The true Islamic morals

Some people who say they are acting in the name of religion may
misunderstand their religion or practice it wrongly. For this
reason,it is a mistake to form any idea of that religion from the
activities of these people. The best way to understand Islamis through
its holy source.
The holy source of Islam is the Qur'an; and the model of morality in
the Qur'an is completely different from the imageof it formed in the
mindsof some westerners. The Qur'an is based on the concepts of
morality, love, compassion, mercy,modesty, self-sacrifice, tolerance
and peace, and a Muslim who truly lives according to these moral
precepts is highly refined, thoughtful, tolerant, trustworthy and
accommodating. To those around him he gives love, respect, peace of
mind and a sense of the joy of life.
Islam Is A Religion Of Peace And Well-Being
The word Islam has the same meaning as"peace" in Arabic. Islam is a
religion that came down to offer humanity a life filled with the peace
and well-being in which God's eternal mercy and compassion
ismanifested in the world.God invites all people to accept the moral
teachings of the Qur'an as a model whereby mercy, compassion,
tolerance and peace maybe experienced in the world. In Surat
al-Baqaraverse 208 , this commandis given:
You who believe! Enter absolutely into peace (Islam). Do not follow in
the footsteps of Satan. He is an outright enemy to you.
As we see in this verse, people will experience well-being and
happiness by living according to the moral teaching of the Qur'an.
God Condemns Mischief
God has commanded humanity to avoid evil; he has forbidden immorality,
rebellion, cruelty, aggressiveness, murder and bloodshed. Those who do
not obey this command of God arewalking in the steps of Satan, as it
says in the verse above, and have adopted an attitude thatGod has
clearly declared unlawful. Of the many verses that bear on this
subject, here are only two:
But as for those who break God's contract after it has been agreed and
sever what God has commanded to be joined, and cause corruption in the
earth, the curse will be upon them. They will have the Evil Abode.
(Surat ar-Ra'd: 25)
Seek the abode of the hereafter with what Godhas given you, without
forgetting your portion of the world. And do good as God has been good
to you. And do not seek to cause mischief on earth. God does not love
mischief makers.' (Surat al-Qasas: 77)
As we can see, God has forbidden every kind of mischievous acts in the
religion of Islam including terrorism and violence, and condemned
those who commit such deeds. A Muslim lends beauty to the world and
improves it.
Islam Defends Tolerance And Freedom Of Speech
Islam is a religion which fosters freedom of life, ideas and thought.
It hasforbidden tension and conflict among people, calumny, suspicion
and even having negative thoughts about another individual.
Islam has not only forbidden terror and violence, but also even the
slightest imposition of any idea on another human being.
There is no compulsion in religion. Right guidance has become clearly
distinct from error. Anyone who rejects false gods and believes in God
has grasped the Firmest Handhold, which will never give way. God is
All-Hearing, All-Knowing. (Surat al-Baqara: 256)
So remind, you need only to remind. You cannot compel them to believe.
(Surat al-Ghashiyah: 22)
To force anyone to believe in a religion or to practice it, is against
the spirit and essence of Islam. Because it is necessary that faith be
accepted with free will and conscience. Of course, Muslims may urge
one another to keep the moral precepts taught in the Qur'an, butthey
never use compulsion. In any case, an individual cannot be induced to
the practice of religion by either threat or offering him a worldly
privilege.
Let us imagine a completely opposite model of society. For example, a
world in which people are forced by law to practice religion. Such a
model ofsociety is completely contrary to Islam because faith and
worship have value only when they are directed toward God . If there
were a system that forced people to believe and worship, people would
be religious only out of fear of the system.What is acceptable from
the point of view of religion is that religion be practiced in an
environment where freedom of conscience ispermitted, and that it
bepracticed only for the approval of God.
God Has Made The KillingOf Innocent People Unlawful
According to the Qur'an, one of the greatest sins is to kill a human
being who has committed no fault:
...If someone kills another person - unless it is in retaliation for
someone else or for causing corruption in the earth - it is as if he
had murdered all mankind. And if anyone gives life to another person,
it is as if he had given life to all mankind.Our Messengers came to
them with Clear Signs but even after that manyof them committed
outrages in the earth. (Surat al-Ma'ida: 32)
Those who do not call onany other deity togetherwith God and do not
kill anyone God has made inviolate, except with the right to do so,
and do not fornicate; anyonewho does that will receive an evil
punishment. (Surat al-Furqan: 68)
As we can see in the verses above, those who kill innocent human
beings without a cause are threatened with evil punishment. God has
revealed that killing one person is as great a sin as killing all
mankind. Anyone who respected the prerogatives of God would not do
harm to even one individual, let alone murdering thousands of innocent
people. Those who thinkthat they will escape justice and punishment in
this world will never escape the account they must give in the
Presence of God on the Last Day. So, those believers who know they
will give an accountto God after their death, will be very careful
about respecting the limits God has established.
God Commands BelieversTo Be Compassionate And Merciful
In this verse, Muslim morality is explained:
...To be one of those who believe and urge each other to steadfastness
and urge each other to compassion. Those are the Companions of the
Right. (Surat al-Balad: 17-18)
As we see in this verse, one of the most important moral precepts that
God has sent down to His servants so that they may receive salvation
and mercy and attain Paradise, is to " urge each other to compassion
".
Islam as described in the Qur'an is a modern, enlightened,
progressivereligion. A Muslim is above all a person of peace; he is
tolerant with a democratic spirit, cultured, enlightened, honest,
knowledgable about art and science and civilized.
A Muslim educated in thefine moral teaching of the Qur'an, approaches
everyone with the love that Islam expects. He shows respect for every
idea and he values art and aesthetics. He is conciliatory in the face
of every event, diminishing tension and restoring amity. In societies
composed of individuals such as this, there will be a higher
civilization, a higher social morality, more joy,happiness, justice,
security, abundance and blessings than in the most modern nations of
the world today.
God Has Commanded Tolerance And Forgiveness
Surat al-A'raf, verse 199, which says "practice forgiveness",
expresses the concept of forgiveness and tolerance which is one of the
basic principles of the religion of Islam.
When we look at Islamic history, we can see clearly how Muslims
established this important precept of themoral teaching of the Qur'an
in their social life.At every point in their advance, Muslims
destroyed unlawful practices and created a free and tolerant
environment. In the areas of religion, language and culture, they made
it possible forpeople totally opposite to each other to live under the
same roof in freedom and peace, thereby giving to those subject to
them the advantages of knowledge, wealth and position. Likewise, one
of the most important reasons that the large and widespread Ottoman
Empire was able to sustain its existence for so many centuries was
that its way of life was directed by the tolerance and understanding
brought by Islam. For centuries Muslims have been characterized by
their tolerance and compassion. In every period of time they havebeen
the most just and merciful of people. All ethnic groups within this
multi-national community freely practiced the religions they have
followed for years and enjoyed every opportunity to live in their own
cultures and worship in their own way.
Indeed, the particular tolerance of Muslims, when practiced as
commanded in the Qur'an, can alone bring peace and well-being to the
whole world. The Qur'an refers to this particular kind of tolerance:
A good action and a badaction are not the same. Repel the bad with
something better and, if there is enmity between you and someone else,
he will be like a bosom friend. (Surat al-Fussilat: 34)
Conclusion
All this shows that the moral teaching offered to humanity by Islam is
one that will bring peace, happiness and justice to the world. The
barbarism that is happening in the world today under the name
of"Islamic Terrorism" is completely removed from the moral teachings
of the Qur'an; it is the work of ignorant, bigoted people, criminals
who have nothing to do with religion. The solution which will applied
against these individualsand groups who are trying to commit their
deeds of savagery underthe guise of Islam, will be the instruction of
people in the true moral teaching of Islam.
In other words, the religion of Islam and the moral teaching of the
Qur'an are not the supporters of terrorism and the terrorists, but the
remedy by which theworld can be saved fromthe scourge of terrorism.

The secret behind the creation of good and evil

The life of this world is a test specially created by Allah. It is a
transitory thing with both good and bad in which humanbeings are
tested. There is, of course, considerable wisdom in this. It is
essential that evil exist beside good for people to understand the
value of Paradise. Human beings are tested in terms of the virtuous
behavior they display, by Allah's leave, in this sphere in which the
good are divided from the evil.
The life of this world is a sphere in which there is a constant
struggle between the good and the bad. However, good and badare not
separated from one another by just a few characteristics. They possess
totally different, comprehensive and detailed character traits. The
bad act entirely according tosatan's directions, while the good follow
their consciences. The bad know no bounds inspired by fear of Allah,
and are capable of doing anything at anytime. When the situation and
prevailing conditions require they are quite capable of lying,
slandering others, engaging in unlawful acts, disloyalty, treachery,
putting their own interests before those of others, hatred, envy,
imbalance and intrigue. Since they have no fear of Allah they are
potentially capable of all kinds of betrayal and wickedness. There is
nothing to stop them killing, for example, when they become
sufficiently imbalanced. The more evil they commit, the morethey come
under satan's control,and the more evil deeds they arecapable of
committing.
People under satan's control busy themselves with wrongdoing, making
life difficultfor others, and spreading darkness, fear and misery,
instead of enjoying life's blessings. They look at the life ofthis
world from a different perspective. Although they knowtheir lives will
be very brief, they still elect to waste this short time span on
feelings of greed and enmity, thinking of their own interests. And
their targets are people of good character.
Good people are those who act from a fear of Allah. The
delightscreated in this world are all blessings in the eyes of such
people. Fear of Allah leads them to behave well and properly
throughout their lives, to be loyal and honest, never to do anything
unlawful, never to infringe anyone else's rights, to put others above
themselves, to be friends and brothers to others, to be trustworthy,
to harbor no ulterior motives and never to plot and conspire. Such
people are highly virtuous at every moment in their lives. Theyare
never imbalanced, exhibit unexpected character traits or lose control
of themselves. Because of their fear of Allah, the good always behave
in a manner compatible with the Qur'an. This is one of the main
distinguishing features betweenthe good and the bad. It is also the
cause of the evil's eternal hostility to the good: Since the evil have
declared war on all thatAllah sees as good, they also hate those who
love Him.
Since the life of this world is a test in which the good are
distinguished from the bad, whenever there is chaos and evilin it, one
faces the need to live ina manner compatible with the Qur'an. Only
when people live forAllah's approval, and thus according to the
Qur'an, will thisworld be a flawless place of friendship, brotherhood,
honesty, love and compassion. The fact that this world was created as
described in the Qur'an is also evidence of the existence of the
Hereafter. People are tested according to whether or not they will
abide by the Qur'an. In one verse Almighty Allah reveals:
He Who created death and life to test which of you is best in action.
He is the Almighty, the Ever-Forgiving. (Surat al-Mulk, 2)
Perfection endures for all time inthe eternal Paradise created by
Allah. Our Almighty Lord will bestow His artistry of
perfection,together with the most delightful blessings, on true
believers in the Hereafter. Paradise is a sphere where thereis no
evil, imperfection, sorrow or fear, in which delights are bestowed for
all eternity. It manifests the sublime artistry ofAllah, He Who has
the power to create flawlessness and the finest blessings. As our
AlmightyLord reveals in other verses:
Those brought near will witnessit. The truly good will be in perfect
Bliss on couches gazing in wonder. (Surat al-Mutaffifin, 21-23)

According to the Qur'an the dominion of the morality of Islam over the world is an obligation

In many verses of the Qur'an Allah promises the dominion of the
morality of Islam all overthe world. The promise of our All-Mighty
Lord is true and Allah never failsto keep His promise. Those who
believe in Allah also believe that Allah's promise will absolutely
come true. Because our All-Mighty Allah gives the news of the dominion
of the morality of Islam over the world and promises it, what befalls
to sincerebelievers is to pray for its realization by heart, demand it
and strive for it with all their might. Believing that morality of
Islam will reign and making effort for the realization of this blessed
event is obligatory for every Muslim who abides by the Qur'an. In one
verse our All-Mighty Allah says:
Allah has promised thoseof you who believe and do right actions that
He will make them successors in the land as He made those before them
successors, and willfirmly establish for them their religion with
which He is pleased and give them, in place of their fear, security.
'Theyworship Me, not associating anything with Me.' Any who are
unbelivers after that, such people are deviators. (Surat an-Nur, 55)
Some other verses in which Allah promises thedominion of the morality
of Islam over the world are as follows:
Allah has written, 'I will be victorious, I and and My Messengers.'
Allah is Most Strong, Almighty. (Surat al-Mujadala, 21)
They desire to extinguish Allah's Light with their mouths but Allah
will perfect His Light, though the unbelievers hate it. It is He Who
sent His Messenger with guidance and the Religion of Truth to exaltit
over every other religion, though the associaters hate it.
(Suratas-Saff, 8-9)
They desire to extinguish Allah's Light with their mouths. But Allah
refuses to do other than perfect His Light, even though the kafirun
detest it. It is He Who sent His Messenger with guidance and the
Religion of Truth to exaltit over every other deen,even though the
associaters detest it. (Surat a-Tawba, 32-33)
Allah confirms the Truth by His words, even though the evildoers hate
it. (Surah Yunus, 82)
Those before them plotted but all plotting belongs to Allah. He knows
what each self earns, and the unbelievers will soon know who has the
Ultimate Abode. (Surat ar-Ra'd, 42)
We destroyed generations before you when they did wrong. Their
Messengers brought them the clear signs, but they were never going to
have faith. That is how We repay evildoers. Then We appointed you
after them to be successors onthe earth so We might observe how you
would act. (Surah Yunus, 13-14)
That those people of pure natural belief in Allah who do not associate
any partners toHim will be the inheritors of this world is a divine
Law which is stressed in many verses of the Qur'an:
We wrote down in the Psalms, after the Reminder came: 'It is My
servants who are righteous who will inherit the earth.' (Surat
al-Anbiya, 105)
We will leave you the land to live in after them. That is the reward
of those who fear My station and fear My threat.' They asked for
Allah's victory, and everyobdurate tyrant failed. (Surah Ibrahim,
14-15)
Moses said to his people,'Seek help in Allah and be steadfast. The
earth belongs to Allah. He bequeathes it to any of His slaves He
wills. The successful outcome is forthose who fear [and respect
Allah].' They said,'We suffered harm before you came to us and after
you came to us.' He said, 'It may well be that your Lord is going to
destroy your enemy and make you the successors in the land so that He
can see how you behave.' (Surat al-A'raf, 128-129)
We destroyed generations before you when they did wrong. Their
Messengers brought them the clear signs, but they were never going to
have faith. That is how We repay evildoers. Then We appointed you
after them to be khalifs on theearth so We might observe how you would
act. (Surah Yunus, 13-14)
Rather We hurl the truth against falsehood and it cuts right through
it andit vanishes clean away! Woe without end for you for what you
portray! (Surat al-Anbiya, 18)

Zamzam Water: The history & significance -III

The chemical analysis of Zamzam Water
Dr. Ahmad Abdul-Qaadir Al-Muhandiss indicates that the results of
chemical analyses showthat Zamzam Water is pure water, without color
or smell, has a distinct taste, and its hydrogen exponent is 7.5,
indicating that it is alkaline to some extent.
A study conducted in American laboratories showed that traces of
thirty elements were identifiedin Zamzam water by means of energizing
neutrons. Some of these elements scored less than 0.01.
After matching up the chemical analysis to international
specifications, especially to the specifications of the World
HealthOrganization (WHO), results proved the portability of
Zamzamwater as well as its beneficial effect on the body health.
Additionally, sodium is very high in Zamzam water and the
international specifications do not put a limit to the measurement of
its composition.
Minerals
Percentages
Calcium
I 9 8
Magnesium
43.7
Chloride
335
Sulfur
37 o
Iron
o. I 5
Manganese
o. I 5
Copper
o. I 2
This is an Analysis of a study conducted in the laboratory of the
Department of Water and Waste Water Treatment, the Western Province,
Saudi Arabia ( I 4 oo H.)
Zamzam water has also been treated by ultraviolet rays, and microbes
have no place to survive in it, which means that Zamzam water
preserves its taste and is not a congenial environment for bacteria.
According to various chemical analyses, dry weather make: Zamzam more
saline through evaporation, which is, with Allaah's might, good for
the human body.
In conclusion, it becomes clear that we should believe in the
Prophet's miracles and that he as described by Allaah (what meant):
"Nor does he speak of (his own) desire. It is only Inspiration that is
inspired." [Quran 53: 3-41]
Prophet Muhammad said:"Zamzam water is a lavish meal and a great
healer," and,"Zamzam water is what one intends to drink it for." Thus,
it is a Sunnah to Drink Zamzam water,wash with it, and splash it on a
sick person.
The Benefits of Drinking Zamzam Water
Ibn 'Abbaas said: "The peopleof Makkah used to be the fastest when it
comes to sprinting, and the most powerful when it comes to wrestling,
but as soon as they stopped drinking Zamzamwater, they started to
suffer froma disease in their legs."
He also said that the Messenger of Allaah had said: "Zamzam water is
what one intends to drink for. When one drinks it to be healed, Allaah
heals him; when one drinks it be full, Allaah makes him full; and when
one drinks it to quench his thirst, Allaah quenches it." [Ahmad and
Ibn Maajah]
There is no doubt that drinking Zamzam water is very beneficial. Thus,
dear brothers and sisters! One should drink Zamzam water because it is
the best water on earth. Ibn 'Abbaas, may Allah be pleased with him,
said that the Prophet had said: "The best water on earth is Zamzam
water".
All the above proves the authenticity of the narration:"Zamzam water
is what one intends to drink for." Additionally, many Islamic scholars
drank it and experiencedits dazzling effects. For instance, Imaam Abu
Haneefah drank from Zamzam water in order to be a knowledgeable
scholar and he became the best among the scholars in his era.
Al-Bakri said: "I tried (Zamzam water) and sensed the truth about what
had been said about it, and when I drank it, I had no doubt about its
amazing effect."
It is also true that Imaam Shaafi'i felt its tangible results whenhe
drank Zamzam water in order to be a knowledgeable person and a good
arrow shooter, fittingnine out of ten targets at a time.
Al-Ajmi said that when drinking Zamzam water one should ask for
forgiveness from sins, one may say: "O Allaah! It came to my knowledge
that your Prophet said, 'Zamzam water is what one intends to drink it
for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive
me."Besides, when someone drinks it to be healed, it is good to say:
"O Allaah! I am drinking it to be healed. O Allaah! Heal me."
The ruling of carrying Zamzam Water outside Makkah
Al-Imaam Al-Faarisi mentioned that it is permissible to carry Zamzam
water outside Makkah according to the four juristic schools, and that
it is even recommended by Imaam Maalik and Imaam Shaafi'ee .
'Aa'ishah also mentioned that the Prophet, salallaahu alayhi wa
sallam, and herself used to do that. [At-Tirmithi]. Abu Hasan said:
"The Prophet wrote to Suhayl Ibn 'Amr : 'If you receive my message at
night, do not wait till the morning, and if you receive it in the
morning do not wait till night; just immediately send me some Zamzam
water.' Then, Suhail's wife with the help of his grandfather, Ayoob
Ibn 'Abdullaah, and their maids carried Zamzam water at night…"[Abu
Moosaa Al-Madeeni & Al-Azraqi]
Attaa stated that Ka'bah Al-Ahbaar used to carry it to ancient Syria.
'Aa'ishah carried Zamzam in bottles for sick people. The Prophet also
carried it in leather bags and used to pour it on the sick and give it
to them as a drink. [Al-Faakihi]

Zamzam Water: The history & significance -II

Venerable Even Before Islam
After the rebirth of Zamzam on the hands of Abdul-Muttalib, the
Makkans accorded Zamzam the veneration itdeserved. They used to drink
from Zamzam whenever they were about to engage in matter of grave
importance.
Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always
commenced their preparation to fend enemies by drinking from Zamzam.
This was so customary that one could easily infer the gravity of
matters from the collection of pots near Zamzam.
The Makkans realized that Zamzam was blessedwater. They sought its
blessing in matters of gravity, and many a timesit was the difference.
The Location of the Well
The well is located only few paces from the Ka'bah, behind the Maqaam
(the stepping stone which Ibraaheem used while building the Ka'bah) to
the left. Its location is now clearly marked on the marbles of the
Mataaf (the nearly circular open space where the pilgrims
circumambulate around the Ka'bah). The well itself was lowered below
the ground to facilitate the modernization of water extraction from
the well, and to remove all obstacles from the path of Tawaaf.
It is worth mentioning that there are other wellsnamed Zamzam after
the original one. Such a well can be found, for example, in Madeenah.
The Names of Zamzam
Like any object of reverence, Zamzam commands both love and respect.
In addition to the sublime nature and the loft history of this unique
water, its attributes have originated its many names. Some of its
namesthat are related to its sublimity are `blessing' and `blessed'.
Another beautiful name is 'Bushra' which signifies glad tidings for
the believers.
Its lofty history contributed to its many names, such as 'sanctified'.
Another set of names derive from thefact that the Archangel Gabriel
(Jibreel) unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at
Jibreel', with both names referring to the act of knocking the ground
open by the Archangel.
Zamzam's attributes, however, account for most of its names. Some of
these attributes were learned from teachings of the Prophet ;
otherswere coined as descriptive names for physical and spiritual
attributes of the water. These names include, for example, 'a cure for
illness', and 'a food for hunger'. It is also called 'sufficient',
'beneficent', and 'pure and sweet'.
The Heavenly Connection
Ibn 'Abbaas related that when a man drowned in Zamzam much of the
water was removed out of the well in order to retrieve the body. After
removing the body, Ibn 'Abbaas told the man who was at the bottom of
the well to collect water from the wellspring which flows from the
direction of the Ka'bah. The source of thiswellspring, said Ibn
'Abbaas is from Paradise. 'Abdullaah Ibn 'Amr corroborates the same
reference to the heavenly connection. This gives Zamzam yet a further
distinction whereby this earthly stream is mixed with water from
Paradise. Thisis a most generous gift ofAllaah.
A Clear Sign
Al-Masjid Al-Haraam (The Sacred Mosque in Makkah) is the first Houseof
worship appointed formankind. Along with this appointment, Allaah
blessed this sacred place with many signs of distinction. Allaah Says
(what means): "Verily, the first House (of worship) appointed for
mankind was that at Bakkah (Makkah), full of blessing, and a guidance
for Al-'Aalameen (the mankind and jinn). In it are manifest signs (for
example), the Maqaam (place) of Ibraaheem (Abraham); whosoever enters
it, he attains security..." [Quran 3:96-97]
Zamzam is one of those signs. Chronologically it isthe first, for when
Ibraaheem, the Patriarch left his wife and infant son at the barren
valley, following Allaah's command, he made a humble request: "O our
Lord!I have made some of my offspring to dwell in an uncultivable
valley by Your SacredHouse (the Ka'bah at Makkah) in order, O our
Lord, that they may perform salaah (prayer). So fill some hearts among
men with love towards them, and (O Allaah)provide them with fruits so
that they may give thanks." [Quran 14:37] Zamzam was the first among
many fruits.
A Perpetual Water
One of the greatest attributes of Zamzam is that it will never dry up.
This is a gift from Allaah to Makkah and to its pilgrims. Ibn 'Abbaas
narrated that the Prophet said: "... May Allaah bestow his mercy upon
her (Hagar, the mother of Ismaa'eel), hadshe let go (of the water of
Zamzam) it would have become a spring (rather than a well) whose water
shall never dry." [Ahmad]
Every year, millions upon millions of pilgrims drink Zamzam water,
which has been around for thousands of years. It is fed daily to the
Prophet's mosque in Madeenah in large quantities, and is packaged and
shipped tomillions of Muslims worldwide, without the slightest blemish
in its flow. It is the epitome of munificence; the more we drink, the
more it gives.
A Friend of the Believer
Ibn 'Abbaas narrated that the Prophet said:"One difference between us
(believers) and the hypocrites is that they could not drink much from
Zamzam." [Ibn Maajah]
A Muslim loves Zamzam and drinks it abundantly until he is full,
whereas a hypocrite could not. This inability is caused by innate
dislike to whatever the believers do in accordance with Allaah's
wishes, which, in turn, causes the wretched one to forsake this divine
gift for a meremortal one.

Zamzam Water: The history & significance -I

Introduction
Allaah has made all living creatures out of water. People require
water for almost everything; for agriculture, construction,
transportation, andfor cooling and heating. But not all water carries
the same value and significance? Muslims refer tothe water of Zamzam
as something revered and unique. They crave this mysterious liquid and
love to drink it whenever they can. And for those who managed to go to
the Hajj, they return home carrying it for thousands of miles as a
prized possession and to give as special gift to their friends and
families.
So, what is so special about Zamzam water? In a word: Everything.
There is nothing ordinary about it. The miracle of how it came to
being in the middle of the desert,its consistency throughout thousands
of years, the beneficialqualities it has, the fact that it never dries
up. This water is special.
The fact is, this small 5 ft. deep well is far away from any other
source or body of water. It is self-replenishing. It is constantly
replenishing itself in order to produce gallons upon gallons of water
for consumption of thirsty pilgrims plus the additional amount that is
bottled and also the amount that is taken as gifts distributed
worldwide to millions. Zamzam water has scientifically been proven to
contain healing qualities due to its higher content of Calcium and
Magnesium Salts and also the natural fluorides that encompass a
germicidal action.
It is also an established scientific fact that pools or water wells
tend to grow vegetation such as algae—especially in warm climates.
Amazingly this is not the case in the well of Zamzam. Ithas remained
free from biologicalcontaminants.
From the time that Hagar wandered aimlessly through the desert in
search of sustenance forher son and herself; to the moment that
Ismaa'eel kicked his tiny feet on the sand and the well of Zamzam was
born out of the great Mercy of Allaah, Muslims have been drinking from
it. What is more fascinating is that it has never once dried up. To
Muslims this blessed water is special in significance and history.
A Lofty History
Ibn 'Abbaas narrated that theProphet said: "When Ibraaheem (Abraham)
had differences with his wife, (because of her jealousy of Haajar,
Ismaa'eel's (Ishmael) mother), he took Ismaa'eel and his mother and
went away. They had a water-skin with them containing some water,
Ismaa'eel's mother used to drink water from the water-skin so that her
milk would increase for her child. When Ibraaheem reached Makkah, he
made her sit under a tree and afterwards returned home. Ismaa'eel's
mother followed him, and when they reached Kada, she called himfrom
behind, `O Ibraaheem! To whom are you leaving us?' He replied, '(I am
leaving you) to Allaah's (Care).' She said, 'I am satisfied to be with
Allaah.' She returned to her place and starteddrinking water from the
water-skin, and her milk increased for her child. When the water had
all been used up, she said to herself,'I would better go and look so
that I may see somebody.' She ascended the hill of the Safaa
andlooked, hoping to see somebody, but in vain. When she came downto
the valley, she ran till she reached the hill of the Marwah. She ran
to and from (between the two hills) many times. Then she said to
herself, 'I would better go and see the state of thechild,' she went
and found it in a state of one on the point of dying. She could not
endure to watch her child dying and said (to herself), 'If I go and
look, I may find somebody.' She went and ascended the hill of the
Safaaand looked for a long while but could not see anybody. Thus she
completed seven rounds (of running) between Safaa and Marwah. Again
she said (to herself), 'I would better go back and see how the child
is doing.' But all of a sudden she heard a voice, and she said to that
strange voice, 'Help us if you can offer any help.' It was Gabriel
(who had made the voice). Gabriel hit the earth with his heellike this
(Ibn 'Abbaas hit the earth with his heel to illustrate it), and so the
water gushed out. Ismaa'eel's mother was astonished and started
digging ...She started drinking from the water and her milk increased
for her child..." [Al-Bukhaari]
In another narration of Ibn 'Abbaas the Prophet said: "May Allaah be
merciful to the mother of Ismaa'eel! If she had left the water of
Zamzam (fountain) as it was, (without constructing a basin for keeping
the water), it would have been a flowing stream. Jurhum (an ancient
Arab tribe) came to Hagarand asked her, 'May we settle at your
dwelling?' She said, 'Yes, butyou have no right to possess the water.'
They agreed." [Al-Bukhaari]
It was thus how the dry and barren valley of Makkah became inhabited.
The Archangel Gabriel unearthed the water of Zamzam such that the life
of Ismaa'eel, the great grandfather of Prophet Muhammad maybe saved.
Hagar, the wife of Ibraaheem the patriarch, restricted its flow and
caused it to become a well. It is located next to the holiest of all
holy places: the Ka'bah. Its water was the direct cause of Jurhum's
settlement in Makkah, and hence the start of the Makkan era in
thehuman history. No other water can claim this honor.
The Rebirth of Zamzam
With passage of time, the inhabitants of Makkah started to forego the
ways of the pious ones. Jurhum, the core of the Makkan population,
were driven out of Makkah when they becameunjust and tyrannical. They,
beingfully aware of the importance of Zamzam, hideously plugged it to
deny their conquerors its blessings. Zamzam was not reopened and
henceforth was forgotten.
Many generations passed in Makkah with Zamzam in complete oblivion,
until Abdul-Muttalib (the paternal grandfather of the Prophet )
resurrected the dead well. Abdul-Muttalib himself was oblivious to
Zamzam. With the approaching of the last divine message, a sequence of
significant preludes was in order; the rebirth of Zamzam was one.
It so happened that for three consecutive nights, Abdul-Muttalib had a
very clear vision about digging a well. During eachvision, the name of
the well was different and no location was mentioned. On the fourth
night, however, both Zamzam and its location were communicated to
Abdul-Muttalib so clearly that he attended to the appointed task on
the morning of the very fourthnight.
To the utter disbelief of the Makkans who ridiculed the seemingly
futile attempt at finding water in such an arid place, Abdul-Muttalib
found water in an ancient buried well so close to the Ka'bah. And it
wasonly natural that the Makkans claim a share in this, obviously,
special well. Abdul-Muttalib gave no concessions and rejected any such
claim.
The Makkans and Abdul-Muttalib's could not negotiate a middle ground,
so both parties agreed to seek arbitration. They set out for a
priestess whose judgment was accepted by both parties.
On their way, and while crossing the desert, the caravan ran out
ofwater. The companions of Abdul-Muttalib all but gave up any hope of
salvation. And when all seemed lost, water sprang out from the ever so
small notch thatAbdul-Muttalib's camel made with its pad. Upon seeing
this, the Makkans knew that He who saved Abdul-Muttalib from this
eminent death on this very journey to settle the very question of
Zamzam, had made Abdul-Muttalib the sole heir to this special water.
The matter was settled and the family of the Prophet was ennobled with
a mark of clearest distinction.
It is of paramount importance to mention that Abdul-Muttalib's
possession of Zamzam was not an act of ownership where he would deny
its water to others. Being the sole heir to Zamzam meant that
Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no
one else (save hisfamily of course) could partake inthis most
honorable privilege.

Ruling on Reciting the Names of Allaah in certain combinations.

Number of people tell me if you say so-and-so X amount of times then
you will get such and such reward e.g. recitingthe 99 names of Allah
in certain combnations andquantities will do certainthings .
Praise be to Allaah.
This question was answered for us by Shaykh 'Abd-Allaah ibn Munayyi', who said:
"This is not permissible, and if he believes in it, itis bid'ah."
Every dhikr that involves reciting a certain number of times, or in a
certain place, or at a certain time, or in a certain manner, that is
not prescribed in sharee'ah, is bid'ah. With regard to the Most
Beautiful Names of Allaah, the way to use these in worship is to call
upon Allaah by theseNames, as He says (interpretation of the meaning),
"And (all) the Most Beautiful Names belong to Allaah, so call on Him
by them…" [al-A'raaf 7:180]. Merely reciting them in certain
combinations is not a prescribed form of worship. And Allaah knows
best.

Names and Attributes of Allah, - Rahman Raheem

What is the difference between al-Rahmaan and al-Raheem?.
Praise be to Allaah.
Al-Rahmaan and al-Raheem are two of the names of Allaah which refer to
Allaah's attribute of Mercy.
Al-Rahmaan refers to thevastness of Allaah's mercy, and al-Raheem
refers to its effect on His creation. So al-Rahmaan is the Owner of
vast Mercy, and al-Raheem is the Owner of Mercy that encompasses His
creation.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: "Al-Rahmaan
is the Owner of vast mercy, because the fa'laan formin Arabic
indicates vastness and abundance,as it is said rajal ghadbaan (a very
angry man) when he is filled with anger.
Al-Raheem is a name which refers to the action, as the fa'eel
formrefers to the doer of an action. So the phrase al-Rahmaan
al-Raheem indicates that the mercy of Allaah is vast, as is understood
from the name al-Rahmaan, and that it encompasses His creation, as is
understood from the name al-Raheem. This is what some of them meant
when they said that al-Rahmaan refers to mercy in a general sense and
al-Raheem refers to mercy that is specifically for the believers. But
what we have mentioned is more accurate."
From Sharh al-'Aqeedah al-Waasitiyyah, 1/22
And Allaah knows best.

Names and Attributes of Allah, - Commentary on the hadeeth, “Allaah createdAdam in His image” .

When Prophet says"Allah created Adam in his image" what does"his
image" refer to and how should we understand it?.
Praise be to Allaah.
Al-Bukhaari (6227) and Muslim (2841) narrated from Abu Hurayrah that
the Prophet (peace and blessings of Allaah be upon him) said: "Allaah
created Adam in His image, and he was sixty cubits tall. When he
created him he said, 'Go and greet that group of angels who are
sitting and listen to how they greet you, for that will be your
greeting and the greeting of your descendents.' So he said,'Al-salaamu
'alaykum (peace be upon you),' and they said, 'Al-salaamu 'alayka wa
rahmat-Allaah (Peace be upon you and the mercy of Allaah.' So they
added(the words) 'wa rahmat-Allaah.' Everyone who enters Paradise will
be in the form of Adam, but mankind continued to grow shorter until
now."
Muslim (2612) narrated that Abu Hurayrah said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "When any one of
fights his brother, let him avoid the face, for Allaah created Adam in
His image."
Ibn Abi 'Aasim narrated in al-Sunnah (517) that Ibn 'Umar said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"Do not say 'May Allaah deform your face' [a form of cursing in
Arabic], for the son of Adam was created in theimage of the Most
Merciful." Shaykh 'Abd-Allaah ibn al-Ghunaymaan (may Allaah preserve
him) said: "This hadeeth is saheeh and was classed as such by the
imams and by Imam Ahmad andIshaaq ibn Raahawayh. Those who classed it
as da'eef have no evidence,except for the view of Ibn Khuzaymah, but
those who classed it as saheeh are more knowledgeable than him.
Ibn Abi 'Aasim also narrated (516) that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"When any one of you fights let him avoid the face, for Allaah created
Adam in the image of His Face." Shaykh al-Albaani said: its isnaad is
saheeh.
These two hadeeth indicate that the pronoun in the phrase "in His
image" refers to Allaah, may He be glorified.
Al-Tirmidhi (3234) narrated from Ibn 'Abbaas that the Prophet(peace
and blessings of Allaah be upon him) said: "My Lord came to me in the
most beautiful image and said, 'O Muhammad.' I said, 'HereI am at Your
service, my Lord.' He said, 'What are the chiefs (angels) on high
disputing about...'" Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi.
According to the lengthyhadeeth about intercession, it says, "... then
the Compeller (al-Jabbaar) will come tothen in an image different than
the imagein which they saw Him the first time..." Narratedby
al-Bukhaari, 7440; Muslim, 182.
From these ahaadeeth we learn that it is proven that Allaah has an
image (soorah in Arabic), in a manner thatbefits Him, may He be
glorified and exalted. Hisimage is one of His attributes which cannot
be likened to the attributes of created beings, just as His essence
cannot be likened to their essence.
Shaykh al-Islam Ibn Taymiyah said: "The word soorah (image) in this
hadeeth is like all the other names and attributes narrated (in the
texts) where the words used may also be applied to created beings, in
a limited manner. When these words are applied to Allaah, they carry a
unique meaning, such asal-'Aleem (All Knowing), al-Qadeer
(All-Powerful), al-Raheem (Most Merciful), al-Samee' (All Hearing),
al-Baseer (All-Seeing), and such as His creating with His hands,
rising above the Throne, etc." Naqd al-Ta'sees, 3/396
Everything that exists must inevitably have a form or image. Shaykh
al-Islam said: "Just as everything that exists must have attributes
that, so too everything that exists by itself must have a form or
image. It is impossible for something that exists by itself not to
have a form or image."
And he said: "There was no dispute among the salaf of the first three
generations that the pronoun in the hadeeth refers to Allaah, and it
is narrated through many isnaads from many of the Sahaabah. The
contexts of the ahaadeeth all indicate that... but when al-Jahamiyyah
became widespread in the third century AH, a group began to say that
the pronoun refers to something other than Allaah, and this was
transmitted from a group of scholars who are known to have knowledge
and to follow the Sunnah in most of their affairs, such as Abu Thawr,
Ibn Khuzaymah, Abu'l-Shaykh al-Asfahaani and others. Hence they were
denounced by the imams of Islam and other Sunni scholars."
Naqd al-Ta'sees, 3/202
Ibn Qutaybah (may Allaah have mercy on him) said: "That Allaah should
have an image is no stranger than His having two hands, fingers or
eyes. Rather those are readily accepted because they are mentioned in
the Qur'aan, but this idea (image or form) is regarded as strange
because it is not mentioned in the Qur'aan. But we believe in them
all, but we do not discuss how any of them are."
Ta'weel Mukhtalif al-Hadeeth, p. 221
Shaykh al-Ghunaymaan said: "Thus it is clear thatthe form or image is
like all the other divine attributes. Any attribute which Allaah has
affirmed in the Revelation, we must affirm it and believe in it."
Sharh Kitaab al-Tawheedmin Saheeh al-Bukhaari, 2/41
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There is a
hadeeth narrated fromthe Prophet (peace and blessings of Allaah be
upon him) in which he forbids saying "May Allaah deform your face",
and says that Allaah created Adam in His image. What is the correct
belief with regard to this hadeeth?
He replied:
This hadeeth is proven from the Prophet (peace and blessings of Allaah
be upon him), in which he said: "If any one of you strikes (another),
let him avoid the face, for Allaah created Adam in His image."
According to another version: "In the image of the Most Merciful."
This does not imply resemblance or likeness.
What is meant, according to the scholars, is that Allaah created Adam
with the ability to hear and see, and to speak when he wants. These
are also attributes of Allaah, for He is All-Hearing, All-Seeing, and
He speaks when He wants, and He has a Face, may He be glorified and
exalted.
But it does not mean that there is any resemblance or likeness. Rather
the image of Allaah is different from that of created beings. What is
meant is that He is All-Hearing, All-Seeing,and He speaks when He
wants, and He created Adam also able to hear and see, with a face and
hands and feet. But man's hearing is not like Allaah's hearing, his
seeing is not like Allaah'sseeing, his speaking is not like Allaah's
speaking. Rather Allaah has attributes that befit His majesty and
might, and man has attributes that befit him, attributesthat are
finite and imperfect, whereas the attributes of Allaah are perfect,
with no shortcomings, infinite and without end. Hence Allaah says
(interpretation of the meaning):
"There is nothing like Him, and He is the All-Hearer, the All-Seer"
[al-Shoora 42:11]
"And there is none co-equal or comparable unto Him"
[al-Ikhlaas 112:4]
So it is not permissible tostrike the face or say "May Allaah deform yourface".
End quote. Majmoo' Fataawa al-Shaykh, 4/226
Another thing that will help to explain the meaning of this hadeethis
the words of the Prophet (peace and blessings of Allaah be upon him):
"The first group to enter Paradise will be in the image of the moon"
(Narrated by al-Bukhaari, 3245; Muslim, 2834." What the Prophet (peace
and blessings of Allaah be upon him) meant here isthat the first group
will be in human form, but because of their purity, beauty and
brightness offace they will look like the moon, so they are likened to
the moon, butwithout resembling it. So just because a thing issaid to
be in the image of a thing it does not mean that it is like it in all
aspects.
The Prophet's words, "Adam was created in His image" means that Allaah
created Adam in His image, for He has a face, an eye, a hand, anda
foot, and Adam had a face, an eye, a hand, anda foot... but that does
not mean that these things are exactly the same. There is some
similarity, but it is not exactly the same. Similarly the first group
to enter Paradise are likened to the moon, butthey are not exactly the
same. This confirms the view of Ahl al-Sunnah wa'l-Jamaa'ah, who say
that none of the attributes of Allaah can be likened to the attributes
of created beings, without distorting or misinterpreting, or
discussing how or likening Him to His creation.
See Sharh al-'Aqeedah al-Waasitah by Shaykh Muhammad ibn 'Uthaymeen, 1/107, 293.
For more information, see: Sharh Kitaab al-Tawheed min Saheeh
al-Bukhaari by Shaykh al-Ghunaymaan, 2/33-98,in which he quotes at
length from Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him), refuting the misinterpretation of this hadeeth by ahl al-kalaam
and those who agreed with them.
And Allaah knows best.

Ayyaz breaks the precious jewel

Sultan Mahmood had a servant whose name was Ayyaz. Ayyaz was well
known for his good manners and wisdom. Once, Sultan Mahmood was
holding a precious jewel in his hand while sitting with his ministers.
He told one of the ministers to break the jewel. Since the jewel was
very expensive, the minister refused to break it. Thenthe Sultan told
another minister to break it. He also denied to break the jewel. One
by one all the ministers refused to break the precious jeweldue to its
great value. Now, Sultan Mahmood passed the jewel to Ayyaz and told
him to break it. Ayyaz immediately took the stone to his hand and
threw it hard on the floor. The jewel shattered into pieces. The
Sultan asked Ayyaz why he broke the jewel while others denied to do
so. Ayyaz said "The jewel is valuable, but your order is more
valuable."
We should learn from this story that even if thethings of this world
are very precious and valuable, the orders of Allah are much more
valuable. So, we should follow them.

Take protection with your shields

Abu Hurairah (RA) narrates: Rasulullah (SAW) came to us and said: Take
protection with your shields! Sahabah (Prophet's companions) asked: O
Rasulullah! is there a threat of some enemy coming? He said: Take
protection with your shields against the Fire (of Hell)! Say,
Subhanallah (Allah is flawless), Alhamdulillah (Praise be to Allah),
La ilaha illallah (None is worthy of worship but Allah), Allahu Akbar
(Allah is the Greatest). Onthe Day of Resurrection, these words will
come from the front, back, right and left (defence from all sides) of
the onewho had recited them, and ensure deliverence for him, and these
are those good deeds for which the reward will be given eternally.