Difference between Mahdi and messenger

The term "messenger" used while referring to the coming of the blessed
Mahdi is not meant in the sense of "prophet." As revealed inthe verse
"… [Muhammad is] the Messenger of Allah and the Final Seal of the
Prophets" (Surat al-Ahzab, 40) our Prophet Muhammad (saas) is the
final prophet sent by Allah to mankind.
The term "messenger" used in reference to the blessed Mahdi, who we
are told will appear in the End Times, is employed in the sense
of"communicator of the word," as revealed in the Qur'an. In the
Qur'an,each and every Muslim isheld responsible for performing this
duty of communicating Allah's word. In this sense, therefore, every
Muslim is a messenger of Allah. Like all Muslims, the blessed Mahdi is
in the position of a communicator carrying out that duty. He calls
onpeople to display excellent moral virtues, admonishes with the
Qur'an, and tells them things about the Qur'an of which they are
unaware. He is a means by which Islamic moral values will come to
prevail on Earth and will assume the spiritual leadership of all
Muslims.
However, the role of messenger to be assumed by the blessed Mahdi is
not one bestowed by way of revelation. His is not the role of
messenger revealed by Divine revelation, but of communication of the
word of Allah. It is in anycase impossible for anyone to claim that he
is a revelation-based messenger in the Qur'anic sense unless it
isrevealed by Allah. Since it will not be so revealed, and since no
other Divine Book will be sent down after the Qur'an, such a thing is
completely out of the question.
But every Muslim is a messenger in the sense of being a communicator
of the word. The word "messenger," meaning "an envoy who preachesthe
faith of Allah," can also be used to refer to the blessed Mahdi in
thatsense. Like all Muslims, the blessed Mahdi is a messenger of Allah
charged with preaching the message of the Qur'an. He is one who tells
people of Allah and the Qur'an. In that sense,the blessed Mahdi may be
referred to as a messenger, in the same way as all other Muslims.

The Mahdi and his helpers

Our Prophet (saas) has told us that the Mahdi will serve for the
benefitof Islam and Muslims andwill carry out many important
activities. According to the information provided in the hadiths, the
Mahdi, who resembles our Prophet (saas) in terms of his moral values,
will engage in sincere effortsfor people's salvation in this world and
in the Hereafter, and by means of him there will be comfort, peace and
abundance in the world.It is also reported that he will have a small
number of helpers in this honorable and superior duty. The information
provided regarding the Mahdi's helpers in the hadiths and in the
expressions ofIslamic scholars are the signs that will enable him to
be recognized.
The 1400s (Hijri) in which we are living is a time when the portents
of the end times reported in the hadiths of our Prophet (saas) and in
the works of Islamic scholars are becoming true one by one. We are
informed that great and historic events will take place in this
period. Allah has chosen blessed people toconduce to those
developments. The superior moral values and honorable struggle of the
Mahdi, is described detailed in thehadiths. Another thing we are
informed about is the Mahdi's helpers and their various features. One
of the moststriking features is their numbers. According to the
hadiths, the numbersof his helpers, who will be active on a global
scale, will remain the same and won't change during their
transmission. This is a miraculous state of affairs created by Allah
in His wisdom. The numbers of the Mahdi's helpers are going to be the
cause of his recognition.
When the Mahdi AppearsHis Helpers Will Be Few
As revealed by our Prophet (saas) in the hadiths, the number of the
people who support him when he first appears will be very few as a
requirement of the law of Allah revealed in the Qur'an. This has
beensame in all the communities of believerswho lived throughout the
history. The Qur'an also contains information about the fewness of
sincere believers around the prophets.
For example, only few young people constituting the community in which
the Prophet Musa (as) lived, believed in him:
"No one believed in Musa except for a few of his people out of fear
that Pharaoh, and the elders, would persecute them. Pharaoh was high
and mighty in the land. He was one of the profligate." (Surah Yunus:
83)
The same thing is valid for the helpers in the period when Prophet
'Isa (as) first appeared. Itis understood that noone has believed in
him except few Disciples The Disciples believed in Prophet (as) is
revealed as follows in the Qur'an:
"You who believe! Be helpers of Allah as 'Isa son of Maryam said to
the Disciples, 'Who will be my helpers to Allah?' The Disciples said,
'We will be the helpers of Allah.' One faction of the tribe of Israel
believed and the other disbelieved. So We supported those who believed
against their enemy and they became victorious." (Surah As-Saf: 14)
The Qur'an also tells us that the Companions of the Cave were very few
in number:
"They will say, 'There were three of them, their dog being the
fourth.' They will say, 'There were five of them, their dog being the
sixth,' guessing at the Unseen. And they will say, 'There were seven
of them, their dog being the eighth.' Say: 'My Lord knows best their
number. Those who know about them are very few.' So do not enter into
any argumentconcerning them, exceptin relation to what is clearly
known. And do not seek the opinion of any of them regarding them."
(Surat Al-Kahf: 22)
In another verse we are told that the number of people following
Prophet Nuh (as) was also few:
"…But those who believed with him were only few." (Surah Hud: 40)
It is also reported in the Qur'an that very few people believed in
Prophet Lut (as). When the People of Lut (as) were struck by a great
disaster, apart from his non-believing wife, Allahrescued only the
believer members of Prophet Lut's (as) family:
"…We are going to rescue him and his family–except for his wife. She
will be one of those who stay behind. When Our Messengers came to Lut,
he was distressed on their account, feeling incapable of protecting
them. They said, 'Do not fear and do not grieve. We are going to
rescue you and your family–except for your wife; shewill be one of
those whostay behind." (Surat Al-'Ankabut: 32-33)
The Number of the Mahdi's Helpers Will be Around 300
A specific number is cited in the hadiths for the number of people who
will follow the Mahdi:
These 313 are devout believers by night and heroes by day.
(Al-Uqayli,An-Najmu's-saqib fi Bayan Anna'l Mahdi min Awladi Ali b.
Abu Talib Ale't-Tamam ve'l Qamal)
They consist of a group, including women, of 314people. They will
overcome all tyrants. Their hearts are like iron, and they are lions
by day and devout believers by night. Neither those before norafter
them can match them in self-sacrifice. (Al-Uqayli, An-Najmu's-saqib fi
Bayan Anna'l Mahdi min Awladi Ali b. Abu Talib Ale't-Tamam ve'l Qamal)
Three hundred and fourteen people, among them women, will appear
before the Mahdi. (Al-Uqayli, An-Najmu's-saqib fi Bayan Anna'l Mahdi
min Awladi Ali b. Abu Talib Ale't-Tamam ve'l Qamal)
It is striking that the number of people believing in this
valuableperson who serves for the religion and calls people to believe
in Allah, are few. There is no doubt that this is a miraculous state
of affairs. The Mahdi, who will prevail the moral values of the
Qur'an, willhave only 313-314 helpers, when even the smallest
religious communities today have thousands of members, is one of the
main distinguishing features of the Mahdi and his community.
Bediüzzaman Said Nursi also recalled in his writings that although
their numbers will be few every member of the community of the Mahdi
would be spiritually very powerful:
It was related from Muhammed b. Hanefi that: Their numbers will be
those of the people of Badr (313). In the same way that those before
them cannot match them, neither can those who come after. Their number
is as many as those who crossed theriver with Talut. (Fera Idu
Fevaidi'l Fiqr Fi'l Imam al-Mahdi al-Muntadhar)
The force and spiritual army this duty depends on is some students in
full possession of titles ofloyalty and solidarity. Nomatter how few
they may be, they are as powerful and valuable as a literal army.
(Emirdag Addendum, p. 259)
Angels Will Also Assist theMahdi
Allah will support him with three thousand angels. (Ibn Hajar
al-Haythami, Al-Qawl al-Mukhtasar fi Alamat al-Mahdi al- Muntadhar)
Jibril will be before them, and Mikail behind.
... .( Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi Alamat al-Mahdi
al- Muntadhar)
It is reported in the hadith that Jibril and Mikail will be among
theMahdi's helpers. According to this information, by Allah's will,
angels are also going to help the Mahdi.
The angels' help to true believers is reported in various verses of
the Qur'an. Our Lord also supported our Prophet (saas) and his
companions with angels.Some verses on the subject are as follows:
"And when your Lord revealed to the angels, 'I am with you so make
those who believe firm…" (Surat Al-Anfal: 12)
"And when you said to the believers, 'Is it not enough for you that
your Lord reinforced youwith three thousand angels, sent down?'"
(Surah Al 'Imran: 124)
Every Believer Living in the End Times Is Very Valuable
Another noteworthy subject in the hadiths of our Prophet (saas) is
thatevery believer in the endtimes will be very valuable. In the end
times, when atheism is widespread all over the world and when moral
degeneration is proceeding at a great pace, believers, and especially
the Mahdi, willencounter great difficulties and social pressure. This
is reported in one of the hadiths as follows:
Such a time will come that he who is patient before the religion will
be like one holding a glowing ember. (Fera Idu Fevaidi'l Fiqr Fi'l
Imam al-Mahdi al-Muntadhar)
To serve with this worthy person who is patient in the face of such
pressure, people need to compete with one another to be his helpmates
in great excitement and enthusiasm. However, during the end times,
truth and falsehood will change place in practice.The people who have
left the moral values of the Qur'an and the moraldegeneration's
enormous dimension may prevent people from following such an honorable
believer and joining his community.
The Mahdi's Helpers in Various Islamic Sources
They are young
The standard-bearer of the Mahdi will be a young person, fair colored,
with light beard." (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi
Alamat al-Mahdi al- Muntadhar, p. 51)
His (the Mahdi's) standard-bearer will be a young person belonging to
the line of Temimi from the East. ((Ibn Hajar al-Haythami, Al-Qawl
al-Mukhtasar fi Alamat al-Mahdi al- Muntadhar, p. 26)
They are non-Arabs
The Mahdi's helpers will not be Arabs, but will be from other
nations." (Portents of Doomsday, p.187)
They possess knowledge
"These ministers will be wise in all matters." (M. Arabi) (Hayrettin
Gumusel, The Awaited Mahdi, p. 37, Kopru Publishing)
They will be supported spiritually
Know that when the Mahdi appears all those with great knowledge and
fear of Allah and thepeople in general will rejoice. They will be
divine, in other words spiritually supported man of the Mahdi. They
will preserve his call, assist him, and reunite him to the victory.
They will assume all heavy burdens belonging to the nation. They will
support the Mahdi beyond the duty entrusted to him by Allah." (M.
Arabi) (Hayrettin Gumusel, The Awaited Mahdi, p. 37, Kopru Publishing)
They will have a protector who is not oneof their kind. This has never
opposed Allah. He will be one of the purest and most honest
ministers." (M. Arabi) (Hayrettin Gumusel, The Awaited Mahdi, p. 37,
Kopru Publishing)
It is related from Muawiya b. Qurra that:
A group from his community will be helped until the Resurrection day.
(Ramuz al-Ahadith, 472)
They have superior moral values
It is certain they are banners of the true path.(Ramuz al-Ahadith, 1/135)
They are people of Islam who fear no condemnation from any critics nor
any malicious tales on the path of Allah. (Sunan Ibn Majah,10-259)
It is related from the blessed Ali that:
"…they are people who truly know Allah, and they will be the Mahdi's
helpers in the end times." (Abu Naim Al Qufi)
By Allah's will they are not going to be defeated
One of the distinct qualities of these ministers is that they
willnever be defeated." (M. Arabi) (Hayrettin Gumusel, The Awaited
Mahdi, p. 37, Kopru Publishing)
According to Nuaym, related from Abu Jaffar:
Allah will grant success to the army of the Mahdiand his helpers..."
(Fera Idu Fevaidi'l Fiqr Fi'l Imam al-Mahdi al-Muntadhar)
They are the most trustworthy among people
The Mahdi will remain hidden until the time comes, he will appear at
the promised time. Those whom he trusts, his viziers are the most
trustworthy. (M. Arabi) (Hayrettin Gumusel, The Awaited Mahdi, p. 37,
Kopru Publishing)
His (the Mahdi's) commanders are the most auspicious of people." (Ibn
Hajar al-Haythami, Al-Qawl al-Mukhtasar fi Alamat al-Mahdi al-
Muntadhar, p. 49)
They feel no sorrow for those who leave, nor joyfor those who join them
It is related from Muawiya b. Qurra that:
Neither will the desertion of those who abandon them will do them no
harm. (Ramuz al-Ahadith, 472)
It is related from Muhammad bin Hanafi that:
…As the clouds gather around the skies, so Allah will gather a
community around him. He reconciles their hearts. They do not grieve
for the martyred nor rejoice for who join them. Their number will be
as many as the Peopleof Badr (313). In the same way that those before
them can not equal them, neither can those who come after and their
number is as many as those who crossed the river with Talut (Book of
sayings on the portents of the Mahdi of the End Times-57)
Allah has concealed them
Allah has appointed a group to them as viziers.Allah has concealed
these individuals. (Hayrettin Gumusel, The Awaited Mahdi, M. Arabi p.
36, Kopru Publishing)
Allah creates a community for the Mahdi. They are concealed by Allah.
(Prophecies of the Mahdi. p. 129)
They will be true to theirword
They will act in the vanguard like leaders… In the same way that
leading believers kept their word to Allah, so they will confirm their
words. (M. Arabi) (Hayrettin Gumusel, The Awaited Mahdi, p. 37, Kopru
Publishing)
In his commentary, Ibn Marduya relates a hadithfrom Ibn Abbas: He stated that:
The Companions of the Cave will be the Mahdi's helpmates." (Al-Muttaqi
al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman)
In his commentary on the Qur'an, Imam Abu Ishaq Salam states that:
When the Mahdi appears he will go to theCompanions of the Cave and
greet them, and Allah will resurrect them and they will take their
places at the Mahdi's side. Afterwards, they will return to the place
where they lie and not rise again until the day of Resurrection.
(Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman)
Imam Suyuti states:
The slumber of the Ashab al-Kahf is a grant them by Allah. Because
they will be the Mahdi's helpers and will have the honor of being
included in the community of Muhammed (saas). (Hadiths from the
commentary by Jalaladdin Suyuti, Portents of the Mahdi of the End
Times, p. 59)
The Mahdi's Helpers in Various Islamic Sources
As revealed by our Prophet (saas) 1400 years ago, the Mahdi, one of
the chosen servants of Allah, by the will of Allah, will prevail the
moral values of the Qur'an to all over the world. He will fulfill that
duty as written in his destiny, even if he has todo it alone. It is a
mercy and blessing from Almighty Allah to be supported by helpers
during the period of his transmission. Our Lord's support for His
emissaries is revealed in the Qur'an as follows:
"If you do not help him, Allah did help him..." (Surah At-Tawba: 40)
The Ashab al-Kahf Will Join the Mahdi's Helpers
According to the blessed Huzayfa:
The Prophet (saas) stated: "My community will not be raised beforethe
Mahdi appears. Allah will support him with three thousand angels… The
Ashab al-Kahf will bewith him and be his helpers."
They Will Pray by Night and Work by Day
Abu Nuaym related from Abu Jaffar:
"Upon this call, 313 people, as many as the People of Badr, who were
not previously allied together will immediately appear, andworship by
night and actas lions by day (Fera Idu Fevaidi'l Fiqr Fi'l Imam
al-Mahdi al-Muntadhar)
CONCLUSION
The Mahdi will be a holy individual, whose moral values, physical
features,activities, services and effect on the world weredescribed by
our Prophet (saas) 1400 years ago, and which are written in his own
destiny. Those features cannot be imitated, nor acquired by effort,
so, bythe will of Allah, the Mahdi's work cannot be prevented or
rejected byany kind of pretext. By Allah's will The Mahdi will serve,
together with Prophet 'Isa who will return back to Earth for the
second time in the end times to prevail the moral values of the Qur'an
to all over the world as reported by ourProphet (saas). This is a
destiny determined by Allah. The domination of the moral values of
Islamis described in the Qur'an as follows:
It is He Who sent His Messenger with guidance and the Religion of
Truth to exaltit over every other religion, though the idolaters hate
it. (Surat As-Saff: 9)

The difference in the wordings of the Muslims in good will wishes like 'Good Morning', 'Good appetite', 'Bless you', 'Get well soon'.

There are some patterns of speech which becamea custom in every
society. This is a commonlanguage all people speak. Like saying
"GoodMorning" when they get up in the morning or when they meet in the
evening saying "good evening", when they areabout to go to bed at
night saying "good night, sleep tight", whenthey are eating
saying"good appetite", when one is ill saying "get wellsoon", when one
is doing something saying" more power to you", when one sneezes saying
"bless you"…
Almost everyone gets adapted to these patterns he sees in the society
ever since his childhood. However when one is saying these words, he
should not forget that Allah is the Only Power that would enable all
these good wishes.
And that is where the difference of a Muslim is seen. A Muslim behaves
consciously in every stephe takes, in every word he says, in every
thoughtin his mind. He never forgets that every incident he has ever
experienced all his life has happened by the Wish of our Lord. It is
only the Almighty Allah Who will enable a person to have a good day or
a good night, Who will cure him and make him healthy, Who will give
him peace and comfort in his sleep, Who will make the food he eats
delicious and beneficial or Who will ease and finalize the work he
does.
Apart from this it is our Lord Whom a Muslim loves with the most
profound and intense love, with the highest devotion and Whom he is
most loyal to. He mightforget many people he loves, many incidents or
many objects from time time. But his love for Allah is so strong that
he lives in the awareness ofthe existence, power, love, friendship,
compassion and justice of our Lord in every minute, every single
second of his 24 hours. There is not even a single moment that the
existence and dominion of Allah is not in his mind.
And for Muslim to commemorate Allah, mentioning and exaltingAllah is a
very big act of worship. It is at the sametime one of the
blessingsthat a Muslim's soul findsmost pleasure in. For that reason
he would want to commemorate Allah, to exalt His Name, to praise Him
by mentioning His greatness in every possibility he gets. A Muslim
wants to mention his love for Allah, his devotion, his submission in
every turn of phrase in the form of a prayer.
Consequently, a Muslim's way of daily talking is very different from
other people just like all his demeanors and attitudes are. A Muslim
puts the fact that it is Allah Who will create that act, into words in
every speech he makes. In every good will expression, he verbalizesthe
fact that he wishes those blessings from Allah. For instance instead
of using phrases like "Good Morning","Good Night", "Good Evening",
"Sleep tight","Good Appetite", "Get well soon", "More powerto you",
"Bless you", he mentions the Name of our Almighty Lord Who will be
creating all these wishes by saying "May Allah give you a nice day",
"May Allah give you a nice night", "May Allah give you a good
evening," "May Allah give you a nice sleep","May Allah bless you a
good appetite", "May Allah cure your illness,""May Allah ease your
work", "May Allah bless you a long life".
Apart from this, when someone says his good wishes with the
remembrance of Allah's name, he again responds by showing the same
awareness in faith. For instance when someone says"May Allah give you
a nice day", he doesn't respond by only saying"to you too". He
commemorates and exalts Allah's Name and praises our Lord. He responds
by saying "MayAllah give you a nice daytoo". Or in responding toa
Muslim who says "May Allah give you good night", he does not respond
only by saying"To you too" –Allah is beyond that- He responds by
saying "MayAllah give you a good night too". He would notuse such a
wording without mentioning Allah's name even if he was thinking about
Allahin that moment. He doesn't find it becoming to the love, devotion
friendship he feels for Allah to assume even a slightest defect in his
wordings.
This stems from the good morality of the Muslim. In his consciencehe
cannot bring himself to talk about an incidenthe knows that Allah will
create, without mentioning His name. No matter what the wording the
other person uses is, his response will definitely be by mentioning
Allah'sname and by exalting our Lord.
... and certainly the remembrance of Allah is the greatest, and Allah
knows what you do. (Surat Al-Ankabut: 45)
To Allah belong the Most Beautiful Names, so call on Him by them and
abandon those who desecrate His Names. They will be repaid for what
they did. (Surat Al-A'raf: 180)

Deobandis

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- Deobandis are one of thegroups of Muslims. This group is
connected to and named after the University of Deoband – Dar al-Uloom
– in India . Itis an intellectual school of thought that is deeply
rooted, and everyone who graduated from thatuniversity was
influencedby its academic characteristics, so that they became known
as Deobandis.
The University of Deoband was founded by a group of Indian scholars
after the British had put a stopto the Islamic revolution in India in
1857 CE. Its establishment was a strong reaction against western
advancement and its materialistic civilization in the Indian
Subcontinent, aimed at saving the Muslims from the dangers of these
circumstances, especially when Delhi , the capital, had been destroyed
following the revolution and the British had takenfull control of it.
The scholars feared that their religion might be assimilated, so
Shaykh Imdaadullaah al-Muhaajiral-Makki and his student Shaykh
Muhammad Qaasim al-Nanatuwi, and their companions, drew up a plan to
protect Islamand its teachings. They thought that the solutionwas to
establish religiousschools and Islamic centers, thus
al-Madrasahal-Islamiyyah al-Arabiyyah was established in Deoband as a
center for Islam and Sharee'ah in India at the time of British rule.
The most prominent figures of this school :
1- Muhammad Qaasim
2- Rasheed Ahmad al-Kankoohi
3- Husayn Ahmad al-Madani
4- Muhammad Anwaar Shah al-Kashmiri
5- Abu'l-Hasan al-Nadvi
6- Al-Muhaddith Habeeb al-Rahmaan al-A'zami
Thoughts and beliefs of this school :
With regard to basic tenets of belief, they follow the methodology of
Abu Mansoor al-Maatreedi.
They follow the school of Imaam Abu Haneefah with regard to
jurisprudence and minor issues.
They follow the Sufi Tareeqah of the Naqshbandiyyah, Chishtiyyah,
Qaadiriyyah and Saharwardiyyah with regard to spiritual development.
The thoughts and principles of the Deobandi school may be summed up as follows:
1. Preserving the teachings of Islam and itsstrength and rituals.
2. Spreading Islam and resisting destructive schools of thought
and missionary activity.
3. Spreading Islamic culture and resisting the invading British culture.
4. Paying attention to spreading the Arabic language because it is
the means of benefiting from the sources of Islamic Sharee'ah.
5. Combining reason and emotion, and knowledge and spirituality.
Because the Deobandis follow the Maatreedi School with regard to
belief, we have to define what al-Maatreediyyah is:
This is a philosophical (kalaami) group which is named after Abu
Mansoor al-Maatreedi. It is based on using rationaland philosophical
proof and evidence in disputes with opponents from among the
Mu'tazilah, Jahamiyyah and others toestablish the truths of religion
and Islamic belief. With regard to sources, the Maatreediyyah divide
thebases of religion into twocategories depending on the source:
1. Divine or rational: these are matters which are established
independently by reason and the reports follow that. This includes
issues of Tawheed (Islamic monotheism) and the Divine attributes.
2. Legislative matters or transmitted reports, These are matters
which reason states may or maynot exist, but there is no way to prove
rationally that they exist, such as Prophethood, the torment of the
grave andissues of the Hereafter. It should be noted that some of them
regarded Prophethood as coming under the heading of rational issues.
It is obvious that this is contradictory to the methodology of
Ahlus-Sunnah Wal-Jamaa'ah, because the Quran, Sunnah and consensus
ofthe Sahaabah (the Companions of the Prophet ) are the sources of
guidance in their view. This is in addition to their Bid'ah
(innovation) of dividing the sources of religion into rational matters
vs. transmitted reports, which was based on the false notion of the
philosophers who assumed that the religious texts contradict reason,
so they tried to mediate between reason and the transmitted reports.
This led them to force reason into fields where it has no place, so
they came up with false rulings which contradicted Sharee'ah, and that
led them to say that they did not know what the texts mean and that
only Allaah knows their meaning, or to misinterpret them altogether.
In the view ofAhlus-Sunnah Wal-Jamaa'ah (the true Islamic
methodology), onthe other hand, there is no contradiction between
sound reason and the sound transmitted reports.
Attitude of Ahl al-Sunnah towards the Maatreediyyah
It was narrated from the Prophet that this nation would split into
seventy-three sects, all of which would be in the Fire apart from one.
The Prophet explained that the saved group is the Jamaa'ah, which is
the group that follows the same path as the Messenger Sallallaahu
alayhi wa sallam and his Companions.
Undoubtedly, Ahlus-Sunnah Wal-Jamaa'ah, who adhere to the Quranand
Sunnah in terms of both knowledge and actions, are the saved group,
and this description applies to them, i.e., they adhere to that which
the MessengerSallallaahu alayhi wa sallam and his Companions adhered
to in terms of knowledge and actions.
It is not sufficient for an individual or group merely to claim to
belongto the Sunnah whilst going against the methodology of the
righteous predecessors, namely the Sahaabah and Taabi'een (companions'
successors).Rather it is essential to adhere to their methodology in
knowledge, action, approach and spiritual development.
The Maatreediyyah is oneof the groups whose opinions include true and
false views, and some things that go against the Sunnah. It is known
that these groups vary with regard to the truth, how near or far they
are; the closer they are to the Sunnah, the closer they are to the
truth and the right way. Among them are some who went against the
Sunnah with regard to basic principles, and some who went against the
Sunnah with regard to more subtle issues. There are some who refuted
other groups who are farther away from the Sunnah, so they are to be
praised with regard to their refutationof falsehood and what they have
said of truth, but they have overstepped the mark in so far as they
have rejected part of the truth and gone along with some falsehood. So
they have refuted a serious Bid'ah by means of a lesser Bid'ah, and
refutedfalsehood with a lesser form of falsehood. This is the case
with most of the philosophers (Ahl Al-kalaam) who claim to belong to
Ahlus-Sunnah Wal-Jamaa'ah.

A dialogue with Satan

Deep at night, I had this dialogue with Satan. Shortly, I heard the
Fajr (dawn) prayer call. I wanted to go to the mosque.
He said: "The night is stilllong, so take a nap."
I said: "I'm afraid I'll missmy obligatory prayer!"
He said: "There is much time to go "
I said: "I'm afraid I'll misspraying in congregation."
He said: "Don't be too harsh on yourself in worship."
Then, I didn't wake up until the sun had already risen.
He whispered to me again saying: "Don't feel sorry for what you have
missed. The day is still fullof many other chances."
As soon as I started mentioning Allaah, he brought to my mind all
kinds of thoughts.
I said: "You are diverting me from making Du'aa (supplication)."
He said: "Just delay it until the night." Shortly, Iintended to repent.
He said: "Enjoy your young age before it comes to an end"!
I said: "I'm too afraid of death."
He said: "But your life willnot end now."
I started to memorize Quran
He said: "Entertain yourself with songs."
I said: "But it's an unlawful thing to do."
He said: "Scholars differed on that matter
I said: "The evidences from the Prophet's sayings [ ) )] are with me"
He said: "But you know their sources are weak!"
A beautiful lady passed by, so I lowered my gaze.
He said: "What's wrong? It's just a gaze"!
I said: "A gaze puts me in a dangerous place."
He said: "It's lawful to contemplate in grace."
I went to the Ka'bah (Sacred Mosque in Makkah). There he was with me on the way.
He said: "What's the reason behind this trip?"
I said: "To make 'Umrah (minor Hajj)."
He said: "You have risked dangers (on your travel) to do this 'Umrah.
Don't you know that good deeds have plenty of other doors?!!"
I said: "But my life needs a change for the better"
He said: "Don't you know that you can't enter Paradise through your deeds?
I went to give advice to people.
He said: "Don't put yourself in an embarrassing situation.
I said: "But, my only aim is to benefit others."
He said: "That's a trap of self-admiration, and it is indeed the head
of corruption."
I said: "Tell me your opinion about some people."
He said: "I can answer you of the private, as well as the general."
I said: "Ahmad Ibn Hanbal?"
He said: "His calling to follow Quran and Sunnah(Prophet's Tradition )
was killing me."
I said: "Ibn Taymiyyah?"
He said: "His words hit myhead like a daily beating."
I said: "Al-Bukhaari?"
He said: "I can even burn my house with his book."
I said: "Al-Hajjaaj (a tyrant ruler)?"
He said: "I wish 1000 of men are like him. His wayis cure and
happiness to my colleagues of devils."
I said: "Pharaoh?"
He said: "Oh, to him victory and support we owe."
I said: "Saladin, the Hero of the battle of "Hitteen"?"
He said: "Let us not talk of him…he brought humiliation to my sons,
and buried our heads in mud."
I said: "Mohammad Ibn Abdul Wahhaab?"
He said: "His messages were like the heavenly fiery stars that were
burning my heart"
I said: "Abu Jahl?"
He said: "The best kinshipand brothers we are."
I said: "Abu Lahab?"
He said: "We are togetherin every step forever."
I said: "Lenin?"
He said: "Bounded by me,with Stalin on fire."
I said: "Nude Magazines?"
He said: "Are my holy books."
I said: "Satellites?"
He said: "Make people diabolical."
I said: "Coffee Shops and internet cafes?"
He said: "Welcome everyone who is divertedfrom Allaah and the right way."
I said: "What is your Athkaar (supplication)?"
He said: "Songs."
I said: "What is your job?"
He said: " False Hopes."
I said: "What do you think about the markets?"
He said: "Clubs where my friends meet."
I said: "How do you misguide people?"
He said: "By desires, doubts, distracting amusements, hopes and songs."
I said: "How do you misguide women?"
He said: "I tempt them towards showing off their beauty, and favoring
the prohibited over the lawful.
I said: "How do you misguide the scholars?"
He said: "By paving the way for them to admiration and showing off,
and by planting envy and pride in their hearts."
I said: "How do you misguide people as general?"
He said: "Through back-biting, tale-fabrication, wasting their times
in things of no value and in useless cheap conversations."
I said: "How do you misguide merchants?"
He said: "By tempting them to deal with bribery, making them hate
paying charity and by making spendthriftness beloved."
I said: "How do you misguide young people?"
He said: "By making themfall in the trap of love, reckless in
following Allaah's orders and committing the prohibited."
I said: "What do you think of Abu Nawwas (a poet who used to celebrate
alcohol and wantonness)?"
He said: "Such a respectful character. His poems really inspired me."
I said: "And "modernity"?"
He said: "The inheritors of our Satanic knowledge."
I said: "Secularity?"
He said: "That's my belief,and its believers are the cheating
magicians and creators of false hopes. We all bear same names."
I said: "What do you think of those people who call to the Word of Allaah?"
He said: "They are torturing me! They inflict a lot of pain and misery
on me. They made me an old man with gray hair! They destroy all what I
build! They make noise when I speak, read whenI sing, and seek refuge
from me when I show up."
I said: "What do you say about newspapers?"
He said: "Means for wasting people's time, especially that of the
elite, and means for stealing money."
I said: "What did you do with the crow?"
He said: "I made him kill his brother and bury him under earth till he
disappeared."
I said: "What did you do with Qaaroon (Korah)?"
He said: "I whispered to him: You son of the old man. Save the
treasuries to win. You are one of the greatest men."
I said: "What did you say to Pharaoh?"
He said: "I told him: You are the greatest one in the palace. To win
say: "Isn't it me who possess the power over Egypt ?""
I said: "What did you say to the one who drinks wine?"
He said: "I told him you should drink this grape's juice. It is the
answer to all your problems. It wipes out your troubles. And don't
worry, you know the way to repentance and its doors are always open
for you."
I said: "What kills you?"
He said: "Reading the verses of "Al-Kursy" (the Footstool) [Quran
2:255]. It prevents me from breathing and makes me feel I'm in an
eternal prison, in a night full of misery."
I said: "Who are the most beloved people to you?"
He said: "Singers, poets that aim at misguiding people, sin-doers, and
every cunning person who goes astray."
I said: "Who is the most hateful person to you?"
He said: "Mosque-goers, everyone who kneels andprostrates to Allaah,
every pious and sincere worshipper, and every fighter in the cause of
Allaah."
I said: "I hereby seek refuge in Allaah from you."
The moment I said so, he disappeared as though melting into the sand -
and this is the liar's end.

Associating partners withAllaah (Shirk) -I

First: Major Shik
One of the most important things Muslimsmust know and pay attention to
is the issue of Shirk (Associating partners with Allaah in worship),
its seriousness and its different types, sothat our Tawheed (belief in
the Oneness of Allaah) and our Islam may be complete, and our faith
may be sound.
The word Shirk in Arabic means taking a partner, i.e., regarding
someone as the partner of another. It is used in Arabic when one
wishes to express that he regards two people as equal in status; or
that two people are involved in it.
In terms of Sharee'ha or Islamic terminology, Shirk means ascribing a
partner or rival to Allaah in Lordship (Ruboobiyyah), worship
(Uloohiyyah) or in His Names and Attributes.
A rival is a peer or counterpart. Hence Allaahforbids setting up
rivals with Him and He condemns those who take them (rivals) as
godsinstead of or besides Allaah in many verses of the Quran. Allaah
Says (what means): "Then do not set up rivals to Allaah (in worship)
while you know (that He Alone has the right to be worshipped)." [Quran
2:222]
And (what means): "And they set up rivals to Allaah, to mislead
(people) from His path! Say (O Muhammad, to the polytheists): 'Enjoy
(your brief life)! But certainly, your destination is the Fire!'"
[Quran14:30]
Prophet Muhammad sallallaahu alahyi wa sallam said: "Whoever dies
claiming that Allaah has a rival, will enter Hell." [Al-Bukhaari]
The types of Shirk:
The texts of the Quran and Sunnah (narrations of the Prophets
sallallaahu alahyi wa sallam) indicate that Shirk sometimes puts a
person beyond the pale of Islam and sometimes does not. Hence, the
scholars divided Shirk into two types: major Shirk and minor Shirk.
Following is a brief description of each type:
1 – Major Shirk
This means ascribing to someone other than Allaah something that
belongs only to Allaah, such as Lordship (Ruboobiyyah), Worship
(Uloohiyyah) and the Divine Names or Attributes (Al-Asmaa'
Was-Sifaat).
This kind of Shirk may sometimes be outwardly, such as the Shirk of
thosewho worship idols and graves, or the dead or even living people.
Other times, it may be hidden, such as those who put their trust in
other than Allaah, or the Shirk of thehypocrites. For even though
their (hypocrites') Shirk puts them beyond the pale of Islam and means
that they will abide forever in Hell, it is a hidden Shirk, because
they makean outward display of Islam and conceal their disbelief and
Shirk, so they are inwardly Polytheists but not outwardly.
Shirk in the form of beliefs, such as:
- The belief that there is someone else who creates, gives life and
death, reigns or controls the affairs of the universe along with
Allaah.
- The belief that there is someone else who must be obeyed absolutely
besides Allaah.
- Associating others with Allaah in love and veneration, by loving a
created being as loving Allaah. This is the kind of Shirk that Allaah
does notforgive, and it is the Shirk about which Allaah Says (what
means):
"And of mankind are some who take (for worship) others besides Allaah
as rivals. They love them asthey love Allaah." [Quran 2:165]
- The belief that there arethose who know the Unseen that only Allaah
Knows. This is very common among some of the deviant sects.
- The belief that there is someone who bestows mercy in a manner that
isbefitting only for Allaah, so he shows mercy as Allaah does and
forgives sins and overlooks the bad deeds of his 'worshippers'.
Shirk in the form of words:
Such as those who supplicate to someone other than Allaah, or seekhis
help or seek refuge with him with regard to matters over which no one
has control except Allaah, whether the person called upon is a
Prophet, a Wali (righteous person), an angel or a jinn, or some other
created being. This is a kind of major Shirk which puts one beyond the
pale of Islam.
Also, those who make funof religion or who liken Allaah to His
creation, or say that there is another creator, provider or controller
besides Allaah are included in this type of Shirk. All of these fall
under major Shirk and are grave sins that are not forgiven.
Shirk in the form of actions:
Such as one who sacrifices, prays or prostrates to something other
than Allaah, or whopromulgates laws to replace the rulings of Allaah
and makes such laws the reference whichpeople are obliged to refer to
for judgement; or one who supports the disbelievers and helps them
against the believers, and other acts that go against the basic
meaning of faith and put the one who does them beyond the pale of
Islam.

He issued a conditional divorce in a state of extreme anger in which he almost lost his mind.

Dought & clear, - My wife left for Kuwait on September 2011, from
Pakistan, to meet her parents with my consent. After a while we found
out about her pregnancy. Meanwhile I had arguments with my wife so I
asked her to return home. In the same tenure my Sister's Nikkah was
held on 15thDecember 2011. (We found a good match for her and we were
desperately looking for one) the boy had come from France and his
return flight was on 16thDecember 2011.
I wanted my wife to attend the ceremony of my sister's nikkah but she
said that she cannot come as she had some issues with the authorities
(my in-laws in Kuwait were black listed due to expiry of my brother in
law's residency for a long time) my wife informed me about this but I
did not believe her under the circumstances and got very angry with
her and thought that she was making an excuse. My anger was outrageous
and I have a previous history of going nuts due to anger.
The situation was that infront of my family members who were trying to
calm me down Iuttered the words "if shedidn't come on nikkah divorce
(3 times) I was so infuriated that I did not know at the time thewords
which were coming out of my mouthdidn't even remember what I was
saying, due to extreme anger, without knowing the meanings, and its
effect, I uttered the above words.
After the people around me realised what I had uttered and made me
aware of the situation, my elder brother called some mufti sahib, on
that time Mufti sahib said that its talaq e bain. One Divorce has
taken place. I was in shock thatthis was not what I meant; divorce was
far from my mind I was having a happy life with her and just wanted to
express my anger.
We called and informed my in laws of the situation. They were shocked
as well and theytried to send my wife back with in this time period
but she could notexit on account that her entire family would haveto
exit with her for goodplus they'll arrest her and then deport her.
They tried their level best to make it possible but there were some
concerned officers who were not working because of Muharram which
delayed the process. Mean while one of mufti sahib informed us that
three divorces are affected. We were shocked to learn that. They tried
a lot, used all of their references and resources but they didn'tget
the exit till Nikkah (we could not delay nikkah or make it an
engagement as we had pressure from boy's family).
I have the proof for that my father in law got the visa on 25th of
December 2011 and my wife got visa on 27th of December 2011.
My question is , please answer: 1. I divorced in extreme anger without
knowing the words coming out my mouth and I am ready to swear on it.
2. My in laws tried to send my wife but she could not make it on time.
3. I believed that she was lying to me whereasshe was telling the truth.
Praise be to Allah.
If this situation is as you describe, that when you uttered the word
of divorce you were not really aware of what youwere saying because of
severe anger, to the extent that you did not remember what you hadsaid
until those who were present told you about it, then this divorce does
not count as such. Shaykh Ibn Baaz(may Allah have mercy on him) said:
Divorce uttered in a state of severe anger does not count as such,
whether itis threefold or a single talaaq, according to the more
correct of the two scholarly opinions, if there is proof to supportthe
claim that one was in that state at the time. But if his anger was so
intense that he did not know what he was saying or doing, then
hisdivorce does not count as such according to scholarly consensus, as
in the case of one who isinsane or in a state of intoxication where no
committing of sin in involved.
End quote from Majmoo'Fataawa Ibn Baaz, 21/275
We have previously discussed the ruling on adivorce issued by one who
is angry; please see fatwa no. 45174
A similar case is that of a man who divorces his wife based on
something and if it werenot for that he would not have divorced her,
then he finds out that this matter was not correct, such as if he
divorces her thinking that she was having a relationship with another
man, then he finds out that she is innocent. In that case, this
divorce does not count as such.
See the answer to question no. 36835
To sum up: if the matter is as described, your divorce did not count as such.
And Allah knows best.

Ruling on dealing in so-called “healing crystals”.

Dought & clear, - I am Unez from India. Weare into the business of
Exporting healing crystals. There are non-muslims believers who use
crystals and related semi-precious stones for alternative healing.
Although it is not directly related to any religion I am not sure if
it is haram to trade in such healing stone.
The items that we sell are believe to generate peace and calmness. If
it is Haram, I will Inshallah stop trading in such articles.
Any help would be appreciated.
Praise be to Allah.
Firstly:
The ruling on dealing in these crystals and exporting them to those
who use them for healing depends on the ruling on using them for
treating illness. The basicprinciple with regard to medical treatment
is thatthere is nothing wrong with using anything thatis proven to be
beneficial and useful in treating sickness. That inturn implies that
it is permissible to buy and sell it, give it as a gift, and so on.
This applies whether its benefit is proven in shar'i ways, as in the
case of the Qur'an and honey, or through trial and experience, as in
the case of all permissible remedies and medical drugs, because the
Prophet (blessings and peace of Allah be upon him) permitted treating
sickness. It was narrated from Abu Hurayrah (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Allah has not sent downany sickness but He has sent down a remedy for
it." Narrated by al-Bukhari, 5678. It was narrated that Abu'd-Darda'
said: The Messenger of Allah (sa) said: "Allah has created the
sickness and the remedy, so treat sicknessbut do not treat sickness
with anything that is haraam." Narrated by at-Tabaraani in al-Mu'jam
al-Kabeer, 24/254; classed as saheeh by Shaykh al-Albaani in
as-Silsilah as-Saheehah, 1633
If something is not proven to be beneficial according to sharee'ah or
according to trial or experience, then it is notpermissible to use it
to treat sickness; that in turn implies that it is notpermissible to
sell it for the purpose of treating sickness or as a remedy, because
that is helping in sin and transgression.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said, explaining
the means that it is permissible to use for treating sickness:
The means that Allah, may He be exalted, has caused to be means are of
two types:
1.
Means that are prescribed in Islam, such as the Holy Qur'an and du'aa'
(supplication), as the Prophet (blessings and peace of Allah be upon
him) said concerning Soorat al-Faatihah: "How did you know it is a
ruqyah?" And the Prophet (blessings and peace of Allah be upon him)
used to perform ruqyah for the sick by offering du'aa' asking Allah,
may He be exalted,to heal by means of his du'aa' whomever He wanted to
heal thereby.
2.
Physical means such as regular medicine that is known through
sharee'ah, such as honey, and through trialand experience, such as
many other kinds of medicine and remedies. For this category, the
effect should be direct, not by way of imagination. If it is proven
that something has a direct effect, then it is valid to be used to
treat sickness and healing will be achieved thereby, by Allah's leave.
But if it is just somethingimaginary that the sick person imagines
will bring him psychological relief based on that imagination and that
it will alleviate the sickness, and perhaps this psychological sense
of relief may lead to recovery from sickness, then in this case it is
not permissible to rely on it and that does not prove that it is a
remedy. That is so that people will not pin their hopes on illusions.
Hence it is forbidden to wear halaqah bracelets, strings and the like
to cure or ward off disease,because that is not a means that is
prescribed in sharee'ah, nor is it proven on the basis of trial and
experience. So long as there is no proof that it is a means of healing
in either shar'i or scientific terms, it is not permissible to take
itas a means, because taking it as a means is a kind of contesting the
sovereignty of Allah, mayHe be exalted, and it is associating
something else with Him, because He is the only One Who creates cause
and effect (and such actions attribute effects to causes that Allah
has not made to be such).
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 17/70
Secondly:
So-called "healing crystals" are various kinds of stones, gems or
crystals that some people use to seek well-being and healing from
psychological and physical sickness, because they believe that they
have extraordinary powers to strengthen the body andheart, to bring
peace of mind and ward off anxiety, tension, depression and so on from
the individual.
Based on that, it is not permissible to use these crystals for
treating sickness, and what appears to be the case is that it is not
permissible to sell them or give themto those who will use them for
this purpose, because there is no proof that they are beneficial in
treating sickness, either from shar'i sources or from scientific
sources. What connection is there between stones or crystals and
healing from sickness, whether physical or psychological? Rather this
comes under the heading of wearing amulets and seashells (worn for
protection against the evil eye) thatwas known in ancient times.
Ahmad (17440) narrated that 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: I heard the Messenger of Allah (blessings and peace of
Allah be upon him) say: "Whoever wears an amulet, may Allah never
fulfil his wish and whoever wears a seashell, may Allah neverprotect
him from what he fears."
This hadeeth was classedas saheeh by al-Arna'oot in his commentary on al-Musnad.
See also the answer to question no. 138578 .
Based on that, it is not permissible to sell these rocks or crystals,
and thelike, for the purpose of treating sickness or seeking healing
from them. And believing thatthey are of benefit for such purposes
comes under the heading of associating others with Allah, may He be
exalted.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: With regard
to wearing halaqah bracelets and the like, if the one who wears it
believes that it has any effect in and of itself independently of
Allah, then he is a mushrik in the sense of major shirk, which is
contrary to belief in the Divine Lordship (Tawheed ar-Ruboobiyyah),
because he believes that there is another creator with Allah.
If he believes that it is a means but it does not have any effect in
and ofitself, then he is a mushrik in the sense of minor shirk,
because by believing that something is a means when it is not, he has
associated something with Allah, may He be exalted, by believing
thisthing to be a means when Allah has not caused it to be such.
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 9/155

The best helper at the face of tyranny

A student had spent thirty years acquiring knowledge. His teacher said
to him: "Let me ask you a question. If you know the answer, I shall
give you your diploma. The question I am going to put to you is not
about the Quran or Traditions, yet it is not unconnected with these.If
you have understood just a little of what you have learned, if your
studies have been at all fruitful, you will be able to answer. But not
if youhave learned without understanding."
The teacher then asked his student this question:"How many days'
journey is your home country from here?"
"It takes three months," the student replied.
"If Allah wills, you will receive your diploma and make that long journey."
"Yes, if Allah has so destined."
"On your way, will you pass nomad encampments with flocks of sheep,
and will they have sheepdogs to guard the flocks?"
"Of course! I will pass all of these on the way."
"Well then, suppose you were to be set upon suddenly by five or six
ofthose sheepdogs as you were passing by on yourway home. What would
you do? If you have understood your lessons,if you have got
anythingfrom the blessed Quran and Traditions and if history has
taught you anything, then you will answer the questions correctly,
pass this examination, receive your diploma, go back home and become a
preacher whose sermonswill benefit the people in this world and the
Hereafter."
The student gave this reply: "My respected teacher! If I encounter
savage dogs along the way I shall fight them offwith the staff I
carry."
"It is no easy matter to contend with half a dozen savage dogs. You
may beat off three, but the other three will bite you meanwhile. That
is no answer."
"I shall drive them off with stones."
"That is not possible either."
"Then I shall use a gun."
"In that case you will notescape the owner of the dog. Sheepdogs are
veryvaluable."
The student had failed the exam; He had not been able to give the
right answer to the question. "My son," said his teacher, "you have
learned a lot, but you have not understood. Think things over for a
while, then come back to me." After reflecting for some days, the
student approached the teacher again. "Have youfound the answer to my
question?" The teacher asked him. "No sir," he said. "I then
explained:"My son, if you should run into such a situation,do not try
to fight the dogs! Leave them alone and call the shepherds atonce. The
shepherd will tell the dogs not to attack you. You should understand
that tyrants are Allah's savage dogs. In the life ahead of you, in
your own country, you may at any time encounter such tyrants. If you
try and fight them,they will bite you and tear you apart. If you
killthem, their master will call you to account and you will be
condemned. The best course is to appeal to Allah; the dogs' true
Owner. Only by His grace can you hope to be delivered from such
tyrants. What a fine helper is He!"

Life in the Cave - Sacrifices of Rasulullah and Abu Bakr

When Prophet Mohammad (SAW) and Abu Bakr (RA) reached mount Thawr
during themigration to Medina, Abu Bakr (May Allah be pleased with
him) carried him up the mountain to a cave called after the name of
the mountain, Cave Thawr. Abu Bakr first entered to explore the cave
and be sure that it was safe, closed all holeswith pieces torn off
fromhis clothes, cleaned it and then asked the Prophet (Peace be upon
him) to step in. The Prophet (Peace be upon him) went in and
immediately laid his head in Abu Bakr's lap and fell asleep.
SuddenlyAbu Bakr's foot was stung by a poisonous insect. It hurt so
much that his tears fell on the Prophet's face. The Prophet (Peace be
upon him) immediately applied his saliva on AbuBakr's foot and the
pain went off on the spot. They confined themselves to this cave for
three nights, Friday, Saturday and Sunday. 'Abdullah, the son of
AbuBakr would go to see them after dusk, stay thenight there, apprise
them of the latest situation in Makkah, andthen leave in the early
morning to mix with the Makkans as usual and not to draw the least
attention to his clandestine activities. 'Amir bin Fuhairah, while in
the company of other shepherds of Makkah tending his master Abu Bakr's
flock, used to stole away unobserved every evening with a few goats to
the cave and furnished its inmates with a plentiful supply ofmilk.-
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