for
the sake of God".
Ibn Abbas reported that Messenger of Allah (Peaceand blessings of
Allah be upon him) said: "The strongest faith is to be sincere for the
sake of Allah, to hate for the sakeof Allah (Tabarra), to lovefor the
sake of Allah (Tawalla), and to discard for the sake of Allah."
There is a tendency among some people to think that there should be no
hate at all. These people assume that excellence and nobility
ofcharacter and "being sociable" consist of having all men one's
friends. Certainly Islam recommends Muslims to love people and
optimizecompassionate and sincere relationship with them, even if they
do not believe in Islam or in God. However, it is not feasible for a
person whohas principles in his life and has devoted his life to
realize sacred values to be indifferent to evil and oppressive deeds
of wrongdoers and make friendship with everybody. Such a
personcertainly will have some enemies, whether he likes it or not.
There are always good people in the society and bad people. Good and
bad are two opposite poles. Attraction towards the good is not
possible without repulsion from the bad.
When two human beings attract each other and their hearts wish for
them to be friends and companions with one another, we should look for
a reason for that. The reason is nothing other than similarity and
resemblance. Unless there is a similarity between these two persons,
they cannot attract one another and move towards friendship with each
other, as saying goes, Birds of same feather flock together.
Maulana Rumi in his Mathnavi mentions fine story that illustrate this fact.
The story relates to a wise man that saw a Raven who had formed
affection for a Stork. They perched together and flew together! The
wise man could not understand how two birds of two different species
that had no similarity either in shape or in colour with each other
could be friends. He went close and discovered that both of them had
only one leg.
The same idea is emphasized by Imams of the Household ( Ahlul Bayt )
of Prophet Muhammad (saw). For example, Fudayl ibn Yasar, a disciple,
asked Imam Jafar al-Sadiq (as) whether love and hatred derive from
faith (Iman). Imam Jafar al-Sadiq (as) replied: "Is faith anythingbut
love and hate?"
It is also narrated that Imam al-Baqir (as) , stated that: Religion
(Deen) is love and love is religion.
As these statements and traditions indicate, love plays an important
and significant role. Hence it deserves our close attention in order
that we may discover the real meaning of the concept of love in Islam.
First of all, some questions come to the mind. What is the kind of
love that has been emphasized by Islam? Who is the object of this
special kind of love? Why should the believers havethis kind of love
and what purpose does it serve?
Love in Islam can be broadly categorized into:Love for God, love for
Prophet Muhammad (saw) and his Household (Ahlul Bayt), and love for
the faithful.

An introduction to fourteenth infallible Imam of the age (AS)

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The Sun of the existence of the twelveth Imam (A.S.) cast its
reflection and enlightened and brightened the hearts of the Shias with
its light.
The Abbasade caliphs andgovernment functionaries had heard that the
Imams are twelve people and that the last and final of them is the son
of eleventh Imam Hassan Askari (A.S.) whose occultation will prolong,
and he is the one who will form the world government.
The tyrant rulers were greatly and extremely alarmed and scared and
wanted to stop it. But they were not aware thatPharos with his might
and power and with all that barbaric massacre ofthe children and newly
born babies could not stop the God's will to materialize. He was
looking for and searching Musa/Moses [A.S.] from house to house but
was bringing up; his wanted one in his own lap. Motamid, the Abbasade
caliph, who was the Pharos of his age, was extremely vigilant and
watchful about the Imam's house. When eleventh Imam (A.S.) was
poisoned and taken from the prison to his house, in a feeble
condition, he sent five of the courtiers along with him so that they
may be vigilant and alert and inform him about any occurrence or
incident taking shape at his house.
Then he sent a group of mid wives to the house of eleventh Imam (A.S.)
sothat they keep an eye upon the wife of Imam (A.S.).
Samarah immersed into disturbance and lamentations upon the martyrdom
of eleventh Imam (A.S.). All the people by closing their places of
work moved towards Imam's (A.S.) house. They carried the corpse upon
their hands for the burial ceremoniesin a much grand, splendid and
magnificentway.
The Abbasade caliph got much harassed and bewildered at such movement
of the masses. He was trying hard to cover up his crime and manifest
the martyrdom of Imam (A.S.) as a natural death.
Motamid sent his brother to attend the burial rituals and take
evidence,and make people a witness that nobody had killed the Imam
(A.S.). On the other side, he took up the work of distributing the
wealth of Imam (A.S.) so as to show that Imam (A.S.) hasleft over no
son who could offer the funeral prayer and be the heir to his
property.
But inspite of the entire efforts God's behest took place and the son
of Imam (A.S.) was five yearsold when his father was martyred. He
achieved the station of Imamate inthat age, just as the Christ(A.S.)
was appointed Prophet while he was in the cradle.
He, in the same age, when they laid the corpse of his father, and his
uncle who was not a good man wanted to lead the funeral prayers,
pushed his uncle aside and led the prayer assembly himself.
After the prayers he disappeared from the sights. From the very age of
Imam Hassan Askari (A.S.), the Shias had seen him in his father's
house and had heard the recommendations he did about his son. After
the martyrdom of his father they kept in contact with him for a long
time.
Circumstances of Imam's (A.S.) Birth
Hakima, the aunt of Imam (A.S.) says, "I had gone to the house of my
nephew, on Thursday in the mid of shabaan's month. When I wanted tosay
good-bye and ask for permission to leave. Imam (A.S.) said, "Oh aunty
do stay tonight with us because our son will come to the world." Iwas
much overjoyed and happy and went to Narjis(mother of Imam-e-Zaman)
but I did not find any clue and sign of pregnancy in her. Astonished
and surprised as I was, I said to myself, Ido not see any sign of
child's birth. At this moment Imam (A.S.) came to me and said,
"Ohaunty don't be sad Narjis is like the mother of Musa(A.S.) and the
baby is like Musa (A.S.), who was born secretly and without any signs
and symbols. Go to Narjis she will (bear) bring her childto the world
at morning (Azzan time [dawn time]).I became glad and stayedwith
Narjis and the way Imam (A.S.) had said the signs of pregnancy
appeared before sunrise. A sphere of light came into existence in
between her and myself so that I could not see Narjis any longer. I
got scared and came out of the room and contacted Imam (A.S.) and told
him about the matter. He smiled and said, "Turn back, after a few
moments so you will see him."
I returned to the room and saw that newly born baby was prostrating
whereas he had raised his finger towards the sky, calling remembering
his God with graciousness, grandeur and oneness and praisingHim.
His Mother Narjis's Matter
One of the servants of Tenth Imam Hadi (A.S.)"Busher Ansari" narrated
in this connection that, one day Imam Hadi (A.S.) called me and said
to me,"I want to allocate a job to you, the performing ofwhich will
have a great worth for you". He gave me a letter along with a sack
containing two hundred and twenty golden dinnars and said,"Take these
and go to Baghdad and wait on thepassage and course of river
Euphorates as, a ship arrives tomorrow". There are plenty number of
maids on it, which have been brought for sale. Most of the buyers and
purchasers are from the Bani Abbas and a fewother youths. There is a
girl on that ship so when they ask her to show herself to the
customers she does not do it. One ofthe youth comes forwardand says to
his master "I buy her for two hundred golden dinnars". But thatlady
does not agree. Then his master says,"There is no alternative except
your being sold, so you must submit." But she replies, "Wait, my
purchaser will come". Then you go ahead give her the letter and say,
"If this lady be inclined to the one who sent this letter, I purchase
her." She becomes glad after reading the letter thus you purchase her
from her master and bring her."
Busher says, I did what Imam had ordered and purchased her form her
master. On the way she narrated to me an amazing and astonishing story
and said, "I am the daughter of the king of Rome". My grandfather was
a close one to Christ (A.S.). My father wanted to get me married to
his nephew. One day, he organized a grand congregation in the palace
and made his nephew sit with me uponthe throne. All the Christian
dignitaries and chieftain gathered to get me married to him.
All of a sudden the palaceshook, which scattered every thing and my
cousin, fell down from the throne. They again organized an assembly
but again the same thing reoccurred. The Christian dignitaries and
nobles took it for a bad omen and all of them left the palace.
On the same night, I slept sad and uncomfortable. I saw in the dream
that lightened men came to the palace. Some were saying one of them
was Christ (A.S.) and the otherone was the Prophet of Islam
(P.B.U.H.). The Prophet (P.B.U.H.) of Islam facing the Christ (A.S.)
said, "I ask you the hand of this granddaughter of yours for my
(grand) son in marriage".
Christ (A.S.) was overjoyed and happy andaccepted it (the proposal).
I got up from the bed and did not tell anyone about this matter. Till
such time that one-day, I fell ill and my father summoned the entire
physician and made thempresent near my bed. But none of them could
treat me. I requested my fatherto free those Muslims who were in
prison. He agreed to my demand and freed them and I wascured.
On the same night, I again saw lightened women. They were saying she
is the mother of Christ Mary (Marriam [S.A.]) and Fatimah (S.A.) the
daughter of the Prophet (P.B.U.H.). Fatimah (S.A.) who came ahead and
said to me, "If you are inclined to be thewife of my son you should
become a Muslim."
I embraced and accepted Islam at her hands in the dream. Then she took
mealong with her to her sonImam Hassan Askari (A.S.).
His love captured my heart very strongly and thoroughly so I became
restless both days and nights till one night, I saw Imam Hassan Askari
(A.S.) in my dream. I asked him, "How can I become your wife?" He
said, "very soon your father will send an army to fight the Muslims
and you will be at the rear of that army. The Muslims will win the
battle and you will be held prisoner and brought in to Baghdad for
sale. The ship stops in the course of Euphorates and they bring you
out for sale".
The customers come to purchase you. But wait, the one who will come
tobuy you will come along with a letter from my father. He will buy
you and bring you along withhim.
I awoke from the dream and was happy and after a certain time, the
same thing happened what Imam (A.S.) had said. Oh Busher! Till this
moment no one is aware of this secret, and recognize me.Beware, do not
reproduce this affair, which I narrated to you to anybody, and keep it
to yourself.
"Busher" says as she described her story to meI trembled all over and
from then onwards I respected her more and accompanied her like a
servant. Then I brought her to my Lord Imam Hadi (A.S.). He asked
her,"How is it that you embraced (adopted) Islam?" She replied, "You
are asking me something, about which you know better than myself."
Then he said, "Good tidings to you regarding a son who will fill the
world with justice and legality, the son who is being awaited by all."
Then he, turning his face towards his sister Hakimasaid, "Oh Sister!
this is thesame lady you were waiting for. Take her along with you and
teachher the commands of Islam." Hakima hugged her and graciously and
honorable took her along."
Imam's (A.S.) Life Period
Imam's (A.S.) life can be divided into three phases.
1. From birth up to the martyrdom of his father till he was five years
of age. During this period many of the Imams (A.S.) companions and the
notables and jurisprudents who came from all over the nooks and
corners of the world to see Imam Hassan Askari (A.S.) had met this son
of his and had enquired the solution to out numbered problems from
him. Imam (A.S.) had shown them his son and made recommendations to
them about him.
2. The minor occultation (incubation), which started at the age of six
years and continued up to 76 years. During this period, the government
officials and agents were deprived of his meeting but the friends and
associates did go to see him and ask him the solution to their
problems.
During this period there were four persons, who were the special
friends of Imam (A.S.) and were the medium between people and the Imam
(A.S.). They carried and delivered the letters and money of the people
to Imam and deliver them the answers of Imam.
Four of those include.
i) Usman bin Saeed
ii) Mohammad bin Usman
iii) Hussain bin Raoh
iv) Ali bin Mohammad Sumairi
These were out of those friends, who were the object of confidence of
Imam (A.S.) and each one of them did perform his deputation and duties
one after the other.
3. The major occultation (incubation) started from329 Hijrah onwards
and is currently running. He, during this period, whichonly God know
how long it would last, attends the gatherings and congregation of the
people and presents himself among them in an unknown guise, without
being recognized. Nobody can recognize him and those who see him they
see him as a stranger and when he leaves then they, from the signs and
symbols, which they saw, know that he was Imam himself.
Waiting
In the age, when Imam is spending his life in the major occultation
and does not introduce himself to people jurisprudents who are
capable, talented and well equipped in Islamic problems solve the
difficulties of people and the Islamic society on behalf of the Imam
(A.S.). They, keeping in view the people's welfare expedient of world
and hereafter, provide the grounds for the revolution of the
infallible Imam (A.S.).
People in this age, are waiting for him but it does not mean that they
may sit idle, immobile and indifferent and stay their hands from
endeavor, efforts and paving the way for his (Imam's [A.S.]) arrival.
Instead, the waiting man is a person hopeful, endeavoring, dashing and
moving, intelligent and aware, having faith and belief in Imam (A.S.),
and finally leveler and pave of the ground for the appearance and
advent of Imam (A.S.).
He is exactly like that mountaineer, who is waiting for the conquest
of mountain peak and struggles and endeavors to lay hand upon his
aim,and gets ready whatever is necessary to reach the peak. Obviously,
having the plan of conquering the peak of success and sitting idle
laying hand on hand will not make him reach the aim.
Therefore, waiting gives to the human beings movement, struggle and
endeavor, though ideas, invention and discovery. If this vital
principle is finished in the society human beings would become cold
and frigid, immobile, hopeless and disappointed and would no more be
optimistic about a brilliant future.
The principle of waiting in Islam is a principle un-detachable and
un-segregatable from thereligion, which gives the happy news of a
bright future and the implementation of the total and complete social
justice. Thus he trains himself for the sake of materializing this
ideal and aim in such a way that he may be able to fight and combat
against the darknesses, antagonist of Mehdi (A.S.)(Islamic antichrist)
and Sufians and by virtue of his uninterrupted movement set the
atmosphere ready for theformation of single universal government.
Sothat by the time of the appearance of a Gad made personality all the
aims and objective of Islam take their practical shape. (Insha Allah)
Imam's (A.S.) Miracles
Although there are a plenty number of the miracles of Imam-e-Zaman but
we point out two of them as under:
1) Shiekh Tusi has narrated it from a man named Rashiq, who was the
agent of Abbesade caliph "Motazid." One dayMotazid summoned me and
said, "I have learnt that there is a son in the house of Imam Hassan
Askari (A.S.)". He escortedme with two of his agents saying, "Go to
Samara as soon as possible and get into the house of Imam Askari
(A.S.) if you find a young man kill him and bring his head for me. We
swiftly proceeded till we reached Imam's (A.S.) door. We saw a slave
sitting at the door. We paid no heed to him and entered the house. We
saw a much beautiful house and a room in a corner attracted our
attention. We drew the curtain up, saw a big room full of water and
there was a carpet spread over it and a youth was busy offering
prayers. One of the agents entered the room and at once sunk into
thewater. We saved him with a great deal of trouble. He lost his
senses.
The other one entered the room he too got sunkinto the water. We
dragged him out. He too lost his senses. After an hour both of them
regaintheir lost senses. While we were trembling with fear, we rode
off upon our homes and moved towards the residence of the caliph.
We approached him at the mid of night. He was waking and waiting for
us. We explained the matter to him. He too trembled with fear as we
had and said, "Nobody should know about this matter. Keep this secret
to you and don't tell it to anyone. If I come to know that you have
mentioned it to someoneI will kill you". So till suchtime "Motazid"
was livingwe did not pluck the courage to say a word about it.
2) Ali bin Sinan narrates, a group of people of Qumproceeded towards
Samarah, along with some money, to visit Imam Askari (A.S.). When they
reached there they discovered that Imam (A.S.) had passed away. They
remained uncertain and wandering around for a while to find out what
to do, till such time they were introduced to"Jaffar" the brother of
Imam Askari (A.S). When they described the aim and object of that
journey. He said to them,"Hand me over the money as I am his
successor. But they said,"Imam (A.S.) must tell us how much money we
have along with us and that whose property is each of the sacks?"
This thing had occurred before as well, therefore,"Jaffar" got flared
up andsaid, "You are telling a liethat my brother used to inform about
these things. Because this is prescience and omniscience and oracle,
and divination belongs to God only and none else".
But they insisted and asserted so that Jaffar made a complaint against
them to the caliph. He summoned them and ordered them to surrender the
wealth to Jaffar. They pledged that, "This is not our money and all
are deposits of the people and we have no way except handing them over
to somebody who may be the successor of Imam (A.S.) and if otherwise,
then return them to their owners".
The caliph accepted their word and let them go free. When they decided
to leave the city a young man came to them and said, "Imam has
summoned you all."
All of them were happy and followed him to the house of Imam Askari
(A.S.). There they found a young man, the effects and signs of Imamate
were apparent upon whose face. They repeated the same words, which
they had told Jaffar.
Imam smiled and said,"Sit down, so that I inform you about each one of
these (sacks)". Thereafter, he took the name of the owner of each of
the sacks one by one, the amount and their quantities and numbers.
We were pleased and overjoyed for the fact that we had discovered our
lost object. We took out the sacks and handedthose over to Imam (AS.)
and enquired and put questions to him about our problems. He replied
all of them. Then he ordered that from that time onwards we must not
bring the money overthere and instead; contact the representative,
which he had appointed in Baghdad. Whenever we have questions to be
asked we must send those to him and he will send the answers to us.
All of us said good-bye to him and came out. We thanked God upon that
blessing and benediction.
Those who reached the Imam (A.S.)
Although Imam (A.S.) has not shown himself to anyone during the major
occultation period and people have been deprived of seeing him but the
pure and pious lovers have sometimes been able to see and talk to him
and we point out a few occasions out of those, as specimens.
1. Shamsuddin the son of Hirqili: says about his father, "one day my
father narrated to me thestory of his leg which was wounded and then
cured." In the youth time my thigh got injured and infected. It
troubled me. One day I visited a friend"Syed Raziuddin Taus" in Hila
Iraq. He gathered thephysicians to examine myinfected wound and to
treat that but when they examined it, they gave a negative response
because as per their opinion if they operated upon it, the risk of the
vein being cut and consequently my death existed. The next year that
Syed (friend) took me to Baghdad and got me inspected and checked by
the physician of that place. All of them said the same that the
physicians of Hila had previously said.
One of those days, sad, disappointed, and dismayed as I was, I visited
the Shrines of my Imams (A.S.) in Samara and stayed there overnight
and yearned seeking the help of Imam-e-Zaman (Imam of the age). When
the morning dawned I went towards the river Dajla and washed my
clothes and took a bath to turn back for Ziarat (visiting Imam's
shrine). On the way back two horse riders met me. I thought they were
the desert dwellers (nomadic). They saluted me. One of them said,
"Come near me." Since, I had cleaned my clothes and did not consider
the desert dwellers (Arbs) as clean, I did not go near them. I was
afraid that their hands would contaminate my dress, which was still
wet. I wasthinking about it when suddenly he dragged me towards
himself and put his hand upon the wound of my leg so that Iyelled with
pain. He took his hand off and said,"Ismail you are relieved, now do
not be sad and distressed because you will bear no more of pin."
I was surprised how was it that he called me by myname. I was still
thinking about it and he went. I said to myself perhaps hemight be my
Imam-e-Zamana. I followed him and appealed him to stop. Suddenly he
turned his face back and said,"Ismail turn back."
I would not listen and continued running after him as before. The
other person who was with him said, "Oh Ismail turn back are you not
ashamed of it that you donot obey the command of your Imam-e-Zamana?"
Then I was positive that he was the Imam (A.S.) and the guardian of the Ummah.
I stopped and had a look upon him watching him go and after a while
theydisappeared from my sight.
Shamsuddin says, "From that day onwards my father would frequently and
consecutively visit Samarah but he did not see the Imam (A.S.) again
and left this world with the aspiration and longing to see him.
2. Syed Mohammad Jabal Amili: described the affairof his journey to
his friends saying, "one year I traveled to Mashad and since I did not
have sufficient money it was hard and difficult time. Till the time
that I learnt a caravan was moving. But as I even did not have money
enough to buy one time meal to fill my belly, I went to the (Haram)
Shrine of Imam Reza (A.S.) and wept there. Then I decided to reach the
caravan, even though I was hungry. Because, if I was left backthe
winter would set in and I would die of cold.
I was proceeding in the same condition upon the way but I lost my way
and found myself in a dryburning and scorching hot desert. I was not
ableto move on account of hunger. Inspite of wandering in search of
any grass or vegetation to eat I could not procureany. Night fell and
it became dark. The noise of beasts and desert animals had harassed
and frightened me. I was weeping and got prepared to submit myself to
death. Not very long after the moon appeared and the voices of roaring
of the beasts stopped.
Suddenly my eyes caught the sight of a hillock, the height of a dune,
I went there I saw a spring. I was very much happy. I took some water
drank itand made ablution and offered my prayers. Thereafter, I did
not havethe energy to move any more because of hunger. I went to sleep
right there and got ready for death.
All of a sudden I saw a person riding a horse, moving towards me. I
thought perhaps he may be one of the robbers and since, I did not
possess a thing he might kill me, out of anger.
When he reached there he saluted me.
I answered his salutation then I knew he was not one of the robbers.
Then he said, "What are you up to?"
I replied him in a great deal of weakness and handicapped condition
that "I am hungry and have lost my way."
He said, "you have a number of melons lying besides you, why are youhungry?"
I who had searched all the places around had not found a thing,
thought he was just joking. I said to him "do not make fun of me, and
leave me alone to die."
He said, "I am not joking look at the back of you."
When I had a look I saw three melons.
He said, "Eat one of thoseand keep the other two with you and go
straight upon this way. Near about the sunset you will reach a tent,
they will guide you to the caravan".
Then he disappeared.
I came to my senses at once and knew that he was the Imam-e-Zamana.
According to his order I ate one of the melons and when I was fit
enough I picked up the other two and proceededon my way.
On the noon of the next day I ate the other melonand proceeded again
and as he had said, I reached a tent, near the sunset time. They
showedme in to the tent and treated me well and thenmade me connect
the caravan.
Can a man, have such a long life?
On the basis of the science of physiology the human body is composedof
Billions of cells and tissues. With the passage of time, the cells get
old and worn out and witheraway and young cells take their place. This
is how the schedule of life goes on.
That thing which worn the man out and stop thecells from performing
their activity and work and brings the gift of death to man are the
harmful microbes which enter the human body from various ways and
start a combat against the cells and annihilate them.
The knowledge of medicine (prevention and cure of disease) is a
witness to it that if man commands the perfect knowledge and
acquaintance with the condition of body, diets and the perilous and
harmful substances and completely looks after hishealth and is careful
about his food his life will prolong. He will not meet an early
approaching old age.
From this point of view the scholars and scientists have been able to
prolong the lives of a few animals to many times their (natural)
length, through experiments. In this way, man can, by virtue of
vastknowledge and respecting the rules and regulations of health,
livefor a number of centuries.
A scholar must search for many long years to reach and lay his hand
upon a secret of the knowledge, to get acquainted with only a piece of
it. But Imam-e-Zamana (A.S.) all the stocks of whose knowledge are
bestowedupon him by the God does not need to traverseall that long way
and he can travel the length of centuries in one moment and reach the
result.
In this way, it would not be anything difficult, from the scientific
point of view that he (Imam [A.S.]) by the vast knowledge, which has
been gifted to him by theGod, may lead his life for hundreds of years
with health and safety of his youth and old age and wearing off does
not approach him.
On the other hand, the length of the life of Imam-e-Zamana is not more
surprising and amazing than the extinguishing of the fire (of Namrod)
for Ibrahim/Abraham (A.S.), the bifurcating and division of the river
Nile for Musa/Moses (A.S.) to cross over and turning of a pole into a
serpent, which are the show and manifestation of the power of God.
Quran and history with reference to these problems narrate the
examples and specimens of the length of lives of the Prophets and the
ordinary people in the past times. For instance, Noah (A.S.), Luqman
(A.S.)lived as long as 950 years and 400 years in this world
respectively.
Similarly "Bukht Nasr" lived 1507 years and Suleman/Solomon (A.S.)
lived 712 years and Firoze Rai a king of India lived nearly 537 years.
All of these examples are a witness to the fact that the longevity of
man's life is not against science and knowledge and it is possible to
occur in all the ages.
How will the Imam (A.S.) achieve success and Victory over the World Powers?
In an age when the thinkers and wise men ofthe world are busy in a
race of the production of destructive and harassingweapons there would
be no sign of peace and tranquility and the worldwill continue to bum
and smolder in the fire of warand injustice. The power poles would
continue to think of expanding their governments and lands trough war
and martial intervention. Given these circumstances and conditions
disappointment and distress will overwhelm the human lives and the
spectrum of sin, evil and aggression will expand.
In this condition the ground and scenario for the acceptance of a just
government free of war and aggression will comeinto existence. All the
nations will get fed up and tired of their egoist and tyrant
governments and the expansion and progressing evil and injustice will
make the world ready for an explosion. Just similar to the appearance
of the bright star of Islam in thearea of Hijaz. So that after five
centuries of ignorance tyranny and cruelty a suitable scenario got
provided forthe advent of the Prophet (P.B.U.H.) of Islam.
The afflicted and deprived masses got so prepared and ready to accept
Islam that they responded positively andquickly to the call of Tawhid
(oneness of God) and Justice of the Prophet (P.B.U.H.) and group wise
embraced it and accepted its manifesto.
If we observe the revolutions of the world, we will find and discover
that the best parts of the success of the leaders of revolutions was
on account of the materialization and appearance of the suitable
scenario in thosesocieties which was caused by the extreme unhappiness
of the people from the tyranny of their brutal governments and the
same led their leader towards achieving power.
On the basis of this (theory) the upraise and revolution of Imam Mehdi
(A.S.) will materialize on a natural ground which is the same
appearance of suitable scenarios in the society and since the
revolution of Imam (A.S.) would be global and not restricted to an
area. Therefore, all the people of the world must get prepared to
accept the revolution and this would be possible in a time that
according to the saying of the Prophet(P.B.U.H.), "cruelty, brutality
and evil and destruction shall have over whelmed the total world." The
extreme and severe pressures of the governments shall have put all the
masses of the nation upon the course of an explosion, so that all
stretch their hands towards it. And accept its invitation from the
core of their hearts. Just like a fruit, which ripens upon the tree
and with only a jerk or movement falls down to the ground.
In these conditions all thepowers of the world, howsoever they may be
equipped with marshal and military hardware, cannot stop and put a
restraint upon that upraisal and revolution, through killing and
massacres.
In this age the world is confronted with a defeat,and restlessness of
souls and needs an unusual leader. A leader who maybe fully equipped
with the knowledge and awareness of the history and all the stages and
degrees of the human culture very closely and who have touched all
those and been an expectator and minute observer of all the historical
changes and allthe crimes of the past times.
He is the one who after the behest of and deputation order from the
God yells out the slogan of justice and humanity and having gathered
the historically subjugated and suppressed masses of the world around
him put anend to the governments of the criminals. Unity will make
those people, who spent their energies on the way to the annihilation
and destruction of each other, get their energies and resources used
for the welfare and prosperity of each other.
Thus bring into existence a world, far from fear, anxiety and full of
boon and benediction.

-What Do Scholars Say about Intermixing? - II

• Shaykh Ibn Baaz answeringthe advocates of permissiveness and
necessity of intermixing between the sexes:
In answer to the Director of San'aa' University, Abdul-'Azeez
Al-Muqaalih, who wrote an articlein As-Siyaasah newspaper in 24/7/1404
AH, calling for intermixing between the sexes ineducational
institutions, arguing that both men and women used to perform prayer
in the same mosque during the lifetime of the Prophet Shaykh Ibn Baaz
said:
There is no doubt that this call represents a serious violation of the
Islamic Sharee'ah (Islamic legislation), because the Sharee'ah does
not call for intermixing between the sexes but rather forbids it and
stresses such forbiddance. Allaah The Almighty Says (what means):
• {And abide in your houses and do not display yourselves as [was] the
display of the former times of ignorance.} [Quran 33:33]
• {O Prophet, tell your wives and your daughters and the women of the
believers to bring down over themselves [part] of their outer
garments. That is more suitable that they will be known and not be
abused. And ever is Allaah Forgiving and Merciful.} [Quran 33:58]
• {And tell the believing women to reduce [some] of their vision and
guard their private parts and not expose their adornment except that
which [necessarily] appears thereof and to wrap [a portion of] their
head covers overtheir chests and not expose their adornment except to
their husbands, their fathers, their husbands' fathers, their sons,
their husbands' sons, their brothers, their brothers' sons, their
sisters' sons, their women, that which their right hands possess, or
those male attendants having no physical desire, or children who are
not yet aware of the private aspects of women. And let them not stamp
their feet to make known what they conceal of their adornment. And
turn to Allaah in repentance, all of you, O believers, that you might
succeed.} [Quran 24:31]
• {And when you ask [his wives] for something, ask them from behind a
partition. That is purer for your hearts and their hearts.} [Quran
33:53]
There are many other verses in the Quran calling women to remain in
their houses for fear of temptation, as long as there is nonecessity
for them to leave the house.
It was narrated on the authority of Usaamah ibn Zayd that the Prophet
said: "I am not leaving behind me a more harmful temptation for men
thanwomen." [Al-Bukhaari and Muslim]
It was also narrated on the authority of Abu Sa'eed Al-Khudri that the
Prophet said: "The world is sweet and green (alluring); and verily,
Allaah is making you succeed each other, generation after generation
in order to see how you act. So, beware of this world and bewareof
women, for they were the firsttrial of Banu Israel." [Muslim]
It is known that when male and female students sit at the same desk,
this causes temptation, particularly when the female students do not
adhere to the Hijaab (Islamic covering). There was no intermixing
between men and women during the lifetime of the Prophet -- neither in
the mosque nor in markets; rather, rows of women were always behind
those of men. The Prophet said: "The best of the men's rows (in
prayer) is the first row and the worst is the last; and the best
ofthe woman's rows is the last andthe worst is the first." The Prophet
also used to command his Companions to wait for a while until the
women had left the mosque. He also commanded women not to walk in the
middle of the road, and used to go to the women to preach to them
after the men at the conclusion of the 'Eed prayer because they were
at a distance, unable to hear the Khutbah (sermon).
• Shaykh Ibn Baaz also said in answer to Al-Jazeerah newspaper, issued
in 15/4/1403 AH, where some writers suggested mixed education in
elementary schools:
This is a very dangerous and evil suggestion. It was narrated on the
authority of 'Abdullaah ibn 'Amr ibn Al-'Aas that the Prophet said:
"Command yourchildren to perform prayer when they are seven years old,
and beatthem for (not offering) it when they are ten, and separate
them in beds." [Abu Daawood]
The Prophet commanded us to prevent boys and girls from sharing the
same bed after the age of ten because such intermixing may lead to
immorality.
• Shaykh Ibn 'Uthaymeen was asked the following question:"I am a young
man from a rich family. I study at a mixed school and this helped me
establish shameful relationships with girls. I have committed many
sins and I want to know what I should do to get rid of my misery. Is
there repentance for me? What are the conditions of repentance?"
In his response to this question, Shaykh ibn 'Uthaymeen called upon
rulers to protect their people from the causes of evil and temptation,
particularly the Fitnah (trial) of intermixing between the sexes. In
addition tosincere intention and true determination, this can be
achieved through establishing schools, institutes, and universities
only for girls. Womenhave the right to learn just as men, but they
must be separatedfrom men.
Abu Sa'eed Al-Khudri reported, "A woman came to the Messenger of
Allaah and said, "O Messenger of Allaah! Only men benefit from your
teachings, so please devote some of your time to us; a day onwhich we
may come to you so that you may teach us about what Allaah The
Almighty has taught you." The Prophet said: "Gather on such-and-such
aday at such-and-such a place." They gathered and he went to them
and taught them what Allaah The Almighty had taught him".
[Al-Bukhaari]
This apparently proves that a special place should be dedicatedto the
education of women, sincethe Prophet did not tell them to attend with
men.
• Dr. Muhammad Ismaa'eel Al-Muqaddim said in his book 'Awdat Al-Hijaab:
The example of those who underestimate the matter of prohibited
intermixing between men and women under the pretext that they are
habituated to adherence to chastity and virtue, is that of a people
who put an amount of gunpowder near a lighted fire and then claim that
there will not be an explosion because there is a warning written on
the gunpowder that it should not burn. This is merely illusion that is
removed from reality because it contradicts the nature of things.
Those who invented intermixing are now suffering from its catastrophic
results and calling to have it cancelled.

-What Do Scholars Say about Intermixing? - I

• Imaam Ash-Shaafi'i said in his book Al-Umm, "I do not like women to
be buried with men in a single grave as long as there is no necessity.
However, if this is necessary, then the man should be in front and the
woman in theback along with a separator of dust between them."
Imaam Ash-Shaafi'i hated mixing men and women even if they were dead
in the grave not feeling the presence of one another, so, what should
we say about college students who sit with the boy's thigh stuck to
his girlfriend's thigh while they are alive, with desire running in
their veins and each of them wants theother?
• Ibn Al-Qayyim said in At-Turuq Al-Hukmiyyah fi As-Syaasah Ash-Shar'iyyah:
Some Islamic jurists rightly stated that it is allowable for the ruler
(concerned authorities) to spoil the clothing of women
whoimpermissibly expose their adornment with ink or so if this is
suitable. This is considered the least financial punishment, as
theCommander of the Believers 'Umar ibn Al-Khattaab prevented women
from walking with men or intermixing with them in the roads.
Shaykh Al-Islam Ibn Taymiyyah said in Al-Fataawa (15/297),"Unlike the
man, the woman should be protected and preserved; hence, she was
specified with the command to wear the Hijaab (Islamic covering)and
refrain from showing her adornment before non-Mahram (marriageable)
men. Therefore, she, unlike the man, must abide in her house and must
abide by Hijaab, because the appearance of women without necessity
causes temptation, and men are in charge of them."
• Shaykh Ahmad Shaakir said,
Imaam Ahmad narrated on the authority of Umm Salamah that she said, "O
Messenger of Allaah, why are we not allowed to perform Jihaad (armed
struggle) like men? Why do we receive half the share of inheritance
available to males?" Thereupon, Allaah The Almighty revealed (what
means): {And do not wish for that by which Allaah has made some of you
exceed others. For men is a share of what they have earned, and for
women is a share of what they have earned. And ask Allaah of
hisbounty. Indeed Allaah is ever, of all things, knowing.} [Quran
4:32]
Shaykh Ahmad Shaakir commented on this Hadeeth (narration) saying,
"This Hadeeth refutes the allegations made by the contemporary liars
who are keen on spreading immorality among the believers to be as
immoral as the non-Muslims. They encourage women to leave their houses
to enlist in the army,where their arms and thighs are exposed and
their front and back are shown, intending, in fact, to entertain the
young soldiers whoare deprived of women in the army; in imitation of
the dissolute Jews and Westerners, may the successive curses of Allaah
be upon them until the Day of Judgment."
• Dr. Saalih ibn Fawzaan Al-Fawzaan said in his book Rulings
Pertaining to Muslim Women:
Today, the enemies of Islam - rather, the enemies of humanity,
including the disbelievers and hypocrites who have a disease in their
hearts -- are embittered by the chastity and honorable statusof the
Muslim woman under Islam.
That is because the enemies of Islam want women to serve as a tool of
destruction and a trap by which they can seduce and prey on those who
have weak faith and those who have a perverted nature, after getting
her to fulfill their frenzied desires. Allaah The Almighty Says (what
means): {Allaah wants to accept your repentance, but those who follow
[their] passions want you to digress [into] a great deviation.} [Quran
4:28]
The Muslims who have a disease in their hearts want the woman to be a
cheap commodity displayed before lascivious people. They want her to
be an object, exposed before their eyes so they can enjoy her beauty
or reach of her what is uglier than that.
That is why they endeavor to get the woman out of her house to work
side by side with men, or toserve men as a nurse in hospitals,a
stewardess on board planes, a teacher or professor in mixed schools,
an actress or singer in theaters, or a broadcaster in the mass media
where she would seduce men by her voice and beauty.
Immoral magazines have taken seductive pictures of girls as a means
for promoting and marketing themselves. Similarly, some businessmen
and companies exploit such pictures to promote their products.
These conspiracies led women to abandon their natural and true duty
inside her house, which forced husbands to hire foreign female maids
to raise their children and take care of the affairs of their
households, and this has resulted in great evil and much temptation.

Islam & alcoholism - I

In these days, countries that allow alcohol are suffering from it and
the number of alcoholics isincreasing rapidly. In the U.S.A.
forexample, the number of alcoholics has increased from four million
in the 1960s to ten million in the 1970s. In Britain thenumber of
alcoholics has increased from half a million to one million. In some
European countries, the percentage of alcoholics is 8% of the
population!
Alcoholic drinks are the only poison that is licensed in those
countries. However, Islam took a clear attitude towards alcoholic
drinks more than 1400 years ago. Islam prohibits such drinks. Any
drink that causes drunkenness is prohibited in Islam regardless of the
matter it is made from and regardless of the quantity.
According to Islam, if too much of a drink causes drunkenness, then
any small quantity of this drink is prohibited, because all alcoholics
start with small quantities, then they become the slaves of alcohol.
Islam does not only prohibit drinking alcoholic drinks, but
alsoprohibits making them. Islam also prohibits carrying, selling,
orbuying such drinks. According to Islam, if something is prohibited,
all means to it are also prohibited. The reason is that it isno use to
forbid something and allow the means leading to it at the same time.
If alcoholic drinks are prohibited, all means to themshould be
prohibited; Islam prohibits the making, transporting, importing
exporting, buying, and selling and selling of such drinks.
However there are some illusions that many people falsely believe
about alcohol. In this article we will try to discuss and refute them
to show the wisdom of prohibiting alcohol in Islam. We will also prove
that Islam does not prohibit a thing unless it is harmful and
dangerous.
Illusions and Facts:
1- Alcohol and Appetite: It was believed that alcoholic drink function
as appetizers, but this is against confirmed scientific
facts.Alcoholic drinks function as appetizers for the first week or
month only, then soon the stomach and other parts of the digestive
system become inflamed. Infections and ulcers begin to show up;
vomiting starts; all appetite is lost.
2- Alcohol and False Warmth: It was also believed that alcoholic
drinks cause warmth in the human body. But facts proved that it is
only a false warmth caused by the widening of outer blood vessels. But
if the drunkardis exposed to cold weather, he loses all his warmth and
energy and may die of cold thinking he isenjoying warmth.
3- Alcohol and the sexual drive: Alcoholic drinks increase the sexual
desire and thus may lead the drunkard to commit strange crimes under
the influence of alcohol because his brain cannot function normally
and in this casesocial values are trespassed. However, continuous
drinking of alcoholic drinks ends up with sexual impotency. This shows
us the wisdom of prohibiting alcohol in Islam.
Alcohol and Health:
Alcoholic drinks, which are prohibited by Islam, have a destructive
effect on the nervous system through the direct toxic effect. Besides,
alcohol may lead to alcoholism with its psychological and mental
troubles such as convulsions and hallucination. Further, alcohol leads
to malnutrition caused by inflammations in the digestive system,
repeated vomiting, loss of appetite, and bad absorption in the
digestive system. To add, some alcohols may cause complete blindness
and heat failure owing to their severe toxicity.
An alcoholic becomes careless, selfish, easily provoked, and
suspicious. He may suffer paranoia. He becomes sexually impotent. He
is hated by his wife and children. He suffers from melancholy. He may
end up committing suicide. An alcoholic may suffer from
hallucinations: he may think he sees unreal ghosts or hear unreal
voices or smell unreal scents.
Alcohol causes decay in the cells of the brain and the cortex. This
may cause alcoholic psychosis and loss of memory. In this stage, an
alcoholic loses the ability to distinguish the concretefrom the
abstract and the real from the unreal. He cannot even know the day or
the place. An alcoholic loses the ability to calculate, to add or
substract the easiest numbers. An alcoholic cannot remember the most
recent incidents in his life.
An alcoholic may become unable to stand up without losing his balance.
When he walks, he staggers. When he speaks, he slurs. He may suffer
from the clubbing and swelling of his fingers. A male alcoholic
developsfemale qualities and female alcoholic develop male qualities
such as the stoppage of menstruation and the complete loss of the
sexual motive.
An alcoholic suffers continual nightmares, where he sees and hears
terrible things. All his life becomes a series of delusions and
hallucinations. He may faint and lose consciousness any time.
The body of an alcoholic soon loses resistance to microbes and thus
becomes an easy prey to anymicrobe. He has troubles in the kidneys,
albumin in the urine, fatal blood acidity, which may end tragically
with heart failure.
An alcoholic does not usually carefor buying food. If he buys food, he
has no appetite to eat it. If he eats it, he vomits what he has eaten.
If he does not vomit, his digestive system cannot function well or
absorb well. Thus an alcoholic soon goes into malnutrition and lack of
vitamins;especially vitamin B. further, this Vitamin B is consumed by
alcoholin the process of oxidization.
As a result of the lack of Vitamin B and malnutrition, the alcoholic
may suffer paralysis in the hands,feet, and legs. He may have
infections in the brain. He may have decay in cortex cells, which
leads to madness. He may have infection in eye nerves, which ends up
with blindness. Alcohol is simply a poison.
A drunkard may fall down under the influence of wine. This fall may
cause a brain shock, a brain pressure, and a breakage in the backbone,
bone breakage, or bleedings.

Salaat al-Haajah .Prayers on various occasions ,-

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My question has to do with praying to allah for a need. I know it is
called satatul hajah. Howmany times does a person have to pray it and
when should it be prayed. Is it right to prayit at the times when
duaas are most likely to be answered
Praise be to Allaah.
It is prescribed for the Muslim to worship Allaahin the ways that He
has prescribed in His Book, and in the ways that have been proven from
the Prophet (peace and blessings of Allaah be upon him). The
principleconcerning matters of worship is tawqeef [i.e., following
what is in the Qur'aan and saheeh Sunnah; with no room for individual
opinion]. And we cannot say that any act of worship is prescribed
unless there is saheeh evidence.
The so-called Salaat al-Haajah was narrated in da'eef (weak) or munkar
(denounced) ahaadeeth – as far as weknow – which cannot beused as
proof and whichare not fit to base acts ofworship on.
Fataawa al-Lajnah al-Daa'imah, 8/162
The hadeeth narrated concerning Salaat al-Haajah says:
"From 'Abd-Allaah ibn Abi Awfa al-Aslami, who said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) came out to us and
said: 'Whoever has need of something from Allaah or any one of His
creation, let him do wudoo' and pray tworak'ahs, then let him
say,"There is no god but Allaah, the Forbearing, the Most Generous.
Glorybe to Allaah, Lord of the mighty Throne. Praise beto Allaah the
Lord of the Worlds. O Allaah, I ask You for Your mercy and forgiveness
and I ask You for all good things and for safety from all sins. I ask
You not to leave any sin without forgiving it, or any distress without
relieving it, or any need which it pleases You to fulfil without
fulfilling it for me." Then let him askAllaah for whatever matter of
this world or the Hereafter that he wishes, for it will be fulfilled."
(Narrated by Ibn Maajah,Iqaamat al-Salaah wa'l-Sunnah, 1374)
Al-Tirmdihi said: this is a ghareeb [strange] hadeeth, and concerning
its isnaad it was said: Faa'id ibn 'Abd al-Rahmaan is weak in hadeeth.
Al-Albaani said: rather it is da'eef jiddan (very weak). Al-Haakim
said: mawdoo' (fabricated) ahaadeeth were narrated from Abu Awfa.
Mishkaat al-Masaabeeh, vol. 1, p. 417
The author of al-Sunan wa'l-Mubtada'aat said, after mentioning what
al-Tirmidhi said concerning Faa'id ibn 'Abd al-Rahmaan: Ahmadsaid he
is matrook (left, i.e., his hadeeth is not to be accepted), and Ibn
al-'Arabi described him as da'eef (weak).
And he said: You know what is said concerning this hadeeth. It is
better and more perfect and safer for you to make du'aa' to Allaah in
the depths of the night and between the adhaan and iqaamah and at the
end of every prayer before the tasleem; and on Fridays, for then there
are times when du'aa' is answered; and when breaking one's fast. For
your Lord says (interpretation of the meanings):
'Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask
Mefor anything] I will respond to your (invocation)'[Fussilat 40:60]
'And when My slaves ask you (O Muhammad) concerning Me, then (answer
them), I am indeed near (to them by My Knowledge). I respond to the
invocations of the supplicant when he calls on Me (without any
mediator or intercessor)'[al-Baqarah 2:186]
'And (all) the Most Beautiful Names belong to Allaah, so call on Him
by them'[al-A'raaf 7:180]." al-Sunan wa'l-Mubtada'aat by al-Shuqayri,
p. 124

Turning one’s rida’ inside out should be done during the khutbah of istisqa’ whenthe imam turns his rida’ inside out. .,Prayers on various occasions ,-

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In one of the mosques I saw one of the seekers of knowledge wearing
his 'abayah (cloak) inside before the prayer for rain (istisqa'), and
after the prayer I asked him he reason for that, because what I know
is that the 'abayah should be turned inside out after the prayer and
khutbah are over. He said: There's nothing with that, rather we turned
it inside out before the prayer so thatwhen we changed it again it
would be right side out. What is your opinion concerning this?May
Allaah reward you with good.
Praise be to Allaah.
The apparent meaning of the ahaadeeth narrated from the Prophet (peace
and blessings of Allaah be upon him) concerning the prayer for rain
(salaat al-istisqa') is that the rida' (cloak, upper garment) should
be worn as normal, and it should be turned inside out during the
khutbah when the imam turns hisrida' inside out.
With regard to turning the rida' or 'abayah inside out before that,
the more correct view is that this is not prescribed and is contrary
to the Sunnah. May Allaah help us all.
Kitaab Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have mercy on him)
– vol 13, p.83.

Dought & clear,- Prayers on various occasions ,- Praying in Hijr Ismaa‘eel.

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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.

Kindness surely pays back

One day, a poor boy whowas selling goods from door to door to pay his
way through school, found he had only one thin dime left, and he was
hungry.
He decided he would askfor a meal at the next house. However, he lost
his nerve when a lovely young woman opened the door. Instead of a meal
he asked for a drink of water. She thought he looked hungry so brought
him alarge glass of milk. He drank it slowly, and thenasked, "How much
do I owe you?"
"You don't owe me anything," she replied."Mother has taught us never
to accept pay for akindness." He said....."Then I thank you from my
heart."
Year's later that young woman became criticallyill. The local doctors
were baffled. They finally sent her to the big city, where they called
in a specialist to study her rare disease. After a long struggle,
thebattle was won. Finally business office pass the final bill to
specialist for approval. He looked at it,then wrote something on the
edge and the bill was sent back.
When she got the bill, she feared to open it, forshe was sure it would
take the rest of her life to pay for it all. Finally she looked, and
something caught her attention on the side of the bill.
She read these words....."Paid in full with one glass of milk"