Darwinists could notspeculate on the flying fish

Fish belonging to this family, made up of 50 species, are able to
travel short distances by using their fins as wings.
Flying fish can leap 1.5-2.5 meters in the air.
These creatures are living today, utterly perfect life forms and
MARVELS OF CREATION.
Their fossil remains dating back 100 million years have been
discovered and the animals HAVE NEVER CHANGED over millions of years.
Were these life forms extinct and were we to possess only their fossil
remains, that those fossils would doubtless be depicted by Darwinists
as a supposedintermediate form and would be heralded as the greatest
evidence for evolution in the world's most renowned publications.
But the fact they are still alive poses a total obstacle to all
Darwinist speculation.
That deception is resorted to in all other extinct life forms
described by Darwinists as intermediate forms, and flawless and
perfect specimens find their wayinto evolutionist publications as
intermediate forms. - - ▓███▓ Translator:->
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Darwinists could notspeculate on the hand fish

The fins on the hand fish's chest are quite well developed and resemble a hand.
The hand fish uses its hands to move across the sea bed.
Just like the Coelacanth,this animal is a bottom-dwelling fish that
inhabits the ocean deeps.
If the fish were extinct and Darwinists had discovered its remains,
evolutionists would haveno hesitation about claiming that it was an
intermediate form in thepassage from water to dry land and that its
highly developed fins were legs in the course of development.
But since it is a perfect fish still living today, such likely claims
are eliminated.
The life forms that Darwinists propose as intermediate forms are
perfect and flawless, justlike the hand fish. The only difference
betweenthem is that the former are extinct, for which reason it is
easy for themto be used as tools for Darwinist speculation. - -
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Obstacles to transition from water to land

- 1- Weight-bearing: Sea-dwelling creatures have no problem in
bearing their own weight in the sea. However, most land-dwelling
creatures consume 40 percent of their energy just in carrying their
bodies around. The fish's bones are not linked to the backbone.
Therefore they can't take on a load-bearing function. Land-dwelling
creatures'bones, in contrast, are directly connected to thebackbone.
For this reason, the claim that these fins slowly developed into feet
is unfounded.
- 2- Heat retention: Land-dwelling creatures possess a physical
mechanism that can withstand great temperature changes. A living
organism with a body system regulated according to the constant
temperature of the sea would need to acquire a protective system to
ensure minimum harm from thetemperature changes onland. It is
preposterous to claim that fish acquired such a system by random
mutations as soon as they stepped onto land.
- 3- Water: Essential to metabolism, water needs to be used
economically due to its relative scarcity on land. For instance, the
skin hasto be able to permit a certain amount of water loss, while
also preventing excessive evaporation. That is whyland-dwelling
creatures experience thirst, something that sea-dwelling creatures do
not do. For this reason, the skin of sea-dwelling animals is not
suitable for a nonaquatic habitat.
- 4- Kidneys: Sea-dwelling organisms discharge waste materials,
especially ammonia, by means of their aquatic environment: In
freshwater fish, most of the nitrogenous wastes (including large
amounts of ammonia, NH3) leave by diffusion out of the gills. The
kidney is mostly a devicefor maintaining water balance in the animal,
rather than an organ of excretion. Therefore, in order for the passage
from water to land to have occurred, living things without a kidney
would have had to develop a kidney system all at once.
- 5- Respiratory system: Fish "breathe" by taking in oxygen
dissolved in water that they pass through their gills. They cannot
live more than a few minutes out of water. In order to survive on
land, they would have to acquire a perfect lung system all ofa sudden.
- The Impasse of transition from Land to Air
- There are various structural differences between birds and
reptiles, one of which concerns bone structure.Due to their bulky
natures, dinosaurs-the ancestors of birds according to
evolutionists-had thick, solid bones. Birds, in contrast, whether
living or extinct, have hollow bones that are very light,as they must
be in order for flight to take place. Reptiles have the
slowestmetabolic structure in the animal kingdom. Birds, on the other
hand,are at the opposite end of the metabolic spectrum. For instance,
the body temperature ofa sparrow can rise to as much as 48°C due to
its fast metabolism. On the other hand, reptiles lack the ability to
regulate their body temperature. Instead, they expose their bodies to
sunlight in order to warm up. Putsimply, reptiles consume the least
energy of all animals and birds the most. In land-dwelling creatures,
air flow is bidirectional. Upon inhaling, the air travels through the
passages in the lungs (bronchial tubes), ending in tiny airsacs
(alveoli). The exchange of oxygen andcarbon dioxide takes place here.
Then, upon exhaling, this used air makes its way back and finds its
way out of the lung by the same route.eptiles have a diaphragm-type
respiratory system, whereas birds have an abdominal air sac
systeminstead of a diaphragm.
John Ruben, an acknowledged authorityin the field of respiratory
physiology, observes in the following passage: The earliest stages in
the derivation of the avian abdominal air sac systemfrom a
diaphragm-ventilating ancestor would have necessitatedselection for a
diaphragmatic hernia in taxa transitional between theropods and birds.
Such a debilitatingcondition would have immediately compromised the
entire pulmonary ventilatory apparatus and seems unlikely to have been
of any selective advantage.
Reptile bodies are covered with scales, and those of birds with
feathers. The hypothesis that bird feathers evolved from reptile
scales is completely unfounded, and is indeed disproved by the fossil
record, as the evolutionary paleontologist Barbara Stahl admits: How
[feathers] arose initially, presumably from reptilesscales, defies
analysis... Itseems, from the complexconstruction of feathers, that
their evolution fromreptilian scales would have required an immense
period of time and involved a series of intermediate structures. So
far, the fossil record does not bear out that supposition.
Larry Martin, a specialist on ancient birds from the University of
Kansas, also opposes the theory that birds are descendedfrom
dinosaurs. Discussing the contradiction that evolution falls into on
the subject, he states:
To tell you the truth, if I had to support the dinosaur origin of
birds with those characters, I'd be embarrassed everytime I had to get
up and talk about it.
- The Impasse of Evolution of Reptile to Mammal
- Mammals are warm-blooded animals (this means they can generate
their own heatand maintain it at a steady level), they give live
birth, they suckle their young, and their bodies are covered in fur or
hair. Reptiles, on the other hand, are cold-blooded (i.e., they cannot
generate heat, and their body temperature changes according to the
external temperature), they lay eggs, they do not suckle their young,
and their bodies are covered in scales.Mammal jaws consist of only one
mandibular bone containing the teeth. In reptiles, there are three
little bones on both sidesof the mandible.
- All mammals have three bones in their middle ear (hammer, anvil,
and stirrup). Reptiles have but a single bone in the middle ear.
Furthermore,when mammals suddenly made their appearance, they were
already very different from each other. Such dissimilar animals as
bats, horses, mice, and whales are all mammals, and they all emerged
during the same geological period. Establishing an evolutionary
relationship among them is impossible even by the broadest stretch of
the imagination. The evolutionist zoologist R. Eric Lombard makes this
point in an article that appeared in the leading journal Evolution :
- Those searching for specific information useful in constructing
phylogenies of mammalian taxa will be disappointed.
Roger Lewin,
"The transition to the first mammal, ... is still anenigma." - -
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Fathwa, - Human saliva is pure

Question
Is saliva, which comes outof the mouth during sleep and might wet the
hair and parts of his clothes, pure? Meaning, ifthe place that was
touched with saliva was not washed, would one's prayer be valid?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
It is not necessary to wash the saliva discharged from the mouth of a
sleeping person for it is pure. Imaam Al-Buhooti said: " The semen of
a human, the moisture of awoman's vagina, sweat and mucus; phlegm,
evenif it is bluish, and the saliva of the mouth during sleep are all
pure ."
This rule applies if the substance is proven to befrom the mouth.
However, if it is proven to be from the stomach, then it is impure,
although many scholars have denied the possibility that it could be
from the stomach.
Imaam An-Nawawi said: " I have consulted trustworthy physicians about
this issue and they have denied the fact that it could be from the
stomach, and they denounced those who deem washing it as obligatory .
"
However, he elaborated on this issue aptly:
" The most predominant opinion in this regard is that it is not
obligatory towash, unless it is known to be from the stomach. As long
as it is mere doubt, then washing is not obligatory and may be
conducted out of precaution. If it is proven impure and one
experiences it excessively, then the predominant opinion in this
regard is that one is exempted from washing. The same ruling applies
to the blood of fleas, urinary incontinence, vaginal bleeding outside
the menstrual period andthe like which are pardoned due to hardship.
And Allaah knows best."
We should also point out that if the substance is impure, then it
should bewashed with water, as previously clarified, during wet or dry
ablution, if this substanceconstitutes a layer that prevents water or
dust from reaching the skin.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - She becomes in a state ofJanaabah and cannot make Ghusl for prayer

Question
I am a married woman. Sometimes, when I am in a state of Janaabah, I
do not perform the Fajr prayer in its due time because making Ghusl
during the night causes me health problems. What is the Sharee'ah
ruling? Am I required to make Ghusl during the night in order to
perform theFajr prayer in its due time? Is it permissible to delay
Ghusl until themorning in order to avoid the consequent health
problems?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
You are required to makeGhusl before the Fajr prayer in order to
perform the prayer in its prescribed fixed time. You are not allowed
to delay Ghusl until after sunrise, while you are able to perform it.
If you are sick and making Ghusl during the night is harmful to you,
you are required to perform Tayammum instead. Allaah The Almighty Says
(what means): { But if youare ill or on a journey or one of you comes
from the place of relieving himself or you have contacted women and
donot find water, then seekclean earth and wipe over your faces and
hands with it. }[Quran 5: 6]
When water is available but one is unable to use it, it is as if water
is unavailable in principle.
We alert that one has to be certain or most likely believe that using
water is harmful to him/her. If s/he only suspects or thinks that harm
is possible, this is not enough. Allaah Knows best. - - ▓███▓
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Fathwa, - One or two drops of blood are not consideredmenstruation

Question
My wife did not menstruate for three months. The pregnancy test she
underwent revealed that she was not pregnant. About two weeks ago, a
drop of brownish fluid was discharged and we expected menstruation
thereafter. However, she neither menstruated nor discharged other
drops or anything else.We waited for four days and then she made Ghusl
and I had sexual intercourse with her. Is this intercourse lawful
under Sharee'ah? Are we required to make Kaffaarah (expiation)? What
should we do now?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
Scholars unanimously agree that there is no limit for the maximum
period of purity (when she is not menstruating). A woman could remain
pure (not menstruating) for months, and even for years. Consequently,
yourwife is required to observe prayer and fasting. You are permitted
to have sexual intercourse with her, because she is like other
non-menstruating women.
The brownish drop of blood which was discharged is not considered
menstruation.That is because the scholars stated that the minimum
amount of blood to be considered menstruation is one gush. As-Saawi a
Maaliki scholar, said: " Ghusl becomes obligatorywhen a woman
discharges a gush of blood. As such, fasting is rendered invalid and
she is required to make up for that day. Nevertheless, in 'Iddah
(post-marriage waiting period) and verifying that the woman is not
pregnant, blood is not considered menstruation unless it continues
throughout the day or for a considerable part ofthe day. "
Consequently, one or twodrops of blood are not considered
menstruation.Your wife is required to make up for any prayers and
fasting which she abandoned for this reason. Allaah Knows best. - -
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Islam on dowry

The Real Gift
Islam has legislated the giving of the dower by the husband to the
wife in order to please the woman's heart and to honour her. It is
also meant to bring an end to what was done in the Days of Ignorance
wherein she was wronged, exploited, despised and robbed of her wealth.
The dower is a right exclusively for the wife. It is her possession
and none of her guardians or relatives may share any part of it. No
one has any power over her concerning how she wishes to dispose of it,
as long as she does so in a legally acceptable manner. She may give it
away as a gift, she may lend it to others or she may give it in
charity or do any other permissible acts she wishes with it.
T he dower was instituted because the goal of marriage is not the
actual act of the marriagecontract in itself. In fact, the actual
purpose of marriage cannot be achieved unless the spouses stay in a
state of marriage. However, that may not be achieved unless the dower
is an obligation at the time of the marriage contract itself. In this
case, when there come times that may lead the man to divorce his wife,
such as estrangement orcoarse behaviour, the husband would not be
willing to divorce his wife due to just the slightest act of rudeness
that occurs. If it were not for the dower that was required due to the
contract itself, it would be very easy for him to leave her.
Therefore, the goals of marriage would not be met as the goals and
benefits of marriage are only met when the two are in accord and
agreement with one anotherbut that accord will not come about unless
the woman is something honoured and special to the husband. But such
honour will not come about unless he had to give up something
important to him. This is becausewhat is most difficult to achieve is
most special to the person. Therefore, if the wife is not something
special in the eyes of the husband, then he will disposeof her at the
first sign of unhappiness, the accord will not occur and the purposes
of marriage will not be achieved.
What we see happening in some European countries, and indeed some
Muslim countries, is very strange indeed. This is where the woman is
required to furnish a dowry or provide the furniture for their future
house. This is definitely turning the natural order of things upside
down and goes against the nature of mankind. It leads to a great deal
of social ills and behavioural harm. It is a means by which the woman
is despised and belittled. Indeed, she is ruined because of it. If the
woman is not able to gather enough wealth together for marriage, she
will not be able to get married and, instead, will have boyfriends and
affairs, and other evil results.
Such a practice contains a great deal of evil and harm for the
society; this practice may even bring about society's end soon. There
is a great difference between the case where the woman feels that she
and what she possesses belong to her husband and where she feels that
she is something desired and honoured, as the fiancé spends money on
her and gives her presents and so on to get heras his wife.
One regrettable aspect of dowry-giving in recent times is that it is
becoming more and more a matter of ostentation. Nothing could be more
un-Islamic in motivation than this. Even the practice of performing a
marriage quietly, without any flamboyant display of wealth,
butsubsequently giving a lavish dowry to enable the bride to set up
her home is contrary to Islamic practice. It was certainly not the
Sunnah of the Prophet . Faatimah was his favourite daughter, but he
neither gave her a lavish dowry nor did he send things to her home
after the wedding, and even when she made a request to him for
something of a material nature, he only gave her the benefit of his
counsel.
Mahr (The Dower)
Islam has successfully maintainedan even balance in society between
men and women by giving its unequivocal endorsement to a practical
division of labour, whereby women are placed in charge of the internal
arrangement of the household, while men are responsible for its
financing. The home is thus organised on the pattern of a microcosmic
estate, with the man in a position of authority. The Quran is
specified on this issue; Allaah Says (what means): "Men are in charge
of women by [right of] what [qualities] Allaah has given one over the
other and what they spend [in support] from their wealth. So righteous
women are devoutly obedient, guarding in [the husband's] absence what
Allaah would have them guard…" [Quran 4:34]
For largely biological reasons, women are well adapted to domestic
pursuits while men, for similar reasons, are better suited to work
outside the home. These physical and mental differences between men
and women are, in practice, what underlay Islam's division of familial
responsibilities into internal and external spheres, with the woman
dealing exclusively with the home and family and the man providing the
funds.
Mahr Mu'ajjal (Promptly given dower)
At the time of the marriage, the groom hands over to the bride a sum
of money called Mahr (dower) which is a token of his willing
acceptance of the responsibility of bearing all necessary expenses of
his wife. This is the original meaning of Mahr, although this custom
has come to have different connotations in modern times.
There are two ways of presentingthe Mahr to the bride. One is to hand
it over at the time of the marriage, in which case it is known as Mahr
Mu'ajjal, or promptly given dower. During the time of the Prophet and
his companions, Mahr Mu'ajjal was the accepted practice and the amount
fixed was generally quite minimal. The giving of Mahrby 'Ali to
Faatimah who was the Prophet's daughter, is anillustration of how this
custom was respected. After the marriage had been arranged, the
Prophet asked 'Ali if he had anything he could give as dower in order
to make Faatimah his lawfully wedded wife. 'Ali replied:"I swear by
Allaah that I have nothing, O Messenger of Allaah." The Prophet then
asked: "Where is the coat of armour I once gave you?" 'Ali replied
that it was still in his possession. The Prophet then instructed him
to send the coat of armour to Faatimah thereby making his union
lawful. This then was the sum total of Faatimah's dower. - - ▓███▓
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Allaah's Knowledge is infinite

One of the Divine Attributes Allaah, The Most Exalted, Has is Infinite
Knowledge that encompasses everything in the heavens and earth and
what is in between them; in the worldly life and the Hereafter.
Therefore, among His Divine Names is the All-Knowing. He, the Almighty
Says in the Quarn (what means): "Verily, He, only He, is the
All-Hearer, the All-Knower." [Quran 26: 220]
Allaah Almighty has called Himself by some other Names which reflect
this attribute, such as Al-Khabeer (the All-Aware), which entails that
He knows what will be before it happens; Al-Hakeem (the Wise), which
entails that He knows the details of things; Ash-Shaheed (the
Witness), which entails that He knows what is unseen and what is seen,
i.e., that nothing is unknown to Him; and Al-Muhsiy (the Reckoner),
which entails thatthe fact that He knows so much does not distract Him
from knowing the tiniest details, such as the light of the day and how
strong the wind is, and when theleaves fall. He knows the numbers and
the movements of each leaf.
His Knowledge encompasses generalitiesand minor details:
Some philosophers claim that Allaah knows things in general terms, but
He does not know minor details. This, no doubt, is asheer lie. The
Knowledge of Allaah, Glory is to Him, is comprehensive and
all-encompassing, and nothing whatsoever is hidden from Him on earth
or in the heavens. He knows every movement on land and in the depths
of the sea, and there is no leaf that falls from a tree or a seed that
is planted in the ground, or a small plant that cleaves the earth, or
dries out or dies, but the Knowledge of Allaahencompasses it. Allaah
Almighty Says (what means): "...And He knows whatever there is in the
land and in the sea; not a leaf falls, but He knows it. There is not a
grain in the darkness of theearth, nor anything fresh or dry, but is
written in a Clear Record." [Quran 6: 59]
Nothing of the innumerable animals, birds, insects, etc. is hidden
from Allaah, as stated in the verse (which means): "And nomoving
[living] creature is there on earth but its provision is due from
Allaah. And He knows its dwelling place and its deposit [in the uterus
or grave]. All is in a Clear Book [the Preserved Tablet]." [Quran 11:
6]
There is nothing that goes down into the earth, or ascends from the
earth to the heavens, but Allaah encompasses it with His Infinite
Knowledge. Allaah Says (what means):
" He knows that which goes into the earth and that which comes forth
from it, and that which descends from the heaven and that which
ascends to it. And He is the Most Merciful, the Oft-Forgiving." [Quran
34: 2]
Nothing of man is hidden from Allaah, the All-Knowing, whatsoever.
Allaah's Knowledge of man is comprehensive, encompassing his apparent
and visible actions, but He also knowswhat is hidden in the depths of
his soul, as stated in the verse (which means): "Say [O Muhammad]:
'Whether you hide what is in your breasts or reveal it, Allaah knows
it...'" [Quran 3: 29]
And the verse (which means): "And He is Allaah [to be worshipped
Alone] in the heavens and on the earth; He Knows what you conceal and
what you reveal..." [Quran 6: 3]
All the disasters and tribulations that happen on earth, or happen to
the individual, or to his wealth or family, etc., were known to Allaah
before they happened, He has written them in the Preserved Tablet as
He Says (what means): "Nodisaster strikes upon the earth oramong
yourselves except that it is in a register before We bring it into
being — indeed that, for Allaah, is easy." [Quran 57:22]
Allaah's Knowledge encompassesall the minor details of man's life.He,
the All-Knowing Says (what means): "Neither you [O Muhammad] do any
deed nor recite any portion of the Quran, nor you [O mankind] do any
deed [good or evil], but We are Witness thereof, when you are doing
it..." [Quran 10: 61]
In the Noble Quran, Almighty Allaah reports the invaluable advice
which Luqmaan (a wise pious man) gave to his son in regards to pure
faith in Allaah, the Most Exalted. This is in the verse (which means):
"O my son! If it be [anything] equal to the weight of a grain of
mustard seed, and though it be in a rock, or in the heavens or in the
earth, Allaah will bring it forth. Verily, Allaah is Subtle [in
bringing out that grain], Well-Aware [of its place]." [Quran 3l: 16]
For the Knowledge of Allaah, secret and open, small and great,unseen
and seen, are all the same, as in the verse (which means):
"Allaah knows what every female carries and what the wombs lose
[prematurely] or exceed. And everything with Him is by due measure.
[He is] (He is the) Knower of the unseen and the seen, the Grand, the
Exalted. It is the same [to Him] concerning you whether one conceals
[his] speech or one publicizes it and whether one is hidden by night
or conspicuous [among others] by day." [Quran 13: 8-10]
Allaah, the Almighty, indeed spoke the truth when He said (what means):
"... And nothing is hidden from your Lord [so much as] the weight of
an atom [or small ant] on the earth or in the heaven. Not what is less
than that or what is greater than that but is [written] in a Clear
Record." [Quran 10: 61]
Allaah's Knowledge: An excuse not to exert effort?
Some might raise a question like:"If Allaah Knows or Decrees certain
catastrophes or trials to happen, then why should I strive to avoid
them?" Or, "If Allaah destined that a given person will live as a
disbeliever and later is tobe doomed to Hell, why should He punish
him?"
The answer to such a misconception is that Allaah, the Most Exalted,
has endowed man with ability, will and volition, andHe has shown him
the two ways: that of good and that of evil through His revelations to
His Messengers may Allaah exalt theirmention. So, whoever chooses the
way of good, Allaah will guide him and grant him success and the
opposite is true. Allaah Says (what means): "And (We, i.e. Allaah)
have shown him the two ways - of good and evil". [Quran 90:10].
Allaah also Says (what means): "Whosoever desires (through his deeds)
the reward of the Hereafter, We give him increase in his reward, and
whosoever desires the reward of this world (through his deeds), We
give him thereof (what is written for him),and he has no portion in
the Hereafter." [Quran 42:20].
The above mentioned verses clarify that one has the volition and not
obliged to do things against his will. For example, no one can deny
that man has a volition concerning material affairs such as
livelihood: he spares no effort to gain more andmore although he knows
that hislivelihood is predestined.
Another example is that concerning one's seeking each and every remedy
and means of safety to avoid harm. - - ▓███▓ Translator:->
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Muhammad Ibn Al-Qaasim: a young leader

Al-Hajjaaj Ibn Yoosuf At-Thaqafee,the ruler of Iraq was sitting in his
court surrounded by his dignitaries and army commanders (chief of
staffs). They were discussing the affairs of the state trying to find
solutions to people's problems. One of Al-Hajjaaj's men entered and
whispered some words to him, so he stopped the conversation and said
loudly: "Lethim enter immediately!"
The man entered with a messageand said to Al-Hajjaaj: "This is an
urgent message that has just been brought by the messenger from
'Sindh' territories". Al-Hajjaaj took the message and began to read
it. Before he had finished, he stood up abruptly in a rage. The
attendants got worried, and one of them said:
"May Allaah rectify your affairs? What was said in this message
toupset you? Has anything wrong happened to the Caliph 'Al-Waleed Ibn
`Abdul-Malik'? Has any of our enemies attacked any part of our land?"
Al-Hajjaaj did not speak for a while then he erupted in a rage and
started to tell them the content of the message. He said,"The king of
the island of Sri Lanka sent us some ships full of gifts. On board,
there were some Muslim women. On their way, some pirates from the city
of 'Daibul' (a port at the mouth of the River Sindh in Pakistan )
attacked it. They stole the gifts and took the women as captives.
When Al-Hajjaaj became calm, he wrote a message to 'Daahir' the king
of Sindh demanding him to release the Muslim women, but the king was
unable to do so. He sent a message to Al-Hajjaaj telling him that the
captives had been caught by notorious thievesand that he could not
rescue them. Al-Hajjaaj was not convinced with the answer of theking
of Sindh, so he intended to punish those pirates and restore dignity
to the Muslims. He sent a military expedition to fight the pirates,
but they were completelydefeated on the land of Sindh . So,he sent
another expedition, but italso failed to fulfill its mission.
After the defeat of his expeditions, Al-Hajjaaj realized that he must
plan and prepare himself so his enemies would notunderestimate the
Muslim state. He intended to send a huge army to conquer the
territories of Sindh, propagate Islam there, and help its people get
rid of the injustice of their governors. At the same time, he wanted
to secure the borders of the Islamic state and trade routes. He sent
for the Umayyad Caliph in Damascus Al-Waleed Ibn `Abdul-Malik' asking
for his permission to prepare and equip the army. Ittook Al-Hajjaaj
some months to prepare the army and recruit thousands of experienced
and brave soldiers. He equipped themwith the most powerful weapons,
supplies, and food sufficient for their expedition.
After preparing the army, he began to review the names of thearmy
leaders he had in order to choose one who could fulfill this mission.
Then he decided to choose his cousin Muhammad Ibn Al-Qaasim whose
reputation had begun to increase even though he was still less than
twenty years old. He was an emerging star who was known for his power,
bravery, and skill instrategies of war and undertaking military
campaigns. He had the ability to lead soldiers to victory. He was
patient in fighting and firm in the battlefield. The news that
Muhammad Ibn Al-Qaasim had been chosen to lead the army, spread, so
the soldiers were optimistic and were confident that Allaah would
grant them victory. The young leader began to survey the army
preparations, set the military plans, explored his enemy's position,
and came to know the points of their power and weakness. When he was
sure that everything was all ready, he ordered his soldiers to depart.
The army set out towards its target, fully equipped and thoroughly
prepared. The soldiers were shouting "Allaahu Akbar" (Allaah is the
Greatest). When the army reached 'Makraan', they rested there for some
days. The young leader started to split his army into two divisions.
One division went through the land route and the other through the
sea.
Then Muhammad Ibn Al-Qaasim went to the city of 'Daibul' and started
to besiege it. All of this happened on Rabee' Al-Awwal, 89A.H. At the
same time, the Islamicwarships carrying the soldiers, supplies, and
weapons arrived. They completely besieged the city. The leader ordered
the soldiers to strike the city with catapults and to target the huge
idol that was being worshiped bythe people of the city. This idol was
named 'Budh'. The idol was destroyed under the heavy stone shots of
the catapult.
The courageous soldiers climbed the walls of the city using ropy
ladders. After three days of the siege, the Muslims were able to flood
into the city after the soldiers of 'Daahir - the king of Sindh -
escaped.
The Muslims entered the city and treated its people with justice and
kindness. Muhammad Ibn Al-Qaasim planned to establish a camp for the
Muslims in the city and he built a mosque there. He also prepared the
city to be a sea base for Muslims in the Indian Ocean .
After Muhammad Ibn Al-Qaasim was sure the city of 'Daibul' was stable,
he left some Islamic guardforces there. Then he led his armyto conquer
more cities. He won all the battles because he only fought to free all
people from slavery and tyranny, and to implement justice and spread
peace and security.
The policy of Muhammad Ibn Al-Qaasim towards the people of Sindh
encouraged many people to join him. He conquered all the territories
of Sindh one after the other yet, he was not content until all Sindh
become under the Islamic state. He fought with Daahir who wanted to
ambush Muhammad Ibn Al-Qaasim by dragging him inside the city and then
kill him.
Muhammad Ibn Al-Qaasim realized the king's plan, so he prepared his
own plan that would surprise the king. He crossed the river of
'Mahraan' at night with thousands of his soldiers. After few hours,
the whole army was on the other side facing the army of 'Daahir'.
In the morning, the battle flared and Daahir was leading the battleon
the back of an elephant surrounded by other elephants. The battle
lasted for few hours, and the Muslims were victorious. Daahir was
killed, and his soldierswere scattered and ran away from the
battlefield.
After this great victory, Muhammad Ibn Al-Qaasim continued conquering
the remaining territories of Sindh. Hestarted to establish the
foundations of the Islamic rule. He spread justice, so people welcomed
him and gave their allegiance to the Muslims who protected their souls
and money. A lot of them became Muslims and their response to Islam
was great despite their different social backgrounds. In addition to
the public, governors, leaders, ministers, and princes of different
areas became Muslims like prince Kaakah Ibn Jandar the cousin of
Daahir the king of Sindh. - - ▓███▓ Translator:->
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Dought & Clear, - Ruling on swearing by the life of the Qur’aan.

|
I swore an oath that my brother should not sleepin the house, and I
said "By the life of the Qur'aan, you shall never sleep in the house."
Then he slept in the house. What do I have todo?.
Praise be to Allaah.
Firstly:
In the answer to question no. 122729 we stated that it is permissible
to swear by the names and attributesof Allah.
The Qur'aan is the word of Allah, and His word is one of His
attributes, so it is permissible to swearby the Qur'aan. The scholars
of the Standing Committee said:
It is permissible to swearby Allah and His Attributes. The Qur'aan
isthe word of Allah, which is one of His attributes, so it is
permissible to swear by it.
End quote from Fataawa al-Lajnah ad-Daa'imah, 1/354
Secondly:
Swearing by the life of the Qur'aan is not mentioned, as far as we
know, in Islam, either in the Book of Allah or the Sunnah of His
Messenger(blessings and peace of Allah be upon him) or the words of
any of his Companions (may Allah be pleased with them).
It seems that the one who swore by this oath intended to swear by the
Qur'aan and spoke inthe manner of the common folk when they swear by
the life of that by which they are swearing. What appears to be the
case is that it comes under the same rulings as the ruling on one who
swears by the Qur'aan.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We have many people who swear by things other than Allah. For example
they say, "By the life of the Prophet Muhammad (blessings and peace of
Allah be upon him)" or "By the life of 'Eesa" or "By the life of Moosa
(peace be upon him)" or "By the life of the Qur'aan" or "By the life
of my father's grave" or "I swear by my honour". Please advise me
about that; may Allah reward you with the best of rewards.
He replied: Swearing by anything other than Allah is not permissible.
Rather the oath should be by Allah alone, may He be glorified and
exalted, because it is proven that the Messenger of Allah (blessings
and peace of Allah be upon him) said: "Whoever swears an oath, let him
not swear by anything except by Allah, or else let him remain silent."
And he said: "Whoever swears by anything other than Allah has
associated something with Him (shirk)." Swearing by anything other
than Allah is one of the haraam actions that constitute kufr
(disbelief), but it comes under the heading of minor shirk, unless he
meant that this by whichhe swore was as great asAllah, or that it has
control over the universe, or that it deserves to be called upon
instead of Allah, in which case it becomes major kufr (al-kufr
al-akbar) – Allah forbid.
So if he said "By the life of So and so" or "By the life of the
Messenger" or "By the life of Moosa" or "By the life of 'Eesa" or "By
my father's grave", or he swore by honesty or by the Ka'bah and so on,
all of that is swearing by something other than Allah, and all of that
is not permissibleand is an evil action.
What should be done is to not swear by anything except Allah, may He
be glorified and exalted, or by one of His attributes, or by one of
His names. The Qur'aan isthe word of Allah, and the Qur'aan is one of
theattributes of Allah. So if aperson says "By the Qur'aan" or "By the
life of the Qur'aan", there is nothing wrong with that, because the
Qur'aan is the word of Allah, may He be glorified and exalted.
End quote from Fataawa Noor 'ala ad-Darb by Ibn Baaz (p. 236-237)
Thirdly:
If a person swears that his brother or someone else should not sleep
in the house, then he sleeps there, he has to offer expiation for
breaking an oath (kafaarat yameen).
The scholars of the Standing Committee were asked:
I swore an oath to someone, saying: "By Allah, you should not
slaughter the animal," but he did not heed my words and he slaughtered
it, and I ate some of it. Is there any sin on me, and is there any
expiation I have to offer? If there is any expiation I must offer,
please advise me about it.
They replied: If the situation is as you describe, there is no sin on
you for eating from it, but you have to offer expiation for breaking
an oath (kafaarat yameen), by feeding ten poor persons with the same
kind of food as youeat, or clothing them, or freeing a believing
slave.If none of that is possible, then you have to fast for three
days.
End quote from Fataawa al-Lajnah ad-Daa'imah, 23/85
Ibn Baaz (may Allah havemercy on him) was asked:
I have children and I often swear that they should not do such and
such, but they do not respond to my words. DoI have to offer any
expiation in this case?
He replied: If you swear an oath to your children or anyone else, with
the aim that they should do something or should notdo something, then
they go against that, you have to offer expiation for breaking an oath
(kafaarat yameen). End quote from Majmoo' Fataawa Ibn Baaz (23/119)
Fourthly:
If your oath to your brother that he should not sleep in the house was
the result of an argument, then it is not Islamically appropriate.
When you swore that oath, what is Islamically prescribed in your case
is to break the oath and offer expiation for it, because of the report
narrated by al-Bukhaari (6718) and Muslim (1649) from Abu Moosa
al-Ash'ari (may Allah be pleased with him), according to which the
Prophet (blessings and peace of Allah be upon him) said: "By Allaah,
if Allaah wills, I do not swear an oath then see something better than
that, but I expiate my oath and do that which is better."
And Muslim (1650) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: "Whoever swears an oath then sees that something
else is better than it, let him do that and offer expiation for his
oath."
An-Nawawi (may Allah have mercy on him) said:
These hadeeths indicate that if a person swears to do something or not
to do something, and breaking the oath is better than adhering to it,
it is mustahabb for him to break the oath and he has to offer
expiation. This is something agreed upon.End quote.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - She is asking about the ruling on her husband who went to practitioners of magic and stopped praying.

My mother emotionally blackmailed me into marrying my first cousin 9
years ago when I was just 15 years old. i kept quiet out of fear and
since then have been blessd with 3 beautifil boys alhamdulillaah.
Since the last 2 years we have been problems andhe went to see someone
who plays with magic. Asfar as my limited knowledge is concerned that
takes one out of thefold of islam. Also for a while he was neglecting
his prayers and would only d pray sometimes anod do his jumah. But he
has rpented since andprays 5 times a day alhamdulillaah. HE also said
he didnt know whathe was doin with regards to the magic as he was not
in the right state of mindbut i dont know what to think as he said he
diddnt know it was wrong amd kufr as he thought it would get us out of
a difficult situation. He possesses no knowledge with regards to deen
so my questions are:
1. Did the magic take him out of islam??, is it the same ruling for
one who knows that its wrong and one who doesnt ?.
2. Also did the fact he neglected some of his prayers take him out of
islambecause said he repented and started praying agai.n.
3.Also he left the house 3months ago and before he left he said to my
mum she is finished from me and me from her' does tha count as a
talaq? As he wa angry and left the house. He is currently abroad and
hasnt really provided forthe kids or me. H left all our debts to me
but he said he will contribute once i let him back in but i dont know
what to do. i love my kids and would do anything for them.
I hope you can assist me in this matter soon as this has affected me
and especiallymy 3 children who are all under the age of 8. It has
left them distrssed and they want him back in the house. He has gone
abroad for now and will be back iwthin a few weeks and i need this
matter resolved soon inshaAllaah.
Praise be to Allaah.
Going to practitioners ofmagic, soothsayers and fortune-tellers is a
majorsin, because the Prophet (blessings and peace of Allah be upon
him) said: "Whoever goes to a fortune-teller and asks him about
something, his prayer will not be accepted for forty nights." Narrated
by Muslim, 2230.
And he (blessings and peace of Allah be upon him) said: "Whoever goes
to a soothsayer andbelieves what he says has disbelieved in that which
was revealed to Muhammad (blessings and peace of Allah be upon him)."
The one who goes to a fortune teller or practitioner of magic and
believes his claim to have knowledge of the unseen has gone out of
Islam.
But if he goes to him butdoes not believe his claim to have knowledge
of the unseen, then he has committed a major sin but he has not gone
out of Islam by doing that.
If the man was ignorant and did not realise that going to
practitioners ofmagic is haraam, then we hope that this is an excuse
for him before Allah, may He be exalted.So there are no consequences
for his going to them and he has not gone out of Islam by doing that.
But in the case of one who goes to a practitioner of magic knowing
that that is haraam, this is the one who has committed a major sin
that may reachthe level of going out of Islam.
See also the answer to questions no. 112069 and 32863 .
Secondly:
The ruling that the one who does not pray out of laziness becomes a
kaafir is the subject of a great difference of opinion among the
scholars and each point of view has evidence on which it relies. The
fatwa adopted by this website suggests the most likely opinion to
becorrect is that which saysthat the one who does not pray is a
kaafir; this is the view of many scholars.
This has been discussed previously in the answers to questions no.
10094 and 5208 .
Praise be to Allah Who has blessed your husband and guided him to
start praying and to pray regularly.
Thirdly:
If a man says concerninghis wife, "she is finished from me and me from
her", this is a phrase thatmay be understood as referring to divorce
or it may not. Hence it cannotbe deemed to count as a divorce unless
the husband aimed thereby to divorce her and that was his intention;
if he did not intend to divorceher and did not aim to do that, then no
divorce has taken place.
See also the answer to questions 98670 , 85575 and 127280 .
As your husband has come to his senses and has started to pray
regularly and has repented from going to practitioners of magic
inaddition to the fact that he was unaware of the shar'i ruling at
that time,what you have to do is to turn over a new leaf with him. And
we ask Allah to bestow His mercy upon you and to reconcile between
your hearts and bring you back together.
And Allah knows best. - - ▓███▓ Translator:->
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Dought & Clear, - Does the hadeeth “I am not afraid that you will worship others along with Allah after my death” mean that shirk will never occur among this ummah?.

Narrated 'Uqba bin 'Amir:
Bukhari - Volume 2, book 23, number 428: Narrated 'Uqba bin 'Amir: One
day the Prophet went out and offered the funeral prayers of the
martyrs ofUhud and then went up the pulpit and said, "I will pave the
way for you as your predecessor and will be a witness on you. By
Allah! I see my Fount (Kauthar) just nowand I have been given the keys
of all the treasures of the earth (or the keys of the earth). By
Allah! I am not afraid that you will worship others along with Allah
after my death, but I am afraid that you will fight with one another
for the worldly things." This hadeeth is often used bythose comitting
bidah asjustification for some of the acts which can be labeled as
"shirk" (such as calling out on others besides Allah, grave
worshipping, etc.). The claim is that the Ummah of the Prophet (SAW)
arenot at risk of comitting shirk. What is the correctinterpretation
of this hadeeth.
Praise be to Allaah.
Firstly:
The hadeeth was narrated by al-Bukhaari (1344) and Muslim (2296) from
'Uqbah ibn 'Aamir, and says that the Prophet (blessings and peace of
Allah be upon him) came out one day and prayed for the people of Uhud
as he used to pray for the dead. Then he went to the minbar and said:
"I will be there ahead of you, and I will be your witness. By Allaah,
I can see my Cistern now. I am given the keys to the treasures of the
earth, orthe keys to the earth. By Allaah, I do not fear that you will
associate others with Allaah after I am gone, but I fear that you will
compete with one another for them (the treasures of the earth)."
What is meant by his praying for them (the people of Uhud) as he used
to pray for the dead is his offering supplication for them with the
du'aa' that is recited in the funeral prayer. This was seven years
after they were martyred (may Allah be pleased with them).
There is nothing in the hadeeth to say that shirk(association of
others with Allah) will not happen in this ummah; rather it may be
understood that he did not fear it for the entire ummah, based on the
fact that it has occurred among some of them, as is indicated in other
texts in which he (blessings and peace of Allah be upon him) stated
that some of his ummah would fall into shirk.
An-Nawawi (may Allah have mercy on him) said in his commentary on
Muslim (Sharh Muslim): In this hadeeth we see the miracles of the
Messenger of Allah (blessings and peace of Allah be upon him), because
what it means isa foretelling that his ummah would be given the
treasures of the earth, which did indeed come to pass; and that they
would not all apostatise because Allah,may He be exalted, protected
them from that; and that they would compete with one another for
worldly gain. And all of that came to pass. End quote.
Al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on him)
said:The words "I do not fear that you will associate others with
Allah" mean:(I do not fear that you will do that) en masse, because
that happened with some of them – may Allah protect us. This hadeeth
is one of the miracles of the Prophet (blessings and peace of Allah be
upon him), hence the author narrated it under the heading of the signs
of Prophethood.
End quote from Fath al-Baari, 3/211
Secondly:
The saheeh Sunnah indicates that among this ummah will be somewho
associate others with Allah, may He be exalted.
1.
al-Bukhaari (7116) and Muslim (2906) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "The Hour will not begin until the
backsides of the women of Daws wobble (as they go) around
Dhu'l-Khalasah."
Dhu'l-Khalasah was a false god of Daws that they used to worship
during the Jaahiliyyah.
2.
Muslim (2907) narrated that 'Aa'ishah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Night and day
will not cease until al-Laat and al-'Uzza are worshipped." I said: O
Messenger of Allaah, when Allaah revealed the words "He it is Who has
sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the
religion of truth (Islamic Monotheism) to make it victorious over all
(other) religions even though the Mushrikoon (polytheists, pagans,
idolaters, and disbelievers in the Oneness of Allaah and in His
Messenger Muhammad صلى الله عليه وسلم) hate (it)" [al-Saff 61:33], I
thought that that had been fulfilled and would never be undone. He
said: "As much of that as Allaah wills will happen, then Allaah will
send a pleasant wind which willcause everyone in whose heart is faith
the size of a grain of mustard seed to die, then there will be left
those in whom there is no good, and they will revert to the religion
of their forefathers."
Thus it becomes clear that some of the Muslimswill fall into shirk and
apostasy, without that affecting the entire ummah, for it is protected
against uniting in misguidance.
How can the Muslim doubt that calling upon the dead, beseeching them
at times of calamity and asking them to relieve distress are acts of
shirk? In fact this is the essence of what the earlier mushrikeen used
to do, seeking to draw close to Allah or seeking intercession with
Him, asAllah says (interpretationof the meaning):
"And those who take Auliya (protectors and helpers) besides Him (say):
"We worship them only that they may bringus near to Allah." Verily,
Allah will judge betweenthem concerning that wherein they differ.
Truly, Allah guides not him who is a liar, and a disbeliever."
[az-Zumar 39:3]
"And they worship besides Allah things that hurt them not, nor
profitthem, and they say: 'These are our intercessors with Allah.'
Say: 'Do you inform Allahof that which He knows not in the heavens and
on the earth?' Glorified and Exalted be He above all that which they
associate as partners with Him!
Mankind were but one community (i.e. on one religion - Islamic
Monotheism), then they differed (later), and had not it been for a
Word that went forth before from your Lord, it would have been settled
between them regarding what they differed"
[Yoonus 10:18, 19]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
one who makes the angels and Prophets mediators on whom he calls and
in whom he puts his trust, and asks them to bring benefits and ward
off harm, such as asking them for forgiveness of sins, guidance of
hearts, relief of distress and meeting his needs, is a kaafir
according to the consensus of the Muslims.
End quote from Majmoo'al-Fataawa, 1/124
This consensus was narrated by more than one of the scholars who
affirmed it, see: al-Furoo'by Ibn Muflih, 6/165; al-Insaaf, 10/327;
Kashshaaf al-Qinaa', 6/169; Mataalib Ooli'n-Nuha, 6/279. These are the
essential reference books of Hanbali fiqh.
In Kashshaaf al-Qinaa' it says, after mentioning this consensus under
theheading of the ruling onthe apostate: Because this is like the
action of the idol worshippers who say, 'We only worship them so that
they might bring us closer to Allah.'
End quote.
More than one of the scholars has clearly stated that what some ofthe
ignorant Muslims do of focusing their devotion on graves is the
essence of what the earlier mushrikeen used to do.
Ar-Raazi (may Allah have mercy on him) said in hiscommentary on the
verse from Soorat Yoonus quoted above, explaining the explanations
that the mushrikeen gave for their worship of idols:
Fourthly: they made these idols and statues in the image of their
Prophets and great men,and claimed that if they devoted themselves to
worshipping these statues, those great men would be intercessors for
them with Allah, may He be exalted. The equivalent to that in our own
times is the devotion of many people to venerating thegraves of great
men, in the belief that if they venerate their graves, they will
intercede for them with Allah.
End quote from Mafaateeh al-Ghayb, 17/49And Allah knows best. - -
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Islamic Stories, - The mysterious helpinghands

Iram, and her brother, Ahmed, were excited about the upcoming days. It
was Ramadan, a time to learn appreciation for the things they had, and
to think of others who didn't have as much.
They had both been saving their money all year long. Iram, who was
seven years old, sat on her bed and dumped out her money jar. Coins
ran all over the blanket."This is a lot of money. Momma says we are
supposed to help someone. She wants us to think about how much we have
and then think of someone who doesn't have very much, and do something
nice for them," Iram said, gathering the money into a pile. "Dump out
your jar, Ahmed," she told her brother.
The coins came spilling out of his jar onto the bed. "Wow! We can do a
lot for someone with all this money," Ahmed said, smiling. "This is
such a special time of year. I'm glad we can help others."
"But we have to do it secretly, Ahmed, remember. We have to pick
someone and do something very nice without them knowing it is from us.
Who shouldwe pick?" Iram asked.
"Let's pick our neighbors, Rashid, and Fatima. I noticed that they had
holes in their shoes," Ahmed said.
"That's a good idea. We could buy some new shoes for them. They aren't
as blessed as we are. We have a lot of shoes, don't we?" Iram asked
with appreciation.
"I have three pair. You have more. Let's buy some new shoes for them,"
Ahmed said, smiling.
Iram and Ahmed found their momma. She was busy washing some dates. She
saw her children come into the kitchen. "I'm going to make some
baklawa for tonight," she said, knowing her family loved to eat that.
"Poppais at the mosque, in prayer. When he comes home, after the sun
sets, we'll have some. In the meantime, you two look like you've got
something on your minds."
"We want to help the poor. Ahmed and I have been saving our money all
year long and we want to help Rashid and Fatima, our neighbors," Iram
began.
Ahmed, with excitement,interrupted, "We want to buy them some shoes."
Momma smiled at her beautiful children. She was so proud of them.
"Aren't you hungry, Momma?" Ahmed asked. He knew she had not had
anything to eat or drink since dawn that morning.
"I'm a little bit, but that is good for me. Don't worry about me. When
you're older, you'll understand more and beable to fast too," she
explained. "Would you like me to take you to the store to buy the
shoes?" she asked.
"Would you, Momma? Is that all right?" Iram begged.
"Why of course. Let's go," she said.
They walked to the shoe store and went inside. Iram picked out a pair
ofshoes for Fatima. Ahmed picked out a pair for Rashid. They were both
so proud that they'd saved their money so they could do this to help.
Later, they went home and wrapped the shoe boxes in plain brown paper.
They waited anxiously for night to come. It would be dark and they
could deliver their gifts.
The sun began to drop behind the horizon. A little while later, Poppa
came home. He and Momma had some lentil soup, then tomato and cucumber
sandwiches. Momma called to her children, "Iram. Ahmed. Come and have
some baklawa, and some freshdates." The children came running into the
kitchen. Momma cut them a big piece.
They gobbled it down quickly as they were anxious to do their
gooddeed. "Slow down, children," Poppa urged, laughing.
It was soon dark outside.Momma had the childrengo and get the boxes
they'd wrapped so carefully. They put their coats on and walked
quietly over to Rashid and Fatima's house. Momma whispered, "All
right, children. We must be very quiet and very fast. Ahmed, you knock
on the door and then run over here, to this bush, where Iram and I
will be hiding. We'll watch as they come and find their gifts."
Iram and Ahmed giggledwith delight. Iram and Momma hid, and Ahmed
tiptoed up to the door. He put both of the boxesdown on the porch, and
knocked hard. Then he ran, and ran, and ran, as fast as he could, to
where Iram and Momma were. "Shhh," Momma whispered. "Someone opened
the door."
They watched as Rashid and Fatima came out onto the porch. "Look!
There are presents for us. Someone left them here," Rashid cried out
with excitement. He and Fatima looked around. Itwas very dark and they
couldn't see anyone. They picked up the boxes and took them inside.
After a minute or two, waiting to make sure they wouldn't be seen,
Momma, Ahmed, and Iram, snuck quietly back to their house. Ahmed
started laughing."Poppa! Poppa! We did it! We snuck up and left the
presents!"
Iram added, "They didn'tsee us, Poppa. They don't know it was us." She
was laughing too.
Momma and Poppa stood back and looked at their children. They were so
proud of them. They knew their childrenknew the real meaning of giving
and of sacrifice. The next morning, as Momma, Poppa, Iram, and Ahmed
went to their car to drive into town, they saw Rashid and Fatima
outside playing. They were both wearing theirbrand new shoes. Nobody
said a thing. Iram and Ahmed just smiled. - - ▓███▓ Translator:->
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Islamic Stories, - The Dumb Boy

I would like to relate a story about a "dumb" boy. There was a rich
man in Pakistan with tremendous wealth. He was a landlord. However,
the man had a dumb son who had very little intelligence. The people
call the son a stupid. One day, the rich man called his son and told
him to make him some tea. The son made some tea and brought it to his
father. The father took one sip from the cup and to his surprise, it
was very delicious. He asked his son about howthe tea was made. The
son said that "I went to the backyard to look for some firewood. But,
since it was raining, all the woods were wet. So,I went to the place
where you store your money and picked up a lot of cash. Then I burned
all the paper money to made the tea."The tea that tasted very good in
the beginning to the father now tasted like poison.
All of us reading this story is thinking that theson is really dumb.
Why? Because he burned valuable money just to make a cup of tea.
That'sright, but in reality, that person is more dumber who burns his
everlasting life in the hereafter (akhira) for this short life.
The wisest of all men is he who remembers death often and prepares for
it. - - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓
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